Academic literature on the topic 'Zulu (African people) – History'
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Journal articles on the topic "Zulu (African people) – History"
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MELO, ALDINA DA SILVA. "TEMPOS DE SEGREGAÇÃO (1948-94): ensino de história, poláticas de memórias e desigualdades sociais no universo do povo Zulu." Outros Tempos: Pesquisa em Foco - História 15, no. 26 (November 24, 2018): 147–73. http://dx.doi.org/10.18817/ot.v15i26.660.
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Este trabalho parte do universo do povo zulu, da região de KwaZulu-Natal (áfrica do Sul), para analisar o ensino de história, as poláticas de memórias e as desigualdades sociais presentes nas terras sul-africanas durante o Apartheid. Nesse sentido, a análise, que toma os anos de 1948 a 1994 como recorte temporal, utiliza como fontes a coleção de livros didáticos History for Today, imagens e jornais levantados no arquivo sul-africano Alan Paton Center e na biblioteca pública de Pietermaritzburg. Tais fontes foram produzidas e utilizadas no peráodo do Apartheid (1948-1994). Procura-se ainda investigar quais eram as poláticas educacionais presentes na áfrica do Sul durante aquele regime. O intuito é identificar nos livros didáticos e nas poláticas educacionais os modos como a/as identidade(s) zulus foram construádas, pensadas e dadas a ler, além de problematizar os modos de ver da sociedade sul-africana no que se refere á população zulu no peráodo em questão.Palavras-chave: Zulu. áfrica do Sul. Ensino de História.SEGREGATION TIMES (1948-94): Teaching history, memory politics and social inequalities in the universe of the Zulu peopleAbstract: This article will examine the assemblage of the Zulu people, from the KwaZulu-Natal region (South Africa), with the intention to analyze the history teaching, memory politics and social inequalities present in the South African lands during the period of Apartheid. The analysis, which pertains to the years 1948 to 1994, uses as its sources, the History for Today collection of textbooks, images and newspapers from the South African archives Alan Paton Center and the Pietermaritzburg public library. These sources were produced and utilized in the Apartheid period (1948-1994). It also seeks to investigate which educational policies were present in South Africa during that regime. The aim is to identify in textbooks and educational policies the ways in which Zulus identity (s) were formulated, conceptualized and construed, as well as problematizing South African society's views on the Zulu population in the period in question.Keywords: Zulu. South Africa. Teaching History. TIEMPOS DE SEGREGACIÓN (1948-94): enseñanza de historia, poláticas de memorias y desigualdades sociales en el universo del pueblo zulúResumen: Este trabajo parte del universo del pueblo zulú, de la región de KwaZulu-Natal (áfrica del Sur), para analizar la enseñanza de la historia, las poláticas de memorias y las desigualdades sociales presentes en las tierras sudafricanas durante el Apartheid. En ese sentido, el análisis, que toma los años de 1948 a 1994 como recorte temporal, utiliza como fuentes la colección de libros didácticos History for Today, imágenes y periódicos levantados en el archivo sudafricano Alan Paton Center y en la biblioteca pública de Pietermaritzburg. Estas fuentes fueron producidas y utilizadas en el peráodo del Apartheid (1948-1994). También busca investigar cuáles eran las poláticas educativas presentes en Sudáfrica durante ese régimen. La intención es identificar en los libros didácticos y en las poláticas educativas los modos como la/las identidad(es) zulús fueron construidas, pensadas y dadas a leer, además de problematizar los modos de ver de la sociedad sudafricana en lo que se refiere a la población zulú en el peráodo en cuestión.Palabras clave: Zulú. áfrica del Sur. Enseñanza de Historia.
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Etherington, Norman. "Were There Large States in the Coastal Regions of Southeast Africa Before the Rise of the Zulu Kingdom?" History in Africa 31 (2004): 157–83. http://dx.doi.org/10.1017/s0361541300003442.
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The Zulu kingdom holds a special place in both popular culture and historical scholarship. Zulu—a famous name, easy to spell and pronounce—is as recognizably American as gangster rap. The website of the “Universal Zulu Nation” (www.hiphopcity.com/zulu_nation/) explains that as “strong believers in the culture of hiphop, we as Zulus … will strive to do our best to uplift ourselves first, then show others how to uplift themselves mentally, spiritually, physically, economically and socially.” The Zulu Nation lists chapters in New York, Philadelphia, Chicago, Washington, Miami, Virginia Beach, Los Angeles, Detroit, New Haven, Hartford, New Jersey, and Texas. Mardi Gras in New Orleans has featured a “Zulu Parade” since 1916. The United States Navy underscores its independence from Britain by using “Zulu time” instead of Greenwich Mean Time. Not to be outdone, the Russian Navy built “Zulu Class” submarines in the 1950s and Britain's Royal Navy built a “Tribal Class Destroyer,” HMS Zulu. The common factor linking black pride, Africa, and prowess in war is the Zulu kingdom, a southeast African state that first attained international fame in the 1820s under the conqueror Shaka, “the black Napoleon.” His genius is credited with innovations that reshaped the history of his region. “Rapidly expanding his empire, Shaka conquered all, becoming the undisputed ruler of the peoples between the Pongola and Tugela Rivers … In hand-to-hand combat the short stabbing spear introduced by Shaka, made the Zulus unbeatable.” In South Africa Shaka's fame continues to outshine all other historical figures, including Cecil Rhodes and Paul Kruger. A major theme park, “Shakaland,” commemorates his life and Zulu culture. A plan was unveiled in 1998 to erect a twenty-story high statue of the Zulu king in Durban Harbor that would surpass the ancient Colossus of Rhodes.
