Books published by Heinemann USA

This book examines the many ways social groups have adopted, transformed, and used the North African myth of Kahina.

Two questions dominate this ethnographic, literary, and historical study of Somali society through its orature. First, in what ways do Somali oral texts provide information about women and gender relations in Somalisociety? Second, how do these oral texts present the concepts of "tradition" and an authentic cultural heritage and identity, particularly as these concepts affect women and gender relations? In seeking to answer these questions, Kapteijns has gathered a considerable number of Somali oral texts and popular songs. The firstpart of the book focuses on the texts from the colonial period and develops a critical ethnography of women and gender relations while the second part considers contemporary love songs as important cultural sites for debate about women and "tradition." Kapteijns' book will enlighten readers unfamiliar with the wit and spirit of Somali culture. Somali readers will find the book essential for critically engaging the received notions of their past and traditions.

This book provides a new concept framework for understanding the factors that lead soldiers to challenge civil authority in developing nations. By exploring the causes and effects of the 1964 East African army mutinies, it provides novel insights into the nature of institutional violence, aggression, and military unrest in former colonial societies. The study integrates history and the social sciences by using detailed empirical data on the soldiers' protests in Tanganyika, Uganda, and Kenya.

Much writing about 19th-century East Africa has been distorted by the legacy of post-Enlightenment thought as well as by more insidious racist ideologies. Humanitarian lobbies throughout Western Europe, strongly influenced by positivist ideas, and campaigning to highlight the ravages of the slave trade, condemned Africa in their writings and propaganda to the periphery, outside universal history. Africa was reduced to a continent of slavery, in which the market, entrepreneurship and free wage labour could not exist. These ideas penetrated scholarly works and still survive in some guises. The consequence is that a variety of initiatives and forms of labour organization associated with the long distance trades in ivory and imported cloth have been overlooked by scholars, while the slave paradigm received widespread attention. Utilizing the conceptual tool of crew culture, Rockel documents a large-scale African migrant labour system. Nyamwezi caravan porters from the interior, as well as coastal Zanzibaris and Waungwana, forged a unique way of life in which market values and experience of wage labour and the caravan safari combined with customary standards and notions of honour derived from innovative reconceptualizations of tradition. The safari experience, commercial change, and interactions with peasant and pastoral communities along the trade routes, all contributed to the emergence of a unique East Africa modernity. This book can be read on a variety of levels It is a journey, a labour history, a story of African initiative and adaptation to modernity, and a contribution to a history of Tanzania and East Africa that gives due attention to intersocietal linkages, and networks.Rockel utilizes a variety of methodologies and theoretical approaches derived from neo-Marxist and postcolonial perspectives, as well as Africanist innovations in oral historiography and labour and gender studies. Drawing on such insights, Carriers of Culture develops and expands our understanding of the way workers invent new and unique cultures to make sense of and control the labour process, create support networks including collective leisure activities, maximize and protect economic interests, and manage the labour market. The book is clearly written, and is illustrated with late-19th-century photographs and artwork.

History is preserved by individuals. Ernest M. Kongola, a retired educator in living in Dodoma, Tanzania, has devoted much of the last twenty years to preserving the history of his people, the Gogo. He has produced seven volumes of clan histories, biographies, accounts of important events, and descriptions of customs and traditions. Maddox demonstrates how the past is constructed by critical actors like Ernest Kongola as part of an ongoing process of constructing the present.Kongola participates in the construction and maintenance of a truly post-colonial social order. His work as a public historian, as much as his written narratives, shapes the role of history in the region. In his projects, he seeks to harmonize three different visions of the past. One defines community created by ties of blood and located in a specific place. A second characterizes history as the development of the modern nation. The third sees history as the struggle to attain a state of grace with the divine. Kongola seeks to place his community, which he defines as family and tribe, within the context of the Tanzanian nation, within the moral and spiritual order of Christianity, and within a global society. By performing history as a public figure, he defines more than just himself and his place in the social order of modern Tanzania; he defines his class. He consciously seeks to redefine social norms and cultural practices and to regularize them with Christianity and secular nationalism. In doing so he participates in the creation of both a national, Tanzanian modernity and a particular, Gogo one.

The oral histories and folk stories of the Hausa women are examined to challenge the written documentation of the Sokoto Caliphate during the colonization of Western Africa.

British sleeping sickness control in colonial Uganda and Tanzania became a powerful mechanism for environmental and social engineering that defined and delineated African landscapes, reordered African mobility and access to resources. As colonialism shifted from conquest to occupation, colonial scientists exercised much influence during periods of administrative uncertainty about the role and future of colonial rule. Impartial and objective science helped to justify the British civilizing mission in East Africa by muting the moral ambiguities and violence of colonial occupation.Africans' actions shaped systems of western scientific knowledge as they evolved in colonial contexts. Bridging what might otherwise be viewed as the disparate colonial functions of environmental and health control, sleeping sickness policy by the British was not a straightforward exercise of colonial power. The implementation of sleeping sickness control compelled both Africans and British to negotiate. African elite, farmers, and fishers, and British administrators, field officers, and African employees, all adjusted their actions according to on-going processes of resistance, cooperation and compromise. Interactions between colonial officials, their African agents, and other African groups informed African and British understandings about sleeping sickness, sleeping sickness control and African environments, and transformed Western ideas in practice.

