Lesotho's relationship with the world
By , a man called Moshoeshoe, the leader of a small chiefdom, had managed to bring the Fokeng The Basotho kingdom and its neighbours in the s. In , King Moshoeshoe, who was the son of the chief of the Bakotela branch of the Koena/Kwena (Crocodile) clan, helped to gain power. The changing relationship between BIS and the DBE. FIGURE landowners maintain that the Zulu King Dinizulu gave land to the Boers as a gesture.
Early relationships with the Basotho were cordial and exchanges were warm and generally fruitful.
King Moshoeshoe was recognised by the British authorities in place in the Cape of Good Hope, as the legitimate ruler of his territories in More visitors, some successful, other less so and less respectable came to Lesotho to collect their share of Basotho culture; Governor Napier, Sir Peregrine Maitland and Sir Harry Smith, were early visitors, in body or in mind, to the region and full of promises.
Sir George Grey and Lt. Sir George Cathcart lost their battles but left more enlightened and probably feeling indebted to their Basotho adversary. Then from one emissary to the next for 98 years the British came and went. And so did the lands of King Moshoeshoe, at the whim of one Governor or the other. The memories of Lesotho must be most plentiful but certainly the most painful in the Albion.
The eager never cease to lecture to their peers on the beauty and culture of the country. Young people travel to Lesotho to help with development programmes, in aid agencies and n.NEIGHBOR'S SON IS ON FIRE! (Hello Neighbor Hide and Seek)
They return home with pieces of Lesotho and memories of the Basotho. Dozens of web sites, hosted in many countries show off these experiences and tell the world how to get there and what to do. Thousand of snap- shots are displayed by almost every visitor who cannot wait to share their collection of Basotho happenings.
Great stores of knowledge and empathy have been built up in great repositories of the world; The Library of Congress, The Library of the University of North West, the libraries of other great universities, history museums in London, Paris, New York and Geneva and in private collections around the world.
At first Moshoeshoe occupied a vast cave, just below the summit on the southern side. Later he built his village on top of the mountain. His councillors opposed these decisions, for previously only the despised San hunters had lived in caves and on mountain tops.
Moshoeshoe I - Wikipedia
It is not known precisely when he was born, but Thompson is confident enough in the estimation of that he incorporated it into the subtitle of his book. His childhood was evidently a happy one, inviting comparison with his contemporary, Shaka, whose childhood notoriously was not, and whose rule, legacy, and fate also were to differ drastically from that of Moshoeshoe.
His father, Mokhachane, head of his village, would have convened a lebollo, or initiation school soon after Lepoqo had reached puberty. Here, various rituals would be observed—a bull would be slaughtered; a distinguished warrior would serve portions of the bull upon the tip of spear to each of the boys in order of seniority; the boys would take turns having their hands tied behind their backs and having men beat them.
Next, in open country away from the village the boys were circumcised. Finally, the boys entered a mophato, a lodge in which they lived for up to six months while the mesuoe, or instructors, taught them the traditions and customs of their chiefdom. Each initiate was to compose a thoko, a praise song, about himself, which highlighted his achievements and ambitions. More precisely, the name Moshoeshoe reflects the prevalence of cattle-raiding among the BaSotho: In SeSotho this process is known as the lifaqane, or time of troubles.
He seems to re-establish himself quickly and returns to Botha Bothe, this time occupying the mountain itself. Moshoeshoe is able to convince an Nguni chief to intervene against the Tlokoa. The most significant earlier visitors to Moshoeshoe were French missionaries, one of whom—Eugene Casalis—developed a particularly intimate friendship with Moshoeshoe.
Indeed, Moshoeshoe, often much to the chagrin of his followers, was an eager patron of the missionaries that he welcomed into the Caledon River valley. An innovation that was particularly upsetting to his people was when he granted divorces to two of his wives who had converted to Christianity. Moshoeshoe had previously—before the arrival of whites—demonstrated distrust of diviners, and under the influence of the missionaries he also opposed the persecution of witches, encouraged Christian burial, and ceased convening initiation schools.
This trajectory would change however at the end of the s, as bitterness toward the actions of the Afrikaners and the British caused Moshoeshoe turn back to traditional practices. He became recognized as the primary—if not sole—chief between the Caledon and Orange Rivers.
He would exercise all his diplomatic skills and, when necessary, fight with the utmost tenacity to translate the terms of his treaty into political realities.
This process began almost immediately after the establishment of the alliance, when, inSir Peregrine Maitland become Governor of Cape Colony. Moshoeshoe continued to cooperate with the British. Instead…of gaining protection from white farmers and livewty to complete the task of state-making on both sides of the Caledon River, Moshoeshoe was faced with intensified white pressures in the south-west and heightened opposition to incorporation by his black and brown neighbours in the north, aided and abetted by the British officials.
ByHenry Warden, the British Resident of the Sovereignty of Queen Victoria, became alarmed at the power Moshoeshoe was accruing, and blamed him for the incessant cattle-raiding between the various native tribes and chiefdoms.
He decided that he needed to humble Moshoeshoe, and after issuing an ultimatum which demanded the handing over of 6, head of cattle and horses, Warden and his troops then attacked BaSotho territory.