CHAPTERS
6.1 Introduction
It is the argument of this thesis that the institution of traditional leadership be retained in the new South African political dispensation and be given a space for working together with democratically elected representatives for the effective implementation of developmental local government in the context of rural local government. These two structures should complement each other instead of competing with each other.
The findings of the study confirm the research and theoretical assumptions. There is a vast literature which attests to the view that traditional councils operate like modern cabinets as its members are in charge of specific duties due to their experience in the field of development, negotiations and exposure to the affairs of the chiefdom (Jordan, 1969). It was revealed in the fieldwork that most traditional councils were dominated by elders because of their sophisticated and specialized experience in the affairs of their traditional authorities.
Chazan et al (1999: 32) noted that heterogeneity and complexity define traditional leadership institutions because each traditional authority has got it own ways of dealing with development issues; this is a similar case in the area of study. This study revealed that out of seven traditional authorities under Jozini Municipality, each has its own peculiar way of spearheading development activities. This challenges the municipality to designing programmes that would promote a close working relationship with each of these traditional authorities. It may be inevitable that the municipality may apply different approaches in these different traditional authorities for it to succeed in implementing development policies. This may be due to intricacies within these traditional authorities. In essence, it may be dangerous for the Jozini Municipality to lump traditional authorities together without w1derstanding differences.
History confirms that supporting one structure at the expense of the other would lead to conflict. These two structures claim legitimacy from different sources. It should
be understood from the outset that these different sources of legitimacy between government and traditional leaders may lead individuals to viewing each other as competitors. The legitimacy of tribal leaders is not rooted in constitutions, but in a long history of tradition and culture. Traditional leaders are not subjected to the electoral process, but to a certain kind of accountability mechanism (see Chapter 2).
It cannot be disputed that there were no electoral processes for traditional leadership.
Instead, the appointment of traditional leaders took another form and shape. As noted in chapter 2, rulers were chosen in a consortium of lineage and contestation took place between children of the same family. It might be the case that such contestation or competition had certain similarities with that which takes place in modem institutions and structures. Furthermore, it was argued that the electoral process took place among the adult men who had demonstrated certain skills (Zungu, 1996). This is similar to what was observed in most traditional authorities in the 10zini Municipality.
One of the main reasons for advocating for the inclusion of traditional leaders at the local level in the new political dispensation is the fact that there are some policies which cannot be implemented without consulting traditional structures. This leads to the suffocation of developmental projects which can have a positive impact in the reduction of poverty. Their incorporation could lead to the improvement of local governance.
Comparative literature has shown that it would be disingenuous to argue that the traditional system is undemocratic. The democratic nature of the traditional system versus the undemocratic nature of the system may be a debate for sometime among revisionists as they are informed by different forms of democracy. Also to those who are engaged in this debate, this study poses a question: can the traditional and the modem institutions claim legitimacy from different sources? Gyekye (1997) conducted a study within Akan Kingdom in Ghana which revealed that no one was excluded from participating in the deliberations and the affairs of the general assemblies, even though the traditional system still reserves and respects the elders.
Gyekye in his study did not show channels available for those excluded in general assemblies. This study revealed that channels available for communities are through local councils which are formed by a headman and respected elders. In such councils people participate, democratically provided protocols are observed and it is within these councils that those who participate are allocated positions.
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In modern institutions legitimacy is based on democratic principles which are exercised through democratic elections. These democratic principles provide elected representatives power to make legislations which are executed by bureaucrats.
Studies confirm that 'legitimacy of leadership in modern societies is based on elections and embedded in constitutional and legal procedures and rules' (Lutz and Linder, 2004: 13). However, it was demonstrated in chapter 2 of this study how different legitimacy sources could supplement each other. It is not true that traditional leaders do not want to buy into the new political system in South Africa but they have problems with the way the system was introduced to them. Some studies done in other parts of the African continent confirmed that the way in which the colonial system was introduced to traditional leaders and to Africans resulted in two major groups - collaborators and resisters (Kiwanuka, 1975). This is similar to what has been revealed by this study that there were still groups of traditional leaders who were still opposing the newly established system of local government - such groups may be called resisters. The groups which may be taken as collaborators although they embrace and are interested with the newly established system but they demand a lot from the government - such that in all their different categories traditional leaders need to be paid. Traditional leaders are crucial because they enjoy certain legitimacy in rural areas and they are currently more organized to apply pressure on the post- apartheid government, this could be effectively utilized for improving the quality of life of rural communities.
In most African countries it seems to be clear that the abolition of traditional structures was an invitation for conflict. The traditional system has been in existence for a long time. Modern institutions may play their role to a certain extent but the issue in the countryside is on people who are exposed to different structures and in different legitimacy. For example, people might accept local government for the provision of basic services but not for things that affect their lives such as social matters and conflict related to land. Such issues are reported to traditional leaders.
What is crucial for effective complementary roles between these two structures is the acceptance of each others legitimacy. Cunently, it is evident in most countries that they are searching for an appropriate place for traditional leaders in governance in sub-Saharan Africa (Goodenough, 2002). Municipalities are also searching for an appropriate space for traditional leaders. Most municipalities have started to share
ideas on how they may develop a model that would ensure that traditional leaders are involved in municipal affairs so that they would be able to implement developmental local government in the rural context. This study argues that traditional leaders operated like local government before the first local govenunent democratic elections in South Africa. The comparative literature shows that traditional leadership in Africa is the broadest political unit which needs to be integrated in governance as people in the countryside are more concerned about it (Mohanty, 1992: 8). Excluding the traditional leadership institution in local authorities' affairs would not benefit development projects in the countryside that is supposed to be spearheaded by local government structures (Amonoo, 1981).
South Africa before the local government elections in 199511996 experienced a situation where traditional leaders played a service delivery role in local government affairs. This study concurs with other former studies that throughout history traditional leadership in Africa formed the basis of local govenmlent (Rathbone, 2000; Rugege, 2002). It is with this background that Goodneough (2002) holds that such history is useful in understanding the role of the institution of traditional leadership today (see Chapter 2).