Bøger i New African Histories serien

An unprecedented study of how Christianity reshaped Black South Africans' ideas about gender, sexuality, marriage, and family during the first half of the twentieth century.This book demonstrates that the primary affective force in the construction of modern Black intimate life in early twentieth-century South Africa was not the commonly cited influx of migrant workers but rather the spread of Christianity. During the late nineteenth and early twentieth centuries, African converts developed a new conception of intimate life, one that shaped ideas about sexuality, gender roles, and morality.Although the reshaping of Black intimacy occurred first among educated Africans who aspired to middle-class status, by the 1950s it included all Black Christians-60 percent of the Black South African population. In turn, certain Black traditions and customs were central to the acceptance of sexual modernity, which gained traction because it included practices such as lobola, in which a bridegroom demonstrates his gratitude by transferring property to his bride's family. While the ways of understanding intimacy that Christianity informed enjoyed broad appeal because they partially aligned with traditional ways, other individuals were drawn to how the new ideas broke with tradition. In either case, Natasha Erlank argues that what Black South Africans regard today as tradition has been unequivocally altered by Christianity.In asserting the paramount influence of Christianity on unfolding ideas about family, gender, and marriage in Black South Africa, Erlank challenges social historians who have attributed the key factor to be the migrant labor system. Erlank draws from a wide range of sources, including popular Black literature and the Black press, African church and mission archives, and records of the South African law courts, which she argues have been underutilized in histories of South Africa. The book is sure to attract historians and other scholars interested in the history of African Christianity, African families, sexuality, and the social history of law, especially colonial law.

An innovative contemporary history that blends insights from a variety of disciplines to highlight how a storied African cancer institute has shaped lives and identities in postcolonial Uganda.Over the past decade, an increasingly visible crisis of cancer in Uganda has made local and international headlines. Based on transcontinental research and public engagement with the Uganda Cancer Institute that began in 2010, Africanizing Oncology frames the cancer hospital as a microcosm of the Ugandan state, as a space where one can trace the lived experiences of Ugandans in the twentieth century. Ongoing ethnographic fieldwork, patient records, oral histories, private papers from US oncologists, American National Cancer Institute records, British colonial office reports, and even the architecture of the institute itself show how Ugandans understood and continue to shape ideas about national identity, political violence, epidemics, and economic life.Africanizing Oncology describes the political, social, technological, and biomedical dimensions of how Ugandans created, sustained, and transformed this institute over the past half century. With insights from science and technology studies and contemporary African history, Marissa Mika's work joins a new wave of contemporary histories of the political, technological, moral, and intellectual aspirations and actions of Africans after independence. It contributes to a growing body of work on chronic disease and situates the contemporary urgency of the mounting cancer crisis on the continent in a longer history of global cancer research and care. With its creative integration of African studies, science and technology studies, and medical anthropology, Africanizing Oncology speaks to multiple scholarly communities.

A robust historical case study that demonstrates how village development became central to the rhetoric and practice of statecraft in rural Ghana.Combining oral histories with decades of archival material, Village Work formulates a sweeping history of twentieth-century statecraft that centers on the daily work of rural people, local officials, and family networks, rather than on the national governments and large-scale plans that often dominate development stories. Wiemers shows that developmentalism was not simply created by governments and imposed on the governed; instead, it was jointly constructed through interactions between them.The book contributes to the historiographies of development and statecraft in Africa and the Global South byemphasizing the piecemeal, contingent, and largely improvised ways both development and the state are comprised and experiencedproviding new entry points into longstanding discussions about developmental power and discourseunsettling common ideas about how and by whom states are madeexposing the importance of unpaid labor in mediating relationships between governments and the governedshowing how state engagement could both exacerbate and disrupt inequitiesDespite massive changes in twentieth-century political structuresthe imposition and destruction of colonial rule, nationalist plans for pan-African solidarity and modernization, multiple military coups, and the rise of neoliberal austerity policiesunremunerated labor and demonstrations of local leadership have remained central tools by which rural Ghanaians have interacted with the state. Grounding its analysis of statecraft in decades of daily negotiations over budgets and bureaucracy, the book tells the stories of developers who decided how and where projects would be sited, of constituents who performed labor, and of a chief and his large cadre of educated children who met and shaped demands for local leaders. For a variety of actors, invoking the village became a convenient way to allocate or attract limited resources, to highlight or downplay struggles over power, and to forge national and international networks.

