If in accordance with the New African intellectual and cultural calender, 1933 was the year of Benedict Wallet Vilakazi, then unquestionably the following year of 1934 was undoubtedly that of Roseberry Bokwe. Each and in their singular ways made a dramatic entrance into the New African Movement on that historic year. Benedict Vilakazi made his entrance by publishing his first important essays in Ilanga lase Natal outlining his intellectual formation by New African newspapers that were so fundamental in the construction of New African modernity in South Africa. In those essays Vilakazi begins to map his preliminary cultural investigations and theoretical formulations regarding the role of literature (in the African languages), specifically the generic forms of the novel and poetry, in shaping the contours and textural density of New African modernity. H. I. E. Dhlomo also at this time was engaged with similar preoccupations, though going slightly further by extending literary matters into other cultural matters. One could possibly argue that while the modernistic vision of Vilakazi was particularistic that of H. I. E. Dhlomo was universal. Roseberry Bokwe made his entrance into the New African Movement by returning from the University of Edinburgh as a fully qualified medical doctor. His return was celebrated in two of the four premier New African newspapers (the other two being Ilanga lase Natal and Umteteli wa Bantu): Imvo Zabantsundu and The Bantu World. Given that Imvo Zabantsundu had by then exhausted its historical knowledge of South African modernity, its heyday having been in the 1880s at the time of the Xhosa Cultural Renascence, it largely limited itself to celebrating Roseberry Bokwe as the son of John Knox Bokwe (one of the intellectual giants of the Renascence) who had made good to the modern Xhosa Nation. It was left to The Bantu World to make a proper assessment of the arrival of Roseberry Bokwe. Having been founded two years before his return and having as its editor the formidable R. V. Selope Thema, The Bantu World was in a better intellectual situation to position Roseberry Bokwe within the trajectory of New African modernity. After all R. V. Selope Thema was the architect of the New African Movement. R. V. Selope Thema immediately recognized that Roseberry Bokwe belongs to the tradition of medical doctors who were essential to the making and construction of New African modernity, a tradition stretching from Abdullah Abdurahman through Alfred B. Xuma to James L. Z. Njongwe. Besides contributing to the particular intellectual domain of medicine, many of the doctors in this tradition were instrumental in shaping New African political modernity. The real reason why R. V. Selope Thema was enthusiastic about Roseberry Bokwe is that the younger man was a confirmation of his Manichaean view of modernity: that modernity must triumph and obliterate tradition in order for the New African people to realize progress. Also the example of Roseberry Bokwe enabled R. V. Selope Thema to reinforce his argument that the oppression of blacks by whites and the attempted exclusion of Africans in the making of South African modernity were illegitimate because the Africans were amenable to 'civilization' by contributing enormously towards its realization. Thirdly, Roseberry Bokwe exemplified for R. V. Selope Thema the absolute necessity of African Nationalism defeating Marxism inside the New African Movement. Lastly, although Roseberry Bokwe was not classically 'applicable' in this instance since he was educated in Scotland, R. V. Selope Thema believed that the New African Movement should proximate itself on the New Negro Movement. It is because of what Roseberry Bokwe exemplified for R. V. Selope Thema that his article on the first page The Bantu World about the young Xhosa doctor immediately upon his arrival in South Africa deserves being quoted in full because it illustrates the Pedi intellectual's understanding of the role of New African intelligentsia in constructing New African modernity through the New African Movement: "The return of Dr. Roseberry T. Bokwe to South Africa from Great Britain where he studied medicine at the University of Edinburgh has again sent a thrill of hope throughout Bantudom. Dr. Bokwe returns to this country with laurels that are a credit not only to himself but to the entire Bantu race. He has provided, like others who went abroad before him, that given a chance the African is capable of achieving great things. In welcoming him back the Bantu people are conscious of the fact that they are not only paying tribute to his wonderful achievement in the field of medical science but also to the memory of his great father, the man who pleaded before God for the redemption of Africa from the darkness of her pagan life. John Knox Bokwe was a great man of vision, a man whose chief concern in life, as revealed in his song 'A plea for Africa,' was to see Africa's sons and daughters taking their proper place among the civilised races of mankind. To-day, what is taking place in the life of the Bantu race, is a proof, if proof be wanted, that his plea was not made in vain. Knox Bokwe came into this world in the days when this continent was submerged in the darkness of its savage life. He saw that life of cruelty and ignorance with his own eyes; and as he wandered under the shadow of Sandile's Kop and looked upon the battle-fields of the war of 1850-53---that war which was primarily caused by the machinations of a Bantu magician named Umlanjeni---his heart and mind revolted against such life. To him there was no hope for Africa unless she was born again and brought into the pale of Christian civilisation. If Knox Bokwe could come back from the Great Beyond and see the stately buildings of Fort Hare, where over ninety years ago the warriors of Sandile hurled their assegais against the soldiers of civilisation, and where to-day