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12 Building on this forgotten tradition, I argue that Winifred Hoernlé was a central ﬁgure in the establishment and consolidation of social anthropology in interwar South Africa. Indeed, if we consider this period as a whole she was the central ﬁgure in the development of the discipline. 13 Rather it was due to her having introduced a series of methodological innovations that led to the creation of a professional, scientiﬁc 11 12 13 Ellen Hellmann and Quinton Whyte, ‘Introduction’ and Monica Wilson, ‘Development in Anthropology’ in Race Relations Journal: Special Issue: Homage to Winifred Hoernlé, 22, 4 (1955), 1–6, 7–15; Eileen Jensen Krige, ‘Agnes Winifred Hoernlé: An Appreciation’, African Studies, 19 (1960), 138–44; Max Gluckman and Isaac Schapera, ‘Dr Winifred Hoernlé: An Appreciation’, Africa, 30 (1960), 262–3; Audrey Richards, ‘Obituary: Agnes Winifred Hoernlé: 1885–1960’, Man, 61 (1961), 53; Hilda Kuper, ‘Function, History and Biography: Reﬂections on Fifty Years in the British Anthropological Tradition’ in George W.
He has been described during these Cape Town years as ‘a self-conscious and somewhat solemn young man, but . . 50 Theirs was not love at ﬁrst sight. , Trails, 35, 62. There are only six pages of diary entries relating to her second ﬁeldwork expedition of 1913. Most of these relate to her journey into the ﬁeld and her discomfort with wind and sand at her ﬁrst ﬁeld-site south of Walvis Bay. , Trails, 70–6. RFAHP, Letters, Alfred Hoernlé to Winifred Tucker, Oxford, 15 August 1913. F. A. thesis, Political Philosophy, University of Stellenbosch, 1985), 7.
Even when she revisited her old 70 71 72 WHP, Box 2: Personal Papers, Newspapers Clippings, ‘Native Problem. What Has the White Race Done? What Should It Do? d. [March 1913]. Winifred Hoernlé, Letter to the Secretary, 176. Cited in Robert Gordon, ‘Review of The Social Organisation of the Nama and Other Essays’, Social Dynamics, 13, 1 (1987), 75. Feminizing the foundational narrative 37 ﬁeld-site at Sandfontein in January and February of 1923, she was able to collect much more data about Nama ritual than had been possible a decade earlier.