<論説>一九二、三〇年代南アフリカのカラード (特集 : 民族)

Abstract

カラードは今日の南アフリカにおいて、他国のように有色人種の総称ではなく、ケープタウン周辺の先住民、解放奴隷、混血の人々を意味する。本稿では、この人々にとっての一九二、三〇年代の意味を探る。二〇世紀最初の二〇年、レイシズムの高まりはカラードを白人とアフリカ人の中間においたが、一方ではカラードの白人化も進行した。こうした事態に直面して、カラードのエリート層はとくに三〇年代、自己の歴史を語ることによってアイデンティティの明確化を図る。しかし、オランダ系／ボーア人のアフリカーナ・ナショナリスト政権による経済的、政治的圧迫が高まるなかで、白人との共通性の主張も一層重要になっていた。そこで、カラード・ヨーロッパ人協議会などに参加したイギリス系のリベラル派の歴史家が一定の役割を担う。リベラル派は、カラードの「文明性」に白人との共通項、アフリカ人にたいする優越の根拠を求め、広く影響を与えていった。

In South Africa, the word "Coloured" refers to indigenous people, emancipated slaves, and "mixed" inhabitants in and around Cape Town, while in other countries it is a general term used for the black population. This article explores the South African Coloured identity. in the 1920s and 1930s. In nineteenth-century Cape Colony, the British opposed the Dutch in cooperation with non-Europeans, who, in turn, acquired electoral votes by collaborating with the British. However, the non-Europeans faced more discrimination in the late nineteenth century, when the Europeans became more culturally integrated. In response to such racism, black elites in and around Cape Town founded the African Political Organization in 1902. Even after the unification of South Africa in 1910, the APO continued to support the British parties with the aim of defending their political rights. Furthermore, they called themselves "Coloureds, " and emphasized that they were superior to the "natives" because they were racially closer to the British (in the first two decades of the twentieth century many of them hoped to "pass for white"). In 1931, under the economic and political oppression by the Afrikaner nationalist government, the Coloured elites established the Coloured-European Council along with the anti-Afrikaner British intellectuals in Cape Town. Confronted with the problem of assimilation, these elites tried to construct their identity by narrating their own history. A historical pageant to commemorate the centenary of the emancipation was led by Reverend Francis Gow in 1935 ; a history textbook was written in 1936 by Dorothy Hendricks and Christian Viljoen for Coloured training colleges; and Christian Ziervogel wrote Brown South Africa (1938), the first self-narrative of Coloured history. In the face of government persecution, it became more important for them to assert that they had much in common with white people. Two British liberal historians played a vital role in this regard: William Miller MacMillan, professor of the University of Witwatersrand and chairman of the European-African Council in Johannesburg, sister organization of the Coloured-European Council, and Johannes Stephanus Marais, who lectured at the University of Cape Town and participated in the Coloured-European Council. They argued that Coloured people were civilized and therefore superior to Africans. MacMillan's The Cape Colour Question (1927) and Marai's The Cape Coloured PeoPle 1652-1937 (1939) exerted great influence on contemporary and future historical narratives.