Women and children have been bartered, pawned, bought, and sold within and beyond Africa for longer than records have existed. This important collection examines the ways trafficking in women and children has changed from the aftermath of the “end of slavery” in Africa from the late nineteenth century to the present. The formal abolition of the slave trade and slavery did not end the demand for servile women and children.
In 1998 David Kruiper, the leader of the ‡Khomani San who today live in the Kalahari Desert in South Africa, lamented, “We have been made into nothing.” His comment applies equally to the fate of all the hunter-gatherer societies of the Cape Colony who were destroyed by the impact of European colonialism. Until relatively recently, the extermination of the Cape San peoples has been treated as little more than a footnote to South African narratives of colonial conquest.
A staple of postwar academic writing, “nationalism” is a contentious and often unanalyzed abstraction. It is generally treated as something “imagined,” “fashioned,” and “disseminated,” as an idea located in the mind, in printed matter, on maps, in symbols such as flags and anthems, and in collective memory.
George Stow was a Victorian man of many parts—poet, historian, ethnographer, artist, cartographer, and prolific writer. A geologist by profession, he became acquainted, through his work in the field, with the extraordinary wealth of rock paintings in the caves and shelters of the South African interior. Enchanted and absorbed by them, Stow set out to create a record of this creative work of the people who had tracked and marked the South African landscape decades and centuries before him.
In Western scholarship, Africa’s so-called sacred forests are often treated as the remains of primeval forests, ethnographic curiosities, or cultural relics from a static precolonial past. African Sacred Groves challenges dominant views of these landscape features by redefining the subject matter beyond the compelling yet uninformative term “sacred.”
Swiss missionaries played a primary and little-known role in explaining Africa to the literate world in the late nineteenth and early twentieth centuries. This book emphasizes how these European intellectuals, brought to the deep rural areas of southern Africa by their vocation, formulated and ordered knowledge about the continent. Central to this group was Junod, who became a pioneering collector in the fields of entomology and botany.
In the 1870s, facing cultural extinction and the death of their language, several San men and women told their stories to two pioneering colonial scholars in Cape Town, Wilhelm Bleek and Lucy Lloyd. The narratives of these San—or Bushmen—were of the land, the rain, the history of the first people, and the origin of the moon and stars.
Native American societies, often viewed as unchanging, in fact experienced a rich process of cultural innovation in the millennia prior to recorded history. Societies of the Hocking River Valley in southeastern Ohio, part of the Ohio River Valley, created a tribal organization beginning about 2000 bc.
At a watershed moment in the scholarly approach to the history of this important region, New Terrains in Southeast Asian History captures the richness and diversity of historical discourse among Southeast Asian scholars. Through the perspectives of scholars who live and work within the region, the book offers readers a rare opportunity to enter into the world of Southeast Asian historiography.
Witchcraft Dialogues analyzes the complex manner in which human beings construct, experience, and think about the “occult.” It brings together anthropologists, philosophers, and sociologists, from diverse social and cultural backgrounds, to engage the metaphysical properties of “witchcraft” and “sorcery” and to explore their manifestations in people's lived experiences.
This pioneering book, first published to wide acclaim in 1986, traces the way the Ethiopian center and the peripheral regions of the country affected each other. It looks specifically at the expansion of the highland Ethiopian state into the western and southern lowlands from the 1890s up to 1974.
After the 1925 discovery of diamonds in the semi-desert of the northwest coast of South Africa, De Beers Consolidated Mines Ltd. virtually proclaimed its dominion over the whole region. In the town of Kleinzee, the company owns all the real estate and infrastructure, and controls and administers both the town and the industry.
The dominant trend in pastoralist studies has long assumed that pastoralism and pastoral gender relations are inherently patriarchal. The contributors to this collection, in contrast, use diverse analytic approaches to demonstrate that pastoralist gender relations are dynamic, relational, historical, and produced through complex local-translocal interactions.
This book, by an anthropologist, historian, social anthropologist, and schoolteacher, introduces the long history and current condition of the hunting people of southern Africa to students, teachers, and interested laypersons. It places the modern San in historical context and shows how they have continually adapted to outside pressures, which are forcing them to fit into the modern states of Namibia and Botswana.
Eastern African pastoralists often present themselves as being egalitarian, equating cattle ownership with wealth. By this definition “the poor are not us”, poverty is confined to non-pastoralist, socially excluded persons and groups. Exploring this notion means discovering something about self-perceptions and community consciousness, how pastoralist identity has been made in opposition to other modes of production, how pastoralists want others to see them and how they see themselves.
African American Studies
Emigration and Immigration
Media and Film Studies
Native American Studies
Prostitution and Sex Trade
Race and Ethnicity
Slavery and Slave Trade
Social Science Essays
Social Science, Methodology
Violence in Society