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Journal articles on the topic 'Hausa (African people) – History'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Kane, Ousmane. "Shari‘ah on Trial." American Journal of Islam and Society 35, no. 1 (January 1, 2018): 99–102. http://dx.doi.org/10.35632/ajis.v35i1.814.

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At the turn of the nineteenth century, a movement of religious reform andstate building took place in present-day northern Nigeria, culminating withthe establishment of the Sokoto Caliphate. This movement was as central toWest African history as was the 1789 French revolution to European history.Its leader, the Muslim scholar Uthman Dan Fodio (d. 1817), deservesrecognition as a towering figure of nineteenth-century African Islam. DanFodio’s community (jamā‘a), which included many scholars, toppled thepreexisting Hausa kingdoms, replacing them with emirates ruled by Fulanileaders who all paid allegiance to the Caliph based in Sokoto. At its zenith,the Caliphate, which became the most powerful economic and political entityof West Africa in the nineteenth century, linked over thirty differentemirates and over ten million people ...

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Tembo, Nick Mdika. "Ethnic Conflict and the Politics of Greed Rethinking Chimamanda Adichie's." Matatu 40, no. 1 (December 1, 2012): 173–89. http://dx.doi.org/10.1163/18757421-040001011.

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The African continent today is laced with some of the most intractable conflicts, most of them based on ethnic nationalism. More often than not, this has led to poor governance, unequal distribution of resources, state collapse, high attrition of human resources, economic decline, and inter-ethnic clashes. This essay seeks to examine Chimamanda Ngozi Adichie's through the lens of ethnic conflict. It begins by tracing the history and manifestations of ethnic stereotypes and ethnic cleavage in African imaginaries. The essay then argues that group loyalty in Nigeria led to the creation of 'biafranization' or 'fear of the Igbo factor' in the Hausa–Fulani and the various other ethnic groups that sympathized with them; a fear that crystallized into a thirty-month state-sponsored bulwark campaign aimed at finding a 'final solution' to a 'problem population'. Finally, the essay contends that Adichie's anatomizes the impact of ethnic cleavage on the civilian Igbo population during the Nigeria–Biafra civil war. Adichie, I argue, participates in an ongoing re-invention of how Africans can extinguish the psychology of fear that they are endangered species when they live side by side with people who do not belong to their 'tribe'.

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Lindsey, Geoffrey, Katrina Hayward, and Andrew Haruna. "Hausa glottalic consonants: a laryngographic study." Bulletin of the School of Oriental and African Studies 55, no. 3 (October 1992): 511–27. http://dx.doi.org/10.1017/s0041977x00003682.

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The Chadic (Afroasiatic) language Hausa, spoken mainly in Nigeria and the Republic of Niger, has a series of ‘glottalic’ obstruents. This includes both ejectives ([k’], [s’] or [ts’]; orthographic κ,ts) and two other consonants which have often been described as ‘implosives’ and are represented by the IPA symbols for implosives in Hausa orthography (б,d). In addition, there is a ‘laryngealized’ palatal glide (orthographic ‘y). The description of orthographic б,das implosive has been called into question, however. Ladefoged, in his well-known work on the phonetics of West African languages (Ladefoged (1964: 16)), suggested that, while these sounds may on occasion show the ingressive air flow characteristic of implosives, their most consistent characteristic is a distinctive mode of vocal fold vibration (phonation type) known as creaky voice or laryngealization; thus, Hausa б anddshould be labelled ‘laryngealized stops’ rather than ‘implosives’. One implication of this change in descriptive label is that, at least from a phonetic point of view, б anddshould be grouped with ‘y.

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Abdulkadir, Hamzat Na'uzo. "Linguistic Diffusion in the Development of Hausa Language." Journal of Translation and Language Studies 2, no. 1 (March 31, 2021): 82–93. http://dx.doi.org/10.48185/jtls.v2i1.196.

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The purpose of this paper is to prove that intercultural relationship and sufficient contact between Hausa and other languages result in linguistic diffusion or borrowing. The study adopts both the historical and descriptive survey research design, predicated on the need for a brief history of Hausa and the donor languages, and descriptive design to facilitate the use of secondary data generated from textbooks, theses, dissertations, seminar and conference papers. The study traces the location of Hausa people in order to vividly comprehend the nature of contact with the donor languages which effectively bears on the objective nature of the borrowed words. It is in this light that three types of language relationship emerged: genetic, typological and cultural. The intercultural relationship can be unidirectional (English and Hausa) or bi-directional (Hausa and Yoruba). The work provides concrete examples from Tuareg, Fulfulde, Kanuri, Yoruba, Nupe, Arabic and English languages to demonstrate the long contact with the Hausa language. The study finally observes suppressive interference on the structures of Hausa especially from Arabic and English, which have attained second language status in Hausa society, which, again, does not make the language lose its originality.

