How has the SS Mendi been commemorated in South African History and abroad?
Paper presented by Debby Joubert, High School History educator, Pietermaritzburg
Girls’ High School at the SASHT Conference held at Wits 10 October 2014
In the dark and the fog of the night of Wednesday 21 February 1917, the SS Mendi, a steam
ship was rammed by another ship called the SS Darro. It was an accident. The SS Mendi
sank within twenty five minutes. The wreck lies off the Isle of Wight in the English Channel.
In 1945 the wreck of the Mendi was known to be located 11.3 nautical miles (20.9 km) from
Saint Catherine’s Light, but it was not positively identified until 1974.1 “In today’s South
Africa the story of the Mendi has a prominent role in reconciliation and is used as a symbol
of reconciliation. In Britain this significance is largely unknown and her story is obscure. 2
In World War I “more than 80 000 black South Africans volunteered for service in nonfighting roles (such as drivers, stretcher bearers and labourers). They were called the South
African Native Labour Corps (SANLC).”3 South Africa has commemorated this tragedy from
1917, in various ways through plays, paintings, sculptures, poetry, museum displays and
physical memorials. In other parts of the world there are also physical memorials and graves
commemorating this tragic event, they are situated in Britain, France and the Netherlands.4
Norman Clothier states that “Eight blacks were buried in the Milton cemetery at Portsmouth,
one at Hastings, one at Littlehampton, one at Wimereux in France, South of Calais, and two
in Holland (one at Wassenaar and one at Bergen-op-Zoom)... That leaves 44 whose deaths
are not commemorated, or who are buried elsewhere.”5
There is a film that has been produced by the Commonwealth War Graves Commission “to
be used as a teaching aid, highlighting the role of black soldiers in World War 1. The film
was due for release in South Africa in February 2007, the 90th anniversary of the sinking of
the Mendi.”6 Visual literacy is very important for this current generation of students and a
DVD of this nature can assist educators in giving a voice to the many people who helped
with all the physical tasks during the war years (1914-1918) in non-combatant roles.
The bridge telegraph from the Mendi can be seen at the Maritime Museum, Bembridge on
the Isle of Wight.7 There are not many primary sources for a study on the Mendi and so this
is valuable primary evidence for an historian.
In Norman Clothier’s book, Black Valour he asserts that the number of black people who
died was 607.“The report of the investigation says that 607 black soldiers were lost out of a
total of 802 on board. The writer has found no evidence to suggest that this figure is
incorrect though some reports refer to 615 black dead.”8 Norman Clothier got his information
from the South African Defence Force Documentation Services Box number 42.
1
http://wessexarch.co.uk/book/export/html/730 [accessed 06/10/2014].
http://wessexarch.co.uk/book/export/html/730 pg 11 [accessed 06/10/2014].
3
J Bottaro et al, In Search of Social Sciences Grade 8 Learners Book, p 164.
4
http://en.wikipedia.org/w/index.php?title=SS_Mendi&oldid=623976665 [accessed 03 /09/2014 ].
5
N Clothier, Black Valour The South African Native Labour Contingent, 1916-1918 and the sinking of the
Mendi, p 99.
2
6
http://allatsea.co.za/blog/the-loss-of-hmt-mendi/ [accessed 07/10/2014].
http://allatsea.co.za/blog/the-loss-of-hmt-mendi/ [accessed 07/10/2014].
8
N Clothier, Black Valour The South African Native Labour Contingent, 1916-1918 and the sinking of the
Mendi, p 99.