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Buis, Johann. "Black American Music and the Civilized-Uncivilized Matrix in South Africa." Issue: A Journal of Opinion 24, no. 2 (1996): 28–30. http://dx.doi.org/10.1017/s0047160700502327.
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In a recent article by Veit Erlmann in the South African journal of musicology (SAMUS vol. 14, 1995) entitled “Africa Civilized, Africa Uncivilized,” Erlmann draws upon the reception history of the South African Zulu Choir’s visit to London in 1892 and the Ladysmith Black Mambazo presence in Paul Simon’s Graceland project to highlight the epithet “Africa civilized, Africa uncivilized.” Though the term was used by the turn of the century British press to publicize the event, the slogan carries far greater impact upon the locus of the identity of urban black people in South Africa for more than a century.
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Jeewa, Sana, and Stephanie Rudwick. "“English is the best way to communicate” - South African Indian students’ blind spot towards the relevance of Zulu." Sociolinguistica 34, no. 1 (November 25, 2020): 155–71. http://dx.doi.org/10.1515/soci-2020-0010.
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AbstractThe South African University of KwaZulu-Natal has developed an ambitious language policy aiming “to achieve for isiZulu the institutional and academic status of English” (UKZN LP 2006/2014). Part of this ambition is a mandatory Zulu language module that all undergraduate students have to pass if they cannot prove knowledge of the language. In this article, we examine attitudes of South African Indian students towards this compulsory module against the strained history and relationship between Zulu and Indian people in the province. Situated within the approach of Language Management Theory (LMT), our focus is on students as micro level actors who are affected by a macro level policy decision. Methodologically combining quantitative and qualitative tools, we attempt to find answers to the following broad question: What attitudes do South African Indian students have towards Zulu more generally and the UKZN module more specifically? The empirical findings show that students’ motivations to learn Zulu are more instrumental than integrative as the primary goal is to ‘pass’ the module. South African Indian students have developed a blind spot for the prevalence and significance of Zulu in the country which impacts negatively on the general attitudes towards the language more general and the module more specifically. Language ideologies that elevate the status of English in the country further hamper the success of Zulu language learning.
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Woodson, Dorothy C. "Albert Luthuli and the African National Congress: A Bio-Bibliography." History in Africa 13 (1986): 345–62. http://dx.doi.org/10.2307/3171551.
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Seek ye the political kingdom and all shall be yours.No minority tyranny in history ever survived the opposition of the majority. Nor will it survive in South Africa. The end of white tyranny is near.In their Portraits of Nobel Laureates in Peace, Wintterle and Cramer wrote that “the odds against the baby born at the Seventh-Day Adventist Mission near Bulawayo in Rhodesia in 1898 becoming a Nobel Prize winner were so astronomical as to defy calculation. He was the son of a proud people, the descendant of Zulu chieftains and warriors. But pride of birth is no substitute for status rendered inferior by force of circumstance, and in Luthuli's early years, the native African was definitely considered inferior by the white man. If his skin was black, that could be considered conclusive proof that he would never achieve anything; white men would see to that. However, in Luthuli's case they made a profound mistake--they allowed him to have an education.”If there is an extra-royal gentry in Zulu society, then it was into this class that Albert John Luthuli was born. Among the Zulus, chieftainship is hereditary only for the Paramount Chief; all regional chiefs are elected. The Luthuli family though, at least through the 1950s, monopolized the chieftainship of the Abasemakholweni (literally “converts”) tribe for nearly a century. Luthuli's grandfather Ntaba, was the first in the family to head the tribe and around 1900, his uncle Martin Luthuli took over.
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Wylie, Dan. "“Proprietor of Natal:” Henry Francis Fynn and the Mythography of Shaka." History in Africa 22 (January 1995): 409–37. http://dx.doi.org/10.2307/3171924.