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BEINART, WILLIAM. "History of the African People." South African Historical Journal 18, no. 1 (November 1986): 223–28. http://dx.doi.org/10.1080/02582478608671614.

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6

Watts, Michael, and L. Lewis Wall. "Hausa Medicine: Illness and Well-Being in a West African Culture." International Journal of African Historical Studies 22, no. 3 (1989): 519. http://dx.doi.org/10.2307/220218.

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7

Mungazi, Dickson A., and Robert W. July. "A History of the African People." International Journal of African Historical Studies 26, no. 1 (1993): 221. http://dx.doi.org/10.2307/219213.

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8

Chidebe, Chris. "Nigeria and the Arab States." American Journal of Islam and Society 2, no. 1 (July 1, 1985): 115–23. http://dx.doi.org/10.35632/ajis.v2i1.2782.

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Nigeria is the most populous state in Africa south of the Sahara. Her geography and her history together make her an interesting sociopolitical and cultural experiment. It is a land with believers in both Islam and Christianity. A country whose northern parts were the prizes of jihadic victory of a highly Islamized Fulani elite, and whose southern portions are inhabited by peoples who were voluntarily or involuntarily brought under the control of the marching Christian soldiers determined to expand the domain of imperial Europe and committed to recruiting souls for Jesus. Nigeria is a meeting ground for two periods in African history. It is the place where Islam still rejoices over its past glories and successes; it is also a place where Euro-Western Christianity has made a major breakthrough. It is against this background, and with such facts in mind, that the subject of Nigerian-Arab relations is here explored. I divide this paper into four parts. The first part is a brief historical sketch of the impact of Arabs and Islam on the Nigerian society and the Nigerian mind. The second part addresses itself to the early post-colonial period in NigerianArab relations; the third part discusses Nigerian-Arab relations under military rule in Nigeria; the fourth part discusses Nigeria's Third Republic and the Arab states. A. Islam, Arabs and NigeriaThe arrival of Islam in northern Nigeria dates back to the 11th century and constitutes a major development in the history of this region of Africa. It not only linked the Hausas, the Fulanis, and other Islamized ethnic groups with the wider world of Islam to the north, northeast, and west, but it also opened up the possibility of Muslim expansion southwards. Indeed, one of the effects of lslamization in Northern Nigeria was the emergence of a full-fledged Islamic culture and civilization in certain parts of what we now call Nigeria. The sphere of ...

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9

Nantambu, Kwame. "Book Review: Review Article: Africa and African People in World History: Understanding Contemporary Africa, African History, a History of the African People, Plundering Africa's Past." A Current Bibliography on African Affairs 28, no. 2 (December 1996): 119–24. http://dx.doi.org/10.1177/001132559702800204.

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10

Cody, Cheryll Ann, and William S. Pollitzer. "The Gullah People and Their African Heritage." Journal of Southern History 67, no. 3 (August 2001): 642. http://dx.doi.org/10.2307/3070030.

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Bikorimana, Jean Paul, Ursin Bayisenge, Tonya Huston, Eugene Ruberanziza, Jean Bosco Mbonigaba, Marie Josee Dukuzimana, and Gail Davey. "Individual and familial characteristics of patients with podoconiosis attending a clinic in Musanze District, Rwanda: A retrospective study." Transactions of The Royal Society of Tropical Medicine and Hygiene 114, no. 12 (November 9, 2020): 947–53. http://dx.doi.org/10.1093/trstmh/traa068.

