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Brother Nation or Lost Colony?
Were the Dutch-Africans in southern Africa a brother nation to the Dutch or did they simply represent a lost colony? Connecting primary sources in Dutch and Afrikaans, this work tells the story of the Dutch stamverwantschap (kinship) movement between 1847 and 1900. The white Dutch-Africans were imagined to be the bridgehead to a broader Dutch identity – a ‘second Netherlands’ in the south. This study explores how the 19th century Dutch identified with and idealised a pastoral community operating within a racially segregated society on the edge of European civilisation. When the stamverwantschap dream collided with British military and economic power, the belief that race, language and religion could sustain a broader Dutch identity proved to be an illusion.
Brother Nation or Lost Colony?
Were the Dutch-Africans in southern Africa a brother nation to the Dutch or did they simply represent a lost colony? Connecting primary sources in Dutch and Afrikaans, this work tells the story of the Dutch stamverwantschap (kinship) movement between 1847 and 1900. The white Dutch-Africans were imagined to be the bridgehead to a broader Dutch identity – a ‘second Netherlands’ in the south. This study explores how the 19th century Dutch identified with and idealised a pastoral community operating within a racially segregated society on the edge of European civilisation. When the stamverwantschap dream collided with British military and economic power, the belief that race, language and religion could sustain a broader Dutch identity proved to be an illusion.
Race and Racism in Post-apartheid South Africa
Paradise Lost. Race and Racism in Post-apartheid South Africa is about the continuing salience of race and persistence of racism in post-apartheid South Africa. The chapters in the volume illustrate the multiple ways in which race and racism are manifested and propose various strategies to confront racial inequality, racism and the power structure that underpins it, while exploring, how, through a renewed commitment to a non-racial society, apartheid racial categories can be put under erasure at exactly the time they are being reinforced.
Race and Racism in Post-apartheid South Africa
Paradise Lost. Race and Racism in Post-apartheid South Africa is about the continuing salience of race and persistence of racism in post-apartheid South Africa. The chapters in the volume illustrate the multiple ways in which race and racism are manifested and propose various strategies to confront racial inequality, racism and the power structure that underpins it, while exploring, how, through a renewed commitment to a non-racial society, apartheid racial categories can be put under erasure at exactly the time they are being reinforced.
An Ethnography of Emic Histories and Indigenous Revivalism in Post-Apartheid Cape Town
The Khoisan of the Cape are widely considered virtually extinct as a distinct collective following their decimation, dispossession and assimilation into the mixed-race group ‘coloured’ during colonialism and apartheid. However, since the democratic transition of 1994, increasing numbers of ‘Khoisan revivalists’ are rejecting their coloured identity and engaging in activism as indigenous people. Based on long-term ethnographic fieldwork in Cape Town, this book takes an unprecedented bottom-up approach. Centring emic perspectives, it scrutinizes Khoisan revivalism’s origins and explores the diverse ways Khoisan revivalists engage with the past to articulate a sense of indigeneity and stake political claims.
An Ethnography of Emic Histories and Indigenous Revivalism in Post-Apartheid Cape Town
The Khoisan of the Cape are widely considered virtually extinct as a distinct collective following their decimation, dispossession and assimilation into the mixed-race group ‘coloured’ during colonialism and apartheid. However, since the democratic transition of 1994, increasing numbers of ‘Khoisan revivalists’ are rejecting their coloured identity and engaging in activism as indigenous people. Based on long-term ethnographic fieldwork in Cape Town, this book takes an unprecedented bottom-up approach. Centring emic perspectives, it scrutinizes Khoisan revivalism’s origins and explores the diverse ways Khoisan revivalists engage with the past to articulate a sense of indigeneity and stake political claims.
Europe, Africa and the Americas, 1500-1830
The explosion of boundaries that took place in the early modern period—cultural and intellectual, no less than social and political—is the subject of this exciting series that explores the meeting of peoples, products, ideas, and traditions in the early modern Americas, Africa, and Europe. The Atlantic World provides a forum for scholarly work—original monographs, article collections, editions of primary sources translations—on these exciting global mixtures and their impact on culture, politics and society in the period bridging the original Columbian "encounter" and the abolition of slavery. It moves away from traditional historiographical emphases that isolate continents and nation-states and toward a broader terrain that includes non-European perspectives. It also encourages a wider disciplinary approach to early modern studies. Themes will include the commerce of ideas and products; the exchange of religions and traditions; the institution of slavery; the transfer of technologies; the development of new forms of political, social and economic policy. It welcomes studies that employ diverse forms of analysis and from all scholarly disciplines, including anthropology, archaeology, art history, history (including the history of science), linguistics, literature, music, philosophy, and religious studies.
Manuscripts (preferably in English) should be 90,000 to 180,000 words in length and may include illustrations. The editors would be interested to receive proposals for specialist monographs and syntheses but may also consider multi-authored contributions such as conference proceedings and edited volumes, as well as thematic works and source translations.
Manuscripts (preferably in English) should be 90,000 to 180,000 words in length and may include illustrations. The editors would be interested to receive proposals for specialist monographs and syntheses but may also consider multi-authored contributions such as conference proceedings and edited volumes, as well as thematic works and source translations.