Foregrounding African womens ingenuity and labor, this pioneering case study shows how women in rural Mali have used technology to ensure food security through the colonial period, environmental crises, and postcolonial rule. By advocating for an understanding of rural Malian women as engineers, Laura Ann Twagira rejects the persistent image of African women as subjects without technological knowledge or access and instead reveals a hidden history about gender, development, and improvisation. In so doing, she also significantly expands the scope of African science and technology studies.Using the Office du Niger agricultural project as a case study, Twagira argues that women used modest technologies (such as a mortar and pestle or metal pots) and organized female labor to create, maintain, and reengineer a complex and highly adaptive food production system. While women often incorporated labor-saving technologies into their work routines, they did not view their own physical labor as the problem it is so often framed to be in development narratives. Rather, womens embodied techniques and knowledge were central to their ability to transform a development project centered on export production into an environmental resource that addressed local taste and consumption needs.

Spanning the years just before (and just after) Nelson Mandela's 1962 arrest, this entirely fresh history of Umkhonto we Sizwe (MK), or Spear of the Nation, and its revolutionary milieu brings to life the period in which Mandela and his comrades fought South Africa's apartheid regime not only with words and protests, but also with bombs and fire.

From debates over the aesthetics of birds in the urban landscape to how horse racing enhanced imperial power to the ways in which water navigation impacted aquatic creatures, Saheed Aderinto argues that it is impossible to comprehend the full extent of imperial domination without considering the colonial subjecthood of animals.

This social and political history analyzes how incarceration, a practice and policy with colonial origins, was central to both the exertion of and challenges to state power in postcolonial Uganda. The book also illustrates the persistent imbrication of prisons, punishment, politics, and struggles for decolonization and freedom across the globe.

Representations of diasporic Murid disciples often depict them as passive recipients of change wrought by powerful clerics left behind in Senegal. In this study, Cheikh Anta Babou examines the construction of their transnational collective identity and its influence on cultural practices, identities, and aspirations.

Sierra Leone's unique history, especially in the development and consolidation of British colonialism in West Africa, has made it an important site of historical investigation since the 1950s.

Intonations tells the story of how Angola's urban residents in the late colonial period (roughly 1945-74) used music to talk back to their colonial oppressors and, more importantly, to define what it meant to be Angolan and what they hoped to gain from independence. A compilation of Angolan music is included in CD format.Marissa J. Moorman presents a social and cultural history of the relationship between Angolan culture and politics. She argues that it was in and through popular urban music, produced mainly in the musseques (urban shantytowns) of the capital city, Luanda, that Angolans forged the nation and developed expectations about nationalism. Through careful archival work and extensive interviews with musicians and those who attended performances in bars, community centers, and cinemas, Moorman explores the ways in which the urban poor imagined the nation.The spread of radio technology and the establishment of a recording industry in the early 1970s reterritorialized an urban-produced sound and cultural ethos by transporting music throughout the country. When the formerly exiled independent movements returned to Angola in 1975, they found a population receptive to their nationalist message but with different expectations about the promises of independence. In producing and consuming music, Angolans formed a new image of independence and nationalist politics.

The Risks of Knowledge minutely examines the multiple and unfinished investigations into the murder of Kenya's distinguished Minister of Foreign Affairs and International Cooperation, Robert Ouko, and raises important issues about the production of knowledge and the politics of memory.