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Abstract Background Podoconiosis is a progressive swelling of the legs affecting genetically susceptible people who live in areas with irritant red clay soils and walk barefoot. The disease is a public health concern in many countries, including Rwanda. Methods This retrospective study described individual and familial characteristics of patients with podoconiosis attending the Heart and Sole Africa (HASA) clinics in Rwanda. Data on patient characteristics and family history were retrieved from electronic medical records (January 2013 – August 2019). A multiple regression analysis was used to explore factors influencing age of onset of podoconiosis. Results Among 467 patients with podoconiosis, the mean (standard deviation) age of onset was 34.4 (19.6) years, 139 (29.8%) patients developed podoconiosis at <20 years of age, 417 (89%) came from Musanze or neighboring Burera Districts, and 238 (51.0%) had a family history of podoconiosis. Increasing patient age was associated with older age at onset of disease (p<0.001), while an increased number of relatives with podoconiosis (p<0.002) was significantly associated with earlier disease onset. Conclusion Most patients with podoconiosis were women, and more than half had a family history of podoconiosis. An increased number of relatives with podoconiosis was associated with a significantly younger age at disease onset.

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Ayittey, George B. N. "African People in the Global Village: An Introduction to Pan African Studies (review)." Journal of World History 12, no. 1 (2001): 220–22. http://dx.doi.org/10.1353/jwh.2001.0003.

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Beckerleg, Susan. "African Bedouin in Palestine." African and Asian Studies 6, no. 3 (2007): 289–303. http://dx.doi.org/10.1163/156920907x212240.

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AbstractThe changing ethnic identity and origins of people of Bedouin and African origin living in southern Israel and the Gaza Strip are explored in this paper. For thousands of years, and into the twentieth century, slaves were captured in Africa and transported to Arabia. Negev Bedouin in Palestine owned slaves, many of whom were of African origin. When Israel was created in 1948 some of these people of African origin became refugees in Gaza, while others remained in the Negev and became Israeli citizens. With ethnic identity a key factor in claims and counter claims to land in Palestine/Israel, African slave origins are not stressed. The terminology of ethnicity and identity used by people of African origin and other Palestinians is explored, and reveals a consciousness of difference and rejection of the label abed or slave/black person.

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14

Beck, Bernard. "Extraordinary People: Hero Movies for African American History Month." Multicultural Perspectives 23, no. 2 (April 3, 2021): 73–76. http://dx.doi.org/10.1080/15210960.2021.1915089.

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15

Winch, Julie, and James Oliver Horton. "Free People of Color: Inside the African American Community." Journal of Southern History 60, no. 4 (November 1994): 803. http://dx.doi.org/10.2307/2211091.

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PETERSON, DEREK R. "CULTURE AND CHRONOLOGY IN AFRICAN HISTORY." Historical Journal 50, no. 2 (May 9, 2007): 483–97. http://dx.doi.org/10.1017/s0018246x07006164.

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Sources and methods in African history: spoken, written, unearthed. Edited by T. Falola and C. Jennings. Rochester: University of Rochester Press, 2004. Pp. xxi+409. ISBN 1-58046-140-9. £50.00.Honour in African history. By John Iliffe. Cambridge: Cambridge University Press, 2005. Pp. xv+404. ISBN 0-521-54685-0. £16.99.Black experience and the empire. Edited by P. Morgan and S. Hawkins. Oxford: Oxford University Press, 2004. Pp. xv+416. ISBN 0-19-926029-x. £39.00. Muslim societies in African history. By D. Robinson. Cambridge: Cambridge University Press, 2004. Pp. xx+220. ISBN 0-521-533566-x. £10.99.The study of African culture stands in a uneasy relationship with the study of African history. Historians work by pegging people, places, and events to a place on time's ever-lengthening yardstick. For the historical discipline, time is a structure that stands behind and lends meaning to human events. Culture, by contrast, is often claimed to be timeless, the unique inheritance of a distinct group of people. Culture builders work by short-circuiting chronology. They poach events, names, clothing styles, and other inspirational elements from the past and marshal them as a tradition to be proud of. The study of cultural history enters into a field where the partitions between past and present are being trampled by the traffic of human imagination.

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White, Shane, and James Oliver Horton. "Free People of Color: Inside the African American Community." Journal of American History 81, no. 2 (September 1994): 701. http://dx.doi.org/10.2307/2081269.

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18

Thompson, Leonard, and Peter Warwick. "Black People and the South African War, 1899-1902." Journal of Interdisciplinary History 16, no. 1 (1985): 169. http://dx.doi.org/10.2307/204353.

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19

Williams, Richard Allen. "The African Exchange: Toward a Biological History of Black People." JAMA: The Journal of the American Medical Association 261, no. 14 (April 14, 1989): 2134. http://dx.doi.org/10.1001/jama.1989.03420140136045.