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If ever South Africa could boast of a Robinson Crusoe of her own, as affable, shrewd, politically sagacious, courageous and large-hearted as Defoe's, here is one to life… “Mr Fynn”[Fynn is] a greater ass and Don Quixote than one could possibly conceive.The fictional referents in these diametrically opposed judgments of Henry Francis Fynn (1806-61) alert us to the “constructed” nature of the reputation of this most famous of Shakan eyewitnesses. Although Nathaniel Isaacs' Travels and Adventures in Eastern Africa (1836) first introduced Shaka and his Zulu people to the British reading public, and had easily the profoundest influence on popular conceptions, Fynn was the more widely acknowledged “expert” on the Zulu. Having pursued an extraordinarily tortuous, violent, and well-documented career through forty formative years of South African frontier history, he left a body of writings which belatedly attained authoritative status in Shakan historiography. Since 1950, Fynn's so-called “Diary” has become the paramount, and until recently largely unquestioned, source on Shaka's famous reign (ca. 1815-1828). As recent political power struggles centered on the “Shaka Day” celebrations in Zululand have amply demonstrated, there is no more appropriate juncture at which to reassess the sources of this semi-mythologized Zulu leader's reputation.
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Porterfield, Amanda. "The Impact of Early New England Missionaries on Women's Roles in Zulu Culture." Church History 66, no. 1 (March 1997): 67–80. http://dx.doi.org/10.2307/3169633.
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As missionaries from New England made initial forays into Zululand and Natal in the 1830s, the Zulu people were in a state of considerable stress. Dingan had come to power in 1828 after participating in the assassination of his brother Shaka, the notorious warrior king whose conquests after 1816 brought people from dozens of clans and chieftanships into a Zulu state. Ecological crises caused by drought and competition for scarce resources contributed to Shaka's ability to exert unprecedented authority, as did the predatory incursions of European traders seeking ivory, skins, and slaves in various parts of southeast Africa. Expanding on a tradition of religious initiation and military ranking known as ambutho, Shaka crated a system of loyalty to the state that built on but also compromised the loyalties to particular clans commanded by lesser chiefs.
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Cobbing, Julian. "The Mfecane as Alibi: Thoughts on Dithakong and Mbolompo." Journal of African History 29, no. 3 (November 1988): 487–519. http://dx.doi.org/10.1017/s0021853700030590.
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The ‘mfecane’ is a characteristic product of South African liberal history used by the apartheid state to legitimate South Africa's racially unequal land division. Some astonishingly selective use or actual invention of evidence produced the myth of an internally-induced process of black-on-black destruction centring on Shaka's Zulu. A re-examination of the ‘battles’ of Dithakong and Mbolompo suggests very different conclusions and enables us to decipher the motives of subsequent historiographical amnesias. After about 1810 the black peoples of southern Africa were caught between intensifying and converging imperialistic thrusts: one to supply the Cape Colony with labour; another, at Delagoa Bay, to supply slaves particularly to the Brazilian sugar plantations. The flight of the Ngwane from the Mzinyathi inland to the Caledon was, it is argued, a response to slaving. But they ran directly into the colonial raiding-grounds north of the Orange. The (missionary-led) raid on the still unidentified ‘Mantatees’ (not a reference to MaNtatisi) at Dithakong in 1823 was one of innumerable Griqua raids for slaves to counter an acute shortage of labour among Cape settlers after the British expansionist wars of 1811–20. Similar Griqua raids forced the Ngwane south from the Caledon into the Transkei. Here, at Mbolompo in 1828, the Ngwane were attacked yet again, this time by a British army seeking ‘free’ labour after the reorganisation of the Cape's labour-procurement system in July 1828. The British claim that they were parrying a Zulu invasion is exposed as propaganda, and the connexions between the campaign and the white-instigated murder of Shaka are shown. In short, African societies did not generate the regional violence on their own. Rather, caught within the European net, they were transformed over a lengthy period in reaction to the attentions of external plunderers. The core misrepresentations of ‘the mfecane’ are thereby revealed; the term, and the concept, should be abandoned.
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Wright, John. "Making the James Stuart Archive." History in Africa 23 (January 1996): 333–50. http://dx.doi.org/10.2307/3171947.
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Since the first of its volumes appeared in 1976, the James Stuart Archive of Recorded Oral Evidence Relating to the History of the Zulu and Neighbouring Peoples has become well known to students of the precolonial history of southern Africa generally, and of the Natal-Zululand region in particular. The four volumes, edited by Colin Webb and myself, which were published by the University of Natal Press between 1976 and 1986, have become a major source of evidence for students of the history of African communities in the region from the late eighteenth to the early twentieth centuries.Although the various volumes have been reviewed in a number of international academic journals, the Stuart Archive is still, I suspect, little known outside the ranks of historians of southern Africa. The hiatus that has occurred in the process of publication since volume 4 came out has not helped in drawing the series to the attention of a wider circle of scholars. In writing this paper, one of my aims is to bring the existence of the Stuart Archive to the attention of Africanists at a time when work on the projected three volumes which still remain to be published is about to resume.Another and more specific aim is to outline the nature of the processes by which the Stuart Archive was brought into existence, in order to underscore for users and potential users the need to use it critically as a source of evidence.
