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The Women’s War of 1929, known among Igbo women as Ogu Umunwanyi, occurred from November 23 to January 10, 1930. It was a resistance movement whereby women in the Eastern Provinces of the British colony of Nigeria intended to reverse colonial policies that intruded on their political, economic, and social participation in local communities. Women participants included predominantly Igbo and Ibibio women; however, Ogoni and Andoni women, among others, participated. Whereas the British system of indirect rule on paper intended to institute political control with minimal intrusion on African societies, colonial rule in Eastern Nigeria significantly contributed to redefining women’s position in society, which meant colonialism’s political changes led to a range of consequences for women’s work and daily lives that extended well beyond politics. In addition, the British colonial government imposed an almost completely alien political system of autocratic warrant chiefs on societies that in the past practiced a political system with diffused political authority shared across several positions, organizations, and gender.
Shortly after World War I, the British colonial army in eastern Nigeria defeated the last major resistance to colonial rule, the Ekumeku rebellion. In the ensuing decade, resistance to colonial rule continued, but Africans altered their tactics and women featured prominently in anticolonial resistance when cultural changes tended to disadvantage women. The Women’s War of 1929 marked an apex in women’s resistance in Eastern Nigeria to colonial rule. The War began in the rural town of Oloko when Igbo women suspected the colonial government intended to use warrant chiefs and the native court system to implement a new tax on women, which they believed the colonial government planned to add to an existing tax on African men. From the initial outbreak of resistance in Oloko, the women’s resistance extended across eastern Nigeria as women joined the movement and demanded either significant changes in or the removal of the colonial government. Thousands of women participated in the resistance and they employed a variety of tactics, which included removing the cap of office from warrant chiefs, looting factories, burning down native court buildings, blocking train tracks, cutting telegraph wires, releasing prisoners from colonial jails, and destroying or confiscating colonial property. The British colonial government resorted to lethal force and in the process colonial soldiers shot women at Abak, Utu Etim Ekpo, and Opobo. The most significant loss of life occurred at Opobo and it marked the end of the Women’s War except for a few minor instances of resistance.
The tactics and scope of the Women’s War confounded colonial authorities because, even though they extensively assured women they would not be taxed, participation in the resistance increased and spread across the region. Eventually, the Women’s War caused the British to abandon the warrant chief system and establish village councils; however, generally women were excluded from political participation. More importantly, the Women’s War of 1929 marks the beginning of a transition in eastern Nigeria from predominantly localized ethnic-based opposition to British imperialism to resistance movements that transcended ethnicity and class.
In the second half of the 19th century, French imperial expansion in the south of the Sahara led to the control of numerous African territories. The colonial rule France imposed on a diverse range of cultural groups and political entities brought with it the development of equally diverse inquiry and research methodologies. A new form of scholarship, africanisme, emerged as administrators, the military, and amateur historians alike began to gather ethnographic, linguistic, judicial, and historical information from the colonies. Initially, this knowledge was based on expertise gained in the field and reflected the pragmatic concerns of government rather than clear, scholarly, interrogation in line with specific scientific disciplines.
Research was thus conducted in many directions, contributing to the emergence of the so-called colonial sciences. Studies by Europeans scholars, such as those carried out by Maurice Delafosse and Charles Monteil, focused on West Africa’s past. In so doing, the colonial context of the late 19th century reshaped the earlier orientalist scholarship tradition born during the Renaissance, which had formerly produced quality research about Africa’s past, for example, about medieval Sudanese states. This was achieved through the study of Arabic manuscripts and European travel narratives. In this respect, colonial scholarship appears to have perpetuated the orientalist legacy, but in fact, it transformed the themes, questions, and problems historians raised.
In the first instance, histoire coloniale (colonial history) focused the history of European conquests and the interactions between African societies and their colonizers. Between 1890 and 1920 a network of scientists, including former colonial administrators, struggled to institutionalize colonial history in metropolitan France. Academic positions were established at the Sorbonne and the Collège de France. Meanwhile, research institutions were created in French West Africa (Afrique Occidentale Française [AOF]), French Equatorial Africa (Afrique Équatoriale Française [AEF]), and Madagascar between 1900 and the 1930s.
Yet, these imperial and colonial concerns similarly coincided with the rise of what was then known as histoire indigène (native history) centered on the precolonial histories of African societies. Through this lens emerged a more accurate vision of the African past, which fundamentally challenged the common preconception that the continent had no “history.” This innovative knowledge was often co-produced by African scholars and intellectuals.
After the Second World War, interest in colonial history started to wane, both from an intellectual and a scientific point of view. In its place, the history of sub-Saharan Africa gained popularity and took root in French academic institutions. Chairs of African history were created at the Sorbonne in 1961 and 1964, held by Raymond Mauny and Hubert Deschamps, respectively, and in 1961 at the École Pratique des Hautes Études, fulfilled by Henri Brunschwig. African historians, who were typically trained in France, began to challenge the existing European scholarship. As a result, some of the methods and sources that had been born in the colonial era, were adopted for use by a new generation of historians, whose careers blossomed after the independences.
G. Thomas Burgess
The term “Zanzibar Revolution” refers to (1) the overthrow in January 1964 of the islands’ first postcolonial regime, barely a month after gaining independence from British rule; (2) a period of several weeks following the overthrow when Africans targeted islanders of mostly Arab heritage and identity for violence, plunder, and vengeance seeking; and (3) the years from 1964 through the 1970s, when Zanzibar’s revolutionary regime sought to level island society at the expense of Arabs and South Asians, whose numbers continued to dwindle, mostly through emigration, some of it coerced. While aided and advised by socialist experts from overseas, and inspired by socialist models such as China and the Soviet Union, the regime charted its own unique course, a course influenced by the revolutionaries’ own understanding of the role of race in island society.
The Zanzibar Revolution was exceptional in several ways. Arguably, it was the most lethal outbreak of anti-Arab violence in Africa’s postcolonial history. It was also remarkable in the extent to which it attempted to bring an end to long-standing social and economic inequalities. Since the early-19th century, all the wealthiest and most privileged islanders were Arab or South Asian. Yet after a decade of revolutionary policies, they and their less well-off kinsmen were killed, forced into exile, or reduced to relative poverty. Thus, despite its modest size and population, Zanzibar produced one of sub-Saharan Africa’s only postcolonial revolutions. While scholars may disagree as to what constitutes a “revolution,” if that term refers to a situation in which one regime overthrows another, and then afterwards seeks to “turn society upside down,” then it is an accurate characterization of Zanzibar in the 1960s and 1970s.