The earliest development of Arabic historical writing remains shrouded in uncertainty until the 9th century CE, when our first extant texts were composed. This book demonstrates a new method, termed riwaya-cum-matn, which allows us to identify citation-markers that securely indicate the quotation of earlier Arabic historical works, proto-books first circulated in the eighth century. As a case study it reconstructs, with an edition and translation, around half of an annalistic history written by al-Layth b. Sa'd in the 740s. In doing so it shows that annalistic history-writing, comparable to contemporary Syriac or Greek models, was a part of the first development of Arabic historiography in the Marwanid period, providing a chronological framework for more ambitious later Abbasid history-writing. Reconstructing the original production-contexts and larger narrative frames of now-atomised quotations not only lets us judge their likely accuracy, but to consider the political and social relations underpinning the first production of authoritative historical knowledge in Islam. It also enables us to assess how Abbasid compilers combined and augmented the base texts from which they constructed their histories.

Beginning in the late 1930s, a crisis in colonial Gusiiland developed over traditional marriage customs. Couples eloped, wives deserted husbands, fathers forced daughters into marriage, and desperate men abducted women as wives. Existing historiography focuses on women who either fled their rural homes to escape a new dual patriarchy-African men backed by colonial officials-or surrendered themselves to this new power. "Girl Cases: Marriage and Colonialism in Gusiiland, Kenya 1890-1970" takes a new approach to the study of Gusii marriage customs and shows that Gusii women stayed in their homes to fight over the nature of marriage. Gusii women and their lovers remained committed to traditional bridewealth marriage, but they raised deeper questions over the relations between men and women.

During this time of social upheaval, thousands of marriage disputes flowed into local African courts. By examining court transcripts, "Girl Cases" sheds light on the dialogue that developed surrounding the nature of marriage. Should parental rights to arrange a marriage outweigh women's rights to choose their husbands? Could violence by abductors create a legitimate union? Men and women debated these and other issues in the courtroom, and Brett L. Shadle's analysis of the transcripts provides a valuable addition to African social history.

Today, the East African state of Tanzania is renowned for wildlife preserves such as the Serengeti National Park, the Ngorongoro Conservation Area, and the Selous Game Reserve. Yet few know that most of these initiatives emerged from decades of German colonial rule. This book gives the first full account of Tanzanian wildlife conservation up until World War I, focusing upon elephant hunting and the ivory trade as vital factors in a shift from exploitation to preservation that increasingly excluded indigenous Africans. Analyzing the formative interactions between colonial governance and the natural world, The Nature of German Imperialism situates East African wildlife policies within the global emergence of conservationist sensibilities around 1900.

'n Nuwe en bygewerkte uitgawe van die publikasie wat in 1990 uitgegee is deur die Nasionale Parkeraad van Suid-Afrika (tans SANParke).

Dit is die uitvoerige voorgeskiedenis en geskiedenis van die ou Transvaalse Laeveld en die gebeure wat gelei het tot die ontstaan van een van die eerste bewaringsgebiede in die ou Zuid-Afrikaansche Republiek toe die Sabie-reservaat in 1898 geproklameer is.

Teen die einde van die Anglo-Boereoorlog was terme soos "misdaad teen die mensdom", "oorlogsmisdadigers", volkemoord" en "etniese suiwering" begrippe wat nog ver in die geskiedenis le. Bykans 'n kwart van die konsentrasiekampbevolking het gedurende agt maande in 1901 daar omgekom. Aan die iende van die oorlog sou 29 000 afrikaners, waarvan 22 000 kinders, en moontlik soveel as 18 000 swart mense hulle einde in konsentrasiekapker-howe vind. Die sterftes in die kampe, hele dorpe wat verwoes is, die platteland wat grootskaals ontvolk is, en die vrees dat die "hele Afrikaanse volk kan uitsterf", sou uiteindelik tot die Vrede van Vereeniging lei. Die konsentrasiekampe het in die hart van die Afrikaner 'n vuur van verbittering aangesteek wat dalk nooit geblus sal word nie. As al die smart, smaad en verbittering wat die Afrikaner in sy ganse geskiedenis gely het, lankal vergete sal wees, sal daardie vuur nog vlam, want dit het " 'n merk vir die eeue gebrand op ons volk"(Leipoldt).