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Soro, N’golo Aboudou. "Les Amazoulous d’Abdou Anta Kâ ou la représentation tragique de la fratrie." Voix Plurielles 10, no. 2 (November 28, 2013): 336–46. http://dx.doi.org/10.26522/vp.v10i2.869.
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Dans Les Amazoulous de Abdou Anta Kâ, Chaka est un « bâtard » devenu le guide de la multitude du peuple Zoulou. Au-delà de l’héroïsme mythique de Chaka qu’elle véhicule, la pièce permet de saisir l’accomplissement du destin glorieux d’un enfant renié par son père, pourchassé par ses demi-frères et qui réussit à s’imposer et à imposer la trajectoire qu’il a voulu donner à l’histoire de son peuple. Cependant, une tension gouverne les relations entre Chaka et son demi-frère. Cette rivalité aboutie à l’assassinat de Chaka. Ce fratricide, source de tragédie précipite Latyr dans la boue de l’histoire. Il est maudit pour son acte ignoble. L’œuvre donne l’occasion au dramaturge de mettre sur les planches la rivalité au sein de la fratrie. Kâ semble poser les problématiques de la fratrie et de la gestion de l’héritage dans la famille polygame africaine.
In Abdou Anta Ka’s “Amazoulous”, Chaka is a "bastard" who became the guide of the Zulu multitude people. Beyond Chaka’s mystical heroism carries, the play allows to grasp the glorious destiny fulfillment of a child disowed by his father, chased by his half-brothers and who managed to impose and enforce the path he wanted to his people’s history. However, tension governs the relationship between Shaka and his half-brother. This rivalry resulted in the murder of Shaka. This fratricide, source of tragedy precipitates Latyr in the mud of the history. He is cursed for his ignoble act. The work gives the opportunity to the playwright to put on stage the rivalry among the siblings. Kâ seems to pose the siblings and heritage management in the African polygamous family.
Dissertations / Theses on the topic "Zulu (African people) – History"
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Mthethwa, Absalom Muziwethu. "The history of abakwaMthethwa." Thesis, University of Zululand, 1995. http://hdl.handle.net/10530/1193.
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A research project submitted in partial fulfilment of the requirements for B.A. Honours degree in the Department of History at the University of Zululand, South Africa, 1995.AbaKwaMthethwa form a very important component of the Zulu nation as we know it today. They were in fact the vanguards in the implementation of the idea of a confederation of smaller states (clans) under one supreme ruler or a king who become their overlord. The history of abaKwaMthethwa is so wide that one would need volumes to do justice to it. This project is only going to deal with their movement from around uBombo mountains round about AD 1500 to 1818 when king Dingiswyo was assassinated by Zwide, inkosi of the Ndwandwe people. This project will furthermore concentrate on the life of Dingiswayo from the time he escaped death from his father. The project also seeks to examine the controversy surrounding Dingiswayo's formative journey. It is intended that Dingiswayo's influence and his contribution socially, politically, military and economically to the upliftment of the Mthethwa confederacy will be examined. Finally mention will be made of the royal imizi, some principal imizi not necessarily royal ones, as well as religious imizi that are to be found at KwaMthethwa.
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Ntuli, Sihle Herbert. "The history of the Mthiyane people who were removed from Richards Bay to Ntambanana wendsday 6 January 1976." Thesis, University of Zululand, 1998. http://hdl.handle.net/10530/1310.
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Mini-thesis submitted in partial fulfillment of the degree B.A. Honours in the History at the University of Zululand, South Africa, 1998.This paper seeks specifically to analyse the history of the people who were forcibly removed from the present day Richards Bay (previously called Mhlathuze Lagoon.) to the arid land of Ntambanana. The Paper will concentrate on the experience endured by these people' during this unfortunate episode. The experience entailed difficulties, deaths, hunger, resistance and even in some cases willingness or happiness, homelessness etc. It is also interesting to indicate that the Group Areas Act, which strongly manifested itself through force removal was forcefully implemented in moving the original inhabitants of Richards Bay.
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Kloppers, Roelie J. "The history and representation of the history of the Mabudu-Tembe." Thesis, Stellenbosch : University of Stellenbosch, 2003. http://hdl.handle.net/10019.1/16366.
