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A pervasive system of migrant labor played a fundamental part in shaping the past and present of South Africa’s economy and society and has left indelible marks on the wider region. South Africa was long infamous for its entrenched system of racial discrimination. But it is also unique in the extent to which urbanization, industrialization, and rural transformation have been molded by migrant labor. Migrancy and racism fed off each other for over a century, shaping the lives and deaths of millions of people.
Aubrey Bloomfield and Sean Jacobs
The Internet and social media increasingly are becoming sources about the African past and present in ways that will influence to some extent how history will be learnt and the form that methods of historical research will take. Social media have increasingly dislodged print journalism as “the first rough draft of history” and tended to democratize and hasten information sharing and communication. Historians are working through difficult debates about the Internet as a source archive, the usability of websites, and related matters. The debate over online resources and their use in historical and other studies on one level remains unresolved. Nevertheless, online sources add another rich layer to narratives, stories, and perspectives that are already being recorded or told, and in this regard they will add to the storehouse of empirical data to be crunched by future historians.
The Kalanga are one of the ethnic groups found mostly in the Bulilima and Mangwe districts, in the southwestern parts of Zimbabwe. Although the origins of the Kalanga date back to a thousand years, it is important to note that Kalanga ethnic identity is a socially constructed phenomenon, which continues to be negotiated. Therefore, it is vital to note that dynamism, flexibility, and malleable are some of the attributes of this identity. As such, Kalanga history and identity, which has been a product of various processes, such as precolonial political and social organization, colonial rule and the postcolonial Zimbabwean state, will be sought after. Central to these processes are actors such as Kalanga chiefs, missionaries, colonial administrators, Kalanga elites, women, and the ordinary people, who played a significant role in shaping and articulating Kalanga identity at different historical epochs. Moreover, markers of Kalanga identity such as language, Ngwali/Mwali religion, chieftaincy, and histories of origin have been used to (re)construct Kalanga identity. Nonetheless, the heterogeneity of Kalanga people and the complexity involved in the intricate processes of identity formation will be acknowledged.
In postcolonial Zimbabwe there has been rising interest from Kalanga elites who have lobbied the government to recognize the Kalanga. This activism is inspired by perceived marginalization of the Kalanga and other minority groups, which has been enforced through monolithic linguistic policies, orchestrated through government favoritism toward the so-called majority languages, such as Shona and IsiNdebele. However, the interaction and cordial relations among the Kalanga and other ethnic groups found in Zimbabwe will also be acknowledged. Nonetheless, there is no exhaustive account of this group as scholars continue to engage with them, hence contributing to always expand the different interpretations on these people. It is therefore hoped that the history of this particular group will be chronicled and perhaps directions for future research on the Kalanga pointed out. In order to fully explore this historical account, various sources that have been used in the study of Kalanga history will be critically engaged.
The Legal and Political Framework for Archaeology and the Protection of Archaeological Resources in South Africa
It is no surprise that the legal framework that protects archaeological and other heritage resources in South Africa is firmly rooted in the country’s political history and latterly in internationally accepted guidelines. The British colonial system that was applied in many African colonies in the 20th century, for example Zimbabwe (Southern Rhodesia), Botswana (Bechuanaland), and Tanzania (Tanganyika), shaped the early legislation and, until the new millennium, was essentially reactive. Western-style government was firmly in charge, traditional managers were not consulted, and legal action could be taken (but seldom was) against those who ignored the protective measures and damaged the archaeological material or site. In South Africa, the National Heritage Resources Act (Act 25 of 1999), which was implemented by the new democratically elected government in 2000, six years after the fall of apartheid, broadened the range of definitions to identify mainly historical places of significance that had not been recorded before, such as sites of slavery and graves of victims of political conflict. Proactive measures were introduced to assess the impact of development on archaeological sites and their mitigation before development, and the assessment process guides management strategies to retain the significance. Some of these reforms were borrowed from legislation in former British colonies such as Australia, New Zealand, and Canada, and the framework was influenced by international guidelines such as the Burra Charter and the Operational Guidelines for the World Heritage Convention. The experience that has been gained since 2000, particularly through the involvement of the public at the local level, has highlighted issues for legislative review that will pay more attention to traditional management, skills development, monitoring, and local government responsibilities, than to policing. The aim is to enable the public to protect archaeological and other heritage resources because they are significant to them and not only because there is a law that prohibits their destruction without a permit. Successful implementation will continue to depend on the political value that these resources are perceived to have in a country where historical places of the 20th century generally have more heritage interest than archaeology.