7
pg. 1
Albert Grundlingh in his article Mutating Memories and the Making of a myth: Remembering
the SS Mendi disaster, 1917-2007 informs us that “the death toll was high: of the 882 men
on board, 615 died and 267 were saved. Of that much historians can be sure.”9 Three
sources of information, Albert Grundlingh,10 Norman Clothier,11 and Wikipedia have different
information on the exact number of black men who died. Wickipedia tells us that 607 black
troops died in the disaster.12 Even my high school learners know not to trust the third source
as they would tell me “Wickipedia is not a reliable place for historians to gather primary
evidence.” It is difficult to ascertain the facts of the number of deaths unless one is to sift
through primary evidence kept by the military, navy or in an archive. Three sources, offer us
three different, total numbers of the dead troops who perished on the SS Mendi.
Primary and secondary sources that can be interpreted are valuable tools for the historian.
How an event has been interpreted can be just as important as the event itself. “All history
can be challenged by those who disagree with the version being presented.”13
This is a painting by an artist called Hillary Graham.14 It is reproduced courtesy of the Artist
and the Nelson Mandela Metropolitan Museum of Art in Port Elizabeth.15 In an article
A Grundlingh, “Mutating Memories and the Making of a Myth: Remembering the SS Mendi Disaster, 19172007”, South African Historical Journal, Vol. 63, No.1, March 2011, p1.
9
A Grundlingh, “Mutating Memories and the Making of a Myth: Remembering the SS Mendi disaster, 19172007,” South African Historical Journal, Vol. 63, No.1, March 2011, p1.
10
11
N Clothier, Black Valour The South African Native Labour Contingent, 1916-1918 and the sinking of the
Mendi, p 99.
12
http://en.wikipedia.org/wiki/SS_Mendi p 1 [accessed 08/10/2104].
13
B Johanneson et al, Focus History Learner book Grade 10, p 131.
pg. 2
published online by Gill Moodie in the Daily Despatch16 Hillary Graham (former head of Fort
Hare University’s Fine Arts department) said “That going beyond the white colonial history
will release people from its burden. We will be able to look bravely at colonial history. It won’t
be a rock we carry around with us.” This painting shows us the artist’s perspective on this
tragedy and is a heroic depiction of the drowning soldiers.
The ship, the SS Darro initially offered no help to the SS Mendi “Later in the day she went on
to dock at the S Railway Jetty at Portsmouth and landed 137 survivors.”17 Norman Clothier
tells us that “When the Brisk finally sailed away from the wreckage-strewn area of grey sea,
she left behind her a total of 647 men missing, either under the water, or dead in the life
belts or on rafts...Out of 802 black troops on board only 195 survived. Among the 607 dead
were prominent figures.”18 The story of the Reverend Issac Wauchope Dyobha who
addressed the men on the deck of the SS Mendi has been retold many times, he was one of
the men that died. Whether or not it was true is difficult to ascertain. Norman Clothier said “It
is unlikely that the truth of this matter will ever be known and the evidence is insufficient for a
definite judgement to be made. For what it is worth the writer is on the side of tradition in
believing that there may be a solid core of truth to this story.”19 Many people are sceptical
that this “death dance” by the SANLC could have really happened as the ship was leaning to
one side in the water. “The Mendi as she sank lower in the water listed heavily to starboard
and, as she did so, it became increasingly difficult to get out the port side boats. No. 1 boat
on the starboard side was successfully lowered and reached the water safely.”20
“Somewhere about this time must have occurred the best known legend in the story of the
Mendi. It is not confirmed by any survivor’s or official account, but oral tradition has
preserved it and the press has kept it alive. It has stirred the emotions of all who have heard
it. The Reverend Wauchope Dyobha cried out to the men on the sinking decks,”21
“Be quiet and calm my countrymen, for what is taking place is exactly what you came to do.
You are going to die, but that is what you came to do. Brothers we are drilling the drill of
death. I, a Xhosa, say you are my brothers, Zulus, Swazis, Pondos, Basutos, we die like
brothers. We are the sons of Africa. Raise your cries, brothers, for though they made us
leave our weapons at our home, our voices are left with our bodies.”22
This story has survived and has perhaps become the narrative of the SS Mendi because as
human beings we like to make sense of tragic events and give them credence and attribute
meaning to them. This narrative exhibits valour in the face of a painful death by drowning,
14
http://aberdeensa.blogspot.com/2008/10/daily-despatch-article-hillary-graham.html
http://www.wessexarch.co.uk/node/729 [accessed 06/10/2014].
