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1
Maman, Saley. "Contribution à l'étude de l'histoire des Hausa: les Etats tsotsebaki des origines au XIXe siècle." Doctoral thesis, Universite Libre de Bruxelles, 1994. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212656.
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Queener, Nathan Lee. "The People of Mount Hope." Youngstown State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ysu1263334302.
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Mthethwa, Absalom Muziwethu. "The history of abakwaMthethwa." Thesis, University of Zululand, 1995. http://hdl.handle.net/10530/1193.
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A research project submitted in partial fulfilment of the requirements for B.A. Honours degree in the Department of History at the University of Zululand, South Africa, 1995.AbaKwaMthethwa form a very important component of the Zulu nation as we know it today. They were in fact the vanguards in the implementation of the idea of a confederation of smaller states (clans) under one supreme ruler or a king who become their overlord. The history of abaKwaMthethwa is so wide that one would need volumes to do justice to it. This project is only going to deal with their movement from around uBombo mountains round about AD 1500 to 1818 when king Dingiswyo was assassinated by Zwide, inkosi of the Ndwandwe people. This project will furthermore concentrate on the life of Dingiswayo from the time he escaped death from his father. The project also seeks to examine the controversy surrounding Dingiswayo's formative journey. It is intended that Dingiswayo's influence and his contribution socially, politically, military and economically to the upliftment of the Mthethwa confederacy will be examined. Finally mention will be made of the royal imizi, some principal imizi not necessarily royal ones, as well as religious imizi that are to be found at KwaMthethwa.
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Chessum, Lorna. "From immigrants to ethnic minority : African Caribbean people in Leicester, 1945-1981." Thesis, De Montfort University, 1998. http://hdl.handle.net/2086/4116.
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Ndima, Mlungisi. "A history of the Qwathi people from earliest times to 1910." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1002402.
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This is the first history of the Qwathi to appear. It relates all the events which have shaped the historical consciousness of the Qwathi people. The first chapter deals with the foundation of the Qwathi chiefdom by Mtshutshumbe and his followers who emigrated from EmaXesibeni to Thembuland before 1700. It also covers the development of the various Qwathi clans. The reign of Fubu which is discussed in Chapter Two was characterised by warfare. The most important of these wars was the Qwathi-Thembu war of the beginning of the nineteenth century. Its importance lies in the fact that although the Qwathi were a small chiefdom, they were able to goad the Thembu nation into war, the results of which were indecisive, hence, in subsequent years, the Thembu were always cautious in their dealings with the Qwathi. Fubu's other wars, including those of the Mfecane, are also discussed. Chapter Three deals mainly with the Qwathi-Thembu relations during the reign of Dalasile, Fubu's son. These were at first cordial but they became strained when Ngangelizwe took over as Thembu king in 1863. Dalasile refused to involve the Qwathi people in Thembu conflicts with their enemies and he desired to pursue an independent line. In 1875, when Ngangelizwe accepted colonial control, Dalasile stood out against it but, under pressure from the agents of colonialism, he gave in. The period from 1875 to 1880 was one of passive resistence to colonial control. This erupted into Dalasile's rebellion against the colony from 1880 to 1881. Chapter Six deals with the surrender, relocation and the introduction of a new system of control called the "Ward System". The ruling house was replaced by appointed headmen most of whom were drawn from non-Qwathi communities. Chapter Seven deals with the rise and Fall of the Qwathi peasantry. The fall of the peasantry facilitated labour migracy which contributed to further deterioration of the Qwathi both economically and physically.
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Nissen, Andrew Christoffel. "An investigation into the supposed loss of the Khoikhoi traditional religious heritage amongst its descendants, namely the Coloured people with specific references to the question of religiosity of the Khoikhoi and their disintegration." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/21841.
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Bibliography: pages 94-97.This study is about the Khoikhoi, known as the "Hottentots" who are today no longer to be found in their original state in South Africa. It deals with their religion nnd disintegration, especially the land issue. The author upholds that there are remnants of Khoikhoi religion and cultural elements present among the descendants of the Khoikhoi, nnmely the Coloured people, especially those in the Cape. These Khoikhoi religious and cultural elements give the Coloured people a dignified continuation with their forebearers. The author also demonstrates that the Khoikhoi were religious people in spite of misconstrued perceptions of their being, culture and traditions. These elements the author further states should be included in the discipline of African theology.
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Jolly, Pieter. "Strangers to brothers : interaction between south-eastern San and southern Nguni/Sotho communities." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/21822.
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Bibliography: pages 131-146.There is presently considerable debate as to the forms of relationships established between hunter-gatherers and their non-forager neighbours and whether relationships which are documented as having been established significantly affected these hunter-gatherer societies. In southern Africa, particular attention has been paid to the effects of such contact on hunter- gatherer communities of the south-western Cape and the Kalahari. The aim of this thesis has been to assess the nature and extent of relationships established between the south-eastern San and southern Nguni and Sotho communities and to identify the extent to which the establishment of these relationships may have brought about changes in the political, social and religious systems of south- eastern hunter-gatherers. General patterns characterising interaction between a number of San and non-San hunter-gatherer societies and farming communities outside the study area are identified and are combined with archaeological and historiographical information to model relationships between the south-eastern San and southern Nguni and Sotho communities. The established and possible effects of these relationships on some south-eastern San groups are presented as well as some of the possible forms in which changes in San religious ideology and ritual practice resultant upon contact were expressed in the rock art. It is suggested that the ideologies of many south-eastern San communities, rather than being characterised by continuity throughout the contact period, were significantly influenced by the ideological systems of the southern Nguni and Sotho and that paintings at the caves of Melikane and upper Mangolong, as well as comments made upon these paintings by the 19th century San informant, Qing, should be interpreted with reference to the religious ideologies and ritual practices of the southern Nguni and Sotho as well as those of the San. Other rock paintings in areas where contact between the south-eastern San and black farming communities was prolonged and symbiotic may need to be similarly interpreted.
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Kloppers, Roelie J. "The history and representation of the history of the Mabudu-Tembe." Thesis, Stellenbosch : University of Stellenbosch, 2003. http://hdl.handle.net/10019.1/16366.
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Thesis (MA)--University of Stellenbosch, 2003.ENGLISH ABSTRACT: History is often manipulated to achieve contemporary goals. Writing or narrating history is not merely a recoding or a narration of objective facts, but a value-laden process often conforming to the goals of the writer or narrator. This study examines the ways in which the history of the Mabudu chiefdom has been manipulated to achieve political goals. Through an analysis of the history of the Mabudu chiefdom and the manner in which that history has been represented, this study illustrates that history is not merely a collection of verifiable facts, but rather a collection of stories open to interpretation and manipulation. In the middle of the eighteenth century the Mabudu or Mabudu-Tembe was the strongest political and economic unit in south-east Africa. Their authority only declined with state formation amongst the Swazi and Zulu in the early nineteenth century. Although the Zulu never defeated the Mabudu, the Mabudu were forced to pay tribute to the Zulu. In the 1980s the Prime Minister of KwaZulu, Mangusotho Buthelezi, used this fact as proof that the people of Maputaland (Mabudu-land) should be part of the Zulu nation-state. By the latter part of the nineteenth century Britain, Portugal and the South African Republic laid claim to Maputaland. In 1875 the French President arbitrated in the matter and drew a line along the current South Africa/ Mozambique border that would divide the British and French spheres of influence in south-east Africa. The line cut straight through the Mabudu chiefdom. In 1897 Britain formally annexed what was then called AmaThongaland as an area independent of Zululand, which was administered as ‘trust land’ for the Mabudu people. When deciding on a place for the Mabudu in its Grand Apartheid scheme, the South African Government ignored the fact that the Mabudu were never defeated by the Zulu or incorporated into the Zulu Empire. Until the late 1960s the government recognised the people of Maputaland as ethnically Tsonga, but in 1976 Maputaland was incorporated into the KwaZulu Homeland and the people classified as Zulu. In 1982 the issue was raised again when the South African Government planned to cede Maputaland to Swaziland. The government and some independent institutions launched research into the historic and ethnic ties of the people of Maputaland. Based on the same historical facts, contrasting claims were made about the historical and ethnic ties of the people of Maputaland. Maputaland remained part of KwaZulu and is still claimed by the Zulu king as part of his kingdom. The Zulu use the fact that the Mabudu paid tribute in the 1800s as evidence of their dominance. The Mabudu, on the other hand, use the same argument to prove their independence, only stating that tribute never meant subordination, but only the installation of friendly relations. This is a perfect example of how the same facts can be interpreted differently to achieve different goals and illustrates that history cannot be equated with objective fact.
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Edwards, David. "Settlement, livelihoods and identity in Southern Tanzania : a comparative history of the Ngoni and Ndendeuli." Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/10324.