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Thesis (MA)--University of Stellenbosch, 2003.ENGLISH ABSTRACT: History is often manipulated to achieve contemporary goals. Writing or narrating history is not merely a recoding or a narration of objective facts, but a value-laden process often conforming to the goals of the writer or narrator. This study examines the ways in which the history of the Mabudu chiefdom has been manipulated to achieve political goals. Through an analysis of the history of the Mabudu chiefdom and the manner in which that history has been represented, this study illustrates that history is not merely a collection of verifiable facts, but rather a collection of stories open to interpretation and manipulation. In the middle of the eighteenth century the Mabudu or Mabudu-Tembe was the strongest political and economic unit in south-east Africa. Their authority only declined with state formation amongst the Swazi and Zulu in the early nineteenth century. Although the Zulu never defeated the Mabudu, the Mabudu were forced to pay tribute to the Zulu. In the 1980s the Prime Minister of KwaZulu, Mangusotho Buthelezi, used this fact as proof that the people of Maputaland (Mabudu-land) should be part of the Zulu nation-state. By the latter part of the nineteenth century Britain, Portugal and the South African Republic laid claim to Maputaland. In 1875 the French President arbitrated in the matter and drew a line along the current South Africa/ Mozambique border that would divide the British and French spheres of influence in south-east Africa. The line cut straight through the Mabudu chiefdom. In 1897 Britain formally annexed what was then called AmaThongaland as an area independent of Zululand, which was administered as ‘trust land’ for the Mabudu people. When deciding on a place for the Mabudu in its Grand Apartheid scheme, the South African Government ignored the fact that the Mabudu were never defeated by the Zulu or incorporated into the Zulu Empire. Until the late 1960s the government recognised the people of Maputaland as ethnically Tsonga, but in 1976 Maputaland was incorporated into the KwaZulu Homeland and the people classified as Zulu. In 1982 the issue was raised again when the South African Government planned to cede Maputaland to Swaziland. The government and some independent institutions launched research into the historic and ethnic ties of the people of Maputaland. Based on the same historical facts, contrasting claims were made about the historical and ethnic ties of the people of Maputaland. Maputaland remained part of KwaZulu and is still claimed by the Zulu king as part of his kingdom. The Zulu use the fact that the Mabudu paid tribute in the 1800s as evidence of their dominance. The Mabudu, on the other hand, use the same argument to prove their independence, only stating that tribute never meant subordination, but only the installation of friendly relations. This is a perfect example of how the same facts can be interpreted differently to achieve different goals and illustrates that history cannot be equated with objective fact.
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Simelane, Antonio L. "The origin of the Mkhwanazi tribe under Mkhontokayise J. Mkhwanazi." Thesis, University of Zululand, 1993. http://hdl.handle.net/10530/1192.
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Submitted to the Faculty of Arts in partial fulfilment of the requirements for the degree B.A. Honours in the Department of History at the University of Zululand, South Africa, 1993.The History of the Mkhwanazi tribe between the UMhIathuze and the UMlalazi rivers in the east and west respectively and the Indian Ocean and the Ongoye moun tains in the South and North is an off shoot of the Mkhwanazi tribe of the chief Somkhele in the Hlabisa district • Its history can be clearly' understood by first looking at the history of the Mkhwanazi tribe in the Hlabisa district.
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Shongwe, Acquirance Vusumuzi. "King Dingane : a treacherous tyrant or an African nationalist?" Thesis, University of Zululand, 2004. http://hdl.handle.net/10530/1123.
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A thesis submitted to the Faculty of Arts in fulfillment of the requirements for the Degree of Doctor of Philosophy in the Department of History at the University of Zululand, South Africa, 2004.This thesis focuses on the reasons why King Dingane of the Zulu nation has been portrayed predominantly as a treacherous tyrant in South Africa's Eurocentric historical databases and poses the question whether he should, instead, not be regarded as the forerunner of African nationalism. It also examines the roots of European imperialism in South Africa, as recorded in governmental, geographical, trade and missionary records, and points out that, as with the first colonial invasion by Islam that resulted in the Tarikh chronicles, European imperialism was also inherently based on foreign and nationalistic biases. The study concludes that these preconceived notions have adulterated and overwhelmed the purer African voice that is uniquely represented by the oral tradition. Because the subdued African voice is regarded as more reliable than the written Eurocentric records, this study attempts to augment the Africa- centered work of Africanist historians who have, for several decades, revisited the oral history of Africa in order to recover, rehabilitate and represent a point of view and perspective intrinsic and special to Africa. The history of King Dingane of the Zulus encapsulates the problem of African historiography best because most of the sources from which accounts of his reign are reconstructed are European, and for this reason, propagate a Eurocentric bias. For example, while Eurocentric White historians are able to present, in print, three eyewitness accounts of the death of Piet Retief, the African point of view based on oral history is largely disregarded. This study seeks to redress this imbalance by championing the African point of view, which is considered to be not only sensible but also plausible and justifiable. Likewise, much attention has been given to the many studies that demonise King Dingane for the single act of viciously killing the purportedly innocent and innocuous Voortrekkers, while the broad contours of context against which his actions should be judged are disregarded. The purpose of this thesis is to debunk the myth of King Dingane's unfairness and criminality. It can therefore be interpreted as an effort at decriminalizing King Dingane's actions - a dimension that earlier as well as contemporary scholars of African history have hitherto ignored. It is hoped that in time similar