Christianity has been spread in Africa by Africans. It is the story of peoples seizing control of their own spiritual destinies—rather than the commonplace notion that the continent's Christian churches represent colonial and capitalist powers that helped subdue Africans to European domination. In short, once introduced, Christianity took on a powerful life of its own and spun out of the control of those who would retain ownership of doctrine and practice.
John Lonsdale says in his introduction: “This is the oral evidence of the Kikuyu villagers with whom Greet Kershaw lived as an aid worker during the Mau Mau ‘Emergency’ in the 1950s, and which is now totally irrecoverable in any form save in her own field notes.
On the night of Saturday, July 13, 1991, a mob of male students at the St. Kizito Mixed Secondary School in Meru, Kenya, attacked their female classmates in a dormitory. Nineteen schoolgirls were killed in the melee and more than 70 were raped or gang raped. The explanations in the press for the attack included a rebellion by male students over administrative mismanagement, academic stress, cultural norms for the Meru ethnic group, and victim characteristics (as assumed in rape myths).
This book uses the Kenyan political system to address issues relevant to recent political developments throughout Africa. The authors analyze the construction of the Moi state since 1978. They show the marginalization of Kikuyu interests as the political economy of Kenya has been reconstructed to benefit President Moi's Kalenjin people and their allies. Mounting Kikuyu dissatisfaction led to the growth of demands for multi-party democracy.
Confronting Leviathan describes Mozambique’s attempt to construct a socialist society in one African country on the back of an anti-colonial struggle for national independence. In explaining the failure of this effort the authors suggest reasons why the socialist vision of the ruling party, Frelimo, lacked resonance with Mozambican society. They also document in detail South Africa’s attempts to destabilize the country, even to the extent of sponsoring the Renamo insurgents.
This interdisciplinary book focuses primarily on Sufism (“African Islam”), Islamism (“Islam in Africa”) and, in particular, on the interaction between these different forms of Islam. Previously, much interest has been concentrated on the critical Islamist views of Western or Western–influenced ideas and patterns of life, while the intra–Muslim relationship between Sufis and Islamists has attracted less attention.
The second edition of To Kill a Man’s Pride builds on the success of the previous edition of this anthology of South African short stories by retaining most of stories, but also featuring more women writers and new male voice, to make it more representative. The milieu remains unambiguously South African, with some stories set in rural areas such as the village, farm or dorp, and others in urban centers such as the big city, suburb or township.
Colonization, Violence, and Narration in White South African Writing
· André Brink, Breyten Breytenbach, and J. M. Coetzee
· By Rosemary Jane Jolly
The representation of pain and suffering in narrative form is an ongoing ethical issue in contemporary South African literature. Can violence be represented without sensationalistic effects, or, alternatively, without effects that tend to be conservative because they place the reader in a position of superiority over the victim or the perpetrator?
Kenya was where the term “informal sector” was first used in 1971. During the 1980s the term “jua kali”—in Swahili “hot sun”—came to be used of the informal sector artisans, such as carworkers and metalworkers, who were working under the hot sun because of a lack of premises. Gradually it came to refer to anybody in self-employment. And in 1988 the government set up the Jua Kali Development Programme.
In the case of Nigeria, scholarship on religious politics has not adequately taken into account the pluralistic context and the idealistic pretensions of the state that inhibit the possibility of forging an enduring civic amity among Nigeria’s diverse groups. Ilesanmi proposes a new philosophy or model of religio-political interaction, which he calls dialogic politics.
This bold, popularizing synthesis presents a readily accessible introduction to one of the major themes of twentieth-century world history. Between 1922, when self-government was restored to Egypt, and 1994, when nonracial democracy was achieved in South Africa, 54 new nations were established in Africa.
Farming and pastoral societies inhabit ever-changing environments. This relationship between environment and rural culture, politics and economy in Tanzania is the subject of this volume which will be valuable in reopening debates on Tanzanian history.
Zanzibar Stone Town presents the problems of conservation in its most acute forms. Should it be fossilized for the tourists? Or should it grow for the benefit of the inhabitants? Can ways be found to accommodate conflicting social and economic pressures? For its size, Zanzibar, like Venice, occupies a remarkably large romantic space in world imagination. Swahili civilization on these spice islands goes back to the earliest centuries of the Islamic era.
Composed of eleven studies on the Horn of Africa, the book is based on primary research by David Turton, Hiroshi Matsuda, John Lamphear, Eisei Kurimoro, Wendy James, P.T.W. Baxter, Tim Allen and others.
Petrus Johannes Van der Merwe wrote three of the most significant books on the history of South Africa before he was 35 years old. His trilogy, of which The Migrant Farmer is the first volume, has become a classic that no student of Cape colonial history of the seventeenth, eighteenth or nineteenth century can ignore.