How and why did the Congolese elite turn from loyal intermediaries into opponents of the colonial state? This book seeks to enrich our understanding of the political and cultural processes culminating in the tumultuous decolonization of the Belgian Congo. Focusing on the making of an African bourgeoisie, the book illuminates the so-called evolues' social worlds, cultural self-representations, daily life and political struggles. https://youtu.be/c8ybPCi80dc

This book provides an overview of the history, culture, and society of Namibia, a country on which little information in English exists. Namibia is a sizeable and significant country in southern Africa that is little known to the outside world. A vast country of startling beauty with a storied history, including one of the world's worst genocides and a war of independence that lasted nearly a quarter century, this "land between two deserts" is a fascinating result of its African, German, and English influences. Culture and Customs of Namibia is one of very few English language works written about Namibia's history, culture, and society. The book reveals details about Namibian daily life, gender relations, modern youth culture, and the influence of traditional cultures that allow readers to appreciate this country's unique character. A section on tourism explains how Namibia-an extremely arid country with an immense number and diversity of wildlife-is on the cutting edge of ecotourism. Provides a chronology of key events in the history of Namibia Includes photographs of natural Namibian settings, such as the desert, colonial architecture, unique plant and animal life, and Namibia's cultural life An interdisciplinary bibliography-drawn from history, politics, gender, law and other relevant fields-provides suggestions for further reading A glossary contains terms used commonly in contemporary Namibia

On bended knee, he leaned over the stricken boxer and counted him out. When he waved the fight over, there was exactly one second to go in the dramatic and brutal world championship bout and Víctor Galíndez had retained his title. But the referee, his shirt stained with the champion’s blood, had cemented his reputation as a cool professional, one destined to become an esteemed figure in world boxing.

South Africa’s own Stanley Christodoulou has officiated an unprecedented 242 world title fights over five decades, some of them among the most iconic in boxing history, and became his nation’s very first inductee into the International Boxing Hall of Fame. He rose from humble beginnings, learning his trade in the South African townships of the 1960s, and went on to lead his national boxing board as it sought to shed the racial restrictions of the apartheid era. It was a contribution to his country’s sporting landscape that saw him recognised by the president of the ‘new’ South Africa, Nelson Mandela.

The Life and Times of Stanley Christodoulou is Stanley’s memoir in boxing. It takes the reader to a privileged position, inside the ropes with champions and into the company of boxing legends.

Die derde deel van die reeks Imperiale somer word aan Johannesburg in die onmiddellike nasleep van die Anglo-Boereoorlog gewy, waarby alle dele van die destydse gemeenskap aandag geniet, met inbegrip van die swart stadsinwoners en die ontwikkeling van ’n eie stadskultuur onder hulle en die mynwerkers.

Anekdotes en klein kameebeskrywings maak van Babilon ’n interessante leeservaring.

This is a survey of the roles women have played in Africa south of the Sahara, from the Queen of Sheba in Ethiopia to the present-day presidents of Liberia and Malawi. Romero discusses education and religion; the occult and power; diseases and treatment; women and war; and women's increasing presence on the political stage, including their roles as environmental activists. Drawing on the latest research, the book comprises documents, travellers' accounts, and case studies in its coverage of pre-colonial, colonial, and post-colonial Africa.

Thomas Sankara was one of Africa's most important anti-imperialist leaders of the late 20th Century. His declaration that fundamental socio-political change would require a 'certain amount of madness' drove the Burkinabe Revolution and resurfaced in the country's popular uprising in 2014. This book looks at Sankara's political philosophies and legacies and their relevance today. Analyses of his synthesis of Pan-Africanism and humanist Marxist politics, as well as his approach to gender, development, ecology and decolonisation offer new insights to Sankarist political philosophies. Critical evaluations of the limitations of the revolution examine his relationship with labour unions and other aspects of his leadership style. His legacy is revealed by looking at contemporary activists, artists and politicians who draw inspiration from Sankarist thought in social movement struggles today, from South Africa to Burkina Faso. In the 30th anniversary of his assassination, this book illustrates how Sankara's political praxis continues to provide lessons and hope for decolonisation struggles today.