studies on other issues will broaden this perspective and help to create the balance so sorely missing in Zulu history. A theoretical framework for historical representation is provided in chapter one of the study, while chapter two examines the mindset of the White explorers that arrived in Africa, and their imperial agenda that sought to control, drastically change and re-order everything. Chapter three attempts to portray the greatness of King Dingane in dealing with matters of governance as well as other issues that were to have a profound impact on the way in which he came to be portrayed in history books. Chapter four discusses the relationship between King Dingane and the British Settlers at Port Natal, while chapter five deals with the relationships between King Dingane and the Voortrekkers, who sought the very freedom from the British in the Cape Colony that they were prepared to destroy among Africans in the Zulu Kingdom. The final chapter deals with public history and perceptions about King Dingane in the 21^' century. The two museums that commemorate Impi yase Ncome/the Battle of 'Blood River' on 16 December are contrasted with each other and their potential for nation building is examined in a critical light. The central thesis of this study is that the historiography of the early years of the 19'^ century inevitably, and perhaps even deliberately, represented King Dingane as a tyrant with neither nationalistic proclivities nor stately qualities. The popularity of this historiographic perspective is arguably symptomatic of a hegemonic disciplinary praxis that seeks to privilege the principles of selection, preference and bias in the use of the vast archive of sources available to the historian, from the written to the oral source. To all intents and purposes, this principle, which interpolates the discourse of history as well as the producers and consumers of historical scholarship, has led to a limited, over-determined and totalizing view of King Dingane. It is this biased discourse that articulates with the dominant ideology that not only informed scholarship, but also reflected the ideology of the institutions responsible for shaping historiography. A full analysis of the circumstances surrounding King Dingane at the time, including the history, the culture, the political dynamics and the personalities of the actors, leads one to the inexorable conclusion that this thesis arrives at - namely that the king did what 'a king had to do.' It is furthermore concluded that the evidence leads one to believe that King Dingane should be seen as a forerunner of Black Nationalism, instead of being branded as a treacherous, bloodthirsty tyrant.
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Ngubane, Mlungisi. "Sources of succession disputes in respect of ubukhosi / chieftainship with regard to the Cele and Amangwane chiefdoms, KwaZulu-Natal." Thesis, University of Zululand, 2005. http://hdl.handle.net/10530/436.
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Submitted to the Faculty of Arts in partial fulfilment of the requirements for the Degree of Master of Arts in the Department of Anthropology and Development Studies at the University of Zululand, 2005.This dissertation seeks to take up the challenge of contributing to such an understanding of chieftainship by looking at the chieftainship succession disputes in the Cele clan of Phungashe and AmaNgwane clan of Bergville in the Province of KwaZulu -Natal, South Africa. The incorporation of indigenous political structures within the wider South African state has a long history, starting from the movements of people from one area to the other, the formation of smaller chiefdoms and bigger chiefdoms and to the rise of the Zulu kingdom. The entire process of Zulu state formation has been through a series of succession disputes which exist among many clans even nowadays. Also, the role of successions runs from the arrangements of indirect rule at the latter part of the nineteen-century to the pivotal role played by traditional leaders in the homeland administration and after 1994, the recognition of the institution, status and role of traditional leadership in the country's first democratic constitution and the enactment of the Traditional Leadership and Governance Framework Act. No. 41 of 2003 which makes provision for the establishment of the Chieftainship Dispute Resolution Commission.
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Wylie, Dan. "White writers and Shaka Zulu." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002276.
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The figure of Shaka (c. 1780-1828) looms massively in the historical and symbolic landscapes of Southern Africa. He has been unquestioningly credited, in varying degrees, with creating the Zulu nation, murderous bloodlust, and military genius, so launching waves of violence across the subcontinent (the "mfecane"). The empirical evidence for this is slight and controversial. More importantly, however, Shaka has attained a mythical reputation on which not only Zulu self-conceptions, but to a significant degree white settler self-identifications have been built. This study describes as comprehensively as possible the genealogy of white Shakan literature, including eyewitness accounts, histories, fictions and poetry. The study argues that the vast majority of these works are characterised by a high degree of incestuous borrowing from one another, and by processes of mythologising catering primarily to the social-psychological needs of the writers. So coherent is this genealogy that the formation of an idealised notion of settler identity can be discerned, especially through the common use of particular textual "gestures". At the same time, while conforming largely to unquestioning modes of discourse such as popularised history and romance fiction, individual writers have attempted to adjust to socio-political circumstances; this study includes four close studies of individual texts. Such close stylistic attention serves to underline the textually-constructed nature of both the figure of Shaka and the "selves" of the writers. The study makes no attempt to reduce its explorations to a single Grand Unified Explanation, and takes eclectic theoretical positions, but it does seek throughout to explore the social-psychological meanings of textual productions of Shaka - in short, to explore the question, Why have white writers written about Shaka in these particular ways?
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Berge, Lars. "The Bambatha Watershed : Swedish Missionaries, African Christians and an Evolving Zulu Church in Rural Natal and Zululand 1902-1910." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-743.