16
http:aberdeensa.blogspot.com/2008/10daily-despatch-article [accessed 06/10/2014].
17
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p 72.
18
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, pp 72-73.
15
19
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p 98.
20
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p 57.
21
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p 58.
22
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, preface of the book.
pg. 3
many of the men could not swim and the sea water was very cold. Stories about these men
would be passed on from one generation to the next. The story of the Reverend Isaac
Wauchope Dyobha is a very inspiring one. On the 24 th of September 2014, at a talk held in
Howick, Kwa Zulu Natal opposite the Howick Falls presented by Rob Caskie, this version of
events was presented to the audience, who had paid for this talk. Rob Caskie said “Did you
know that those brave men stripped, naked in that icy winter morning and began to drum
their feet into the iron deck of the SS Mendi. Legend has it that they began to chant the
Shakan death chant and do you know that survivors on ships nearby who were able to
rescue nearly two hundred of those stricken black men said there was not a scream or a
shout of panic as more than six hundred of our beloved South African black people sank to
the floor of the English Channel.” Perhaps this was his own poetic license or embellishment,
as a speaker to make it more entertaining for an audience. It could also be seen as the
commodification of History. Inserting the name of Shaka was a fundamental way to connect
the valour of the men with the gallant imagery of a powerful Zulu ruler. Norman Clothier
asserts that in the formal investigation into the Mendi disaster held in London before a
magistrate Mr J.G. Hay Halkett,23 it was revealed that members on board the SS Darro must
have heard the cries coming from the water. “Other Darro witnesses heard shouting much
later than that, two of them right up to daylight, which would have been about 6:30am.”24
Albert Grundlingh explains that “Given the swiftness of the events, the general turmoil in a
pitch-black night with a ship rapidly tilting, it is rather fanciful to think of near-desperate men
lining up to engage in elaborate grandstanding with nationalist overtures.”25 Thus the same
event has been remembered by different people in various contrasting ways.
The SS Mendi’s story was remembered in a praise poem by an imbongi (a praise singer and
poet) Samuel Edward Krune Mqhayi’s ( born 1875 died 1945). His poem The Sinking of the
Mendi, Ukuzika kukaMendi also asserts the bravery of the men who died. “This poem
appears in a revised edition of Mqhayi’s collection Ityala Lam-Wele. While this volume bears
no date of publication, its preface is dated 1931; thus, the Mendi poem was composed at
some time prior to this date” according to Chris Dunton.26 Chris Dunton asserts that Samuel
Mqhayi was present on the wharf when the SS Mendi embarked on its final voyage, giving
courage to the troops.27 Perhaps that is why his poem is very articulate as he had a personal
connection to the event. Oral tradition is important in addition to written records, to preserve
the history, culture and traditions, cultural heritage and indigenous knowledge of societies.
The poem by S.E.K. Mqhayi appears in English in Norman Clothier’s book “Black Valour The
South African Native Labour Contigent,1916-1918 and the sinking of the Mendi” and is
translated from the Xhosa by Jack Cope and M.C. Mcanyangwa, for the Penguin Book of
South African Verse, 1968.28 “Brave of the brave they were, men who bring with their blood
23
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p 83.
24
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p 87.
25
A Grundlingh, Mutating Memories and the Making of a Myth: Remembering the SS Mendi disaster, 19172007, p30.
C Dunton, “From Mqhayi to Sole: Four poems on the sinking of the troopship Mendi”, Cross/Cultures, No.
168, January 1, 2013.
27
C Dunton, “From Mqhayi to Sole:Four poems on the sinking of the troopship Mendi”, Cross/Cultures, No.
