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This is the detailed narrative of the Kat River Settlement, which was located on the border between the Cape Colony and the amaXhosa in the Eastern Cape of South Africa during the nineteenth century. The settlement created a fertile landscape in the valley and developed a political theology of great political and racial importance to the evolution of the Cape and of South Africa as a whole.
Blood Ground traces the transition from religion to race as the basis for policing the boundaries of the "white" community. Elbourne suggests broader shifts in the relationship of missions to colonialism B as the British movement became less internationalist, more respectable, and more emblematic of the British imperial project B and shows that it is symptomatic that many Christian Khoekhoe ultimately rebelled against the colony. Missionaries across the white settler empire brokered bargains B rights in exchange for cultural change, for example B that brought Aboriginal peoples within the aegis of empire but, ultimately, were only partially and ambiguously fulfilled.
During the decolonization wars in East and Southern Africa, tracking became increasingly valuable as a military tactic. Drawing on archival research and interviews, Stapleton presents a comparative study of the role of tracking in insurgency and counter-insurgency across Kenya, Zimbabwe and Namibia.
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.
Laidlaw lays bare the contradictions of mid-nineteenth-century imperial Britain. Missionaries, scientists and imperial officials all claimed an interest in 'protecting' and 'civilizing' indigenous peoples, but this study of Quaker activist Thomas Hodgkin and the Aborigines' Protection Society reveals the fatal flaws in imperial 'humanitarianism'.