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20

Ibbi, Andrew Ali. "Subtitling in the Nigerian Film Industry, Informative or Misleading?" CINEJ Cinema Journal 4, no. 1 (July 13, 2015): 47–61. http://dx.doi.org/10.5195/cinej.2014.100.

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Subtitles are captions displayed at the bottom of a cinema or television screen that translate or transcribe the dialogue or narrative. Nigeria and indeed Africa should be a major beneficiary of the subtitles considering the number of ethnic groups in the continent. The emergence of different film industries in countries around Africa has helped in showcasing Africa to the international community. Hence, subtitles came in handy, considering the fact that most viewers cannot understand the language with which the movies were produced. This paper explores the battle for meaning by English subtitles to movies produced in African languages especially the Nigerian film industry. The paper will look at the Hermaneutic Theory of Mass Communication to buttress the relevance of deriving meaning out of movie subtitles. The Hausa and the Yoruba film industries are the subjects of this study because of the large viewership they enjoy by people even outside Nigeria. The research came up as a result of the persistent errors which I have noticed while watching Yoruba and Hausa films with subtitles. Subtitles convey a summary of the dialogues taking place in a movie. Viewers who cannot understand the language used for the dialogue rely on the subtitles to make meaning out of the movie. If they are unable to make meaning out of the subtitles because of some inadequacies as a result of carelessness in the process of production, the aim of having the subtitles is defeated.

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DIMMENDAAL, GERRIT J. "PHILIP J. JAGGAR: Hausa. (London Oriental and African Language Library, 7.) xxxiii, 754 pp. Amsterdam and Philadelphia: John Benjamins, 2001. €200." Bulletin of the School of Oriental and African Studies 67, no. 1 (February 2004): 140–41. http://dx.doi.org/10.1017/s0041977x04480069.

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Ayonrinde, Oyedeji, Oye Gureje, and Rahmaan Lawal. "Psychiatric research in Nigeria: Bridging tradition and modernisation." British Journal of Psychiatry 184, no. 6 (June 2004): 536–38. http://dx.doi.org/10.1192/bjp.184.6.536.

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Nigeria is a large West African country, more than 900 000 km2 in area–nearly four times the size of the UK. Despite having a population of about 117 million people, 42% of whom live in cities, Nigeria has about half the population density of the UK. About a sixth of all Africans are Nigerian. The country has a diverse ethnic mix, with over 200 spoken languages, of which three (Yoruba, Hausa and Ibo) are spoken by about 60% of the population. The official language of government and educational instruction is English. There is a federal system of government and 36 states. Religious practice has a major role in Nigeria's culture; of the two main religions, Islam predominates in the northern part of the country and Christianity in the south. A large proportion of the population still embraces traditional religions exclusively, or interwoven with either Islam or Christianity.

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Curry, Leonard P., and James Oliver Horton. "Free People of Color: Inside the African American Community." American Historical Review 99, no. 4 (October 1994): 1401. http://dx.doi.org/10.2307/2168941.

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24

Wilde, Richard H., and Peter Warwick. "Black People and the South African War, 1899-1902." American Historical Review 90, no. 2 (April 1985): 474. http://dx.doi.org/10.2307/1852789.

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Baker, Bruce E. "A Working People: A History of African American Workers since Emancipation." Labor 13, no. 1 (February 2016): 156–58. http://dx.doi.org/10.1215/15476715-3342830.

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Lambert, John. "‘An Unknown People’: Reconstructing British South African Identity." Journal of Imperial and Commonwealth History 37, no. 4 (November 19, 2009): 599–617. http://dx.doi.org/10.1080/03086530903327101.

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27

Mack, Beverly. "Africa - Graham Furniss: Poetry, prose and popular culture in Hausa. (International African Library, 16.) xiv, 338 pp. Edinburgh: Edinburgh University Press, 1996. £16.95." Bulletin of the School of Oriental and African Studies 60, no. 3 (October 1997): 604–5. http://dx.doi.org/10.1017/s0041977x00033140.

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28

Nshimbi, Christopher Changwe. "Pan-African Aspirations Drive a New Free Trade Pact." Current History 118, no. 808 (May 1, 2019): 188–93. http://dx.doi.org/10.1525/curh.2019.118.808.188.

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Frazier, Denise. "The Nickel: A History of African-Descended People in Houston’s Fifth Ward." Genealogy 4, no. 1 (March 24, 2020): 33. http://dx.doi.org/10.3390/genealogy4010033.