168, January 1, 2013.
26
28
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p xvi.
pg. 4
greetings to the King of Kings.” This is one of the lines in the poem and it asserts their
courage in the face of death. Perhaps this is why this particular story from World War One
has captured the imagination of so many South Africans. Praise singers are the nation’s
story telling archivists and fulfil a very important role in the oral history of the country.
Gerhard Genis proposes in his 2014 thesis, “that Mqhayi’s 1935 izibongo to Wauchope’s
heroism on the Mendi was written when black resistance to white discrimination was at its
lowest ebb and is a desperate call that echoes the then political climate of black nearvoicelessness...it was Mqhayi’s poems that were slowly reassembling the black sociopolitical corpse through memorising the dead bodies of the Mendi victims... This poetic
narrative and narrative retelling is an essential psychoanalytical process for the reawakening
and entrenching of a collective memory.”29 By valourising the dead the story gains credence
and gives impetus to the various groups who would want to lay claim to its legitimacy. Poetry
has an important place in an oral tradition and a few poems have been penned by various
authors in connection with the SS Mendi.
At the Hollybrook Memorial in South Hampton, England the names of the dead are inscribed
on a physical memorial. “Most of those that died in France are buried in a British military
cemetery at Argues-la- Bataille near Dieppe. Here there are 264 graves of men from the
Contingent (SANLC), including some of the men exhumed from Ste Marie cemetery near Le
Havre. All of these graves are grouped around a Great War Stone, on the face of which is a
concave bronze medallion with the head of a Springbok in high relief. Inscribed on the stone
in English, Sesotho, and Xhosa are the words, To the memory of those Natives of the South
African Labour Corps who crossed the seas in response to the call of their Great Chief, King
George V, and laid down their lives in France, for the British Empire, during the Great War
1914-1918, this Memorial is erected by their comrades.”30
The poem by S.E.K. Mqhayi “The sinking of the Mendi” is now commemorated in a play31
about the SS Mendi, performed at the Market Theatre on the 11th of February 2014 to the
16th of March 2014 written by Lara Foot and directed by Mandla Mbothwe called
“Ukutshona-ko-Mendi Did we dance?”.32 This shows us that the sinking of the SS Mendi has
had an impact on artists, poets, playwrights and authors. That perhaps this tragic event, if
remembered by the living can give some sort of posthumous respect for the departed.
29
http://uir.unisa.ac.za/bitstream/handle/10500/13847/thesis_genis_g.pdf?sequence=1 [accessed 08/10/2014].
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p 175.
30
31
32
http://markettheatre.co.za/shows/watch/ukutshona-ko-mendi [accessed 06/10/2014].
http://markettheatre.co.za/shows/watch/ukutshona-ko-mendi [accessed 08/10/2014].
pg. 5
This poster from the Play about the SS Mendi shows a sinking ship and creates an
emotional response in the viewer. It might not be a reliable source or historically accurate as
it is a piece of theatre but it is a very valuable and useful source to determine what attitudes
were held at this time when the play was produced. We can also take cognisance of the fact
that it has been sponsored by the government of the time, 2014, and other organizations.33
In his book on the subject of the SS Mendi, Norman Clothier explains that this event was so
calamitous that “All members of the South African House of Assembly rose in their seats as
a mark of respect to their fellow countrymen who had gone down with the troop ship Mendi.
The date was 9 March 1917. 34 A remarkable feature of this tribute was that the great
majority of the dead had been black South African soldiers on their way to France.”35 The
Prime Minister at the time was Louis Botha. However after the war, “none of the black
servicemen on the Mendi, neither the survivors nor the dead, or any other members of the
South African Native Labour Corps, received a British War Medal or a ribbon. Their white
officers did. This was a South African decision. Black members of the South African Native
Labour Corps from the neighbouring British Protectorates of Basutuland (modern Lesotho),
Bechaunaland (Botswana) and Swaziland did receive medals.”36
33
http://markettheatre.co.za/shows/watch/ukutshona-ko-mendi [accessed 08/10/2014].