To understand the role of the modern Nile in African history, it is first necessary to have familiarity with the premodern “natural” Nile, including both its hydrology and societal importance. It is well known that no river basin in the world has a longer, more complex, and more eventful history. The Nile water issue in modern times is a history of how economic and political developments in East and North Africa have been fundamentally shaped by the interconnectedness of the Nile’s particular physical and hydrological character; the efforts of adapting to, controlling, using, and sharing the waters of the river; and the different ideas and ambitions that political leaders have had for the Nile.
The Tangier American Legation Museum reflects the evolution of Moroccan–American relations over two centuries. Morocco, the first country to recognize the independence of the United States (1777), became the site of the first overseas American diplomatic mission in 1821 when the sultan gave the US government title to the museum’s current home—8 rue d’Amérique (zankat America)—in the old city of Tangier. The building went on to house the US consulate (1821–1905), legation (1905–1956), a State Department Foreign Service language school (1961–1970), and a Peace Corps training center (1970–1973), before becoming a museum dedicated to displaying art and artifacts about Morocco and Moroccan–American relations (1976). Despite the official story of the origin of the forty-one-room museum, its holdings and activities since the late 20th century derive more from unofficial American relationships with Morocco than from US government policy. The private actions of individual Americans and Moroccans, with some State Department support, led the museum to become in the late 20th century a research and cultural center serving academics and the broad public, including the people in its neighborhood (Beni Ider). In 1981 the US Department of the Interior put the Legation on the National Register of Historic Places, and in 1982 it became the only site outside the United States designated as a National Historic Landmark due to its past diplomatic and military significance, as well as to the building’s blend of Moroccan and Spanish architectural styles.
Joseph C. Miller
The University of Wisconsin-Madison has been a prominent producer of doctorates in African history since 1963. As of 2017 the institution had granted more than 110 degrees. Philip D. Curtin and Jan Vansina, both pioneers in launching the field, led the program until 1975 and were joined in 1969 by Steven Feierman. Together, they supervised an initial cohort of graduates, several of whom became leaders of the then still-formative field, particularly in its methodological infrastructure, as well as in economic and demographic history, slavery in Africa and the Atlantic slave trade, and medical history. The distinguishing features qualifying a diverse array of individual intellectual trajectories as a coherent “school” include a focus on epistemologically historical approaches anchored in the intellectual perspectives of Africans as historical actors and often also as they engaged broader commercial Atlantic and Indian Ocean and world contexts; smaller numbers of more recent doctorates had subsequently sustained these orientations.
Former graduates of the program, William W. Brown, David Henige, and Thomas T. Spear, returned after 1975 to update this framework by bringing social theory and cultural history to bear on the African historical actors at the program’s core. Since 2005, a third generation of faculty members, Neil Kodesh, James Sweet, and Emily Colacci (all students of Wisconsin PhDs teaching at other institutions), have added contemporary approaches to the Wisconsin school’s continuing commitment to Africans’ distinctive epistemologies as they engaged the flows of modern global history. Professionally, Madison graduates have, accordingly, led the ongoing effort to bring Africa in from its initial marginality—as the continent seen as uniquely without a history—into the historical discipline’s core. An aphoristic summary of the Wisconsin legacy might be “Africans’ worlds and Africans in the world.”
Accounts written by foreigners—especially Europeans—about what they saw in Africa constitute one of the major sources for African history between c. 1450 and c. 1900. Some were published, while others remained in manuscript form. Unlike the ethnographic monographs of the early 20th century, they were generally written in a spontaneous and unsystematic manner, usually with a narrative structure, although in some cases an implicit “questionnaire” seems to have lain behind what was recorded.
Historians of Africa must apply the rules of source criticism to such material. These include an obligation to examine the extent to which the material is really “primary” (rather than derived from sources that already existed and still exist today); what stereotypes and fixed ideas may have shaped the author’s perceptions and writing; how the expectations of the intended readership—including a desire for exoticism or sensationalism—may have influenced the content and style, in some cases even resulting in straightforward fabrication posing as authentic description; and whether the author’s personal background—for example, financial interests, ideology, or gender—could have led him or her to perceive and write about Africa in a certain way. Certain types of data contained in travel accounts, such as quantitative or linguistic information, require cautious analysis. Some travel accounts were accompanied by engravings or other iconographic material, and although it is tempting to use these simply as illustrations, they must be subjected to the same kinds of source criticism as are applied to the written accounts themselves.
Despite these caveats, travel accounts are an indispensable source, whose full potential still remains to be discovered.
