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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.