Conceptions of medicine and medical practice among the Kedjom peoples in Cameroon embrace more than western biomedical understandings of medicine. For these peoples, medicine implies substances, knowledge, practices and institutions bound up with protection and intervention against misfortune and the active promotion of well-being. Nor are medical concerns primarily about the individual. Medicine in the precolonial era was a matter for groups. In short, medicine was preeminently public. Perhaps the major transformation since the colonial period and extending into the postcolonial, has been the increasing commercialization of "traditional" medicine as African healers shift their practices away from group concerns to a focus more concerned with treating the individual. Written in a lucid style, full of vibrant anecdotes, Maynard's book will appeal not only to medical anthropologists and development workers, but also to anyone interested in nonwestern medicine and practices.

There is an adage that the Igbo have no kings. Farmers, Traders, Warriors, and Kings focuses on an area in Igboland where, contrary to this popular belief, Igbos not only have kings, but female kings. It is an area where women served as warriors and even married many wives. Women in Nsukka Division feature as prominent actors in a complex and diverse set of interactions, relationships, and manifestations unmatched elsewhere in Igboland. Thus, the author argues that researchers cannot adequately analyze the political landscape of Nsukka Division (or any other African society, for that matter) without investigating the central place of women and the female principle in the political world of the society. The author examines the political economic and religious structures that allowed women and the female principle to achieve measures of power and determines some of the ways they reacted and adjusted to the challenges of European rule. Such an investigation into the history of this gender dynamic yields important results for both African History and Women's Studies.Achebe explores the politics of gender and the evolution of female power over the first six decades of the 20th century. The time period, approximately 1900-1960, is important because it allows for the exploration of continuity and change in Nuskka women's activities, as well as the female principle, over three periods-late precolonial, colonial, and postcolonial Nigeria. She raises and answers questions relating to scholarship on women, sex, and gender in Africa by uncovering the complexities of the Igbo gender construct. The study argues that sex and gender did not coincide in northern Igboland. Consequently, women were able to occupy positions that in other societies were exclusively monopolized by men, and men, those otherwise monopolized by women. Expanding on this premise, the author calls for a revision of traditional classifications of African women's activities that are defined strictly along sex lines. It reshapes conventional global frameworks by offering new theories that have the capacity to recognize African concepts such as female kings, female fathers, female sons, female husbands, female warriors, female warrant chiefs, and male priestesses.

Ufipa, a labor reserve for Tanganyika, witnessed minimal colonial development. Instead, evangelization by White Fathers' Catholic missionaries began in the 1870s. By the 1950s, the missionaries had secured varying degrees of political, economic and social authority in the region, witnessed by the fact that the vast majority of Fipa had converted to Catholicism. Fipa Families examines how this happened from the Fipa perspective.Written primarily for scholars and students of African colonial history, mission history, and family and childhood history, this study is based on a rich collection of oral and documentary sources. Working with this wealth of information, Smythe breaks new ground in placing African social and moral concerns parallel to those of missionaries, resurrecting the study of the family (rather than kinship, lineage, or clan) within African history, and demonstrating at the level of the family and village the ways in which ideas of socialization, reproduction, and education were challenged and re-created in the colonial context in Ufipa.Initially, employees of the mission sought to oversee the education and moral upbringing of at least one child from each family, substituting boarding school for the care relatives would otherwise have provided. A few mission parents even opted to forego the multiple benefits of grandchildren so a child could pursue the celibate path of a religious vocation.The opportunities of the Catholic Church complemented and competed with Fipa processes of social and biological reproduction, and Catholicism became part of the fabric of Fipa society because of, and despite, its resonance with Fipa culture. At the heart of both Fipa and missionary concerns were the processes of socialization (social reproduction) and biological reproduction, processes carried out within the context of the family.

Several hundred A-Z entries cover Achebe's major works, important characters and settings, key concepts and issues, and more.

Respectability and Resistance is the first major history of the black township of Sophiatown in western Johannesburg. Sophiatown, together with the neighboring townships of Newclare and Western Native Township, formed the center of black South African urban culture and politics in the 1940s and 1950s. Using a wealth of sources including oral history and much previously unknown archival material, Goodhew provides a detailed portrait of Sophiatown life. The widow turning to illegal liquor production to get her children a good education, the gang of miners who made common cause with the white police, the Communist Party's rather puritanical views on pleasure, and a nativity play satirizing state policy - these are just a few of the diverse strands of life that teemed through Sophiatown. With a social fabric always liable to fragment, the people of Sophiatown found a fragile unity through a culture of working class respectability. This, in turn, crucially fueled resistance to the state. Although respectability was undermined by state repression and popular militancy, it remains of significance. Goodhew's book joins the ranks of classic books on the working class in the tradition of E. P. Thompson. As such, Respectability and Resistance will be of interest to all labor and social historians.