This edited collection examines how Western European countries have responded and been influenced by the apartheid system in South Africa. The debate surrounding apartheid in South Africa underwent a shift in the second half of the 20th century, with long held positive, racist European opinions of white South Africans slowly declining since decolonisation in the 1960s, and the increase in the importance of human rights in international politics. While previous studies have approached this question in the context of national histories, more or less detached from each other, this edited collection offers a broader insight into the transnational and entangled histories of Western European and South African societies. The contributors use exemplary case studies to trace the change of perception, covering a plurality of reactions in different societies and spheres: from the political and social, to the economic and cultural. At the same time, the collection emphasizes the interconnections of those reactions to what has been called the last 'overtly racist regime' (George Frederickson) of the twentieth century.

This book is a philosopher's view into the chaotic postcolony of Zimbabwe, delving into Robert Mugabe's Will to Power. The Will to Power refers to a spirited desire for power and overwhelming fear of powerlessness that Mugabe artfully concealed behind performances of invincibility. Nietzsche's philosophical concept of the Will to Power is interpreted and expanded in this book to explain how a tyrant is produced and enabled, and how he performs his tyranny. Achille Mbembe's novel concept of the African postcolony is mobilised to locate Zimbabwe under Mugabe as a domain of the madness of power. The book describes Mugabe's development from a vulnerable youth who was intoxicated with delusions of divine commission to a monstrous tyrant of the postcolony who mistook himself for a political messiah. This account exposes how post-political euphoria about independence from colonialism and the heroism of one leader can easily lead to the degeneration of leadership. However, this book is as much about bad leadership as it is about bad followership. Away from Eurocentric stereotypes where tyranny is isolated to African despots, this book shows how Mugabe is part of an extended family of tyrants of the world. He fought settler colonialism but failed to avoid being infected by it, and eventually became a native coloniser to his own people. The book concludes that Zimbabwe faces not only a simple struggle for democracy and human rights, but a Himalayan struggle for liberation from genocidal native colonialism that endures even after Robert Mugabe's dethronement and death.

This book argues that capitalism has practically failed to deliver the long-desired economic transformation and inclusive development in postcolonial Africa. The principal factor that accounts for this failure is the prolific non-productive forms of capitalism that tend to be dominant in the African continent and their governance dimensions. The research explores how and why capitalism has failed in the African context and the feasibility of turning it around. The book meets the demands of diverse audiences in the fields of International Political Economy, Development Economics, Political Science, and African Studies. The author adopts an unconventional narrativist approach that makes the book amenable to general readership.

Disputing the claim that Algerian writing during the struggle against French colonial rule dealt almost exclusively with revolutionary themes, The Algerian New Novel shows how Algerian authors writing in French actively contributed to the experimental forms of the period, expressing a new age literarily as well as politically and culturally. Looking at canonical Algerian literature as part of the larger literary production in French during decolonization, Valerie K. Orlando considers how novels by Rachid Boudjedra, Mohammed Dib, Assia Djebar, Nabile Fares, Yamina Mechakra, and Kateb Yacine both influenced and were reflectors of the sociopolitical and cultural transformation that took place during this period in Algeria. Although their themes were rooted in Algeria, the avant-garde writing styles of these authors were influenced by early twentieth-century American modernists, the New Novelists of 1940s-50s France, and African American authors of the 1950s-60s. This complex mix of influences led Algerian writers to develop a unique modern literary aesthetic to express their world, a tradition of experimentation and fragmentation that still characterizes the work of contemporary Algerian francophone writers.

As is the case for most of sub-Saharan Africa, African Traditional Religion (ATR) is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam. In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude is continued by some indigenous clerics and religious leaders to such an extent that Sierra Leone Indigenous Religion (SLIR) and its practitioners continue to be marginalised in Sierra Leone's interreligious dialogue and cooperation. Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL), which has local and international recognition, did not include ATR. These considerations, then, beg the following questions: Why have Muslim and Christian leaders long marginalized ATR, its practices, and practitioners from interfaith dialogue and cooperation in Sierra Leone? What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socioreligious development of the country? This book investigates the reasons for the exclusion of ATR from interreligious dialogue/cooperation and ATR's relevance and place in the socioreligious landscape of Sierra Leone and the rest of the world. It also discusses possible ways for ATR's inclusion in the ongoing interfaith dialogue and cooperation in the country; this is important because people living side by side meet and interact personally and communally on a regular basis. As such, they share common resources; communal benefits; and the joys, crises, and sorrows of life. The social and cultural interaction and cooperation involved in this dialogue of life are what compel people to fully understand the worldviews of their neighbours and to seek out better relationships with them. Most of the extant books and courses about interreligious encounters and dialogue deal primarily with the interaction between two or more of the major world religions: Christianity, Islam, Judaism, Hinduism, Buddhism, and Sikhism. This book fills a gap in the study of interreligious dialogue in Africa by taking into consideration the place and relevance of ATR in interreligious dialogue and cooperation in Sierra Leone. It provides the reader with basic knowledge of ATR, Islam, and Christianity in their Sierra Leonean contexts, and of interfaith encounters and dialogue among thethree major faith traditions in Africa. As such, it provides for the first time a historical, chronological, and comparative study of interreligious encounters and dialogue among Traditionalists, Muslims, and Christians in Sierra Leone. Traditionalists, Muslims, and Christians in Africa is an important reference for scholars, researchers, religious leaders, missionaries, and all who are interested in interfaith cooperation and dialogue, especially among all three of Africa's major living religions-ATR, Islam, and Christianity.

