THE KINGDOM OF THE ZULU 49
the people look to their native leaders to examine Government projects and 'stand up for the people' against them.
The imposition of white rule and the development of new activities have radically curtailed and altered the chief's powers. He is subordinate to Government rule; he cannot compel, though he levies, labour service; he still owns the land, but it is less and subject to Government control; he has lost his relatively enormous wealth and often uses what he has in his own, and not his subjects' interests; he is surpassed in the new knowledge by many of his people. The men now have less time to devote to their chief's interests. A chief may try to enforce old forms of allegiance which some subjects will not render and this leads to conflict between them. If he tries to exploit or oppress a man, the latter can turn to the magistrate who will protect him. This last important point needs no elaboration, though it may be noted that as far back as the civil wars the different factions tried to persuade the British Government that they were in the right and should be helped. The chief can compel only that allegiance which Government, in its desire to rule through the chiefs, will make the people render, though his disapproval is a serious penalty in public life. Nevertheless, the chief still occupies a vital position in the people's life. Not only does he lead them in their opposition to Government, but he also has for them a value the magistrate cannot have. The magistrate cannot cross the barrier between white and black. He talks with his people and discusses their troubles, but his social life is with other Europeans in the district. The chiefs social life is with his people. Though he is their superior, he is equal with them as against the whites and 'feels together1 with them. *He has the same skin as we have. When our hearts feel pain, his heart feels pain. What we find good, he finds good.' A white man cannot do this, cannot represent them. The Zulu are ignorant of European history and it can have no value for them: the chiefs, and especially the king, symbolize Zulu traditions and values. They appreciate with their people the value of cattle as ends in themselves and of customs like bride-wealth which are decried by Europeans. The chief is related to many of them by kinship ties and any man may become so related by marriage; the social and endogamous barrier between whites and blacks cannot be satisfactorily crossed. The Zulu acknowledge their chiefs* position largely through conservatism and partly because Government