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A detailed history explaining how and why, in the late nineteenth century and early twentieth, Africans from the British colony of Natal transformed their ethnic self-identification, constructing and claiming a new Zulu identity.
Between 1838 and 1888 the recently formed Zulu kingdom in southeastern Africa was directly challenged by the incursion of Boer pioneers aggressively seeking new lands on which to set up their independent republics, by English-speaking traders and hunters establishing their neighboring colony, and by imperial Britain intervening in Zulu affairs to safeguard Britain's position as the paramount power in southern Africa. As a result, the Zulu fought to resist Boer invasion in 1838 and British invasion in 1879. The internal strains these wars caused to the fabric of Zulu society resulted in civil wars in 1840, 1856, and 1882-1884, and Zululand itself was repeatedly partitioned between the Boers and British. In 1888, the old order in Zululand attempted a final, unsuccessful uprising against recently imposed British rule. This tangled web of invasions, civil wars, and rebellion is complex. The Historical Dictionary of the Zulu Wars unravels and elucidates Zulu history during the 50 years between the initial settler threat to the kingdom and its final dismemberment and absorption into the colonial order. A chronology, an introductory essay, a bibliography, maps, photos, and over 900 cross-referenced dictionary entries that cover the military, politics, society, economics, culture, and key players during the Zulu Wars make this an important reference for everyone from high school students to academics.
This volume is the third of The James Stuart Archive. In it, the editors present a further twenty-eight documents compiled from material in the James Stuart Collection of the Killie Campbell Africana Library in Durban. James Stuart was an official in the Natal colonial civil service in the 1890s and early years of the present century. In meticulously recorded interviews with hundreds of informants, the great majority of them Africans, he assembled a vast and unique collection of notes on the traditions and customs of the Zulu and neighbouring peoples. The documents published in the successive volumes of The James Stuart Archive represent edited, annotated and translated renderings of Stuart's notes and transcriptions. The testimony which he assembled piecemeal has been arranged by the editors under the names of the informants from whom it was obtained, and is being published in alphabetical name-order. The present volume carries the sequence from Mbokodo to Mpatshana, and brings to ninety-nine the number of informants whose statements have so far been published in the series.
From roughly 1818 to 1867, Faku was ruler of the Mpondo Kingdom located in what is now the north-east section of the Eastern Cape, South Africa. Because of Faku’s legacy, the Mpondo Kingdom became the last African state in Southern Africa to fall under colonial rule. When his father died, Faku inherited his power. In a period of intense raiding, migration and state formation, he transformed the Mpondo polity from a loosely organized constellation of tributary groups to a centralized and populous state with effective military capabilities and a prosperous agricultural foundation. In 1830, Faku allowed Wesleyan missionaries to establish a station within his kingdom and they became his main channel of communication with the Cape Colony, and later Natal. Ironically, he never showed any serious inclination to convert to Christianity. From the 1840s to early 1850s, this Mpondo king played a central, yet often understated, role in the British colonization of South Africa. While over the years his territory and power declined, Faku remained quite astute in diplomatic negotiations with colonial officials and used his missionary connections to optimum advantage. Timothy J. Stapleton’s narrative and use of oral history paint a clear and remarkable portrait of Faku and how he was able to manipulate missionaries, neighbours, colonists and circumstances to achieve his objectives. As a result, Faku: Rulership and Colonialism in the Mpondo Kingdom (c.1780-1867) helps illuminate the history of the entire Cape region.
This scholarly account traces the emergence of the Zulu Kingdom in South Africa in the early nineteenth century, under the rule of the ambitious and iconic King Shaka. In contrast to recent literary analyses of myths of Shaka, this book uses the richness of Zulu oral traditions and a comprehensive body of written sources to provide a compelling narrative and analysis of the events and people of the era of Shaka's rule. The oral traditions portray Shaka as rewarding courage and loyalty, and punishing failure; as ordering the targeted killing of his own subjects, both warriors and civilians, to ensure compliance to his rule; and as arrogant and shrewd, but kind to the poor and the mentally disabled. The rich and diverse oral traditions, transmitted from generation to generation, reveal the important roles and fates of men and women, royal and subject, from the perspectives of those who experienced Shaka's rule and the dramatic emergence of the Zulu Kingdom.