34
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p 1.
35
N Clothier, Black Valour The South African Native Labour Contigent, 1916-1918 and the sinking of the
Mendi, p 1.
36
http://www.wessexarch.co.uk/book/export/html/730 [accessed 06/10/2014].
pg. 6
The SS Mendi has not only been remembered in art and literature but also in museums.
There is a display at the South African National Museum of Military History in
Johannesburg.37 Due to the lack of objects from the ship, photographs and maps have been
used to narrate this event.38
A sculpture commemorating the SS Mendi is situated “on an embankment at the Mowbray
Campus of the University of the Western Cape at the site where the men were billeted
before embarking on the ill-fated SS Mendi. This sculpture represents a mock ship’s prow
cast in heavy metal, sinking into the ground. In front of it are helmets, hats, and discs,
symbolising the men, officers and crew of the SS Mendi.”39
Sue Valentine in an article for the Sunday Times heritage project – Memorials, interviewed
Phala about the making of this sculpture commemorating the SS Mendi.
“The sculpture evokes, in Phala's words, "the history of the people - the black corps, the
officers and the crew members". Phala said his brief was to avoid anything "epic or
monumental", which posed a significant challenge in developing the piece.
"It was very limiting. I think in epic and monumental terms, but the joy of it was the
challenge... It's not like you look at it and you've got the answers, you'll still want to talk to
me, you'll want to ask me questions ... It's not all about what I'm saying, it's about how you
perceive it. That's very important." Being commissioned to work on this piece also made
Phala reflect on his past and on names that had no meaning to him. "All of a sudden I'm
getting so many questions; I'm being pushed to study further. Where I come from in Springs,
we've got a street Wauchope Street. I've got to go back to Springs, find out why that street is
called Wauchope." A key partner in helping Phala realise his concept was blacksmith and
artist Luke Atkinson, who also headed the four-man team that installed the artwork.
Atkinson says he met Phala at his foundry when "Madi just walked in one day - I think he
was looking for someone else!" They discussed ideas and a three-month collaboration
ensued. "On this job we've been the manufacturers mostly," said Atkinson, who forged the
steel into the desired hull-like shape using traditional blacksmithing techniques. The hats,
which constitute the main message of the sculpture, are bronze."We started off with wax
moulds which were dipped in a ceramic shell, then cast in bronze," said Atkinson. "We did
an acid etch to get all the lettering and detail on them and then patina to age them."
Phala and Atkinson did not want the sculpture to be raised on a platform or plinth. They
wanted it be flat on the ground so that it became part of the environment and people could
walk over and through it.” 40
Perhaps the artists wanted people who view the sculpture to have empathy for the departed
and by experiencing an artwork like this in a kinaesthetic and interactive way it could help
people to empathise with the deceased men. By showing us the human cost of World War I,
we can interpret this event in a new way and pay homage to the dead men. This artwork
reflects the interpretation of the artist who created it. Once an artwork is in the public
domain, the artist cannot control how people will respond to it and since artists are products
of their societies, their art can never be a personal statement.41
War memorials and remembering the black soldiers who died were not high on the apartheid
governments list of priorities but in the 1980’s the political climate was changing as P.W.
37
J Bottaro et al, In Search of Social Sciences Grade 8 Learners Book, p 165
G Swinney, “The Sinking of the SS Mendi, 21 February 1917,” Military History Journal, Volume 10 No 1 –
June 1995, p 1.