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The focus of the thesis is a comparative history of two neighbouring ethnic groups in Songea District and their agroecological environments: the Ngoni, a branch of the Mfecane migrations from South Africa which dominated southern Tanzania in the late nineteenth century; and the Ndendeuli, one of numerous indigenous groups that were created by partial incorporation into the expanding Ngoni State. Under British Indirect Rule, the egalitarian, stateless Ndendeuli were ruled by authoritarian Ngoni Native Authorities, and the character of the two ethnic groups diverged, with the Ndendeuli enthusiastically adopting tobacco production, and Islam, while rejecting the European Christianity that had taken hold among the Ngoni. As the colonial economy developed, Europeans characterised the Ngoni as conservative and indolent- a 'deteriorating tribe' - while the Ndendeuli were increasingly recognised as industrious and progressive. These representations informed divergent patterns of intervention including coercive agricultural programmes for the Ngoni and forced resettlement of the Ndendeuli. In the early 1950s, a successful campaign for Ndendeuli selfrule emerged, which quickly transformed into mass support for TANU while their Ngoni counterparts allied with European interests. Despite forty years of nationalism, ethnic tensions between the Ngoni and Ndendeuli were sustained by a District Council and Cooperative Union which straddled the two regions, until July 2002 when Songea District was divided into two along a 'fault-line' that can be traced back to pre-colonial social and spatial organisation. The starting point for analysis is the insight that Undendeuli is the frontier of Ungoni, with a rapidly increasing population and unstable pattern of settlement and land use that developed in a region of indeterminate political and moral authority. The thesis examines how the people who became known as Ndendeuli created their society and culture out of the materials of a shared frontier experience, under economic, ecological and sociological conditions common to innumerable internal frontiers throughout Sub-Saharan Africa. In doing so, the thesis adapts Kopytoffs model of ethnogenesis and social change given in The African Frontier. The discussion explores the extent to which Ndendeuli history can be seen as an endogenous movement to build a new society in opposition to that found at the Ngoni centres of power. An interdisciplinary methodology was employed including sequenced historical mapping of settlement patterns, political organisation and land use; archival research, oral histories and interviews; participatory appraisal techniques and participant observation. The thesis is structured both thematically and chronologically, exploring in turn: pre-colonial settlement, political control and ethnic identity; colonial administration and the politics of representation; colonial religious identities and educational opportunities; the cultural economy of cash crop production; settlement and resettlement; and post-War political reform and resistance. The conclusions show how long-term settlement dynamics can offer new ways to frame and understand rural development trajectories and ethnic identities in other African districts.
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Anderson, Elisabeth Dell. "A history of the Xhosa of the Northern Cape, 1795-1879." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/26614.
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Maxwell, David James. "A social and conceptual history of North-East Zimbabwe, 1890-1990." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670267.
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Robson, Elsbeth. "Gender, space and empowerment in rural Hausaland, northern Nigeria." Thesis, University of Oxford, 2002. http://ora.ox.ac.uk/objects/uuid:e40bc658-dff2-4876-a845-090a2552457a.
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Reducing gender inequalities by enabling women's empowerment is a major focus of the literature and practices of gender and development. The work of this thesis contributes to debates about female empowerment, especially for peasant women in peripheral capitalist economies. The central themes of enquiry are power relations of gender and space in the socio-economic processes in which peasant households and their members are embedded. The focus of investigation is the extent to which commodity exchange outside the household reinforces, or reduces, women's position of power/disempowerment. The central question taken for analysis is whether income earning via trading empowers women, thus reducing their subordination. This hypothesis is widely accepted. Many NGOs (non-governmental organisations) and other development institutions base efforts around the notion that income earning is liberating for women. This hypothesis is investigated for rural Hausa women in Northern Nigeria who are secluded within their homes by the religio-cultural practice of purdah, but who engage in trade, often through the agency of children. The major empirical part of the study develops and applies an original framework for analysis of empowerment that identifies and maps gender divisions of labour and space in the spheres of production, reproduction and circulation in which rural Hausa men and women are embedded. The overall conclusion reached is that gender divisions of work, both inside and outside rural Hausa households, and especially in trade, reflect and sustain the subordination of women and their inferior position relative to men, especially through the control of space. The notion of income earning as universally empowering for women does not hold because rural Hausa women engaged in the market are not significantly empowered by their income earning because of the complex realities of patriarchy whereby women have weak bargaining powers.
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Tisani, Nomathamsanqa Cynthia. "Continuity and change in Xhosa historiography during the nineteenth century : an exploration through textual analysis." Thesis, Rhodes University, 2001. http://hdl.handle.net/10962/d1002416.
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This study is an exploration of the making of Xhosa historiography from the end of the eighteenth century to the close of the nineteenth century. Continuity and change are key features that are identifiable in the writing of Xhosa history over the period. Selected documents provide evidence on how different writers built on the works of their predecessors. At the same time, over a period of hundred years, due to changing socio-political contexts, new ideas and perceptions crept into Xhosa history. European writers, who dominated the writing of Xhosa history, were made up of colonial officials, missionaries, and travellers. Sharing a common European Christian background these writers brought along their particular understanding of history, and held assumptions about the indigenous people and their past. However such assumptions were always in a state of flux. South-east Africans were also major contributors to the making of Xhosa history. Their oral traditions were important sources from which Xhosa history was produced. The African and European encounter in the making of Xhosa history meanHhat historioracy and historiography came together in the production of Xhosa history. At the end of the eighteenth century there were a handful of European travellers who explored the interior of southern Africa and recorded their observations of indigenous communities. These observations of south-east Africans, whom they divided into three racial groups, formed the basis of later writings about the indigenous communiti~s. The beginning of the nineteenth century brought the establishment of British rule at the C,ppe. This introduced new players into the African-European drama that was being acted out on the frontier. Colonial officials set out to inform themselves about the indigenous people, and this meant writing up their history. From the 1820s missionaries were a main source of information on amaXhosa. Xhosa history produced under the missionary influence included works by African converts, among whom Noyi was the most noteworthy. As British imperialism gained ground from the middle of the nineteenth century, history was increasingly used by British officials as a tool to justify their colonial expansion. Under Governor Grey there was a deliberate production of a Xhosa history that depicted amaXhosa as having a barbaric past and in need of civilisation. Theal who consulted Dutch and British archives as well as oral tradition made a major contribution to the writing of Xhosa history. But Theal later began to select evidence to show that amaXhosa were recent immigrants into southeast Africa. During the last quarter ofthe nineteenth century a band of literate Africans, using newspapers like Isigidimi and later Imvo Zabantsundu, embarked on writing African history. This study highlights the development of certain themes in Xhosa history, themes which remained central in later years. The royal theme became pivotal and in the process displaced other histories in African communities, like clan histories. This study has also traced the roots of some historical myths. For example claims by early travellers about an empty land fed into the migration theme which sought to explain amaXhosa as recent immigrants into south-east Africa. Xhosa historiography, just like its European counterpart, marginalised ordinary people, especially women, and became primarily an account of the lives and activities of ruling men.
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Lo, Sardo Sébastien. "S'identifier, se matérialiser et se penser Hausa: anthropologie des dynamiques urbaines et islamiques au Niger." Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210119.
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Cette thèse traite d’une série de dynamiques identitaires qui marquent le pays Hausa nigérien contemporain. Elle est fondée sur trois missions d’enquêtes ethnographiques, conduites au Niger entre janvier 2006 et décembre 2008. La prise en compte de l’extrême mobilité des populations au Niger a également conduit à effectuer un travail de terrain auprès de la communauté nigérienne implantée en Belgique. Notre approche est une ethnographie attentive aux dynamiques de matérialisation des identités, aux pratiques et aux objets par lesquels les personnes et les communautés qui se revendiquent « hausa » rendent effective une telle affirmation.
Il s’agit également d’interroger, dans leur rapport aux dynamiques de l’identité, les flux migratoires, commerciaux et médiatiques qui traversent les espaces urbains et ruraux du Sahel nigérien.
Notre recherche vise à saisir la dynamique d’hausaisation (expansion de la langue hausa et des pratiques perçues comme hausa) qui marque les paysages identitaires du Niger. Cette dynamique est analysée au travers des stratégies de reconversion identitaire de migrants touaregs, le plus souvent de basse classe, implantés dans les villes de Sud. Elle est également illustrée par le peuplement de l’un des quartiers périphériques de Niamey. Cet espace présente, en effet, la caractéristique d’être pris dans une dynamique d’hausaisation qui soit à la fois bien avancée et relativement récente.
Enfin, ces dynamiques sont analysées par le prisme du « réveil islamique » qui, depuis la fin des années 1970, marque le pays Hausa. Il s’agit notamment de montrer comment ce réveil islamique est fonction de la place occupée par le kasar hausa au sein des géographies globales de l’islam contemporain.
Doctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished
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Werner, Wolfgang. "An economic and social history of the Herero of Namibia, 1915-1946." Doctoral thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/15858.
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Ntuli, Sihle Herbert. "The history of the Mthiyane people who were removed from Richards Bay to Ntambanana wendsday 6 January 1976." Thesis, University of Zululand, 1998. http://hdl.handle.net/10530/1310.