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This paper will chronicle the unique stories that have come to exemplify the larger experience of Fifth Ward as a historically African American district in a rapidly changing city, Houston. Fifth Ward is a district submerged in the Southern memory of a sprawling port city. Its 19th century inception comprised of residents from Eastern Europe, Russia, and other religious groups who were fleeing persecution. Another way to describe Fifth Ward is much closer to the Fifth Ward that I knew as a child—an African American Fifth Ward and, more personally, my grandparents’ neighborhood. The growing prosperity of an early 20th century oil-booming Houston had soon turned the neighborhood into an economic haven, attracting African Americans from rural Louisiana and east Texas. Within the past two decades, Latino communities have populated the area, transforming the previously majority African American ward. Through a qualitative familial research review of historic documents, this paper contains a cultural and economic analysis that will illustrate the unique legacies and challenges of its past and present residents. I will center my personal genealogical roots to connect with larger patterns of change over time for African Americans in this distinct cultural ward.

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30

GRAY, RICHARD. "People and Empires in African History: Essays in memory of Michael Crowder." African Affairs 92, no. 368 (July 1993): 471–72. http://dx.doi.org/10.1093/oxfordjournals.afraf.a098651.

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SHERWOOD, M. "The Black Handbook: The people, history and politics and the African Diaspora." African Affairs 98, no. 390 (January 1, 1999): 133–34. http://dx.doi.org/10.1093/oxfordjournals.afraf.a007998.

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Schoenbrun, David, Felix Chami, Gilbert Pwiti, and Chantal Radimilahy. "People, Contacts, and the Environment in the African Past." International Journal of African Historical Studies 35, no. 2/3 (2002): 548. http://dx.doi.org/10.2307/3097665.

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McDonald, Roderick A., and James Oliver Horton. "Free People of Color: Inside the African American Community." Journal of the Early Republic 14, no. 3 (1994): 430. http://dx.doi.org/10.2307/3124544.

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34

Hargreaves, J. D. "African History: The First University Examination?" History in Africa 23 (January 1996): 467–68. http://dx.doi.org/10.2307/3171957.

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The first generation of history students from Africa to graduate from British universities inevitably had to face extended examinations, with specialized papers largely centered on European history. When Kenneth Onwuka Dike arrived in Aberdeen University in 1944 he had already contended successfully at Fourah Bay College with the Durham syllabuses for the General BA. Now, however, thanks to the goodwill of Professor J. B. Black (best known as author of The Reign of Elizabeth in the standard Oxford History of England), he obtained permission to sit what was probably the first examination on the history of tropical Africa to be set by any European university.In a lecture delivered almost thirty years later Dike recalled:cautiously approaching my Head of Department, the late Professor J B Black, and mildly protesting that of the thirteen final degree papers I was required to offer in the Honours School of History, not a single paper was concerned with the history of Black people. I requested that in place of the paper on Scottish constitutional law and history, which I found intolerably dull, I should be permitted to offer the History of Nigeria. The old professor took off his glasses, uttered not a word, but from the way he looked at me demonstrated that he was not a little shocked by my temerity, nevertheless, and after a series of animated discussions, the Department of History, to its great credit, accepted my proposal. Since there was no one competent to teach Nigerian history at Aberdeen, they sent me to Oxford during the summer months to study under Dame Margery Perham and Professor Jack Simmons.

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Reid, Richard. "The Challenge of the Past: The Quest for Historical Legitimacy in Independent Eritrea." History in Africa 28 (2001): 239–72. http://dx.doi.org/10.2307/3172217.

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In the 1960s a host of African nations discovered their independence and, with it, rediscovered the pleasure and the pain of the past. States such as Nigeria and Ghana, Tanzania and Uganda, using both local and expatriate scholars, embarked on the reconstruction of “national histories,” with an enthusiasm which, at the beginning of the twenty-first century, seems enviable. From an academic point of view, this period witnessed the rejection of the colonial distortion of Africa's past—i.e., the idea that basically the continent had none worth talking about—and the historiographical offensive which was thus launched may be seen to have been ultimately successful.In terms of African politics, history was seen in many new states as a means of nation-building and the fostering of national identity. In Tanzania, for example, precolonial leaders such as Mirambo and Nyungu-ya-Mawe, the relative linguistic unity provided by Swahili, and the anticolonial Maji Maji uprising were used, both consciously and subliminally, to encourage the idea that Tanzanians had shared historical experiences which straddled both the precolonial and the colonial eras.It must be conceded that history did not always prove as reliable an ally to African politicians as to scholars of Africa. Penetration into the Nigerian past served, indirectly at least, to magnify the regionalism which had already troubled the decolonization process in that territory, and underlined the distinct historical experiences of, for example, the Yoruba in the south and the Hausa-Fulani in the north.

