Hostname: page-component-848d4c4894-wzw2p Total loading time: 0 Render date: 2024-06-05T01:06:31.441Z Has data issue: false hasContentIssue false

Albert Luthuli and the African National Congress: A Bio-Bibliography

Published online by Cambridge University Press:  13 May 2014

Dorothy C. Woodson*
Affiliation:
SUNY-Buffalo

Extract

Seek ye the political kingdom and all shall be yours.

No minority tyranny in history ever survived the opposition of the majority. Nor will it survive in South Africa. The end of white tyranny is near.

In their Portraits of Nobel Laureates in Peace, Wintterle and Cramer wrote that “the odds against the baby born at the Seventh-Day Adventist Mission near Bulawayo in Rhodesia in 1898 becoming a Nobel Prize winner were so astronomical as to defy calculation. He was the son of a proud people, the descendant of Zulu chieftains and warriors. But pride of birth is no substitute for status rendered inferior by force of circumstance, and in Luthuli's early years, the native African was definitely considered inferior by the white man. If his skin was black, that could be considered conclusive proof that he would never achieve anything; white men would see to that. However, in Luthuli's case they made a profound mistake--they allowed him to have an education.”

If there is an extra-royal gentry in Zulu society, then it was into this class that Albert John Luthuli was born. Among the Zulus, chieftainship is hereditary only for the Paramount Chief; all regional chiefs are elected. The Luthuli family though, at least through the 1950s, monopolized the chieftainship of the Abasemakholweni (literally “converts”) tribe for nearly a century. Luthuli's grandfather Ntaba, was the first in the family to head the tribe and around 1900, his uncle Martin Luthuli took over.

Type
Research Article
Copyright
Copyright © African Studies Association 1986

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Notes

1. Nkrumah, Kwame, Africa Must Unite (London, 1963), 50.Google Scholar

2. Luthuli, Albert, “Luthuli Calls for a United Front,” New Age (2 November 1961), 4.Google Scholar

3. Wintterle, John and Cramer, Richard S., Portraits of Nobel Laureates in Peace (New York, 1971), 209.Google Scholar

4. Luthuli, , Let My People Go (New York, 1962), 46.Google Scholar

5. One is reminded of the proverb, often mentioned in southern Africa, but adaptable to colonial situations almost everywhere and throughout history, which goes “Before the white man came, we had the land and they had the Bible; now they have the land and we have the Bible.”

6. From its inception, the NEUM was a highly controversial organization. According to Luthuli, it was ironically torn by a considerable lack of unity. The NEUM in turn gave birth to the African People's Democratic Union of South Africa in 1962.

7. Luthuli, , “A New Member's Views,” 14 August 1946, Verbatim Report of the Native Representative Council, Pretoria, 6872, 77.Google Scholar

8. Sisulu, Walter, “Report on the National Day of Protest, June 26, 1950” in Karis, Thomas and Carter, Gwendolen, eds., From Protest to Challenge (4 vols.: Stanford, 1974), 2: 450.Google Scholar

9. Luthuli, , “The Road to Freedom is Via the Cross,” The Albert John Luthuli Papers, 1948-1967 (and elsewhere), 1952.Google Scholar Reel #2 [CRL MF-2914].

10. Luthuli, , “We Don't Want Crumbs,” New Age, (1 February 1962), 1.Google Scholar

11. Luthuli, , “The ANC Wants a Just Society, Not Black Baaskap,” Contact (1 November 1958), 1011.Google Scholar

12. Luthuli, “Freedom in Our Lifetime,” African National Congress Presidential Address, 18-20 December 1952, in Karis, and Carter, , From Protest to Challenge, 3:119.Google Scholar

13. Luthuli, , “Legal Struggle to Resist Apartheid and For Charter,” New Age (25 November 1954), 1.Google Scholar

14. Daniel, Arthur John C., “Radical Resistance to Minority Rule in South Africa: 1906-1965” (Ph.D., State University of New York at Buffalo, 1975), 142.Google Scholar

15. Ibid., 143.

16. Of course, one will never know to what extent he purposely chose to shield himself from certain Congress activities such as Umkhonto (the ANC's underground organization). While he no doubt knew of Umkhonto and surely endorsed many of its ideas, Karis and Carter suggest that he may have been intentionally shielded--that because of his stature it was useful to protect him from such an association. Karis, and Carter, , From Protest to Challenge, 3:650.Google Scholar

17. Luthuli, , Let My People Go, 159.Google Scholar

18. Luthuli, , “We Don't Want Crumbs,” 1.Google Scholar

19. Luthuli, , Let My People Go, 166.Google Scholar

20. Roux, Edward, Time Longer Than Rope: A History of the Black Man's Struggle for Freedom in South Africa (2d ed.: Madison, 1964), 402–03.Google Scholar

21. Mphahlele, Ezekiel, “Albert Luthuli; The End of Nonviolence,” Africa Today (14 August 1967), 1.Google Scholar

22. Luthuli, , “What I Think of Mac's Speech,” Drum, March 1960Google Scholar, unpaged.

23. Karis, and Carter, , From Protest to Challenge, 3: 359–60.Google Scholar

24. Laurent, Philip St., “The Negro in World History,” Tuesday Magazine (3 July 1968), 14.Google Scholar

25. Mphahlele, , “Albert Luthuli,” 2.Google Scholar This assessment is shared by Jordan Ngubane as well, as quoted in Karis, and Carter, , From Protest to Challenge, 3: 649–50.Google Scholar

26. Karis, and Carter, , From Protest to Challenge, 3: 659.Google Scholar

27. Luthuli, , “On The Rivonia Trial,” Statement read before the United Nations Security Council, June 12, 1964.Google Scholar Reprinted in Karis, and Carter, , From Protest to Challenge, 3: 798–99.Google Scholar