A Historical Narrative from Ignatius of Loyola to Pedro Arrupe
Jesuits have been in Africa since the founding of their order, yet their history there remains poorly researched. Although scholars have begun to focus on specific regions such as Congo, Ethiopia, and Zimbabwe, a comprehensive picture of the entire Jesuit experience on the continent has hitherto been lacking. In a condensed yet accessible way, Jesuits in Africa fills that lacuna. Narrating the story century by century from the time of St. Ignatius of Loyola (c.1491–1556), founder of the Jesuits, to that of Pedro Arrupe (1907–91, in office 1965–83), twenty-eighth superior general of the Society, this book makes Jesuit history in Africa available to a general readership while offering scholars a broad view in which specialized topics can be conceived and deepened.
A Historical Narrative from Ignatius of Loyola to Pedro Arrupe
Jesuits have been in Africa since the founding of their order, yet their history there remains poorly researched. Although scholars have begun to focus on specific regions such as Congo, Ethiopia, and Zimbabwe, a comprehensive picture of the entire Jesuit experience on the continent has hitherto been lacking. In a condensed yet accessible way, Jesuits in Africa fills that lacuna. Narrating the story century by century from the time of St. Ignatius of Loyola (c.1491–1556), founder of the Jesuits, to that of Pedro Arrupe (1907–91, in office 1965–83), twenty-eighth superior general of the Society, this book makes Jesuit history in Africa available to a general readership while offering scholars a broad view in which specialized topics can be conceived and deepened.
Remembering Captivity, Enslavement and Resistance in African Oral Narratives
Emmanuel Saboro’s study on memories of the slave era in northern Ghana is a most welcome addition to a long and storied scholarly tradition examining song lyrics associated with the institution of slavery. As one might expect, the vast majority of such studies focus on the music traditions of the enslaved in North America. Collected between the mid-19th and early 20th century, historians, musicologist, and literary scholars have systematically analyzed these songs for what the lyrics can tell us about experiences during the era of slavery and the slave trade. Similar works that focus on West Africa, however, are rare indeed. Like his North American counterparts, Saboro examines the songs of northern Ghana as coded messages that express hope, comfort, resistance, rage and triumph over adversity. Having “no fixed meanings”, Saboro describes them as both flexible and greatly useful for conveying a variety of meanings.
Remembering Captivity, Enslavement and Resistance in African Oral Narratives
Emmanuel Saboro’s study on memories of the slave era in northern Ghana is a most welcome addition to a long and storied scholarly tradition examining song lyrics associated with the institution of slavery. As one might expect, the vast majority of such studies focus on the music traditions of the enslaved in North America. Collected between the mid-19th and early 20th century, historians, musicologist, and literary scholars have systematically analyzed these songs for what the lyrics can tell us about experiences during the era of slavery and the slave trade. Similar works that focus on West Africa, however, are rare indeed. Like his North American counterparts, Saboro examines the songs of northern Ghana as coded messages that express hope, comfort, resistance, rage and triumph over adversity. Having “no fixed meanings”, Saboro describes them as both flexible and greatly useful for conveying a variety of meanings.
Celebración, resistencia furtiva y transformación cultural
En Cofradías Afrohispánicas: celebración, resistencia furtiva y transformación cultural, Manuel Apodaca Valdez ofrece un estudio de 42 cofradías de afrodescendientes del periodo colonial y seis cofradías contemporáneas aún vivas en cuatro zonas geográficas: España, Perú, México y República Dominicana.
Esta investigación histórica y comparativa de corte trasatlántico analiza datos recogidos en archivos históricos e investigación de campo. El estudio muestra evidencias de las condiciones sociales, políticas, culturales y espirituales de las personas de origen africano que se integraron en cofradías durante el periodo colonial. Su legado trazó un camino caracterizado por la hibridación y la transformación, cimentando las bases para las cofradías afrohispánicas del presente, un fenómeno que el autor interpreta como resistencia furtiva y celebración de la identidad cultural.
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In Cofradías Afrohispánicas [Afro-Hispanic Confraternities], Manuel Apodaca Valdez offers an account of forty-two confraternities of African descendants of the colonial period, along with six contemporary confraternities still alive in four geographical regions: Spain, Perú, México, and the Dominican Republic.
This historical and comparative trans-Atlantic study analyzes data gathered from archives and field work research. The work shows evidence of the social, political, cultural, and spiritual conditions of the peoples of African descent integrated in confraternities during the colonial time. Their legacy traced a path historically marked by hybridism and transformation laying the foundation for contemporary Afro-confraternities, a phenomenon interpreted by the author as furtive resistance and celebration of cultural identity.
Esta investigación histórica y comparativa de corte trasatlántico analiza datos recogidos en archivos históricos e investigación de campo. El estudio muestra evidencias de las condiciones sociales, políticas, culturales y espirituales de las personas de origen africano que se integraron en cofradías durante el periodo colonial. Su legado trazó un camino caracterizado por la hibridación y la transformación, cimentando las bases para las cofradías afrohispánicas del presente, un fenómeno que el autor interpreta como resistencia furtiva y celebración de la identidad cultural.
