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).

The Acta Alexandrinorum are a fascinating collection of texts, dealing with relations between the Alexandrians and the Roman emperors in the first century AD. This was a turbulent time in the life of the capital city of the new province of Egypt, not least because of tensions between the Greek and Jewish sections of the population. Dr Harker has written the first in-depth study of these texts since their first edition half a century ago, and examines them in the context of other similar contemporary literary forms, both from Roman Egypt and the wider Roman Empire. This study of the Acta Alexandrinorum, which was genuinely popular in Roman Egypt, offers a more complex perspective on provincial mentalities towards imperial Rome than that offered in the mainstream elite literature. It will be of interest to classicists and ancient historians, but also to those interested in Jewish and New Testament studies.

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.

Enjoy a rich collection of folktales, myths and legends from all over Africa and the Caribbean, re-told for young readers. From the trickster tales of Anansi the spider, to the story of how the leopard got his spots; from the tale of the king who wanted to touch the moon, to Aunt Misery's magical starfruit tree. This book includes traditional favourites and classic folktales and mythology.

This is the first study of constitution making during a critical decade of British rule in Kenya to be based on a thorough examination of archival sources. Such sources include secret police and intelligence reports, records of the planning and negotiations leading to the imposition of the three constitutions, and British cabinet records. These allow for a more complete appreciation of the forces that produced the specific constitutional dispensations. For example, the book provides the fullest and most authoritative account of the first Lancaster House conference of 1960. The account indicates that the constitution that emerged, as with the negotiations of 1954 and 1957, was not the result of inter-racial bargaining. Rather, each constitution was imposed by Britain after acceptance by some political groups, though not all. Such partial acceptance proved fatal to the constitutions of the 1950s. The book illustrates this reality as well as highlighting the importance of African agency in the overthrow of the Lyttleton and Lennox-Boyd constitutions and in the emergence of the very different constitutional order that resulted from the Lancaster House conference. Britain and Kenya's Constitutions, 1950-1960 is an important resource for scholars in African studies as well as those researching the history of British decolonization in Africa.

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.

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.

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.

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.

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.

After many years of research, award-winning historian Hugh Thomas portrays, in a balanced account, the complete history of the slave trade. Beginning with the first Portuguese slaving expeditions, he describes and analyzes the rise of one of the largest and most elaborate maritime and commercial ventures in all of history. Between 1492 and 1870, approximately eleven million black slaves were carried from Africa to the Americas to work on plantations, in mines, or as servants in houses. The Slave Trade is alive with villains and heroes and illuminated by eyewitness accounts. Hugh Thomas's achievement is not only to present a compelling history of the time but to answer as well such controversial questions as who the traders were, the extent of the profits, and why so many African rulers and peoples willingly collaborated. Thomas also movingly describes such accounts as are available from the slaves themselves.