his own son received the knowledge which enabled him to enter Edinburgh University, he would gasp with joyful amazement at the change that has taken place. Dr. Roseberry Bokwe has indeed inherited a great name, and by his achievement has undoubtedly enhanced its place of honour in the annals of the Bantu race. Educated at Lovedale and Fort Hare where he qualified as a teacher, Dr. Bokwe joined the staff of the High School of Ohlange Institute in Natal, and after five years of service to his race proceeded to Scotland in 1928 and entered the University of Edinburgh as a medical student. During his sojourn overseas he was 'a member' of various conferences as an African representative both in Great Britain and the continent. Amongst these were: The W. S. C. Federation of Liverpool in 1929, and at Glion, Switzerland, the International Student Service at Krems, Austria, and at Oxford in 1930. Within the University of Edinburgh he held many positions such as 'President of the Edinburgh African Association, executive member of the Edinburgh International club and member of the University Student Representative Council.['] Dr. Bokwe completed his medical studies in 1933, taking his M. B., Ch. B. of the University of Edinburgh. He also studied at the University of Dublin in Ireland. Thus he comes home with laurels that are not only a credit to his ability but to that of the Bantu race as a whole" ("Dr. Roseberry Bokwe Brings Laurels Home", Anonymous [R. V. Selope Thema], The Bantu World, April 7, 1934). A few months later, The Bantu World published the following few notes on Roseberry Bokwe's doings since his arrival: "Dr. R. T. Bokwe M. B.; Ch. B., of this district began his practice at Middledrift on June 1 in a locality which is badly served as far as medical service is concerned. He is kept busy from morning till late in the afternoon ministering to the sick" ("Dr. R. T. Bokwe Opens his Practice at Middledrift", Anonymous, August 4, 1934). This adulative assessment of the historical significance of a New African figure like Roseberry Bokwe by R. V. Selope Thema should perhaps be viewed in the context of an Editorial in The Bantu World in all probability written by Selope Thema himself (some of the editorials were signed under his name and others were not) just before the arrival of John Knox Bokwe's son pleading and arguing for more African doctors: "Fort Hare is exploring the possibilities of providing medical training for Bantu students. It is needless for us to say that this news will send a thrill of hope through-out Bantudom. The need for the medical training of our youths cannot be over-emphasised. Since the advent of Western civilisation new diseases which are practically unknown to Bantu herbalists or medicine men have become rampart and are playing havoc with our ignorant people. Everywhere throughout the Union one sees 'a widespread decline in Native health and physique which is proceeding with an increasing momentum.' If this state of affairs is allowed to continue it is noy saying too much to aver that the consequences will be disastrous not only to the Bantu people but to Europeans as well. Disease knows no colour bars? The deterioration of the health of the Africans must inevitably affect that of Europeans. It is, therefore, in the interest of the country as a whole that Africans should be given scientific training in medicine so as to enable them to combat disease and protect themselves against its ravages. It is not the lack of funds, says Dr. G. W. Gale in an interesting article in the current issue of The South African Outlook: 'in the South Africa of today, but of statesmanship which perpetuates the present state of backwardness in the vast majority of the Native reserves.' We agree entirely with this view. The idead that Bantu interests are not identical with those of Europeans is responsible for the attitude which our statesmen have adopted towards Bantu development. The majority of our fellow white citizens are firmly convinced that the Bantu people constitute a menace to European security. And for this reason they are totally opposed to the education of the Africans, and endeavouring to retard progress in this direction by every means. It cannot be denied that there is an organised conspiracy against Bantu development. The policy of encouraging the Africans to develop along the lines of their race genius is, undoubtedly, designed to retard rapid progress which is being made in all spheres of human activity. It is a policy prompted by fear and not by ant desire on the part of its advocates to help the Bantu in their onward march. Here in the Transvaal some of the inspectors of schools, working in conjunction with certain University professors, are leaving no stone unturned in their endeavour to develop an entirely new kind of education 'suited' as they claim 'to the needs of the Native people.' In persuance of this policy the vernacular in the elementary schools will replace English as a medium of instruction. We must confess that we are unable to see how in the economic life of today, there can be a separate form of education 'suited for the needs of the Native people.' The needs of the Bantu people are the needs of other sections of the community. They suffer from the same diseases, they starve and feel cold, as Europeans. They cannot escape from the operation of the economic laws which know no colour bars. What then are their needs of progressive humanity? Professor R. W. Varder, Dean of the Faculty of Science of the University of South Africa, pointed out in his address at the congregation of the University at Fort hare last week, that 'scientific training is called for to enable Native students to make available for their people the gifts which the world's science had given to the human race.' There can be no doubt that Professor Varder is convinced that the mind of the African is not different to that of other