39
http://en.wikipedia.org/w/index.php?title=SS_Mendi&oldid=623976665 accessed 03 /09/2014
40
http://sthp.saha.org.za/memorial/articles/the_light_bulb_moment_the_artists_concept_8.htm accessed
08/10/2014
41
J Bottaro et al, In Search of History Grade 12 Teacher’s book, p 130
38
pg. 7
Botha was trying to mix repression with reform and there were internal and external
pressures placed upon the apartheid regime. Therefore “Only in 1986 did the South African
government give formal and tangible recognition of their service. A bronze plaque depicting
the sinking of the Mendi was included among the mural decorations of the new museum at
Delville Wood in France, which is the South African National War Memorial. The
Contingents’ roll of honour was also placed there.”42 Norman Clothier said “Perhaps it is
never too late to see justice done to the memory of brave soldiers.”43
In South Africa there are three SS Mendi memorials, one in New Brighton, Port Elizabeth,
one in Atteridgeville (at the Ga- Mothakga Recreation Resort in Pitse and Tlou Street,
Pretoria, now Tshwane) which is a simple memorial that reads “For those who know no
grave but the sea.”44 and one in the Avalon Cemetery in Soweto.45 The Mendi Memorial in
Soweto was unveiled by Queen Elizabeth II on the 23rd March 1995.46
Two of the South African Navy’s ships have been named in commemoration of the SS Mendi
disaster. The SAS Isaac Dyobha, a warrior class strike craft and the SAS Mendi, a valour
class frigate.47
The order of the Mendi Decoration for bravery award is awarded to South Africans who have
performed acts of bravery and who have placed their own lived in danger while trying to
rescue persons or property. The act may have occurred anywhere in the world. 48
Wreath laying ceremonies have taken place since the event at various memorial sites in
South Africa and abroad. On the 23rd August 2004 one wreath laying ceremony took place in
the sea at the site of the wreck (where the SS Mendi sank).49
A radio documentary “The lament of the SS Mendi was broadcast on Radio Four on the 19th
of November 2008.50 Scottish poet Jackie Kay looked into the history of the sinking of the
ship and recited her own memorial poem.51 The drowned men are then honoured in this
way.
Whether the SS Mendi has been remembered here in South Africa or abroad it has captured
the imagination of civil society and politicians alike. People pay money to see exhibits in
museums, hear talks and watch plays about the SS Mendi. Is the story of the SS Mendi,
simply the commodification of History? Is it a nostalgic memorialisation of the event to
bolster nationalism or to accomplish the ideological narrative of a new political order or just
an historical incident that has been remembered for 97 years because it was a tragic
42
N Clothier, Black Valour The South African Native Labour Contingent, 1916-1918 and the sinking of the
Mendi, p 177.
43
N Clothier, Black Valour The South African Native Labour Contingent, 1916-1918 and the sinking of the
Mendi, p 177.
44
http://allatsea.co.za/blog/the-loss-of-hmt-mendi/ [accessed 07/10/2014].
J Bottaro et al, In Search of Social Sciences Grade 8 Learners Book, p 165.
46
http:wwwallatsea.co.za/cems3/mendiavalon.htm [accessed 03/09/2014].
47
http://en.wikipedia.org/w/index.php?title=SS_Mendi&oldid=623976665 [accessed 03 /09/2014].
48
http://www.thepresidency.gov.za/pebble.asp?relid=7616 [accessed 06/10/2014].
49
http://en.wikipedia.org/w/index.php?title=SS_Mendi&oldid=623976665 [accessed 03 /09/2014].
45
50
51
http://www.bbc.co.uk/radio4/history/pip/uupc6/ [accessed 07/10/2014].
http:www.bbc.co.uk/programmes/b00fgvbq [accessed 07/10/2014].
pg. 8
accident?52 I will leave it to you, the audience to decide as “History, then, in both senses of
the word – meaning both the enquiry conducted by the historian and the facts of the past into
which he enquires – is a social process, in which individuals are engaged as social
beings.”53
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A Grundlingh, Mutating Memories and the Making of a Myth: Remembering the SS Mendi disaster, 19172007, p35
53
E H Carr, What is History?, p49
pg. 9