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This book examines the various ways in which colonialism in Zimbabwe is remembered, looking both at how people analyse, perceive, and interpret the past, and how they rewrite that past, elevating some players and their historical agency. Inspired by the ongoing movement on decoloniality, this book examines the ways in which generations of today question and challenge colonialism’s legacies and their role in Zimbabwe’s collective memories and history. The book analyses the memorialising of both Mugabe and Mnangagwa in their speeches and during the political transition, before going on to trace the continuing impact of colonialism across areas as diverse as dress code, place-naming, agriculture, religion, gender, and in marginalised communities such as the BaKalanga. Drawing on the expertise of Zimbabwean scholars, this book will appeal to researchers of decolonisation, and of African history and memory.
This volume critically examines sources of evidence and material from the archive that historically have been used to tell southern Africa’s pre-colonial story.
First published in 1974, The Bantu-Speaking Peoples of Southern Africa is a revised and rewritten version of I. Schapera’s ethnographical survey of the Bantu-speaking tribes of South Africa. New South African contributors place on record all the known facts of the physical characteristics and traditional cultures of these peoples, as well as documenting the important social, cultural and economic changes that have occurred since the coming of the white man. This book will be of interest to students of anthropology, sociology, African studies, and history.
Pictures, painted and carved in caves and on open rock surfaces, are amongst our loveliest relics from prehistory. This pioneering set of sparkling essays goes beyond guesses as to what the pictures mean, instead exploring how we can reliably learn from rock-art as a material record of distant times: in short, rock-art as archaeology. Sometimes contact-period records offer some direct insight about indigenous meaning, so we can learn in that informed way. More often, we have no direct record, and instead have to use formal methods to learn from the evidence of the pictures themselves. The book's eighteen papers range wide in space and time, from the Palaeolithic of Europe to nineteenth-century Australia. Using varied approaches within the consistent framework of informed and proven methods, they make key advances in using the striking and reticent evidence of rock-art to archaeological benefit.
A guide for interpreting the mfecane's role in history Was the mfecane a figment of historians' imagination as Julian Cobbing contends? How large a responsibility do Shaka and the Zulu people bear for the social turbulence in South-central and South-east Africa in the early decades of the 19th century? These are some of the issues explored in this collection, which is designed as a response to the radical critique of Dr. Cobbing and other scholars. The mfecane, suggests Cobbing, must be seen as a myth lying at the root of a set of interlinked assumptions and distortions that have seriously twisted our understanding of the main historical processes of late 18th- and early 19th-century Southern Africa. Contributors to this collection assess the implications of this critique for scholars from a range of disciplines, notably history, anthropology, archaeology, history of art and African languages. But the book is not only about the debate over Cobbing's work; it is also an indicator of the state of current scholarship in Southern Africa in the 18th and 19th centuries and, because it raises questions about the nature of sources and, indeed, about the nature of historical debate itself, it is also about historiography. This book should provide a useful guide for students starting out in this field, as well as a resource for established scholars seeking their way through the textual intricacies of varied editions and secondary texts that become the primary sources for historiographical debate.
Francinah Baloyi was sixteen when the ancestors demanded that she continue the family tradition and be trained as a sangoma, one through whom the spirits would speak. She was twenty-three when Christ appeared to her in vision and cast out those spirits, showed her heaven and hell, brought her to repentance for her numerous abortions, and commissioned her to proclaim him. Today, she is a powerful preacher, who has led many to Christ. Her story demonstrates that conversion must affect every aspect of our life and challenges the syncretism that is threatening the church in Africa.