Discomfort with the inappropriateness of university curricula has met with increasing calls for disruptive actions to revitalise higher education. This book, conceived to envision an alternative emancipatory curriculum, explores the historical, ideological, philosophical and theoretical domains of higher education curricula. The authors acknowledge that universities have been and continue to be complicit in perpetuating cognitive damage through symbolic violence associated with indifference to the pernicious effects of race categorisation, gender inequalities, poverty, rising unemployment and cultural hegemony, as they continue to frame curricula, cultures and practices. The book contemplates the project of undoing cognitive damage, offering glimpses to redesign curriculum in the 21st century. The contributors, international scholars, emergent and expert researchers, include different nationalities, orientations and positionalities, constituting an interdisciplinary ensemble which collectively provides a rich commentary on higher education curriculum as we know it and where we think it could be in the future. The edited volume is a catalytic tool for disrupting canonised rituals of practice in higher education. “It has been a while since a scholarly book, so authoritative in its claims and innovative in its concepts, threatens to shake up the curriculum field at its foundations. Rich in metaphor and meaning, the superbly written chapters challenge a field that once more became moribund as we settled (sic) far too comfortably into accepting handed-down frames and fictions about knowledge, authority, power and agency that imprint ‘cognitive damage’ on those forced to the margins of schools and universities. Disrupting Higher Education Curriculum demonstrates, however, that it is in fact from those margins of the education enterprise that academics, teachers and learners can see more clearly how patterns of thought and action hold us back from placing and experiencing our African humanity at the centre of the curriculum.” – Jonathan Jansen, Rector and Vice Chancellor of the University of the Free State, South Africa
In 1910 Isaiah Shembe was struggling. He had left his family and quit his job as a sanitation worker to become a Baptist evangelist, but he ended his first mission without much to show. Little did he know that he would soon establish the Nazaretha Church as he began to attract attention from people left behind by industrial capitalism in South Africa. By his death in 1935, Shembe was an internationally known prophet and healer, described by his peers as “better off than all the Black people.” In A Prophet of the People: Isaiah Shembe and the Making of a South African Church, historian Lauren V. Jarvis provides a fascinating and intimate portrait of one of South Africa’s most famous religious figures, and in turn the making of modern South Africa. Following Shembe from his birth in the 1860s across many environments and contexts, Jarvis illuminates the tight links between the spread of Christianity, strategies of evasion, and the capacious forms of community that continue to shape South Africa today.
In the timber plantations in northeastern South Africa, laborers work long hours among tall, swaying lines of eucalypts, on land once theirs. In 2008, at the height of the HIV/AIDS crisis, timber corporations distributed hot cooked meals as a nutrition intervention to bolster falling productivity and profits. But life and sustenance are about much more than calories and machinic bodies. What is at stake is the nurturing of capacity across all domains of life—physical, relational, cosmological—in the form of amandla. An Nguni word meaning power, strength or capacity, amandla organizes ordinary concerns with one’s abilities to earn a wage, to strengthen one’s body, and to take care of others; it describes the potency of medicines and sexual vitality; and it captures a history of anti-colonial and anti-apartheid struggle for freedom. The ordinary actions coordinated by and directed at amandla do not obscure the wounding effects of plantation labor or the long history of racial oppression, but rather form the basis of what the Algerian artist Kader Attia calls repair. In this captivating ethnography, Cousins examines how amandla, as the primary material of the work of repair, anchors ordinary scenes of living and working in and around the plantations. As a space of exploitation that enables the global paper and packaging industry to extract labor power, the plantation depends on the availability of creative action in ordinary life to capitalize on bodily capacity. The Work of Repair is a fine-grained exploration of the relationships between laborers in the timber plantations of KwaZulu-Natal, and the historical decompositions and reinventions of the milieu of those livelihoods and lives. Offering a fresh approach to the existential, ethical and political stakes of ethnography from and of late liberal South Africa, the book attends to urgent questions of postapartheid life: the fate of employment; the role of the state in providing welfare and access to treatment; the regulation of popular curatives; the queering of kinship; and the future of custom and its territories. Through detailed descriptions, Cousins explicates the important and fragile techniques that constitute the work of repair: the effort to augment one’s capacity in a way that draws on, acknowledges, and reimagines the wounds of history, keeping open the possibility of a future through and with others.