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Mini-thesis submitted in partial fulfillment of the degree B.A. Honours in the History at the University of Zululand, South Africa, 1998.This paper seeks specifically to analyse the history of the people who were forcibly removed from the present day Richards Bay (previously called Mhlathuze Lagoon.) to the arid land of Ntambanana. The Paper will concentrate on the experience endured by these people' during this unfortunate episode. The experience entailed difficulties, deaths, hunger, resistance and even in some cases willingness or happiness, homelessness etc. It is also interesting to indicate that the Group Areas Act, which strongly manifested itself through force removal was forcefully implemented in moving the original inhabitants of Richards Bay.
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Makaula, Anderson Mhlauli. "A political history of the Bhacas from earliest times to 1910." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1002400.
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The Bhacas are people whose history has not yet been clearly written. Unlike the Mpondo, Xhosa and Thempu chiefdoms, the Bhacas are comparatively recent immigrants into the Cape area. The first chapter deals with origins of the Bhacas and introduces the reader to Bhaca affairs. The chiefdom is said to have been a victim of the disruptive Tshakan wars of the early 19th century, and Madzikane, who later on assumed the reputation of being the architect of the Bhaca nation, left Natal seeking a place where to establish his independence. He collected a large number of fugitives scattered in the southern part of Natal and migrated to the Embondzeni Great Place in Mount Frere. The second chapter concentrates on the habits and customs of the Bhacas. The Bhacas of Mount Frere district are divided into two autonomous chiefdoms according to the descendants of Sonyangwe and Ncapayi, sons of the renowned Great Bhaca chief, Madzikane. Bhaca customs are characterised by their First Fruit Festival dialect.(ingcubhe) and their distinctive Thsefula Then comes the era of Ncapayi who had been renowned for his warlike propensities, and the controversial Voortrekker attack of 1840. It was however, during his reign that mission work started amongst the Bhacas. This left an indelible impression among the Bhacas because Osborn Mission Station was established in 1858 during Mamjucu's reign, the widow of Ncapayi, many years after his death . The influence of missionaries coupled with the problems encountered by Makaula, Ncapayi's son from the surrounding chiefdoms, led to the acceptance of colonial rule. This leads us to chapters 6, 7 and 8 where the colonial government interfers in the Bhaca traditional administrative system especially in matters relating to the allocation of land, appointment of headmen, relations between Makaula and Nomtsheketshe and relations between the Bhacas and the Mpondo. It was during Makaula's regime that many denominations were established in the Mount Frere district. A great measure of credit should be given to these churches for placing systematically before the Bhacas the higher standards of belief and conduct. The history of Bhacas from the 1860's was characterised by change and modification due to the increasing contact with the white man's culture.
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Gourdet, Camille Kempf. "The New Orleans Free People of Color and the Process of Americanization, 1803-1896." W&M ScholarWorks, 2005. https://scholarworks.wm.edu/etd/1539626484.
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Tarus, Isaac Kipsang. "A history of the direct taxation of the African people of Kenya, 1895-1973." Thesis, Rhodes University, 2005. http://hdl.handle.net/10962/d1002414.
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This study examines the origin, the manifestation and impact of the direct taxation of Africans in Kenya. While the state had several reasons for imposing taxation on Africans, the basic factor weighed on the need for a definitive source of revenue. For most of the colonial period, this aggregated to about 37½ percent of the total revenues. The thesis shows how taxes were collected from Africans, how this led to participation in the cash economy and how they continually resisted and evaded such taxation. Tax collection was synonymous with colonialism and this was manifested through the central role of chiefs, who used taxes and force to coerce Africans into migrant wage labour. Through taxation policies, legislation and African resourcefulness, migrant wage labour served the needs of a colonial capitalist settler economy. In this way, the colonial state revealed its capacity for dominance, power and exploitation. Evidence has been adduced to show that African taxation was an important factor in Kenya’s administrative, political and economic development. The policy of African taxation, land loss and poor working conditions are remembered as having interfered with African mechanisms for accumulating wealth. One of the main objections of the payment of taxes was the manner of its collection. Those unable to pay were imprisoned or detained while many took to instant flight at the sight of the tax collector. The thesis shows that in spite of all these harsh tax collection methods, peasants remained largely resilient and industrious. The Mau Mau movement was the culmination of various peasant grievances in which the colonial state used steep taxation as a counter-insurgency measure. Kenya’s independence in 1963, however, never altered the predatory nature of the state. Subtle, opportunistic and overt ways continued to be used to extract taxes from the peasants and the working class. It was not until 1973 that the much-hated colonial poll tax that had been renamed as graduated poll tax was abolished and replaced by indirect taxation. Finally, taxation like other colonial legacies has endured and has become one of the most important sources of revenue for the government to manage its fiscal policies.
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Ndou, Muthuphei Rufus. "The gospel and Venda culture an analysis of factors which hindered or facilitated the acceptance of Christianity by the Vhavenda /." Access to E-Thesis, 2007. http://upetd.up.ac.za/thesis/available/etd-01182007-150847/.
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Webley, Lita Ethel. "The history and archaeology of pastoralist and hunter-gatherer settlement in the North-Western Cape, South Africa." Doctoral thesis, University of Cape Town, 1992. http://hdl.handle.net/11427/17817.
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Bibliography: pages 282-299.Investigations in the archaeologically unexplored region of Namaqualand show that it was unoccupied for much of the terminal Pleistocene and early Holocene. Marginally more favourable climatic conditions circa 2000 BP encouraged re-occupation of the region. It would appear that Khoe-speaking hunter-gatherers with livestock and pottery first entered Namaqualand along the Orange River before moving southward along the Atlantic coast. Both sheep and pottery are present at /Ai tomas in the Richtersveld and Spoeg River Cave on the coast, some 1900 years ago. This is strong evidence for a western route of Khoekhoen dispersal into southern Africa and invalidates one of the hypotheses proposed by Elphick in 1972. Domestic stock was initially only a minor addition to the economy and these early inhabitants of the region continued utilising wild plant foods and game, slaughtering their domestic stock only infrequently. It is proposed that hunter-gatherer society may undergo the structural changes necessary to become pastoralists and that there is evidence for this in the archaeological record from Namaqualand during the period 1900 to 1300 BP. The historical and ethnographic records relating to the Little Namaqua Khoekhoen indicates that gender conflict structured much of the lives of the historical population and it is postulated that the pre-colonial period was also characterised by changing gender relations. Central to this thesis is a consideration of the active role of material culture in negotiating relations between various interest groups within a society as well as structuring relations between 'ethnic' groups. Certain material culture items are identified which were used to negotiate and structure gender relations. The archaeological material from Namaqualand are therefore analysed in order to determine changing social relations through time. It is concluded that ethnic distinctions between pastoralist groups and hunter-gatherers in Namaqualand became more stressed with the arrival of the Dutch as a consequence of increasing competition for resources. The collapse of Namaqua Khoekhoen society was brought about as a result of trading excess stock for luxury items rather than in establishing stock associations. This thesis proposes that material culture from archaeological excavations be analysed for evidence of the structuring of within-group relations and that material cultural changes dating to within the last 2000 years should not automatically be ascribed to the presence of two 'ethnic' groups.
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Stephens, Carla Renee. "The People Mobilized: The Mozambican Liberation Movement and American Activism (1960-1975)." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/208235.
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HistoryPh.D.
The anti-colonial struggles in lusophone Africa were the most internationalized wars on the continent. Involved were people from across the globe and across the socioeconomic and political spectrums - Chinese Communists and Portuguese right-wing dictators, American black nationalists in the urban North and South African white supremacists, cold warriors and human rights activists. The Mozambique Liberation Front (FRELIMO), was the only national liberation movement in the 1960s to receive aid from the United States, the Soviet Union, and the People's Republic of China. I contend that, because both FRELIMO and Portugal relied on support from the international community to wage war for over a decade (1964-1975), the anti-colonial wars in lusophone Africa were not only armed struggles, but also cultural and rhetorical battles. FRELIMO's program of socialist revolution which heralded human rights and social justice through education, non- racialism and gender equality resonated with the international shift to the left of the 1960s. Counterpoised were the Portuguese right-wing corporative dictatorship which espoused a "Lusotropical" civilizing mission for its African overseas provinces, and the white supremacist regimes of Southern Rhodesia and South Africa that militarily and economically dominated Southern Africa. This dissertation focuses particularly on the relationship between FRELIMO and the activists of the black freedom struggle and the New Left in the United States. It will show the significant contributions that American activists made to Mozambican liberation, as well as the impact that this transnational movement had on the entire Southern African region, on U.S. foreign policy, and on the United States' domestic social and political landscapes. I explore issues of colonialism, nationalism, and modernity within a cold war context using the lenses of race, class, and culture in the United States and southern Africa during the long Sixties. I also examine the significance of religious organizations and the moral imperative that underpinned the global advocacy supporting southern African independence. The development of a transnational network of activists that reached from rural Africa to the White House provided the leverage needed for southern Africans and their international allies to topple the Portuguese dictatorship and, eventually, end South African apartheid.