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This study examines the Church of Sweden Mission and the encounter between Swedish missionaries, African Christians and evangelists in Natal and Zululand in the early twentieth century. The ambition with the present study is to demonstrate that the mission enterprise was dependent on and an integral part of developments in society at large. It attends to the issue of how the idea of folk Christianisation and the establishing of a territorial folk church on the mission field originated in the Swedish society and was put into practice in South Africa. It describes how the goals implied attempted to both change and preserve African society. This was a task mainly assigned the African evangelists. By closely focusing on the particular regions where the Church of Sweden Mission was present, conflicts between pre-capitalistand capitalist, black and white societies are revealed. The 1906 Bambatha uprising became a watershed. The present study demonstrates how the uprising differently affected different regions and also the evolving -Zulu church. in the one region where Christianity was made compatible with African Nationalist claims, it was demonstrated that it was possible to be both a nationalist and a Christian, which paved the way for both religious independency and nationalist resistance and, eventually, large scale conversions.
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Sarja, Karin. ""Ännu en syster till Afrika" : Trettiosex kvinnliga missionärer i Natal och Zululand 1876–1902." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-2876.
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In Natal and Zululand Swedish missions had precedence through the Church of Sweden Mission from 1876 on, the Swedish Holiness Mission from 1889 on, and the Scandinavian Independent Baptist Union from 1892 on. Between 1876 and 1902, thirty-six women were active in these South African missions. The history of all these women are explored on an individual basis in this, for the most part, empirical study. The primary goal of this dissertation is to find out who these women missionaries were, what they worked at, what positions they held toward the colonial/political situation in which they worked, and what positions they held in their respective missions. What meaning the women’s mission work had for the Zulu community in general, and for Zulu women in particular are dealt with, though the source material on it is limited. Nevertheless, through the source material from the Swedish female missionaries, Zulu women are given attention. The theoretical starting points come, above all, from historical research on women and gender and from historical mission research about missions as a part of the colonial period. Both married and unmarried women are defined as missionaries since both groups worked for the missions. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union the first missionaries in Natal and Zululand were women. The Church of Sweden Mission was a Lutheran mission were women mostly worked in mission schools, homes for children and in a mission hospital. Women were subordinated in relationship to male missionaries. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union women had more equal positions in their work. In these missions women could be responsible for mission stations, work as evangelists and preach the Gospel. The picture of the work of female missionaries has also been complicated and modified.
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Perrill, Elizabeth A. "Contemporary Zulu ceramics, 1960s-present." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3330798.
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Thesis (Ph.D.)--Indiana University, History of Art, 2008.Title from PDF t.p. (viewed on Jul 21, 2009). Source: Dissertation Abstracts International, Volume: 69-10, Section: A, page: 3782. Adviser: Patrick R. McNaughton.
Books on the topic "Zulu (African people) – History"
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Klopper, Sandra. The Zulu kingdom. New York: Franklin Watts, 1998.
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Powe, Edward L. The saga of Shaka Zulu. Madison, WI: Dan Aiki Publications, 2002.
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Shaka's children: A history of the Zulu people. London: HarperCollins, 1994.
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Zulu. New York: Rosen Pub. Group, 1997.
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Knight, Ian. The Zulus. London: Osprey, 1991.
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Shaka Zulu. Harmondsworth [England]: Penguin Books, 1985.
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The washing of the spears: A history of the rise of the Zulu nation under Shaka and its fall in the Zulu War of 1879. New York: Da Capo Press, 1998.
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Morris, Donald R. The washing of the spears: A history of the rise of the Zulu nation under Shaka and its fall in the Zulu War of 1879. New York: Simon & Schuster, 1986.
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Dougherty, Terri. Zulu warriors. Mankato, Minn: Capstone Press, 2008.
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Making African Christianity: Africans reimagining their faith in colonial southern Africa. Bethlehem: Lehigh University Press, 2010.
Find full textBook chapters on the topic "Zulu (African people) – History"
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Frazier, Robeson Taj. "The Congress of African People." In The New Black History, 135–53. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230338043_9.
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Ouzman, Sven. "Cosmology of the African San People." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1450–58. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_9707.
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Burness, Don. "From the Boundaries of Storytelling to the History of a People." In African Histories and Modernities, 11–20. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-50797-8_2.
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Widgren, Mats. "Mapping Global Agricultural History: A Map and Gazetteer for Sub-Saharan Africa, c. 1800 AD." In Plants and People in the African Past, 303–27. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89839-1_15.
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Jaouadi, Sahbi, and Vincent Lebreton. "Pollen-Based Landscape Reconstruction and Land-Use History Since 6000 BC along the Margins of the Southern Tunisian Desert." In Plants and People in the African Past, 548–72. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89839-1_24.
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Diouf, Mamadou. "Young People and Public Space in Africa: Past and Present." In The Palgrave Handbook of African Colonial and Postcolonial History, 1155–73. New York: Palgrave Macmillan US, 2018. http://dx.doi.org/10.1057/978-1-137-59426-6_45.