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Hutchinson, Janis. ": The African Exchange: Toward a Biological History of Black People . Kenneth F. Kiple." American Anthropologist 91, no. 2 (June 1989): 513–14. http://dx.doi.org/10.1525/aa.1989.91.2.02a00810.

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Accone, Darryl. "“Ghost people”: Localising the Chinese self in an African context." Asian Studies Review 30, no. 3 (September 2006): 257–72. http://dx.doi.org/10.1080/10357820600897671.

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Miller, Randall M. "American Founders: How People of African Descent Established Freedom in the New World." Journal of American History 107, no. 3 (December 1, 2020): 726–27. http://dx.doi.org/10.1093/jahist/jaaa357.

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Hunter, Linda. "Philip J. Jagger: An advanced Hausa reader with grammatical notes and exercises. xv, 173 pp. London: School of Oriental and African Studies, University of London, 1992. £12." Bulletin of the School of Oriental and African Studies 57, no. 2 (June 1994): 448–49. http://dx.doi.org/10.1017/s0041977x00025702.

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VAN DEN BERSSELAAR, DMITRI. "WHO BELONGS TO THE ‘STAR PEOPLE’? NEGOTIATING BEER AND GIN ADVERTISEMENTS IN WEST AFRICA, 1949–75." Journal of African History 52, no. 3 (November 2011): 385–408. http://dx.doi.org/10.1017/s002185371100048x.

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ABSTRACTThis article explores the different trajectories of advertising for schnapps gin and beer in Ghana and Nigeria during the period of decolonisation and independence up to 1975. It analyses published newspaper advertisements alongside correspondence, advertising briefs, and market research reports found in business archives. Advertising that promoted a ‘modern’ life-style worked for beer, but not for gin. This study shows how advertisements became the product of negotiations between foreign companies, local businesses, and consumers. It provides insights into the development of advertising in West Africa, the differing ways in which African consumers attached meanings to specific commodities, and possibilities for the use of advertisements as sources for African history.

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Ruffins, Fath Davis. "Building Homes for Black History." Public Historian 40, no. 3 (August 1, 2018): 13–43. http://dx.doi.org/10.1525/tph.2018.40.3.13.

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This essay investigates the cultural forces that shaped the development of the post 1945 founders, founding directors of African American museums and the pioneers at historically white institutions, such as the Smithsonian. All of these people were shaped by the “Negro Canon” whose principal components were the African American political and cultural activists of the earlier twentieth century such as Carter G. Woodson and Alain Locke, and their exposure to the society of “historically Black colleges and universities” (HBCUs). These experiences helped them creatively adapt to the rapidly shifting socio-political environment of the postwar era to change forever the cultural landscape of the United States.

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Dain, Bruce, and Mia Bay. "The White Image in the Black Mind: African-American Ideas about White People, 1830-1925." Journal of Southern History 68, no. 1 (February 2002): 165. http://dx.doi.org/10.2307/3069704.

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Cox, David G. "Help Me to Find My People: The African American Search for Family Lost in Slavery." American Nineteenth Century History 15, no. 1 (January 2, 2014): 102–4. http://dx.doi.org/10.1080/14664658.2014.893096.

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Kenny, Michael G. "Mutesa's Crime: Hubris and the Control of African Kings." Comparative Studies in Society and History 30, no. 4 (October 1988): 595–612. http://dx.doi.org/10.1017/s0010417500015450.

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For comparison of the fates of kings reflect on the misfortunes of Saul. Mired in political chaos and beset by foreign kings, Israel came to perceive an advantage in monarchy. Accordingly the people asked the prophet Samuel to find them a king so that they could be like other nations. The Lord, through Samuel, fulfilled this desire, and (Yahweh being a jealous God) the people were warned of the consequences: “This will be the sort of king who will govern you”—he will take your sons and daughters, the best of your cornfields, vineyards, and cattle— “when that day comes, you will cry out against the king you have chosen; but it will be too late” (I Samuel 8:11–19). Yet there was also to be a constitution of a sort: “Samuel … explained to the people the nature of a king, and made a written record of it on a scroll which he deposited before the Lord” (10:24–25). Royal power, though great, was still M have its limits

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von Germeten, Nicole. "People of Faith: Slavery and African Catholics in Eighteenth-Century Rio de Janeiro." Hispanic American Historical Review 93, no. 1 (February 1, 2013): 120–22. http://dx.doi.org/10.1215/00182168-1902832.