Temple University--Theses
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Dwyer, Peter Gerard. "The South African liberation struggle and beyond : the trials and tribulations of people making history." Thesis, University of East Anglia, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273512.
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Metsner, Michael. "“Save the Young People”: The Generational Politics of Racial Solidarity in Black Cleveland, 1906–1911." Case Western Reserve University School of Graduate Studies / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=case1270058042.
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Goldberg, Gabrielle. "I Was for the Jewish People of Israel| African-American Perspectives on Israel and Black-Jewish Relations in the United States, 1947-1970." Thesis, New York University, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13421393.
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This dissertation examines how Israel's establishment affected the relationship between Black Americans and American Jews in the United States. It traces the efforts of a group of leading American Jews, in the ranks of Jewish advocacy organizations, academia, show business, and the American Jewish press, who attempted to leverage their personal, political and professional connections with various prominent Black Americans, in order to elicit Black American support for Israel after World War II. It asks in turn, how the targeted Black Americans responded to the pressure they faced from these prominent American Jews.
Relying primarily on previously unexamined archival material, this narrative of the changing relationship between Black Americans, American Jews and Israel, addresses the historical conundrum of why American Jews got involved with Black American civil rights to the extent that they did. In contrast to previous studies, this dissertation argues that American Jewish involvement in Black American civil rights constituted a practical quid pro quo. It thus contradicts past conceptions of American Jewish civil rights contributions as primarily a philanthropic undertaking. When prominent American Jews threw their support behind Black Americans, politically and professionally, in the 1950s and 1960s, they made it clear that in return they both wanted and expected Black American support for their interests, including Israel.
Prominent American Jews including American Jewish Congress's Will Maslow, leading American Rabbi and Zionist Stephen Wise, impresario Sol Hurok, and legendary performer Eddie Cantor, among many others attempted to pressure Black American civil rights leaders, like Walter White and Martin Luther King, the United Nations diplomat Ralph Bunche, and famed performers Lionel Hampton, Marian Anderson, Louis Armstrong, Lena Horne, Josephine Baker and many more, to support Israel. In the instances when prominent Black Americans agreed to these terms, their fame, success and influence in their respective fields made them some of the most beneficial Israel supporters in the United States. More often than not, however, American Jewish efforts to leverage their relationships to demand support for Israel resulted in tensions and resentment from prominent Black Americans. This dissertation therefore, demonstrates that the late 1960s clashes between Blacks and Jews, which scholars have heretofore identified as the "death-knell of Black-Jewish relations" in the United States, actually reflected tensions that mounted, often over Israel, during the course of the two preceding decades. Ultimately, this dissertation argues, Black Americans' perspectives on Israel, between 1947 and 1970, reflected the changing nature, tone, and significance of their relationships with the American Jews, who sought to influence them.
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Ngubane, Mlungisi. "Sources of succession disputes in respect of ubukhosi / chieftainship with regard to the Cele and Amangwane chiefdoms, KwaZulu-Natal." Thesis, University of Zululand, 2005. http://hdl.handle.net/10530/436.
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Submitted to the Faculty of Arts in partial fulfilment of the requirements for the Degree of Master of Arts in the Department of Anthropology and Development Studies at the University of Zululand, 2005.This dissertation seeks to take up the challenge of contributing to such an understanding of chieftainship by looking at the chieftainship succession disputes in the Cele clan of Phungashe and AmaNgwane clan of Bergville in the Province of KwaZulu -Natal, South Africa. The incorporation of indigenous political structures within the wider South African state has a long history, starting from the movements of people from one area to the other, the formation of smaller chiefdoms and bigger chiefdoms and to the rise of the Zulu kingdom. The entire process of Zulu state formation has been through a series of succession disputes which exist among many clans even nowadays. Also, the role of successions runs from the arrangements of indirect rule at the latter part of the nineteen-century to the pivotal role played by traditional leaders in the homeland administration and after 1994, the recognition of the institution, status and role of traditional leadership in the country's first democratic constitution and the enactment of the Traditional Leadership and Governance Framework Act. No. 41 of 2003 which makes provision for the establishment of the Chieftainship Dispute Resolution Commission.
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Van, Jaarsveld Floris Albertus 1922-1995. "Die Ndzundza-Ndebele en die blankes in Transvaal, 1845-1883." Thesis, Rhodes University, 1986. http://hdl.handle.net/10962/d1004379.
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In 1969 het Leonard Thompson met reg beweer dat Suid-Afrikaanse historici hulle tot op hede hoofsaaklik besig gehou het met die doen en late van 'n Blanke gemeenskap wat die land sedert 1652 oorheers het. Die Swartman was die "forgotten factor" in die geskiedenis van Suider-Afrika. Waar die Swartman die onderwerp van wetenskaplike studie was, is dit aan argeoloë, linguiste, etnoloë en fisiese en sosiale antropoloë oorgelaat. Tereg het Thompson kort hierna opgemerk: "We need to know much more about the complex process by which African chiefdoms became incorporated in white controlled politics in the late nineteenth century. Only when monographs have been written on several individual cases, shall we be in a position to reach definite conclusions about the process as a whole ". Sedert hierdie uitspraak van Thompson het verskeie historici hulle op die terrein van die "forgotten factor" begewe. Omvangryke publikasies oor onder andere die Zulu, Pedi, Sotho asook die Swazi's het sedertdien die lig gesien, terwyl 'n werk oor die Tswana van Wes-Transvaal pas verskyn het. Hierteenoor het heelwat van die kleiner en minder invloedryke swart groeperinge tot op hede steeds agterweë gebly. Wat Noordoos Transvaal betref - meer spesifiek die gebied tussen die Elandsrivier, die Lebomboberg en die Krokodilrivier wat die Ohrigstadse Volksraad in 1846 van Mswati gekoop het, was daar behalwe die Pedi verskeie ander groepe aanwesig wat almal gedurende die loop van die negentiende eeu onder Blanke gesag gekom het. Hieronder het getel die Ndzundza, die Kopa, Tau, Kwena, Ntwane, Koni, Rôka, Kutswe , Pai en Pulana, waarvan die Ndzundza en Kopa die belangrikste was. Ten spyte van die feit dat daar heelwat argivale bronne oor hierdie groepe bestaan, het geen navorser dit tot op hede nog ontgin nie. Oor die onderwerping van hierdie stamme aan Blanke gesag gedurende die negentiende eeu, is daar weinig bekend. Wat die Ndzundza-geskiedenis betref, geld Thompson se opmerking nog steeds dat historici wetenskaplike studie oor die Swartes tradisioneel aan navorsers uit ander dissiplines oorgelaat het. Dit blyk duidelik uit 'n ontleding van sekondêre materiaal wat oor die Ndzundza bestaan. Verskeie studies van volkekundige aard is oor die verskillende kulturele fasette en pre-koloniale geskiedenis van die Transvaalse Ndebele, waarvan die Ndzundza deel uitmaak, gedoen. In die meeste van hierdie studies word die pre-Blanke geskiedenis van die Ndzundza as inleiding aangebied, terwyl daar in sommige gevalle ook na die historiese tydperk verwys word. Op hierdie wyse is die herkomsgeskiedenis van die Ndzundza met behulp van mondelinge tradisies redelik volledig opgeteken. As gevolg van die feit dat geen argivale bronne geraadpleeg is nie, is die volkekundige werke wat die historiese tydperk betref, deurspek met spekulasies, onjuisthede en valse aannames. Met enkele uitsonderings berus verwysings deur die enkele historici wat die Ndzundza-geskiedenis behandel, veral met betrekking tot die tydperk voor 1882, grootliks op die uitsprake van volkekundiges. Dit het meegebring dat die huidige beeld en feitelikhede omtrent die negentiende eeuse Ndzundza-geskiedenis onjuis is, veral soos dit in algemene geskiedenisse opgeteken staan. Hierteenoor het verskeie historici die Mapoch-oorlog van 1882- 1883, waartydens die Ndzundza hul onafhanklikheid verloor het, behandel. In sy biografie oor genl P. J. Joubert het J. A. Mouton die oorlog tot 'n enkele hoofstuk beperk. Vir Mouton gaan dit egter om Joubert se persoonlike aandeel en gee hy gevolglik nie veel aandag aan die belangrikste aspek van die oorlog, naamlik die oorsake, nie. H. P. van Coller het in 1941 'n MA-verhandeling die lig laat sien waarin die oorsake en verloop van die Mapoch-oorlog beskryf word. Van Coller se uiteensetting omtrent die oorsake van die oorlog is egter ontoereikend aangesien dit heelwat onjuisthede bevat, geweldig subjektief is en nie ontkom aan naïewe aannames en uitsprake nie. Die belangrikste oorsaak van die oorlog, naamlik gronddispute, word deur Van Coller geignoreer. Voorts behandel hy die oorlog as 'n gevolg van die moord op Sekhukhune, sodat die Ndzundza "toevallig" betrek word. Ander historici se verwysings na die oorlog is ook ontoereikend omdat dit in die meeste gevalle beperk bly tot enkele bladsye en paragrawe. Tot op hede is die negentiende eeuse Ndzundza-geskiedenis dus nog of onvolledig, of onjuis opgeteken. Met hierdie