peoples. For in urging that scientific training facilities should be accorded the Bantu people, he emphasised the fact that the average Bantu student is equal to the average European student. He had found, he said, as an examiner, on several occasions students of first rank among Fort Hare students. This disposes of the theory that the Africans are not suited for the same education as Europeans. Whay they need is assistance and guidance. As citizens of South Africa they look to the State for provision of better and more educational facilities in the country" ("Medical Training For Africans", Anonymous [R. V. Selope Thema], The Bantu World, March 17, 1934). In the context of R. V. Selope Thema's editorial, articulating a historical principal of his understanding of modernity, Roseberry Bokwe is exemplary because it represents the fundamental progress of the New Africans into modernity. Education was one of the cardinal means through which the New African Movement saw itself as participating in the construction of a new modern civilization. Imvo Zabantsundu also celebrated the return of Bokwe in the same vein as The Bantu World. The rememberance of Imvo Zabantsundu editorial was informed by the history of the Xhosa nation: "We haertily join in with the Lovedale community in the cordial reception accorded to Rosebery, son of the late African missionary and musician John Knox Bokwe, who has recently returned from Edinburgh after successfully completing his medical studies. The report in our vernacular columns shows that a notable function took place in the Ntselamazi Hall in the Lovedale Native village where the Mayor of Alice, supported by the principals of Fort Hare and Lovedale with the Magistrate and numerous local Europeans assembled for morning tea and public reception. The gathering was honoured by the presence of Paramount Chief Sandile and many sub-chiefs and headmen representing the districts of East London, King Williamstown and Victoria East as well as other places. The significance of this particular success is that this is the first Bantu doctor produced by the Ciskei districts. The handicaps overcome by Rosebery seemed at first insuperable but his patience was exemplary, and sheer tenacity carried him through. Chief Maqoma fittingly remarked on this achievement as being the result of the work of Scottish missionaries, especially Dr. Stewart, who in the first instance trained his father into the commanding figure he was in Lovedale and elsewhere. The Mayor welcomed him on behalf of Victoria East, while the Paramount Chief received him in the name of of the whole Ciskei Xosa community. Many words of wisdom were spoken on this propitious occasion. The Loram Commission on Native health conditions some years ago, calculated that there was an urgent need for nine hundred qualified doctors in order to meet the medical requirementsof the Reserves. This individual success may appear from that viewpoint a mere drop in the bucket; but it is the beginning of something valuable in the task of reducing superstition, the elimination of unscientific medicine men, and the supply of a sorely neeeded want among the African peoples" ("Dr. Bokwe's Arrival", Anonymous [Alexander Macaulay Jabavu], Imvo Zabasntsundu, April 10, 1934). As the editor alludes in this editorial, there was a much more extensive coverage of Dr. Rosebery Bokwe in the Xhosa section of the newspaper. But perhaps the highest honour received by Roseberry Bokwe in the year of his return was having an elegy dedicated to him by the greatest Xhosa poet ever come from the Xhosa nation S. E. K. Mqhayi. This honour was never to be surpassed in the rest of his remaining thirty years. Unfortunately, the elegy is no longer legible where it originally appeared in Imvo Zabantsundu ("U-Dr. R. T. Bokwe", December 25, 1934. In many ways, the enormous expectations that were exemplified by the enthusiastic receptions Roseberry Bokwe received on his return from Edinburgh were amply fulfilled by his contributions to the New African Movement. In three distinct areas his contributions have made a critical difference in the shaping of New African modernity. Intellectually, he was one of the directors of the Inkundla ya Bantu newspaper, an organ that Jordan K. Ngubane as editor transformed into an intellectual forum of the African National Congress Youth League by articulating the ideology of 'New African Nationalism'. Inkundla ya Bantu was one of the great New African newspapers of the 1940s. The other outstanding newspaper of this decade was Ilanga lase Natal, a remarkable weekly that under the editorial guidance of the Dhlomo brothers altered South African cultural history through its persistent theorizing of the idea of 'New Africanism' which was central in shaping the historical consciousness of the New Africans. Politically, Roseberry Bokwe, as a member of Alfred B. Xuma's National Executice Committee of the African National Congress (ANC), participated in the revolution that changed this New African national organisation from antiquarianism into modernity. Xuma, as president-general of the organization, effected this revolution by changing dramatically its organizational structures through bringing power back to the national center from regional peripheries. Roseberry Bokwe participated fully in this revolution. At this time Bokwe was also the treasurer of the ANC regional branch in the Cape province. And lastly medically, Bokwe was profoundly occupied with the health needs of the New African masses. In this regard, Bokwe belongs to the outstanding traditional of medical doctors in South Africa who have not held in total separation their medical practice from their political acivities. Because of his contributions in these three domains, Roseberry Bokwe can with absolute justice be viewed as one of the outstanding South Africans. In short, Roseberry Bokwe was a brilliant New African intellectual.