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This book is an account of the history of the abaThembu, from the reign of uKumkani Nxeko in c.1650 to the death of uKumkani Dalindyebo in 1920. The importance of this cut‑off date lies in the fact that uKumkani Dalindyebo’s reign was characterised by relative stability compared to those of his predecessors. His prestige, however, was demeaned by the Department of Native Affairs’ Secretary whose instruction was that uKumkani Dalindyebo should not be addressed as a ‘paramount chief’ as that title applied exclusively to the government, thereby strengthening the government’s position and elevating it to be above customary law. AbaThembuland was – and still is – central to the history of the former Transkei region and South Africa. Not only does it form part of the former Transkei region, but it also constitutes South Africa, and so divisions, conflicts, developments and/or underdevelopments in abaThembuland inevitably affected not only the former Transkei region but also the greater part of South Africa in no small measure. Thus, the history of abaThembuland and the divisions thereof overlap with the history of the former Transkei region and South Africa.
In rural South Africa today, there are signs that chieftaincies are resurging after having been disbanded in colonial times. Among these is the amaTshatshu of the Eastern Cape, which was dis-established in 1852 by the British, and recognised once more under the democratic ANC dispensation, in 2003. Bawana, leader of the amaTshatshu, was the first Thembu chief to cross the Kei River, in the mid-1820s, to open up the northeastern frontier of the Cape Colony. His successors and followers fought the British in the frontier wars but were defeated. In tracing his history and that of his descendants this book explores the meaning of chieftainship in South Africa—at the time of colonial conquest, under apartheid’s bantustans, and now, post apartheid. It illustrates not only the story of a beleaguered and dispossessed people but also the ways in which power is constructed. In addition, it is about gender and land, about belonging, identity and naming. The book unsettles accounts of chiefly authority, unpacks conflicts between royal families, municipalities and government departments, and explores the impasse created by these quarrels. It retrieves evidence that the colonial state sought to obliterate and draws the disempowered back into the process of making history. The authors are both closely associated with the land and the people of the amaTshatshu. One is a historian, who grew up on their land, and the other is counsellor to the chief. As such, they bring their knowledge and respective skills to bear in this book. The collaboration of a black and a white author sets up a creative tension which animates the text and is a powerful element of the book.
Germany’s overseas colonial empire was relatively short lived, lasting from 1884 to 1918. During this period, dramatically different policies were enacted in the colonies: in Southwest Africa, German troops carried out a brutal slaughter of the Herero people; in Samoa, authorities pursued a paternalistic defense of native culture; in Qingdao, China, policy veered between harsh racism and cultural exchange. Why did the same colonizing power act in such differing ways? In The Devil’s Handwriting, George Steinmetz tackles this question through a brilliant cross-cultural analysis of German colonialism, leading to a new conceptualization of the colonial state and postcolonial theory. Steinmetz uncovers the roots of colonial behavior in precolonial European ethnographies, where the Hereros were portrayed as cruel and inhuman, the Samoans were idealized as “noble savages,” and depictions of Chinese culture were mixed. The effects of status competition among colonial officials, colonizers’ identification with their subjects, and the different strategies of cooperation and resistance offered by the colonized are also scrutinized in this deeply nuanced and ambitious comparative history.