studie word gepoog om 'n bydrae in hierdie verband te maak. Omdat die historisiese feite omtrent die verloop van die 1882-1883 oorlog grootliks bekend is, val die klem op die tydperk daarvóór. Voorts moet dit gemeld word dat dit in hierdie studie hoofsaaklik gaan om die faktore wat die verhoudinge tussen die Ndzundza en die Blankes bepaal het, te elimineer. Ander aspekte wat ter sprake kom is onder andere die uitwerking wat die Blanke besetting van Noordoos-Transvaal op die Ndzundza gehad het, gronddispute, arbeidsaangeleenthede, Swazi- en die Pedi-deelname in die Blankes se pogings om die Ndzundza te onderwerp van die asook die uiteindelike vernietiging en verlies onafhanklikheid van die Ndzundza. Die spelwyse van sekere name en benaminge wat in hierdie verhandeling voorkom, het in sommige gevalle probleme opgelewer. Die meerderheid Ndebele name is gespel volgens die voorskrifte van die Suid-Ndebele taalraad. Waar die korrekte moderne spelling van Swartes se name nie vasgestel kon word nie, is dit in aanhalingstekens weergegee soos dit in die dokument voorkom. AIle amptelike benamings soos staatspresident of koloniale sekretaris is in die teks met 'n kleinlettertjie gespel maar in die voetnotas met 'n hoofletter. Die motivering hiervoor is die Afrikaanse gebruik om amptelike benamings binne Westerse staatsverband met 'n hoofletter te spel maar benamings in tradisionele verband soos kaptein, opperhoof of hoofman met 'n kleinlettertjie, wat myns insiens op diskriminasie neerkom. Wat die spel van die woord swart betref: Waar dit as byvoeglike naamwoord gebruik word (bv. swart kindertjies), is deurgaans van kleinletters gebruik gemaak. Hoofletters is gebruik wanneer dit as selfstandige naamwoord gebruik word, bv. Die Swartes. Die terme kaffer en meid is waar moontlik, vermy. Die aangehaalde stukke waarin dit weI voorkom, moet nie as beledigend beskou word nie maar as verteenwoordigend van die terminolgoie van 'n bepaalde tyd in die geskiedenis. Die bedoeling was geensins om enigiemand te na te kom nie. wat ter sprake kom.
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Neidenbach, Elizabeth Clark. "The Life and Legacy of Marie Couvent: Social Networks, Property Ownership, and the Making of a Free People of Color Community in New Orleans." W&M ScholarWorks, 2015. https://scholarworks.wm.edu/etd/1539624013.
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This dissertation recovers the life of Marie Justine Sirnir Couvent and the Atlantic World she inhabited. Born in Africa around 1757, she was enslaved as a child and shipped to Saint-Domingue through the Bight of Benin in the 1760s. In the tumult of the Haitian Revolution, Couvent fled the island, along with tens of thousands of Saint-Domingue inhabitants. She resettled in New Orleans where she eventually died a free and wealthy slaveholder in 1837. Although illiterate, Couvent left property to establish a free black school in her will. L'Institution Catholique des Orphelins Indigents was founded on her land in 1847 and a school operated on the site for over 150 years. This unique example of free black philanthropy in New Orleans demonstrates how the city's free people of color built a community through social ties, property, and collective institutions as the center of slavery shifted to the Deep South.;The dissertation traces both Couvent's geographic movement from the Slave Coast through the French Caribbean to New Orleans and her social mobility from slave to free and from property to property owner. I argue that Couvent utilized social networks and property ownership to rebuild her life in New Orleans and participate in the development of a free people of color community. Couvent formed important social connections at all stages of her life that aided her survival of slavery and her relocation to Louisiana. Reconstructing her social networks in New Orleans reveals a shift from relationships centered on multiracial, Saint-Dominguan ties to a network dominated by free people of color, as Couvent became integrated into the city's existing free black population. One way Couvent formed new relationships was through the acquisition and exchange of property. In addition to gaining economic security, Couvent bolstered her free status, created a family, and assisted in the creation of free black collective institutions through her property ownership. Taking into account her African birth and experience of enslavement in the Saint-Dominguan port city of Cap Francais, I analyze the different types of property Couvent owned separately to illustrate how property ownership facilitated as well as complicated the development of a free people of color community in New Orleans.;Her singular bequest and the remarkable endurance of the school have sustained Couvent's legacy in New Orleans as a patron of African American education. A final chapter traces the history of the school(s) and the emphasis its administrators placed on education as a tool to challenge racial prejudice and combat inequality. Couvent remains within New Orleans' public memory, but how she has been remembered varied over the twentieth century. The dissertation concludes with an analysis of the multiple interpretations of Couvent's legacy.
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Anderson, Gavin Craig. "The social and gender identity of gatherer-hunters and herders in the Southwestern Cape." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/22515.
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Bibliography: pages 134-166.Southern African archaeology has experienced several changes in theoretical perspectives over the past few decades. More recently there have been renewed calls for a more social and theoretical approach to the analysis of the prehistoric past, especially the Late Stone Age. This thesis is an account of the last 4000 years in the southwestern Cape, where material culture is analysed in terms of contextual meaning. Contextual meaning is used in conjunction with social identity theory to analyse the interaction between Khoi herders and San gatherer-hunters. I use the active processes of identity formation and maintenance to argue that both the isolationist and revisionist arguments have simplified the concepts of identity, where identity is seen to have a passive role in interaction. I argue that identity is dynamic and changeable, and that individuals have several social identities which are made salient according to the context of interaction. I use specific fine line images in the rock art to argue that these images, in conjunction with scraper styles, were used as strategies by San males to increase their self-esteem. I further argue that interaction would result in unequal gender relations and San females used specific adzes to reassert their gender identity within San society. I further argue that finger paintings and handprints may have been painted by Khoi females as part of their menstruation and/or menarche rituals. I use both the gender and social identities from the Khoi and the San to argue that these are interrelated and cannot be separated. I argue that interaction would result in unequal gender and social practices and these practices would be expressed in the material culture of that group.
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December, Peter. "‘n Ondersoek na die uitbeelding van Khoisan-karakters deur wit Afrikaanse prosateurs: 1994-2014." Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/22070.
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This dissertation offers a literary-thematic investigation based on a postcolonial approach to the representation of the Khoisan and their descendants. I restricted my scope to selected Afrikaans novels at the centre of critical attention between between 1994 and 2014. Earlier novels in this period under discussion are Dolf van Niekerk’s Koms van die hyreën (1994), Willem Kotze’s Tsats van die Kalahari (1994), Die spoorsnyer (1994), Olifantjagters (1997) and Gif (2001) by Piet van Rooyen, plus Karel Schoeman’s Verkenning (1996). Later texts in the focus are Duiwelskloof (1998) and Bidsprinkaan (2005) by André P. Brink, Dalene Matthee’s Pieternella van die Kaap (2000), Eben Venter’s Santa Gamka (2009) and most recently, the Hertzog prize winner of 2015, Buys by Willem Anker (2014). Themes central to South African literature will form the focus of the research, namely intercultural interaction between the first inhabitants of South Africa and missionaries, the question of land ownership, the language motif, and the role of religion (indigenous versus Western belief systems). Attention will also be on more specific issues such as the nature of the relationship between the Khoisan and the colonisers, the characterization of the Khoisan by the selected white authors, as well as other contemporary debates. The secondary objective of the study is to review the historical presence of the Khoisan and their descendants as reflected through the fictional lense of these authors writing over the last two decades, since democratization of the regime in 1994. My focus is particularly on the substantial cultural contribution of the Khoi and the San, as reflected through their representation in fictional works. The question will be posed whether the portrayal of Khoisan characters in novels after 1994 is different from the portrayal in fiction before 1994? My hypothesis is that in the fictional representation one finds a move towards restoration of their human dignity, yet the fact remains that all the authors are white. A different study of fictional works by coloured writers (whose numbers as Afrikaans authors grew substantially after 1994), investigating their representation of the descendants of the Khoi and the San, would in all probability yield radically different results, as the white authors imagine the characters and their consciousness from outside the community and the racial group, whereas the coloured writers belong to the community and the group that they portray.
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Simelane, Antonio L. "The origin of the Mkhwanazi tribe under Mkhontokayise J. Mkhwanazi." Thesis, University of Zululand, 1993. http://hdl.handle.net/10530/1192.
