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Examines how witchcraft beliefs were used as tools of protest. The South African government's intervention through economic development, betterment schemes for agriculture and the institution of apartheid policies aimed at the creation of a puppet state in the Transkei accelerated expanding rural unrest throughout the Transkei. Chiefs were castigated as 'wizards' who used supernatural powers to empower themselves. The rebels refused to pay taxes and threatened violence to chiefs and magistrates. By 1963 the rebellion was over, but it is not clear that white officials understood why it had occurred.

Izibongo zika ndlunkulu -- Somagwaza -- Wa lala yedwa -- Bayeza kusasa -- Icamagolivumile. Hugh Tracey recorded these Xhosa-speaking Mpondo people in 1957. Several praise and divination songs were recorded at Quaukeni (Great Place) in the Lusikisiki District, Cape Province, South Africa (Tracey 1973).

Imama -- Ubenga lahlinkomo -- Jamani -- Injeke, injeke, he -- Hla unakwahamba -- Tikolosh -- Umfazi uya balega. Young Mpondo men and women of the Lusikisiki District, Cape Province, South Africa, sing for several gubura dances. Each song begins with the boys kneeling. Each boy sings into his cupped hand and bobs and sways to the rhythm. The girls stand nearby. At a signal, the boys rise and dance standing up. The word gubura is pronounced [gubuca]. The leopardlike snarl, or cough, or grunt, which the Xhosa make in their throats is audible throughout these songs (Tracey 1973).

Ihobe liyataka -- Abafazi bemka -- Kauvele ubona -- Aunakuva unafoko upendukile -- Undebulisele ku Lungwengwe -- Masihambe bawo silele emzini -- Olihomba -- Utakata ngsandhla sako -- O, ama Jalimani -- Lahiwe indoda -- U'tengisa nge misopu. Several Mpondo groups from Cape Province, South Africa perform songs, which often include a call-and-response form and overlapping melodic lines and harmonies. Hugh Tracey recorded them in 1957 (Tracey 1973).