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Masur, Kate. "The People's Welfare, Police Powers, and the Rights of Free People of African Descent." American Journal of Legal History 57, no. 2 (June 2017): 238–42. http://dx.doi.org/10.1093/ajlh/njx006.

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Thomas, Charles G., and Roy Doron. "Out of Africa: The Challenges, Evolution, and Opportunities of African Military History." Journal of African Military History 1, no. 1-2 (September 6, 2017): 3–23. http://dx.doi.org/10.1163/24680966-00101002.

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Since their inception, African studies have endeavored to dispel the harmful racialized stereotypes of the African people. However, these efforts have been uneven and some aspects of African history have remained immersed in colonial dehumanized tropes. The sub-discipline of African military history has been one such aspect due in part to structural issues involved in its generation. However, with these structural issues slowly being overcome by advances in the discipline, the development of African institutions, and the expansion of historical inquiry, there are now a multitude of African military historical inquiries that might be successfully pursued. In turn, these inquiries will help transform the understanding of African military practices from a racialized discussion of slave raids and massacres to a nuanced examination of a complex socio-political practice.

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Molebatsi, Natalia, and T. Tu Huynh. "Our World through Our Words: the People and Their Stories through Our Ancestors’ Voices." African and Asian Studies 19, no. 1-2 (April 21, 2020): 81–98. http://dx.doi.org/10.1163/15692108-12341447.

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Abstract The article aims to give local texture to people’s, specifically Chinese, mobilities in a South African context. Through a retelling of a grandmother’s stories to her granddaughter, we argue that they offer a vision of the world that Black and Chinese South Africans inhabited during apartheid – they disrupted the world built by the all-white government. During the apartheid period, people were forced to see the world in black and white terms, not to mention powerful and powerless. It is this reality of the past that an ancestor’s oral accounts about how her people met and interacted with people from other shores, who had different stories than hers, are important. In this article, one of the authors recalls and further reimagines these stories about people who came from afar to make their own living in South Africa, cross paths with the locals, and leave their own marks. The article also highlights the significance of “Mo-China,” the Chinese fafi gambling game in supplementing Black and Chinese South African urban livelihoods during apartheid. The article concludes by pointing out that these stories, crossing and informing worlds, are prohibited knowledge that requires new attention which debates on the Chinese presence in African contexts have neglected thus far.

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Reno, William. "Africa's Young Survivors." Current History 115, no. 781 (May 1, 2016): 196–98. http://dx.doi.org/10.1525/curh.2016.115.781.196.

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Morton, R. F. "Linchwe I and the Kgatla Campaign in the South African War, 1899-1902." Journal of African History 26, no. 2-3 (March 1985): 169–91. http://dx.doi.org/10.1017/s0021853700036926.

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Although the importance of the African role in the South African War (1889-1902) is now recognized, this study of the Bakgatala ba ga Kgafela is the first to demonstrate an African perception of events and argue that the Kgatla initiated military action and pursued goals independent of a simple British vs. Boer formula. The war created major economic and political opportunities for the Kgatla, a people physically separated and colonially partitioned. Half the Kgatla lived in the Kgatla Reserve of the British-ruled Bechuanaland Protectorate, and the other half lived in the Saulspoort area of the western Transvaal under Boer rule. Their leader, Linchwe I (1874–1924), maintained his capital at Mochudi in the Protectorate and received only partial allegiance from the Saulspoort Kgatia. Soon after the war began, Linchwe involved his regiments actively in fighting alongside the British in the Protectorate and raiding on their own in the Transvaal in an effort to eliminate Boer settlement and political control in Saulspoort and other areas of the western Transvaal. Kgatia regiments also emptied Boer farms of cattle which, in addition to restoring the national herd decimated by the 1897 rinderpest, Linchwe used in establishing his political hold over the Saulspoort Kgatia. Protectorate officials were grateful for Kgatia support, but Linchwe disguised the extent and nature of Kgatia operations and concealed from the British his political objectives. Linchwe's campaign made possible in the years following the war the reunification of the Kgatia under his authority, the distribution of wealth among all his people and the reduction of colonial interference in the political lives of his people.

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