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Submitted to the Faculty of Arts in partial fulfilment of the requirements for the degree B.A. Honours in the Department of History at the University of Zululand, South Africa, 1993.The History of the Mkhwanazi tribe between the UMhIathuze and the UMlalazi rivers in the east and west respectively and the Indian Ocean and the Ongoye moun tains in the South and North is an off shoot of the Mkhwanazi tribe of the chief Somkhele in the Hlabisa district • Its history can be clearly' understood by first looking at the history of the Mkhwanazi tribe in the Hlabisa district.
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Shiweda, Napandulwe Tulyovapika. "Mandume ya Ndemufayo's memorials in Namibia and Angola." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&.
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Mandume has fought two colonial powers, Portugal and British-South Africa from the time he became king in 1911 to 1917. This thesis looked at the different ways in which Manume is remembered in Namibia and Angola after these countries had gained their independence from colonialism. His bravery in fighting the colonizers has awarded him hero status and he is considered a nationalist hero in both Namibia and Angola. However, he is memorialized differently in Namibia and Angola. The process of remembering Mandume in different ways is related to where his body and head are buried respectively. This is because there is a belief that his body was beheaded, and his head was buried in Windhoek while the rest of his body is buried in Angola. The monument that is alleged to host his head is claimed to belong to him to this day. However, this monument was erected for the fallen South African troops who died fighting him. The author argued that this belief was in response to the need to reclaim a monumental space to commemorate Mandume in the capital city.
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Hodgson, Janet. "Ntsikana : history and symbol studies in a process of religious change among Xhosa-speaking people." Doctoral thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/18836.
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The figure of Ntsikana, both as a man of history and as an historical symbol, is the focus of this study. I argue that change may come about by giving new meanings to old forms and images or by taking the new forms and content and filling them with the old, and that these two sets continue to exist side by side for a long time. Cumpsty's "Model of Religious Change in Socio-Cultural Disturbance" is used to identify the dynamics in the process and to explore the nature of the dialectic between innovation and assimilation of the new on the one hand, and continuity with the old on the other. The Ntsikana tradition is followed ever a period of two hundred years and well illustrates the need to see religious change as part of an ongoing process within a particular social and historical context.
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Banda, Dennis. "Education for All (EFA) and 'African Indigenous Knowledge Systems (AIKS)' : the case of the Chewa People of Zambia." Thesis, University of Nottingham, 2008. http://eprints.nottingham.ac.uk/10525/.
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This research is an investigation of whether 'African Indigenous Knowledge Systems (AIKS)' can enhance the achievement of Education for All (EFA) with particular reference to the Chewa people of Zambia. The study raises challenges that many countries have experienced in their effort to achieve EFA. Among the Chewa people of Zambia, quality, relevance and credibility of the education are some of the reasons affecting the provision of education to all. This research has argued that formal schooling education, in its current form may not be the right vehicle to deliver EFA goals. The research has proposed alternative forms of knowledge that could be hybridized with the formal schooling education to address some of the challenges identified. The research has tried to re-appropriate some Chewa AIKS to theorize curriculum and pedagogy reforms that could enhance the achievement of the EFA goals. I have used qualitative research methodology in the study. The respondents in this study were drawn from two areas of community of practice i.e. the Chewa traditional chiefs and elders as perceived custodians of the Chewa AIKS and the educationists, as implementers of education programs and policy and curriculum designers. Key issues identified by this research include the following: that a replacement of the formal schooling education by the AIKS is not an answer to the current challenges facing the provision of meaningful education to all; that through consultations, and co-ordination by all stakeholders and research in AIKS and formal schooling education, either system would shed off elements perceived as barriers to EFA; and be hybridized to complement each other to enhance the achievement of EFA goals; that the formal schooling education should not be considered to be superior to informal and non-formal education systems, but that all are critical components in this quest. Theories and frameworks of hybridization of forms of knowledge/education have been considered in this research. I have argued that hybridizing AIKS with the formal schooling system will only become significant if an economic value is added to the AIKS through some mechanisms put in place. The practical skills embedded in AIKS could foster career building, entrepreneurship and apprenticeship if linked to the money economy of employment and wealth creation. I have argued that there may be need to establish opportunities for AIKS holders to be accredited within the National Qualification Framework and policy framework on AIKS be enacted to regulate and protect IK, and guide the hybridization process. The study highlights three main frameworks on the hybridization of the AIKS and the formal schooling curriculum: (1) Mainstreaming/ Incorporation/ Integration/ infusion of the AIKS into the formal school curriculum. (2) Establishing IK as a core subject with a structure similar to those of other core subjects in the curriculum. (3) Teaching AIKS as a component of the seven official Zambian languages that are taught in schools.
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Shongwe, Acquirance Vusumuzi. "King Dingane : a treacherous tyrant or an African nationalist?" Thesis, University of Zululand, 2004. http://hdl.handle.net/10530/1123.
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A thesis submitted to the Faculty of Arts in fulfillment of the requirements for the Degree of Doctor of Philosophy in the Department of History at the University of Zululand, South Africa, 2004.This thesis focuses on the reasons why King Dingane of the Zulu nation has been portrayed predominantly as a treacherous tyrant in South Africa's Eurocentric historical databases and poses the question whether he should, instead, not be regarded as the forerunner of African nationalism. It also examines the roots of European imperialism in South Africa, as recorded in governmental, geographical, trade and missionary records, and points out that, as with the first colonial invasion by Islam that resulted in the Tarikh chronicles, European imperialism was also inherently based on foreign and nationalistic biases. The study concludes that these preconceived notions have adulterated and overwhelmed the purer African voice that is uniquely represented by the oral tradition. Because the subdued African voice is regarded as more reliable than the written Eurocentric records, this study attempts to augment the Africa- centered work of Africanist historians who have, for several decades, revisited the oral history of Africa in order to recover, rehabilitate and represent a point of view and perspective intrinsic and special to Africa. The history of King Dingane of the Zulus encapsulates the problem of African historiography best because most of the sources from which accounts of his reign are reconstructed are European, and for this reason, propagate a Eurocentric bias. For example, while Eurocentric White historians are able to present, in print, three eyewitness accounts of the death of Piet Retief, the African point of view based on oral history is largely disregarded. This study seeks to redress this imbalance by championing the African point of view, which is considered to be not only sensible but also plausible and justifiable. Likewise, much attention has been given to the many studies that demonise King Dingane for the single act of viciously killing the purportedly innocent and innocuous Voortrekkers, while the broad contours of context against which his actions should be judged are disregarded. The purpose of this thesis is to debunk the myth of King Dingane's unfairness and criminality. It can therefore be interpreted as an effort at decriminalizing King Dingane's actions - a dimension that earlier as well as contemporary scholars of African history have hitherto ignored. It is hoped that in time similar studies on other issues will broaden this perspective and help to create the balance so sorely missing in Zulu history. A theoretical framework for historical representation is provided in chapter one of the study, while chapter two examines the mindset of the White explorers that arrived in Africa, and their imperial agenda that sought to control, drastically change and re-order everything. Chapter three attempts to portray the greatness of King Dingane in dealing with matters of governance as well as other issues that were to have a profound impact on the way in which he came to be portrayed in history books. Chapter four discusses the relationship between King Dingane and the British Settlers at Port Natal, while chapter five deals with the relationships between King Dingane and the Voortrekkers, who sought the very freedom from the British in the Cape Colony that they were prepared to destroy among Africans in the Zulu Kingdom. The final chapter deals with public history and perceptions about King Dingane in the 21^' century. The two museums that commemorate Impi yase Ncome/the Battle of 'Blood River' on 16 December are contrasted with each other and their potential for nation building is examined in a critical light. The central thesis of this study is that the historiography of the early years of the 19'^ century inevitably, and perhaps even deliberately, represented King Dingane as a tyrant with neither nationalistic proclivities nor stately qualities. The popularity of this historiographic perspective is arguably symptomatic of a hegemonic disciplinary praxis that seeks to privilege the principles of selection, preference and bias in the use of the vast archive of sources available to the historian, from the written to the oral source. To all intents and purposes, this principle, which interpolates the discourse of history as well as the producers and consumers of historical scholarship, has led to a limited, over-determined and totalizing view of King Dingane. It is this biased discourse that articulates with the dominant ideology that not only informed scholarship, but also reflected the ideology of the institutions responsible for shaping historiography. A full analysis of the circumstances surrounding King Dingane at the time, including the history, the culture, the political dynamics and the personalities of the actors, leads one to the inexorable conclusion that this thesis arrives at - namely that the king did what 'a king had to do.' It is furthermore concluded that the evidence leads one to believe that King Dingane should be seen as a forerunner of Black Nationalism, instead of being branded as a treacherous, bloodthirsty tyrant.
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Betts, Mellissa Jeanne. "Namibia's no man's land race, space, and identity in the history of Windhoek coloureds under South African rule 1915-1990 /." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1932135281&sid=19&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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Mpola, Mavis Noluthando. "An analysis of oral literary music texts in isiXhosa." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1012909.