Ralph A. Austen
Tropical Africa has been in communication with the global economy since at least the last centuries
The idea of Ujamaa emerged from the writing and speeches of Tanzania’s first president, Julius K Nyerere, from the late 1950s and into the 1960s. Usually translated as “familyhood,” it was a form of African socialism that blended broadly conceived socialist principles with a distinctly “communitarian” understanding of African societies, and a strong commitment to egalitarian societies. It was to form the bedrock of efforts to institute profound social change from the late 1960s, directed and shaped by the state. At the heart of the idea of Ujamaa were ideas around self-reliance (people should build for themselves their futures), total participation of all in developing the nation (“nation building,” and self-help), communal labor in the rural sector and communal ownership of land, and nationalizations in the private sector and of public services. Ujamaa as an idea was to have a profound impact on Tanzanian economic and development policies from the late 1960s, but also had a wider continental impact in contributing to and shaping a distinctive form of African socialism in the 1960s and 1970s.
East Africa’s urban past is broken down into five historical periods. The first (c. 900–1500
During colonial times, cities, whether ancient or modern, underwent enormous changes. Urban life can be seen as a story of continuity and change, of invention and adaptation. Multiple constraints were imposed by colonial rule (e.g., spatial framework and mobility regulations, sanitation policy, control of the use of time, and so on), but new opportunities also presented themselves, professionally or otherwise, for example, in terms of defining one’s identity. Older inhabitants, as well as newcomers flowing to the main cities, especially from the 1930s, formed the foundation for a new, urbanized society.
To frame the study of “urban life” within the political context of “French West Africa” presupposes both that there is something specific to the cities in the eight colonies, which, eventually, constituted FWA (French West Africa) plus the Togo mandate, and that there is something common to all these western African cities under French colonial rule. None of this is really valid. There are as many similarities with urban life in British West Africa as there are differences between the cities. When discussing urban life within the French colonial cities, one can mention the disproportionate allocation of space and resources aimed at satisfying the needs of the colonizers, or the will to rule and control all aspects of urban life. What is common between more than one-thousand-year-old Tombouctou and Conakry, a little more than a century old? Between Saint-Louis du Sénégal, which served as a main entrepôt for international trade from the mid-17th century, and Lomé, with Bè villages in the hinterland, founded by local merchants in the 1880s to escape British customs taxes?
But despite the shortcomings of this methodological framework, one can form a general idea of urban life in colonial cities, provided that it be nuanced and contextualized, always bearing in mind a broader comparative framework encompassing British and French policies elsewhere in the empires. Urban life can be understood as the ways city dwellers organize their everyday activities: work, social interactions, but also leisure activities or political involvement. All these aspects changed over time, as city dwellers asserted themselves and, gradually, obtained more legal rights.
Ahmad Alawad Sikainga
As in the rest of Africa, the establishment of colonial rule has accelerated the pace of urban growth in the Sudan. During the period of British colonial rule (1898–1956), a number of new administrative centers, ports, and railway stations were established and metamorphosed into full-fledged cities. Among the most important towns and administrative centers were Khartoum, the capital of the Anglo-Egyptian administration; Atbara, headquarters of the Sudan Railways; the port city of Port Sudan; and Khartoum North, the headquarters of the steamers division of the Sudan Railways. These towns grew from small administrative headquarters into major urban centers and became the home of a diverse population that included Sudanese as well as immigrants from the Middle East, Europe, and neighboring African countries. The inhabitants of these towns engaged in a wide range of economic, social, and political activities that shaped the character of these towns and developed a distinctive urban culture.
Agathe Uwilingiyimana was the first woman prime minister of Rwanda and only the second woman prime minister on the African continent. A Hutu from southern Rwanda, she was among the first Rwandans killed in the 1994 genocide of Tutsi. She was a political moderate from an opposition political party who rejected ethnic extremism. As the constitutional leader of the country in the wake of the president’s assassination, Hutu extremists killed her so that they could take control of the government. Born to uneducated parents, Uwilingiyimana was among the first women to obtain a bachelor’s degree from the National University of Rwanda in 1985. Before entering politics, she taught high-school science for over a decade. She dedicated her life to promoting women’s equality, removing obstacles to girls’ education, and speaking on behalf of the poor. As one of Rwanda’s first prominent women politicians, Uwilingiyimana faced intense misogyny, particularly from members of extremist Hutu political parties. The media frequently portrayed her naked or in sexual contexts. She was attacked in her own home on multiple occasions and menaced when she appeared in public. She was killed on April 7, 1994, along with her husband and an aide. The Belgian United Nations peacekeepers guarding her were also killed. Her death paved the way for Hutu extremists to take over the government and carry out a genocide targeting Tutsi, members of opposition political parties, human rights activists, and journalists.
