An unprecedented study of how Christianity reshaped Black South Africans’ ideas about gender, sexuality, marriage, and family during the first half of the twentieth century.

This book demonstrates that the primary affective force in the construction of modern Black intimate life in early twentieth-century South Africa was not the commonly cited influx of migrant workers but rather the spread of Christianity. During the late nineteenth and early twentieth centuries, African converts developed a new conception of intimate life, one that shaped ideas about sexuality, gender roles, and morality.

Although the reshaping of Black intimacy occurred first among educated Africans who aspired to middle-class status, by the 1950s it included all Black Christians—60 percent of the Black South African population. In turn, certain Black traditions and customs were central to the acceptance of sexual modernity, which gained traction because it included practices such as lobola, in which a bridegroom demonstrates his gratitude by transferring property to his bride’s family. While the ways of understanding intimacy that Christianity informed enjoyed broad appeal because they partially aligned with traditional ways, other individuals were drawn to how the new ideas broke with tradition. In either case, Natasha Erlank argues that what Black South Africans regard today as tradition has been unequivocally altered by Christianity.

In asserting the paramount influence of Christianity on unfolding ideas about family, gender, and marriage in Black South Africa, Erlank challenges social historians who have attributed the key factor to be the migrant labor system. Erlank draws from a wide range of sources, including popular Black literature and the Black press, African church and mission archives, and records of the South African law courts, which she argues have been underutilized in histories of South Africa. The book is sure to attract historians and other scholars interested in the history of African Christianity, African families, sexuality, and the social history of law, especially colonial law.

On 8 January 2012 the African National Congress (ANC) of South Africa, the oldest African nationalist organisation on the continent, celebrated its one hundredth anniversary. This historic event has generated significant public debate within both the ANC and South African society at large. There is no better time to critically reflect on the ANC's historical trajectory and struggle against colonialism and apartheid than in its centennial year. One Hundred Years of the ANC is a collection of new work by renowned South African and international scholars. Covering a broad chronological and geographical spectrum and using a diverse range of sources, the contributors build upon but also extend the historiography of the ANC by tapping into marginal spaces in ANC history. By moving away from the celebratory mode that has characterised much of the contemporary discussions on the centenary, the contributors suggest that the relationship between the histories of earlier struggles and the present needs to be rethought in more complex terms. Collectively, the book chapters challenge hegemonic narratives that have become an established part of South Africa's national discourse since 1994. By opening up debate around controversial or obscured aspects of the ANC's century-long history, One hundred years of the ANC sets out an agenda for future research. The book is directed at a wide readership with an interest in understanding the historical roots of South Africa's current politics will find this volume informative. This book is based on a selection of papers presented at the One Hundred Years of the ANC: Debating Liberation Histories and Democracy Today Conference held at the University of Witwatersrand, Johannesburg from 20-23 September 2011.

An unprecedented study of how Christianity reshaped Black South Africans' ideas about gender, sexuality, marriage, and family during the first half of the twentieth century. This book demonstrates that the primary affective force in the construction of modern Black intimate life in early twentieth-century South Africa was not the commonly cited influx of migrant workers but rather the spread of Christianity. During the late nineteenth and early twentieth centuries, African converts developed a new conception of intimate life, one that shaped ideas about sexuality, gender roles, and morality. Although the reshaping of Black intimacy occurred first among educated Africans who aspired to middle-class status, by the 1950s it included all Black Christians--60 percent of the Black South African population. In turn, certain Black traditions and customs were central to the acceptance of sexual modernity, which gained traction because it included practices such as lobola, in which a bridegroom demonstrates his gratitude by transferring property to his bride's family. While the ways of understanding intimacy that Christianity informed enjoyed broad appeal because they partially aligned with traditional ways, other individuals were drawn to how the new ideas broke with tradition. In either case, Natasha Erlank argues that what Black South Africans regard today as tradition has been unequivocally altered by Christianity. In asserting the paramount influence of Christianity on unfolding ideas about family, gender, and marriage in Black South Africa, Erlank challenges social historians who have attributed the key factor to be the migrant labor system. Erlank draws from a wide range of sources, including popular Black literature and the Black press, African church and mission archives, and records of the South African law courts, which she argues have been underutilized in histories of South Africa. The book is sure to attract historians and other scholars interested in the history of African Christianity, African families, sexuality, and the social history of law, especially colonial law.

An unprecedented study of how Christianity reshaped Black South Africans' ideas about gender, sexuality, marriage, and family during the first half of the twentieth century. This book demonstrates that the primary affective force in the construction of modern Black intimate life in early twentieth-century South Africa was not the commonly cited influx of migrant workers but rather the spread of Christianity. During the late nineteenth and early twentieth centuries, African converts developed a new conception of intimate life, one that shaped ideas about sexuality, gender roles, and morality. Although the reshaping of Black intimacy occurred first among educated Africans who aspired to middle-class status, by the 1950s it included all Black Christians--60 percent of the Black South African population. In turn, certain Black traditions and customs were central to the acceptance of sexual modernity, which gained traction because it included practices such as lobola, in which a bridegroom demonstrates his gratitude by transferring property to his bride's family. While the ways of understanding intimacy that Christianity informed enjoyed broad appeal because they partially aligned with traditional ways, other individuals were drawn to how the new ideas broke with tradition. In either case, Natasha Erlank argues that what Black South Africans regard today as tradition has been unequivocally altered by Christianity. In asserting the paramount influence of Christianity on unfolding ideas about family, gender, and marriage in Black South Africa, Erlank challenges social historians who have attributed the key factor to be the migrant labor system. Erlank draws from a wide range of sources, including popular Black literature and the Black press, African church and mission archives, and records of the South African law courts, which she argues have been underutilized in histories of South Africa. The book is sure to attract historians and other scholars interested in the history of African Christianity, African families, sexuality, and the social history of law, especially colonial law.