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This study examines the relationship between composed songs in isiXhosa and the field of oral literature. In traditional Xhosa cultural settings, poetry and music are forms of communal activity enjoyed by that society. Music and poetry perform a special social role in African society in general, providing a critique of socio-economic and political issues. The research analyses the relationship that exists between traditional poetry, izibongo, and composed songs. It demonstrates that in the same way that izibongo can be analysed in order to appreciate the aesthetic value of an oral literary form, the same can be said of composed isiXhosa music. The art of transmitting oral literature is performance. The traditional izibongo are recited before audiences in the same way. Songs (iingoma) stories (amabali) and traditional poetry (izibongo) all comprise oral literature that is transmitted by word of mouth. Opland (1992: 17) says about this type of literature: “Living as it does in the performance is usually appreciated by crowds of people as sounds uttered by the performer who is present before his/her audience.” Opland (ibid 125) again gives an account of who is both reciter of poems and singer of songs. He gives Mthamo’s testimony thus: “He is a singer… with a reputation of being a poet as well.” The musical texts that will be analysed in this thesis will range from those produced as early as 1917, when Benjamin Tyamzashe wrote his first song, Isithandwa sam (My beloved), up to those produced in 1990 when Makhaya Mjana was commissioned by Lovedale on its 150th anniversary to write Qingqa Lovedale (Stand up Lovedale). The song texts total fifty, by twenty-one composers. The texts will be analysed according to different themes, ranging from themes that are metaphoric, themes about events, themes that depict the culture of the amaXhosa, themes with a message of protest, themes demonstrating the relationship between religion and nature, themes that call for unity among the amaXhosa, and themes that depict the personal circumstances of composers and lullabies. The number of texts from each category will vary depending on the composers’ socio-cultural background when they composed the songs. Comparison will be made with some izibongo to show that composers and writers of izibongo are similar artists and, in the words of Mtuze in Izibongo Zomthonyama (1993) “bathwase ngethongo elinye” (They are spiritually gifted in the same way).
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Musandu, Phoebe A. "Daughter of Odoro Grace Onyango and African women's history /." Oxford, Ohio : Miami University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1152280364.
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White, Timothy Raymond Howard. "Lovedale 1930-1955 : the study of a missionary institution in its social, educational and political context." Thesis, Rhodes University, 1988. http://hdl.handle.net/10962/d1001856.
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Lovedale was founded by the Glasgow Missionary Society as an eduational centre for Africans. Education was to be adapted to the lives of the Africans which would be a departure from the English classical tradition. This meant that emphasis was placed on vocational training and that academic education focussed on the study of English rather than the Classics. But the importance of mother-tongue education was also stressed. The missionaries placed emphasis on village education, whereby the African would be taught skills and crafts that would be useful to him in life. Education, they argued, should also aim at character-training and at spreading the Christian message. They also wanted to see co-operation between the Church and the State in the education of the African. Vocational education was designed to create African artisans who would be able to compete with Whites; but it also aimed at emphasizing the importance of industry in building up character. The Lovedale Press illustrates vocational training in progress, dealing with the difficulties that arose when African printers came into competition with Whites. But the missionaries also used the Press to propagate the Christian message and to promote African literature. An ideological rift began to open up between the missions and the new Black political beliefs of the Second World War. This led to the Lovedale Riot which is considered in the broader framework of sociopolitical unrest within the country. After the 1948 Election an ideological rift also developed between the missions and the State. This study concludes by examining the introduction of the Bantu Education Act and the Lovedale response to this. It was felt that although Bantu Education threatened to undermine their educational endeavour, they should nevertheless cooperate with the system in order to save what they had built up.
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Von, Maltitz Emil Arthur. "Occult forces -- lived identities: witchcraft, spirit possession and cosmology amongst the Mayeyi of Namibia's Caprivi Strip." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1013279.
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Around Africa there seems to be an increasing disillusion with 'development', seen under the rubric of teleological 'progress', which is touted by post-colonial governments as being the cure for Africa's ailments and woes. Numerous authors have pointed out that this local disillusion, and the attempt to manage the inequities that arise through development and modernity, can be seen to be understood and acted upon by local peoples through the idiom of witchcraft beliefs and fears (see Geschiere & Fisiy 2001; Geschiere 1997; Nyamnjoh 2001; Comaroff & Comaroff 1993; Ashforth 2005) and spirit possession nanatives (see Luig 1999; Gezon 1999), or more simply, occult beliefs and praxis (Moore & Sanders 2001). The majority of the Mayeyi of Namibia's Eastern Caprivi perceive that development is the only way their regiOn and people can survive and succeed in a modernising world. At ~he same time there is also a seeming reluctance to move towards perceiving witchcraft as a means of accumulation (contra Geschiere 1997). This notion of the 'witchcraft of wealth' is emerging, but for the most part witches are seen as the enemies of development, while spirit possession narratives speak to the desire for development and of the identity of the group vis-a-vis the rest of the world. The thesis presented argues that, although modernity orientated analyses enable occult belief to be used as a lens through which to 1..mderstand 'modernity's malcontents' (Comaroff & Comaroff 1993), they can only go so far in explaining the intricacies of witchcraft and spirit possession beliefs themselves. The dissertation argues that one should return to the analysis of the cosmological underpinnings of witchcraft belief and spirit possession, taken together as complementary phenomena, in seeking to understand the domain of the occult. By doing so the thesis argues that a more comprehensive anthropological understanding is obtained of occult belief and practice, the ways in which the domain of the occult is constituted and the ways in which it is a reflection or commentary on a changing world.
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Vazi, Clifford Mlandeli. "The history of Pirie Mission and amaHleke chiefdom." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1001857.
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This thesis deals with the history of the amaHleke people and Pirie Mission, which have become so closely associated that they cannot be separated. It covers the period from the time of Chief Hleke to 1967, the year in which the amaHleke cheiftainship was resuscitated. The first chapter relates the origin of the amaHleke, from the time of Hleke himself (17th century) to Jwarha (about 1820). It explains the relationship between the different branches of the Hleke royal line, and it covers the Hleke settlement at the Mgqakhwebe river. The second chapter deals with the establishment of Pirie Mission by the Presbyterian missionaries John and Bryce Ross. It discusses the various aspects of the mission operation, and explains why and how the amaHleke opposed it. But the situation changed as a result of the 1850-3 Frontier War. Whereas the other Xhosa were expelled from their lands, the Hleke connection with Pirie Mission enabled them to stay on. The Hleke were therefore united with the mission, whether they liked it or not. The remainder of the chapter describes the educational and cultural changes which the mission imposed on them. The third chapter covers economic change at Pirie. Like other mission stations, it was converted from communal to individual land tenure. This was opposed by Chief Jwarha as a blow to his authority, but it did not result in the growth of a peasant class. The chapter concludes with the implementation of betterment in 1963. The fourth chapter explains what happened to the mission after the death of Bryce Ross. The Ross missionaries had frustrated black aspirations in teh church. This was especially frustrating to Burnet and Ntsikana Gaba, the great-grandsons of the prophet Ntsikana. Burnet broke away under the banner of the "Wee Free" branch of the Church of Scotland. This church also could not accommodate Burnet's aspirations. The remainder of the chapter deals with educational developments, with an emphasis on the introduction of Bantu Education. The last chapter deals with the political history of Pirie after the death of Chief Jwarha. The Cape government tried to replace chieftainship by a headman and a Village Management Board. But the Board did not function satisfactorily, and it was scrapped in 1921. Pirie continued to be administered by headmen. Applications for the revival of chieftainship were turned down, partly because there was no agreement on Jwarha's heir. However, this was finally resolved in 1967 with the appointment of Chief Pani Busoshe.
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Eagleson, Ian. ""Nyatiti is my people" Music and the Reconstruction of Culture Among the Luo of Western Kenya." Oberlin College Honors Theses / OhioLINK, 1996. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1544696356736898.
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Patterson, James Paul. "The cultural reform project of northern teachers of the freed people, 1862-1870." Diss., University of Iowa, 2012. https://ir.uiowa.edu/etd/3365.
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This study is a qualitative, historical examination of the diaries, journals, and letters of twenty-four northern teachers of former African American slaves. The study analyzes the cultural reform project carried out by these and other northern teachers working in the American South during the Civil War and early Reconstruction periods (roughly 1862 to 1870). The sample includes both black and white teachers as well as teachers who conceptualized their work in the South primarily in secular terms and--more commonly--in both secular and religious terms. After providing an overview of the work and situating it within the historiography of the teachers of the freed people, the study explores the sense of mission of each of the twenty-four teachers and examines the influence of white racism and black agency on northern reform efforts during this period. The bulk of the work addresses the teachers' perceptions of and efforts to reform the cultural condition of the former slaves. These reforms attempted to foster intellectual development through classroom education; provide material relief and instill personal habits of cleanliness, tidiness, and healthy living; encourage the former slaves to take up the duties and rights of citizenship; and influence the course of southern black religion. A brief conclusion summarizes the themes of the work and evaluates the success and appropriateness of the teachers' agenda. The study finds that while the teachers in the sample varied in their motivations and their conceptualizations of the work, as a group they had a comprehensive and remarkably consistent cultural reform agenda designed to reshape the life of southern blacks along northern lines and that this agenda sometimes aligned and sometimes conflicted with southern blacks' own goals and aspirations.