Matthew V. Bender
East Africa is among the most environmentally diverse regions of the continent, and this diversity is reflected in its hydrology. The steppe plains, home to much of the region’s great wildlife, are defined by scarcity of rainfall and surface water resources. Within this sea of aridity, mountain peaks such as Kilimanjaro, Kenya, and Meru induce large amounts of rainfall and give rise to rivers that reach out into the grasslands. To the west, the forest–savannah mosaic and the shorelines of the Great Lakes likewise feature plentiful precipitation and surface water, giving rise to abundant vegetation and marine life. The Indian Ocean coast falls between in terms of rain, but its fate has been shaped by oceanic trade. In short, East Africa is a hydrological mosaic that has long influenced the social, cultural, and economic diversity of its human populations.
The peoples of East Africa have long depended on the region’s water resources for their livelihoods. They have made sense of the region’s waterscapes, and developed strategies to manage them, in ways that reflected their own needs. Water management consisted not just of hydrological and technological expertise, but also cultural, spiritual, and political expertise. These in turn shaped economic as well as social relationships and hierarchies. With the onset of European colonization in the 19th and 20th centuries, water management became a focal point of struggles between local communities and various colonial actors—government officers, scientists, missionaries, and settlers—who developed very different impressions of the region’s waterscapes. These struggles involved not only conflict over the physical control of water resources, but also debates over what constituted useful and relevant water-management knowledge. Colonial actors described their water management in terms of science and modernity, while existing knowledge and practice were framed as primitive, wasteful, and destructive. Over the 20th century, conflicts intensified as users, African as well as European, demanded larger shares of increasingly scarce water resources. The post-colonial period did not spell an end to these struggles. Since the late 20th century, water management has emerged as a key aspect of national strategies for economic and social development. Yet decades of emphasis and millions of dollars spent have not led to sufficient progress in providing water to everyday people. Today, millions of East Africans lack access to clean, reliable water, a problem that is likely to worsen in the future.
John C. McCall
Motion picture technology developed at the dawn of the 20th century, just as the formal colonization of Africa was launched at the Berlin Conference of 1884–1885. While it took a few decades for cinema houses to spread in West Africa, by mid-century the colonial administrations began to use film as a means for conveying colonial culture to African subjects. For the British and French colonials, film was a means to shape public opinion. Both British and French colonial administrations criminalized indigenous filmmaking for fear of the subversive potential of anti-colonial messages—film communicated in one direction only. When West African nations became independent in the late 20th century, these restrictions vanished and Africans began to make films. This process played out differently in Francophone Africa than in Anglophone countries. France cultivated African filmmakers, sponsored training, and funded film projects. Talented and determined filmmakers in Anglophone Africa also struggled to produce celluloid films, but unlike their counterparts in former French colonies, they received little support from abroad. A significant number of excellent celluloid films were produced under this system, but largely in Francophone Africa. Though many of these filmmakers have gained global recognition, most remained virtually unknown in Africa outside the elite spaces of the FESPACO film festival and limited screenings at French embassies. Though West African filmmakers have produced an impressive body of high-quality work, few Africans beyond the intellectual elite know of Africa’s most famous films. This paradox of a continent with renowned filmmakers but no local film culture began to change in the 1990s when aspiring artists in Nigeria and Ghana began to make inexpensive movies using video technology. Early works were edited on VCRs, but as digital video technology advanced, this process of informal video production quickly spread to other regions. The West African video movie industry has grown to become one of the most prominent, diverse, and dynamic expressions of a pan-African popular culture in Africa and throughout the global diaspora.
West African manuscripts are numerous and varied in forms and contents. There are thousands of them across West Africa. A significant portion of them are documents written in Arabic and Ajami (African languages written in Arabic script). They deal with both religious and nonreligious subjects. The development of these manuscript traditions dates back to the early days of Islam in West Africa, in the 11th century. In addition to these Arabic and Ajami manuscripts, there have been others written in indigenous scripts. These include those in the Vai script invented in Liberia; Tifinagh, the traditional writing system of the Amazigh (Berber) people; and the N’KO script invented in Guinea for Mande languages. While the writings in indigenous scripts are rare less numerous and widespread, they nonetheless constitute an important component of West Africa’s written heritage. Though the efforts devoted to the preservation of West African manuscripts are limited compared to other world regions, interest in preserving them has increased. Some of the initial preservation efforts of West African manuscripts are the collections of colonial officers. Academics later supplemented these collections. These efforts resulted in important print and digital repositories of West African manuscripts in Africa, Europe, and America. Until recently, most of the cataloguing and digital preservation efforts of West African manuscripts have focused on those written in Arabic. However, there has been an increasing interest in West African manuscripts written in Ajami and indigenous scripts. Important West African manuscripts in Arabic, Ajami, and indigenous scripts have now been digitized and preserved, though the bulk remain uncatalogued and unknown beyond the communities of their owners.