Northeast Africa has one of the richest histories in the world, and yet also one of the most violent. Richard Reid offers an historical analysis of violent conflict in northeast Africa through the nineteenth and twentieth centuries, incorporating the Ethiopian and Eritrean highlands and their escarpment and lowland peripheries, stretching between the modern Eritrean Red Sea coast and the southern and eastern borderlands of present day Ethiopia. Sudanese and Somali frontiers are also examined insofar as they can be related to ethnic, political, and religious conflict, and the violent state- and empire-building processes which have defined the region since c.1800.
Reid argues that this modern warfare is not solely the product of modern political 'failure', but rather has its roots in a network of frontier zones which are both violent and creative. Such borderlands have given rise to markedly militarised political cultures which are rooted in the violence of the nineteenth century, and which in recent decades are manifest in authoritarian systems of government. Reid thus traces the history of Amhara and Tigrayan imperialisms to the nationalist and ethnic revolutions which represented the march of volatile borderlands on the hegemonic centre. He suggests a new interpretation of Ethiopian and Eritrean history, arguing that the key to understanding the region's turbulent present lies in an appreciation of the role of the armed, and politically fertile, frontier in its deeper past.

This fascinating book, originally published in 1971, had it origins in daily journalism: a series of feature articles for the Pretoria News written between 1968 and 1970. Since then much has changed and that era now seems as remote as Kruger’s did in 1970. The original text is reprinted here with minimal editing. Though happily some still survive, many of the buildings pictured in this book have disappeared, such as the old Town Hall and the first Opera House. Gone too are many of the original pictures, some burnt in the fire that destroyed the main part of Munitoria and the city’s priceless archive. Kruger’s Pretoria provides the memory of a town long gone.

Postcolonial discourses on African Diaspora history and relations have traditionally focused intensely on highlighting the common experiences and links between black Africans and African Americans. This is especially true of Afrocentric scholars and supporters who use Africa to construct and validate a monolithic, racial, and culturally essentialist worldview. Publications by Afrocentric scholars such as Molefi Asante, Marimba Ani, Maulana Karenga, and the late John Henrik Clarke have emphasized the centrality of Africa to the construction of Afrocentric essentialism. In the last fifteen years, however, countervailing critical scholarship has challenged essentialist interpretations of Diaspora history. Critics such as Stephen Howe, Yaacov Shavit, and Clarence Walker have questioned and refuted the intellectual and cultural underpinnings of Afrocentric essentialist ideology.

Tunde Adeleke deconstructs Afrocentric essentialism by illuminating and interrogating the problematic situation of Africa as the foundation of a racialized worldwide African Diaspora. He attempts to fill an intellectual gap by analyzing the contradictions in Afrocentric representations of the continent. These include multiple, conflicting, and ambivalent portraits of Africa; the use of the continent as a global, unifying identity for all blacks; the de-emphasizing and nullification of New World acculturation; and the ahistoristic construction of a monolithic African Diaspora worldwide.

This is the only substantial and up-to-date reference work on the Ptolemaic army. Employing Greek and Egyptian papyri and inscriptions, and building on approaches developed in state-formation theory, it offers a coherent account of how the changing structures of the army in Egypt after Alexander's conquest led to the development of an ethnically more integrated society. A new tripartite division of Ptolemaic history challenges the idea of gradual decline, and emphasizes the reshaping of military structures that took place between c.220 and c.160 BC in response to changes in the nature of warfare, mobilization and demobilization, and financial constraints. An investigation of the socio-economic role played by soldiers permits a reassessment of the cleruchic system and shows how soldiers' associations generated interethnic group solidarity. By integrating Egyptian evidence, Christelle Fischer-Bovet also demonstrates that the connection between the army and local temples offered new ways for Greeks and Egyptians to interact.