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Hughes, Lotte. "Moving the Maasai : a colonial misadventure." Thesis, University of Oxford, 2003. http://ora.ox.ac.uk/objects/uuid:1eee21c4-035b-4ea9-8b0a-4079690c4f7d.
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This dissertation examines the two major forced moves of the Maasai in British East Africa in the 1900s, through which the 'northern' sections lost the greater part of their land, and non-violent resistance to these events which culminated in a landmark court case in 1913. The Maasai lost this action, the so-called Maasai Case, on a technicality. The dissertation amis to compare the parallel and contested narratives of the British and the Maasai about these events and related issues, drawing on original oral testimony and archival sources in Kenya and Britain. It attempts to address major omissions in the historiography which include a failure to examine these events from a Maasai perspective and include Maasai voices, to fully analyse their significance and effects, and to place Maasai responses to the moves within the context of contemporary African resistance. It focuses as much on people's perspectives as it does on events, and on a metaphysical as well as material realm. The immediate frame of reference is 1904 to 1918, with the broader frame c. 1896 to the 1930s. The two leading characters around whom the story revolves are Dr Norman Leys, a colonial dissident who orchestrated support for the Maasai in Britain, and Parsaloi Ole Gilisho, an important age-set spokesman of the Purko section who launched the legal action against the British. New evidence reveals the full extent of their actions, motivation and influence, and casts light upon the activities of other European colonial critics inside British East Africa. Secondary themes include the legal implications of the Maasai Case and Agreements; the relative powers of Maasai leaders and a critique of 'anthrohistorical' models; the complex relationship between Maasai leaders and prominent settlers; labour relations on highland farms; the post-war return of Maasai to their former northern territories; the role of East Coast fever in relation to the second move; disease as a social metaphor; and a reinterpretation of the causes of rebellions in 1918, 1922 and 1935 which may be connected to the earlier land alienation.
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Fair, Alexandra Kathryn. "“THE PEOPLE WHO NEED US READ BETWEEN THE LINES”: THE FACES OF EUGENIC IDEOLOGY IN THE POST-WWII UNITED STATES." Miami University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=miami1556874590527973.
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Wotshela, L. E. "Transformation in late colonial Ngqika society : a political, economic and social history of African communities in the district of Stutterheim (Eastern Cape), c.1870-1910." Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1002427.
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This study analyses the methods and policies of the colonial government which shaped Stutterheim's African communities between c.1870 and 1910. In 1870 the Stutterheim magisterial district had not yet been officially established. However, creation of the British Kaffrarian administration (1847-1865) had already ensured the entrenchment of colonial rule over the humiliated Xhosa chiefdoms west of the Kei. This work studies transformations in late colonial Ngqika society and the development of Stutterheim as a magisterial district. It analyses the entrenchment of colonial bureaucracy and changes in indigenous social, economic and political structures. In the period c.1860-1877, direct administration of the Ngqika was first attempted. While recovering from the 1856-57 cattle killing, the Ngqika were brought under colonial administration by the annexation of British Kaffraria to the Cape Colony in 1865. The thesis also examines the process and implications of the breakup and resettlement of the Ngqika location after the 1877-1878 war and the mechanisms and complications in forming a new postwar settlement. The focus then narrows to Stutterheim magisterial district (finalised in 1880), where, after the removal of the main Ngqika population to the Transkei formal structures of quitrent settlement were established around mission stations. A new form of social behaviour underpinned by principles of individualism evolved under missionary influence. Urged on by legislation that sought to intensify implementation of individual tenure, this social behaviour predominated under the new administration. Attention is also given to the allocation of farm land in the district. On part of what had once been communally owned land, an immigrant farming community originally intended strictly for whites emerged. Numerous Africans later managed to hold property in this area. An urban area with a mixed African and white population resulted where allotments initially allocated to the German Legion were later auctioned. On crown lands, leasing and purchasing was initiated. By the early twentieth century, settlement patterns were in chaos: on the mission settlements, quitrenters disobeyed settlement regulations, farms were overpopulated by tenants and interracial urban settlements faced imminent segregationist policies. By 1910 local administration was in difficulties and the Africans were becoming politically mobilised against local and colonial policies.
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Ringani, G. N. "Nxopaxopo wa vutlhokovetseri byo phofula bya J.M Magaisa." Thesis, University of Limpopo, 2014. http://hdl.handle.net/10386/1413.
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Thesis (M.A. (African Languages)) --University of Limpopo, 2014The main aim of this study is to evaluate protest poetry in Mihloti (1981) and Xikolokolo nguvu ya Pitori (1987) by J.M. Magaisa with special references to theme, subject matter and the use of figures of speech.. Chapter 1 indicates the aim of the study, motivation, statement of the problem, research methodology, literature review and the key concepts which are used in this research. Chapter 2 explains the themes of the protest poetry in Magaisa’s poetry. In some explanation of the themes, some of the figures of speech have been used with the aim of making readers to understand his poetry. Chapter 3 indicates the modes of expression in Magaisa’ protest poetry. Some of the figures of speech and difficult terms have been explained in this chapter make people to understand them. Chapter 4 is the general conclusion which indicates the findings of the research and recommendations for further researches.
The University of Limpopo and C.S.D.
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Iorliam, Clement Terseer. "Educated Young People as Inculturation Agents of Worship in Tiv Culture| A Practical Theological Investigation of Cultural Symbols." Thesis, St. Thomas University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3701155.
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Faith and culture enjoy a harmonious relationship. In the past centuries of Catholicism, evangelization did not take into cognizance the culture of a people. The translation and adaptation approaches were the dominant models missionaries often used in the context of evangelization. Sadly, these approaches failed to create adequate contact with the local cultures where the faith was transplanted. The distance between faith and culture has caused the Catholic faith to be foreign in many cultures across the globe including, North African countries and Japan. In Tiv society of central Nigeria too, Catholicism is yet to take concrete root.
Building on the worship experiences of educated emerging adult Catholics in institutions of higher education in Tivland, this dissertation uses the circle method and other related contextual approaches to contextualize Catholicism in Tiv culture. The data gathered from participant observation, one-on-one interviews, and focus groups discussions was narrowed to what most connects emerging adults with Catholic worship, and what the Catholic Church needs to know about them. The data revealed a constantly recurring notion of unappealing worship and inadequate catechesis on core doctrines. One way to connect their experiences of worship is by synthesizing cultural symbols with Catholic worship symbols.
Community formations, intensive catechesis, and service to the church are the three practical strategies that can synthesize faith and culture and ground the Catholic Church in Tiv culture. Pious organizations that bring emerging adults together as community will serve as forum to adequately catechize them by synthesizing Catholic symbols with cultural texts that are already familiar to them. This leads to a mutual enrichment of both Tiv cultural practices and Catholic worship symbols ultimately making emerging adults community theologians who can effectively articulating the faith to others including, those in rural communities.
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Shy, Yulbritton. ""This is OUR AMERICA, TOO": Marcus B. Christian & the History of Black Louisiana." ScholarWorks@UNO, 2010. http://scholarworks.uno.edu/td/1180.
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Louisiana's unique social and cultural history with its three-tiered racial system (rather than the biracial system that governed much of the United States) left the region and the history of its black inhabitants, outside of familiar narratives of United States black history. Marcus B. Christian, the self-trained intellectual, sought to research, and make public, the history of blacks in Louisiana. His career demonstrates the importance of training, economic status, and geographical focus in the production of African American history. Many of the stories he told, through writing and research, retrieved the largely forgotten history of Creoles of color. In fact, his own story was an extension of the black intellectual traditions of that Creole population. Even as his work revealed black Louisiana's unique culture, it also served as the foundation for Christian's own intellectual legacy, one with both material and intellectual dimensions.
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Hobratsch, Ben Melvin. "Creole Angel: The Self-Identity of the Free People of Color of Antebellum New Orleans." Thesis, University of North Texas, 2006. https://digital.library.unt.edu/ark:/67531/metadc5369/.
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This thesis is about the self-identity of antebellum New Orleans's free people of color. The emphasis of this work is that French culture, mixed Gallic and African ancestry, and freedom from slavery served as the three keys to the identity of this class of people. Taken together, these three factors separated the free people of color from the other major groups residing in New Orleans - Anglo-Americans, white Creoles and black slaves. The introduction provides an overview of the topic and states the need for this study. Chapter 1 provides a look at New Orleans from the perspective of the free people of color. Chapter 2 investigates the slaveownership of these people. Chapter 3 examines the published literature of the free people of color. The conclusion summarizes the significance found in the preceding three chapters and puts their findings into a broader interpretive framework.