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Catsam, Derek Charles. "“The Creation of a Frustrated People”: Race, Education, the Teaching of History and South African Historiography in the Apartheid Era." In Ideas of 'Race' in the History of the Humanities, 297–315. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-49953-6_12.
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Distiller, Natasha. "Well-Intentioned White People and Other Problems with Liberalism." In Complicities, 43–72. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79675-4_2.
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AbstractThis chapter focuses on liberalism and neoliberalism as both constituents and consequences of the emergence of the psy disciplines through specific processes of modernity in the West. It explores the unified Cartesian subject on which psychology initially depended. It addresses American and South African versions of liberalism and their relationship to race. It also addresses the notion of universal humanity and its relation to the idea of complicity, and begins to apply the idea to intersubjective psychology. The chapter also summarizes the place of Freud’s Oedipus complex in this matrix of ideas and history, and the idea of the Western subject that has emerged accordingly, through and for psychology.
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Nkosi, Mbhekeni Sabelo. "Political Economy and the Socio-cultural History of Land Dispossession, Proselytization, and Proletarianization of African People in South Africa: 1488–1770 (Part 1)." In Philosophical Perspectives on Land Reform in Southern Africa, 39–59. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49705-7_3.
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Nkosi, Mbhekeni Sabelo. "Political Economy and the Socio-cultural History of Land Dispossession, Proselytization, and Proletarianization of African People in South Africa: 1795–1854 (Part 2)." In Philosophical Perspectives on Land Reform in Southern Africa, 61–81. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49705-7_4.
Full textConference papers on the topic "Zulu (African people) – History"
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Dainese, Elisa. "Le Corbusier’s Proposal for the Capital of Ethiopia: Fascism and Coercive Design of Imperial Identities." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.838.
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Abstract: In 1936, immediately after the Italian conquest of the Ethiopian territories, the Fascist government initiated a competition to prepare the plan of Addis Ababa. Shortly, the new capital of the Italian empire in East Africa became the center of the Fascist debate on colonial planning and the core of the architectural discussion on the design for the control of African people. Taking into consideration the proposal for Addis Ababa designed by Le Corbusier, this paper reveals his perception of Europe’s role of supremacy in the colonial history of the 1930s. Le Corbusier admired the achievements of European colonialism in North Africa, especially the work of Prost and Lyautey, and appreciated the results of French domination in the continent. As architect and planner, he shared the Eurocentric assumption that considered overseas colonies as natural extension of European countries, and believed that the separation of indigenous and European quarters led to a more efficient control of the colonial city. In Addis Ababa he worked within the limit of the Italian colonial framework and, in the urgencies of the construction of the Fascist colonial empire, he participated in the coercive construction of imperial identities. Keywords: Le Corbusier; Addis Ababa; colonial city; Fascist architecture; racial separation; Eurocentrism. DOI: http://dx.doi.org/10.4995/LC2015.2015.838
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Williams, Titus, Gregory Alexander, and Wendy Setlalentoa. "SOCIAL SCIENCE STUDENT TEACHERS’ AWARENESS OF THE INTERTWINESS OF SOCIAL SCIENCE AND SOCIAL JUSTICE IN MULTICULTURAL SCHOOL SETTINGS." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end037.
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This qualitative study is an exploration of final year Social Science education students awareness of the intertwined nature of Social Science as a subject and the role of social justice in the classroom of a democratic South Africa. This study finds that South African Social Science teachers interpret or experience the teaching of Social Science in various ways. In the South African transitional justice environment, Social Science education had to take into account the legacies of the apartheid-era schooling system and the official history narrative that contributed to conflict in South Africa. Throughout the world, issues of social justice and equity are becoming a significant part of everyday discourse in education and some of these themes are part of the Social Science curriculum. Through a qualitative research methodology, data was gathered from Focus Group Discussion (FGD) sessions with three groups of five teacher education students in two of the groups and the third having ten participants from the same race, in their final year, specializing in Social Science teaching. The data obtained were categorised and analysed in terms of the student teacher’s awareness of the intertwined nature of Social Science and social justice education. The results of the study have revealed that participants had a penchant for the subject Social Science because it assisted them to have a better understanding of social justice and the unequal society they live in; an awareness of social ills, and the challenges of people. Participants identified social justice characteristics within Social Science and relate to some extent while they were teaching the subject, certain themes within the Social Science curriculum. Findings suggest that the subject Social Science provides a perspective as to why social injustice and inequality are so prevalent in South Africa and in some parts of the world. Social Science content in its current form and South African context, emanates from events and activities that took place in communities and in the broader society, thus the linkage to social justice education. This study recommends different approaches to infuse social justice considerations Social Science; one being an empathetic approach – introducing activities to assist learners in viewing an issue from someone else’s perspective, particularly when issues of prejudice or discrimination against a particular group arise, or if the issue is remote from learners’ lives.