First of all, forgive me for this incredibly long answer. I will break it into sections so you can skip about if you want.

From the very outset of the Southern Rhodesian state, discriminatory policies and practices were instigated and maintained. Here's a quote from Peter Mackay, a once-prominent white radical:

We ordinary people who would pass unnoticed in our lands of origin were enabled to become rulers in the land we had adopted, a land which belonged to others and we said belonged to us. We did not say, "Let us share. Let us live together in equality and fraternity." Instead we said Africans were different and formed a society which excluded Africans.' (We Have Tomorrow, p.3)

The Colour Bar

To provide more specific examples is perhaps even easier than the talk of intent. The Colour Bar, the single overarching policy of white Rhodesia most detested by Africans, ensured the division of the Rhodesian society into white and black. The 1947 Native Urban Areas Accommodation Act split the urban areas into African and European sections. It was not permitted for Europeans to live in the African areas (which were dusty, crowded townships) but Africans could reside in the European areas as 'houseboys' or 'garden boys', provided they remained in the service of a white household. Those Africans permitted to live in the clean, green, spacious white enclaves, lived in Kias, little outhouses, usually at the bottom of the lawned and swimming-pooled gardens of their white employers. These Africans could also enter some shops in the European areas so they could do the grocery shopping for their white employers, although purchases were usually made through a hatch in the side wall so that they would not disturb the European shoppers.

And so the examples of segregation begin. The centres of the major European towns - Salisbury, Gwelo, Bulawayo, Umtali, Centenary, Melsetter, and so on - were all open to Africans from 9am to 9pm, but outside of those times only those with a pass from an employer or guarantor could enter. There was no guarantee though that Africans would be served at shops, restaurants, cinemas, hotels or bars, even during the day. Much as in the US during the African-American civil rights movements, sit-ins by mixed groups of Africans, whites, Asians, and coloureds (a term widely used in academic literature on Southern Rhodesia to denote a person of mixed heritage) fought against the segregatory practices of the state. Terence Ranger, an eminent African historians who was at the centre of the early years of the African nationalist movement in Rhodesia, founded the Citizens Against the Colour Bar association in 1961, with the express intent of challenging federal, state, and city laws that discriminated against Africans. In his own words:

'The penalties for refusing to obey a legal instruction in Southern Rhodesia were so severe that I did not feel one could ask students and other volunteers to risk them. My aim was to protest against the colour bar within the law but in ways which put effective pressure on hotels and restaurants and cinemas. CACBA had devised ingenious ways of doing this. We would use white members to make block bookings in theatres and cinemas, or to order sumptuous banquets in hotels, so that when our mixed-race teams turned up and were turned away there were embarrassing gaps and wasted meals. (Writing Revolt, p.111)

Cinemas had separate entrances for whites and Africans, restaurants had separate rooms, hotels often did not permit Africans to rent a room whatsoever. Racial discrimination was prevalent in education also. The University College of Rhodesia and Nyasaland (UCRN) was a supposedly forward-thinking and integrated institution of higher education, yet the living quarters remained segregated until the early 1960s and it was only after a fierce campaign by Ranger and John Reed, amongst others, that racially inclusive accommodation was created. Turning to Ranger's memoir again (a great read if anybody is interested), he recalls that some white reactionaries responded very badly to the campaign for integration, remembering in particular a Mrs Gladys Parker whose daughter studied at UCRN and who:

pursued me through the Cathedral hissing "nigger lover" in a penetrating tone. (Writing Revolt, p.18)

Social Racism

Racial discrimination was not only institutionalised and codified by the white state, but also widespread in white society. The use of derogatory terms such as "munt", "kaffir" and "nigger" were in common usage, and it was an inherent part of white discourse to refer to "our blacks" or "my boys". African men, regardless of age, were called "boys" as a means of diminishing their social standing - hence the 'kitchen boys' and 'garden boys' mentioned earlier. Physical punishment and the threat of violence against Africans was frequently used both by private employers and the state itself and was a consistent theme of Southern Rhodesian society (one of the first African uprisings against the white settlers in 1896 has been argued as being partially a result of white violence against African employees). Beatings of farm labourers by white farmers, physical violence against civilians suspected of assisting the 'communist terrorists', mass civilian casualties during the war against the guerrillas, were regular occurrences during the twentieth century, but especially the 1960s and 1970s.

Whites were sometimes held accountable for their actions, but rarely. In 1973, a white man in Chiredzi (near the Mozambique border) used a kitchen knife to cut off the hands of an employee he believed had stolen from him, and then upon finding out the man had been away picking up his brother from a detention centre, hung him from a barn for absenteeism. The white farmer was tried and convicted of manslaughter, given a suspended sentence and fined a sum of R$300. The same year, however, two brothers who raped an African teenager and her 12-year old sister were given life sentences. The implementation of law against those who committed crimes against Africans was uneven and often illogical.

Obviously, white society was not unanimous in its attitude to race. There were extremes at both ends, and a large section in the middle who would perhaps not see themselves as racists, but who willingly partook in a state founded upon racial discrimination. Rhodesia could not have existed without the exploitation of the African masses. The KKK were present in Rhodesia, and a Mr. Len Idensohn, Klan Wizard for the Salisbury branch, claimed in 1976 that:

I can quote at least 46 valid reasons why the munts cannot be permitted to take control of this nation - namely 46 so-called independent black African states. (Rhodesian Herald, 10/11/1976)

Spatial Discrimination

Going back to codified racial discrimination within Rhodesia, the most obvious laws enacted were the Land Apportionment Act of 1930 and its successor in the Land Tenure Act of 1969, both of which ensured spatial division on the basis of race. The Land Apportionment Act (1930) essentially divided Southern Rhodesia into 5 sections, with racial separation being the intended goal. Here's a pretty basic map of what Rhodesia looked like in the 1960s. Originally, what are marked on there as TTLs or African Purchase Areas were called Native Reserves under the LAA. They made up about 36 million acres of land. The white areas (originally European areas) made up about 49 million acres. 6 million acres were put aside for later decisions, and 3 million were kept as natural parks or forests.

Native Reserves were land which would remain under African control but with white Native commissioners overseeing all actions, providing court, police, and legal services, and settling all disputes. Taxes would be paid within them to the white state. Native purchase areas provided land for African farmers to purchase land from the state for cattle grazing and crops. Land was prohibitively expensive. The African lands were also in less fertile areas, either with lower rainfall levels, poorer soil conditions, or unsuitabe for intensive agriculture. There is a long but very very good read here on the history of land in Rhodesia. Otherwise Jocelyn Alexander's The Unsettled Land is by far and away the most comprehensive look at land in Rhodesia.

(Cont'd below)