This is a study of the ‘unofficial’ side of African fiction—the largely undocumented writing, publishing, and reading of pamphlets and paperbacks—which exists outside the grid of mass production. Stephanie Newell examines the popular fiction of Ghana produced since the 1930s, analyzing the distinctive ways in which narrative forms are borrowed and regenerated by authors and readers.
Studies of the 1974 Ethiopian revolution have hitherto almost completely ignored religion, in spite of the commitment of a great majority of Ethiopian people to one or another religious tradition. Eide traces the journey from support for the revolution by the church leaders and local members to their suspected alliance with opposition forces.
Nigerian video films—dramatic features shot on video and sold as cassettes—are being produced at the rate of nearly one a day, making them the major contemporary art form in Nigeria. The history of African film offers no precedent for such a huge, popularly based industry. The contributors to this volume, who include film and television directors, an anthropologist, and scholars of film studies and literature, take a variety of approaches to this flourishing popular art.
Kwame Nkrumah, who won independence for Ghana in 1957, was the first African statesman to achieve world recognition. Nkrumah and his movement also brought about the end of independent chieftaincy—one of the most fundamental changes in the history of Ghana. Kwame Nkrumah's Convention Peoples' Party was committed not only to the rapid termination of British colonial rule but also to the elimination of chiefly power.
This book provides a significant revision of South African labor history and makes an important contribution to the debate about apartheid's genesis. Using a range of untapped sources, it shows that there was far more strike action during World War II than has been officially acknowledged. A new working class, sometimes organized into multiracial unions, won improved wages and softened racial prejudice among white workers.
The history of the Islamic faith on the continent of Africa spans fourteen centuries. For the first time in a single volume, The History of Islam in Africa presents a detailed historic mapping of the cultural, political, geographic, and religious past of this significant presence on a continent-wide scale. Bringing together two dozen leading scholars, this comprehensive work treats the historical development of the religion in each major region and examines its effects.
This book explores the history of African womanhood in colonial Kenya. By focussing on key sociocultural institutions and practices around which the lives of women were organized, and on the protracted debates that surrounded these institutions and practices during the colonial period, it investigates the nature of indigenous, mission, and colonial control of African women.
In the struggle against apartheid, one often overlooked group of crusaders was the coterie of black lawyers who overcame the Byzantine system that the government established oftentimes explicitly to block the paths of its black citizens from achieving justice. Now, in their own voices, we have the narratives of many of those lawyers as recounted in a series of oral interviews. Black Lawyers, White Courts is their story and the anti-apartheid story that has before now gone untold.
The devastating influenza epidemic of 1918 ripped through southern Africa. In its aftermath, revivalist and millenarian movements sprouted. Prophets appeared bearing messages of resistance, redemption, and renewal. African Apocalypse: The Story of Nontetha Nkwenkwe, A Twentieth-Century Prophet is the remarkable story of one such prophet, a middle-aged Xhosa woman named Nontetha.
The Herero-German war led to the destruction of Herero society. Yet Herero society reemerged, reorganizing itself around the structures and beliefs of the German colonial army and Rhenish missionary activity. This book describes the manner in which the Herero of Namibia struggled to maintain control over their own freedom in the face of advancing German colonialism.
South Africa's release of Nelson Mandela from prison in February 1990 and the subsequent independence of nearby Namibia heralded other dramatic political and economic changes in southern Africa that have transformed the region from a global flashpoint to one in which peaceful cooperation and development may become the norm. However, the substantial literature on changes in southern Africa has focused on individual nations, areas, or communities.
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.
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.
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).