Apollos Okwuchi Nwauwa
With the arrival of Europeans in West Africa in the 15th century, which preceded formal conquest and pacification, missionaries took the lead in introducing Western education as an indispensable tool for effective evangelism. Subsequently, the various European colonial governments appropriated education as a means of consolidating colonial rule in West Africa. By the middle of the 19th century, Western education began to produce a new, educated elite, at the core of which were “liberated slaves” in Sierra Leone. Western education produced its own contradictions. On the one hand, it produced educated hybrids who were alienated from their own peoples and cultures and who collaborated with Europeans to entrench colonialism in West Africa. On the other hand, the new elite, educated both in Africa and overseas, subsequently morphed into the new nationalists who became valuable agents for the liquidation of European imperialism in Africa. The emergent institutions of higher learning and the three new universities in West African founded in the aftermath of World War II became hotbeds of intellectual discourse just as the debate over the need for adaptation and Africanization resurfaced. Following the end of colonial rule, the “new elite,” now expanding in number, continued to provide contentious, neocolonial leadership and direction for development in postcolonial West Africa. Thus, despite its undesirable effect on European colonialism, Western education played into the hands of the educated elite who appropriated and deployed its latent, potent force in order to dislodge Europeans from Africa.
Witchcraft in Africa: Political Power and Spiritual Insecurity from the Precolonial Era to the Present
Historically, witchcraft in Africa has not comprised a stable or uniform set of beliefs. The idea of witchcraft, which might loosely be defined as the belief that people exist who use supernatural means to harm others, has existed in African societies from the precolonial, through the colonial, and into the postcolonial periods. But ideas about the kinds of powers that witches are alleged to use and the types of people often accused of using witchcraft have shifted in response to the changing political, economic, and social landscape. While witchcraft beliefs can sometimes be understood as metaphors for political forces and social ills, they must also be understood as separate systems of signs and meanings that have their own historical trajectories rooted in local cultures. Beliefs in witchcraft are beliefs in systems of power derived from unseen forces, and for those people who believe in supernatural powers those forces are quite real and are not merely metaphorical allusions to other phenomena. In the precolonial era, the political power that many chiefs and kings had was based in supernatural powers; these occult powers were potentially usable for either positive, socially accepted ends or for evil, selfish, and greedy ends. In the colonial and postcolonial eras, states and politicians have also been seen to have supernatural powers but are believed to have used them largely for self-enrichment or empowerment.
Systems of global trade, including the trans-Atlantic slave trade and later colonial production of various commodities, both created wealth for a few and inflicted harm on many people. The perceived immorality of these economic and social networks was often captured in stories of witches ambushing people and selling them or consuming their life forces. The spiritual insecurity represented in these beliefs in witchcraft has continued into the postcolonial era.
Apartheid, the system of racial and ethnic separation introduced in South Africa in 1948, was a gendered project. The immediate goal of the white Afrikaner men who led the apartheid state was to control black men: to turn black men from perceived political and criminal threats into compliant workers. Under apartheid, African men would travel to work for whites in towns and on mines, but their homes would be in rural ethnic “reserves,” known as “homelands” or “Bantustans.” This vision depended on the labors of African women: while their men migrated to work, women were to maintain their families in the increasingly overcrowded and desolate countryside, reproducing the workforce cheaply while instilling a sense of ethnic difference in their children. “Coloured” (mixed-race) and Indian women were similarly charged with social reproduction on a shoestring, in segregated rural and urban areas. White women uniquely had the franchise and freedom of movement, but they were also constrained by sexually repressive laws.
Apartheid’s gendered vision of production and social reproduction faced continual resistance, and it ultimately failed. First, it failed because African women increasingly moved from rural areas to urban centers, despite laws limiting their mobility. Second, it failed because some women organized across ethnic and racial lines. They often organized as mothers, demanding a better world for a new generation. Both their nationally and internationally resonant campaigns—against pass laws, educational and health care inequities, police brutality, and military conscription—and the fact of their collective organization gradually undermined apartheid. Officials generally underestimated the power of women, and their contributions have continued to be under-appreciated since apartheid ended in 1994, because women’s political style emphasized personal and familial concerns. But because apartheid was premised on transforming how families lived, actions of women in fact undermined the system from its core.