Now combined into a single volume, these three brief history texts provide a concise and eye-opening overview of the history of the Middle East. Each is written by a leading expert, and all have been hailed as outstanding introductions for the general reader. These texts have been widely translated and adopted at universities in Turkey, Norway, Italy, and Germany, as well as throughout North America.

I am an African American male who has had to deal with the racism and prejudice in this country, so the history that we were deprived of as children is where my expertise lies. There are hundreds of facts and events that are very important to the enrichment and growth of the black nation. We've come very far without knowing our history; imagine, if we were grounded in our roots, how far we'd be. You can handcuff my wrists, you can shackle my feet, you can bind me in your chains, you can throw me in your deepest darkest dungeon ...but you can't enslave my thinking, for it is free like the wind. Jaye Swift has sold over 40,000 CDs on the streets by himself. His music is the epitome of hip hop, and his name has been recognized by some of the greatest in music. His credibility in music is flawless, and he has refused to record with mindless artists who have no substance or integrity. It is only to his credit that But You Can't Enslave My Thinking ...has been written with the same impeccable consistency and wisdom. It's designed to enlighten the minds of non-African Americans and enrich the lives of all African Americans.

Liberia has a strong connection to the United States in that it was founded by former slaves in 1822. Although Liberia had existed as an independent African nation and a symbol of hope to the African peoples under the rule of various colonial powers, its recent history has been bedeviled by a prolonged upheaval following a military coup d'etat in 1980. In this context, the narrative highlights the distinctiveness of Liberians in their negotiation of traditional indigenous and modern practices, and the changes wrought by Christianity and Western influences.

In 1894 Jesus appeared in a dream to Rainisoalambo during a period of intense national crisis shortly before the French colonial invasion of Madagascar. An educated member of the southern highlands aristocracy, Rainisoalambo was also a traditional medicine man who had fallen into grave difficulty. Being stricken with a case of then-rampant leprosy, his business had vanished and he and his family were starving. In this vision, Jesus told Rainisoalambo to put away his sampy, the small idols and charms he used for his traditional divining and healing. When he awoke, he found that he was healed. He quickly got rid of his charms and began a new life of fervent prayer, witnessing to his neighbors about what had happened, and reading the gospels with new eyes, as current reality rather than ancient reports of the far-away dealings of the white man's god. A group of believers soon gathered around him. Within a year of intense activity they had formally organized themselves at Soatanna into what we would now call a base community, the Disciples of the Lord. Their simple rules called them to lives of economic sharing and self-sufficiency, cleanliness and orderliness in their persons, houses, and lands, learning to read the Bible, daily communal prayers and study, and sending out apostles and evangelists to establish other such households and communities. This was the beginning of what is now called the Fifohazana, or Awakening. More than a century later the movement comprises several tobys, or base communities, following the appearance of several more prophets, female and male, and their miracle-working. The members of the movement, or mpiandry, live throughout the island, some in the tobys butmost in the cities and villages as members of a variety of churches. The Fifohazana continues to stress spiritual healings, exorcisms, personal service to the poor and sick, cleanliness, prayer, Bible study, and witnessing. This volume provides the reader with a very clear understanding of what the Fifohazanamovement is all about historically, theologically, in terms of the main characters involved, its tremendous contributions to what a Christian healing ministry might ideally be, and as it relates to the larger world of church and society. The book is strengthened by the contributions of a diverse international group of scholars and participants in the movement. This has fostered the creation of an authentic piece of research, which combines the actual voices of participants within the movement itself along with the perspectives of scholars, who analyze the movement from the external periphery. This is the first book-length treatment of the Fifohazana in English. Editor Cynthia Holder Rich has gathered contributions from authors from five countries, including several members of the movement, to offer several perspectives onto the history and current life of the movement. Articles include analysis of major movement leaders, the place of healing in the movement, history of the conflict between the missions and the movement, the significance of oral expression in proclamation and as a means of revival, the role of women as leaders in the movement, and theological issues. The Fifohazana is one of the most intriguing current instances of indigenous Christianity in the world. While the movement has greatly evolved and changed in over a century, Jesus continues to appear and raise up newleaders. Various branches of the movement have developed a variety of institutions, but the movement has not lost its power of transformation and change. The Fifohazana: Madagascar's Indigenous Christian Movement is an important volume for research libraries, universities, African studies institutions and theological schools.

