The New African Histories series builds on the significant achievements of social historians over the past two decades, while pushing the boundaries of African social history in exciting new directions - theoretically, methodologically and conceptually.
The series promotes continued research on the lived experiences of Africans in their households, communities, workplaces, and classes, as well as in the clubs, associations, and social movements they have created. It insists on the centrality of gender, generation and social identity to African historiography, while it seeks to expose the constraints at local, national, and transnational levels that structure the daily lives of the poor and disadvantaged.
Social historians have long maintained that there can be no social history without economic history. We contend that it is increasingly imperative that politics, environment, and culture receive far greater attention in the exploration of daily life.
Jean Allman, Series Editor
Professor of African and African American Studies
Washington University in St. Louis
Center for the Humanities
St. Louis, MO 63130
Allen Isaacman, Series Editor
Professor of History
University of Minnesota
267 Nineteenth Ave. South
Minneapolis, MN 55455
Derek R. Peterson, Series Editor
Professor of History and African Studies
University of Michigan
1029 Tisch Hall
Ann Arbor, MI 48109
If modernism initially came to Africa through colonial contact, what does Ethiopia’s inimitable historical condition—its independence save for five years under Italian occupation—mean for its own modernist tradition?
Thomas F. McDow synthesizes Indian Ocean, Middle Eastern, and East African studies to explain how in the nineteenth century, credit, mobility, and kinship knit together a vast interconnected Indian Ocean region. McDow's new historical analysis of the Indian Ocean reveals roles of previously invisible people.
Reel Pleasures brings the world of African moviehouses and the publics they engendered to life, revealing how local fans creatively reworked global media—from Indian melodrama to Italian westerns, kung fu, and blaxploitation films—to speak to local dreams and desires.
In this ambitious new history of the antiapartheid struggle, Jon Soske places India and the Indian diaspora at the center of the African National Congress’s development of an inclusive philosophy of nationalism. In so doing, Soske combines intellectual, political, religious, urban, and gender history to tell a story that is global in reach while remaining grounded in the everyday materiality of life under apartheid.
By emphasizing the centrality of human relationships to Ghana’s economic past, Murillo introduces a radical rethinking of consumption studies from an Africa-centered perspective. The result is a keen look at colonial capitalism in all of its intricacies, legacies, and contradictions, including its entanglement with gender and race.
In the 1950s, Ghana, under the leadership of Kwame Nkrumah and the Convention People’s Party, drew the world’s attention as anticolonial activists, intellectuals, and politicians looked to it as a model for Africa’s postcolonial future. Nkrumah was a visionary, a statesman, and one of the key makers of contemporary Africa. In Living with Nkrumahism, Jeffrey S. Ahlman reexamines the infrastructure that organized and consolidated Nkrumah’s philosophy into a political program.
Though often associated with foreigners and refugees, many Somalis have lived in Kenya for generations, in many cases since long before the founding of the country. Despite their long residency, foreign and state officials and Kenyan citizens often perceive the Somali population to be a dangerous and alien presence in the country, and charges of civil and human rights abuses have mounted against them in recent years.
In articles for the newspaper O Brado Africano in the mid-1950s, poet and journalist José Craveirinha described the ways in which the Mozambican football players in the suburbs of Lourenço Marques (now Maputo) adapted the European sport to their own expressive ends. Through gesture, footwork, and patois, they used what Craveirinha termed “malice”—or cunning—to negotiate their places in the colonial state.
In twentieth-century Kenya, age and gender were powerful cultural and political forces that animated household and generational relationships. They also shaped East Africans’ contact with and influence on emergent colonial and global ideas about age and masculinity. Kenyan men and boys came of age achieving their manhood through changing rites of passage and access to new outlets such as town life, crime, anticolonial violence, and nationalism.
Throughout the 1960s and 1970s, Ivory Coast was touted as an African miracle, a poster child for modernization and the ways that Western aid and multinational corporations would develop the continent. At the same time, Marxist scholars—most notably Samir Amin—described the capitalist activity in Ivory Coast as empty, unsustainable, and incapable of bringing real change to the lives of ordinary people.
From 1952 to 1981, South Africa’s apartheid government ran an art school for the training of African art teachers at Indaleni, in what is today KwaZulu-Natal. The Art of Life in South Africa is the story of the students, teachers, art, and politics that circulated through a small school, housed in a remote former mission station.
Encompassing history, geography, and political science, MacArthur’s study evaluates the role of geographic imagination and the impact of cartography not only as means of expressing imperial power and constraining colonized populations, but as tools for the articulation of new political communities and resistance.