Safari Nation tells the history of the Kruger National Park through a black perspective, helping explain why Africa's national parks-often derided by scholars as colonial impositions-survived the end of white rule on the continent.

In Water Brings No Harm, Matthew V. Bender explores the history of community water management on Mount Kilimanjaro in Tanzania. Kilimanjaro's Chagga-speaking peoples have long managed water by employing diverse knowledge: hydrological, technological, social, cultural, and political. Since the 1850s, they have encountered groups from beyond the mountain-colonial officials, missionaries, settlers, the independent Tanzanian state, development agencies, and climate scientists-who have understood water differently. Drawing on the concept of waterscapes-a term that describes how people "e;see"e; water, and how physical water resources intersect with their own beliefs, needs, and expectations-Bender argues that water conflicts should be understood as struggles between competing forms of knowledge.Water Brings No Harm encourages readers to think about the origins and interpretation of knowledge and development in Africa and the global south. It also speaks to the current global water crisis, proposing a new model for approaching sustainable water development worldwide.

Situating sleeping sickness control within African intellectual worlds and political dynamics, Webel prioritizes local histories to understand the successes and failures of a widely used colonial public health intervention-the sleeping sickness camp-in dialogue with African strategies to mitigate illness and death in the past.

In this finely textured social and intellectual history of gender and nation-making, Byfield captures the dynamism of women's political activism in postwar Nigeria. She illuminates the centrality of gender to the study of nationalism, thus offering new lines of inquiry into the late colonial era and its consequences for the future Nigerian state.

In focusing on rural Kenyans as they actively sought access to aid, Moskowitz offers new insights into the texture of political life in the decolonizing and early postcolonial world. Her account complicates our understanding of Kenyan experiences of independence, and the meaning and form of development.

Atlanticization-or interaction between regional processes and Atlantic forces such as the slave trade and Christianization-from 1750 to 1920 transformed gender into a primary mode of social differentiation in the Bight of Biafra. Mbah examines this process to fill a major gap in our understanding of gender's role in precolonial Africa.

Radio technology and broadcasting played a central role in the formation of colonial Portuguese Southern Africa and the postcolonial nation-state, Angola. Moorman details how settlers, the colonial state, African nationalists, and the postcolonial state all used radio to project power, while the latter employed it to challenge empire.

Age of Concrete is about people building homes on tenuous ground in the outer neighborhoods of Maputo, Mozambique, places thought of simply as slums. But up close, they are an archive: houses of reeds, wood, zinc, and concrete embodying the ambitions of people who built their own largest investment and greatest bequest to the future.

In locating her arguments at the intersection of visual culture and literary and performance studies, Giorgis details how innovations in visual art intersected with shifts in narratives of modernity. The result is a bold intellectual, cultural, and political history of Ethiopia, with art as its centerpiece.

This in-depth study of the Zambezi River Valley examines the dominant developmentalist narrative that has surrounded the Cahora Bassa Dam, chronicles the continual violence that has accompanied its existence, and gives voice to previously unheard narratives of forced labor, displacement, and historical and contemporary life in the dam's shadow.

Taifa is a story of African intellectual agency, but it is also an account of how nation and race emerged out of the legal, social, and economic histories in one major city, Dar es Salaam.

Between the 1880s and the 1940s, the region known as British West Africa became a dynamic zone of literary creativity and textual experimentation.

For more than half a century before World War II, black South Africans and "American Negroes" - a group that included African Americans and black West Indians - established close institutional and personal relationships that laid the necessary groundwork for the successful South African and American antiapartheid movements.

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.

Interracial sex mattered to the British colonial state in West Africa. In Crossing the Color Line, Carina E. Ray goes beyond this fact to reveal how Ghanaians shaped and defined these powerfully charged relations.

States of Marriage shows how throughout the colonial period in French Sudan (present-day Mali) the institution of marriage played a central role in how the empire defined its colonial subjects as gendered persons with certain attendant rights and privileges.