A century ago, one of the five most recognizable names in the world was arguably that of Paul Kruger, president of the Transvaal Republic-a small Southern African country inhabited by a white tribe-who took on the overwhelming superiority of the mighty British Empire in defense of his people's sovereign independence. It was a David and Goliath story. As most of the world-including the US-cheered the Boers on, they fought a desperate war to the bitter end (1899-1902) against colonialism, until their country lay smoldering in ruins and an estimated 27, 929 Boer women and children, as well as an untold number of blacks, had died in British concentration camps.Yet within little more than half a century, those same Afrikaners had squandered their political capital and gone from being the world's favorite underdog to one of the most reviled names in history. Their subsequent social engineering project known as apartheid became an abhorrent concept in the eyes of the international community. Bernard Botes Kruger is a fifth-generation descendant of the wartime president, Paul Kruger. He is an Afrikaner who lived most of his life in the turmoil and conflict that has dominated his country's history. His new historical novel, A Battlement of Spears, tells the remarkable story of how not only the Afrikaners, but also the many other former sovereign nations within the redrawn borders of the postwar South Africa struggled to come to terms with a common identity, often with devastating consequences. "What cruel twist of tectonic irony caused the deepest scar on the earth's surface across the face of that continent that would also suffer the most appalling of human tragedies?" the author asks. Set against the backdrop of the timeless mountain called in Zulu uKhahlamba (Barrier of Spears), a dramatic geographic boundary that divided nations throughout history, A Battlement of Spears is an epic story spanning twenty-four years and two continents, of two young men with similar interests but vastly different cultural backgrounds who become unlikely friends. In a tragic series of events they will discover what sacrifices are exacted from those who would dwell in the symbolic no man's land of the summit, where fog often obscures the vision and deprivation dulls the senses, until it becomes all too easy to drift into hostile territory or stumble into the jaws of the precipice. In the process they will become separated, spending a lifetime before finding each other again a world away, on a different continent. But in the course of their respective journeys, they will also learn that barriers are not always what they seem, and that choices are sometimes inevitable, with far-reaching consequences. In that hauntingly beautiful land it is never merely about survival, but about the things that make it truly worthwhile, such as loyalty, friendship and honor, regardless of the price. Written in a style that endeavors to entertain while enlightening the uninformed about South Africa's long road to democracy, the book provides extensive background explanations (yes, footnotes) to those interested in the historical, anthropological or linguistic aspects of a 'rainbow nation, ' which today recognizes eleven official languages and several royal families, besides a multitude of unofficial languages and dialects. And while A Battlement of Spears is a work of fiction, based, according to the author, on "countless true stories," it becomes evident within the first few pages that many of the events portrayed are too detailed and specific not to have been experienced by someone. Some elements of the story are unmistakably autobiographical, but much of it simply represents the collective consciousness of a people struggling to find solutions.

In the global context of the Cold War, the relationship between liberation movements and Eastern European states obviously changed and transformed. Similarly, forms of (material) aid and (ideological) encouragement underwent changes over time. The articles assembled in this volume argue that the traditional Cold War geography of bi-polar competition with the United States is not sufficient to fully grasp these transformations. The question of which side of the ideological divide was more successful (or lucky) in impacting actors and societies in the global south is still relevant, yet the Cold War perspective falls short in unfolding the complex geographies of connections and the multipolarity of actions and transactions that exists until today. Acknowledging the complexities of liberation movements in globalization processes, the papers thus argue that activities need to be understood in their local context, including personal agendas and internal conflicts, rather than relying primarily on the traditional frame of Cold War competition. They point to the agency of individual activists in both "Africa" and "Eastern Europe" and the lessons, practices and languages that were derived from their often contradictory encounters. In Southern African Liberation Movements, authors from South Africa, Portugal, Austria and Germany ask: What role did actors in both Southern Africa and Eastern Europe play? What can we learn by looking at biographies in a time of increasing racial and international conflict? And which "creative solutions" need to be found, to combine efforts of actors from various ideological camps? Building on archival sources from various regions in different languages, case studies presented in the edition try to encounter the lack of a coherent state of the art. They aim at combining the sometimes scarce sources with qualitative interviews to give answers to the many open questions regarding Southern African liberation movements and their connections to the "East".