*****
In Cofradías Afrohispánicas [Afro-Hispanic Confraternities], Manuel Apodaca Valdez offers an account of forty-two confraternities of African descendants of the colonial period, along with six contemporary confraternities still alive in four geographical regions: Spain, Perú, México, and the Dominican Republic.
This historical and comparative trans-Atlantic study analyzes data gathered from archives and field work research. The work shows evidence of the social, political, cultural, and spiritual conditions of the peoples of African descent integrated in confraternities during the colonial time. Their legacy traced a path historically marked by hybridism and transformation laying the foundation for contemporary Afro-confraternities, a phenomenon interpreted by the author as furtive resistance and celebration of cultural identity.
Celebración, resistencia furtiva y transformación cultural
En Cofradías Afrohispánicas: celebración, resistencia furtiva y transformación cultural, Manuel Apodaca Valdez ofrece un estudio de 42 cofradías de afrodescendientes del periodo colonial y seis cofradías contemporáneas aún vivas en cuatro zonas geográficas: España, Perú, México y República Dominicana.
Esta investigación histórica y comparativa de corte trasatlántico analiza datos recogidos en archivos históricos e investigación de campo. El estudio muestra evidencias de las condiciones sociales, políticas, culturales y espirituales de las personas de origen africano que se integraron en cofradías durante el periodo colonial. Su legado trazó un camino caracterizado por la hibridación y la transformación, cimentando las bases para las cofradías afrohispánicas del presente, un fenómeno que el autor interpreta como resistencia furtiva y celebración de la identidad cultural.
*****
In Cofradías Afrohispánicas [Afro-Hispanic Confraternities], Manuel Apodaca Valdez offers an account of forty-two confraternities of African descendants of the colonial period, along with six contemporary confraternities still alive in four geographical regions: Spain, Perú, México, and the Dominican Republic.
This historical and comparative trans-Atlantic study analyzes data gathered from archives and field work research. The work shows evidence of the social, political, cultural, and spiritual conditions of the peoples of African descent integrated in confraternities during the colonial time. Their legacy traced a path historically marked by hybridism and transformation laying the foundation for contemporary Afro-confraternities, a phenomenon interpreted by the author as furtive resistance and celebration of cultural identity.
Esta investigación histórica y comparativa de corte trasatlántico analiza datos recogidos en archivos históricos e investigación de campo. El estudio muestra evidencias de las condiciones sociales, políticas, culturales y espirituales de las personas de origen africano que se integraron en cofradías durante el periodo colonial. Su legado trazó un camino caracterizado por la hibridación y la transformación, cimentando las bases para las cofradías afrohispánicas del presente, un fenómeno que el autor interpreta como resistencia furtiva y celebración de la identidad cultural.
*****
In Cofradías Afrohispánicas [Afro-Hispanic Confraternities], Manuel Apodaca Valdez offers an account of forty-two confraternities of African descendants of the colonial period, along with six contemporary confraternities still alive in four geographical regions: Spain, Perú, México, and the Dominican Republic.
This historical and comparative trans-Atlantic study analyzes data gathered from archives and field work research. The work shows evidence of the social, political, cultural, and spiritual conditions of the peoples of African descent integrated in confraternities during the colonial time. Their legacy traced a path historically marked by hybridism and transformation laying the foundation for contemporary Afro-confraternities, a phenomenon interpreted by the author as furtive resistance and celebration of cultural identity.
The Peasant and the Nomad in History
Both Karl Marx and Max Weber inspired the writing of the two volumes of The Market and the Oikos. Weber coined a market versus oikos contradiction, in which oikos not only means house, household or family, but later also the state, while Marx saw a town versus country antagonism. Both scholars, however, explained insufficiently these most complicated concepts, let alone some mutual relationships. This second volume, The Market and the Oikos, Vol. II: The Peasant and the Nomad in History, continues the analysis of their antagonisms in their mutual relationships by providing the main practical characteristics in different historical, economic and sociological contexts, based on the writing of Max Weber as explained in Vol. I. While the first volume tried to characterize the relationships from economic and historical points of view, this second volume takes a historical/sociological angle. In both volumes, Hans Derks’ argument proceeds from early world historical examples to the present context of contemporary China, stressing the highly neglected role of nomads in history.
The Peasant and the Nomad in History
Both Karl Marx and Max Weber inspired the writing of the two volumes of The Market and the Oikos. Weber coined a market versus oikos contradiction, in which oikos not only means house, household or family, but later also the state, while Marx saw a town versus country antagonism. Both scholars, however, explained insufficiently these most complicated concepts, let alone some mutual relationships. This second volume, The Market and the Oikos, Vol. II: The Peasant and the Nomad in History, continues the analysis of their antagonisms in their mutual relationships by providing the main practical characteristics in different historical, economic and sociological contexts, based on the writing of Max Weber as explained in Vol. I. While the first volume tried to characterize the relationships from economic and historical points of view, this second volume takes a historical/sociological angle. In both volumes, Hans Derks’ argument proceeds from early world historical examples to the present context of contemporary China, stressing the highly neglected role of nomads in history.