Suchergebnisse

Frontmatter -- CONTENTS -- List of Maps, Tables and Figures -- Preface -- Introduction -- 1 Borders Drawn, Borders Crossed -- 2 The Paths to War -- 3 Refugees from Afar -- 4 Gendered Exile -- 5 Migrants amongst Refugees -- 6 Paradoxes of Repatriation -- 7 Value, Power and 'Social Capital' -- Epilogue: Borderland Revisited -- Appendix -- Notes -- Bibliography -- Index

Focusing on David Clement Scott, the head of the Church of Scotland mission in Malawi, who came to see Europeans as learners in Africa, this innovative book narrates the rise and demise of a unique vision for racial equality in nineteenth-century Africa. By immersing himself in the vernacular language and institutions, Scott developed a theology of reversals to pursue justice in race relations. It set him on a collision course with the Church, colonial government and the White commercial interests spearheaded by Cecil Rhodes. Harri Englund shows how Scott's struggle for justice was as much epistemic as political and spiritual - a vision for the future in which White and Black would thrive in their mutual recognition as co-knowers. From linguistic translation to conflicts over land and taxation, from slave trade to personal intimacies, Visions for Racial Equality weaves a rich tapestry of themes in the life and times of a little-known visionary.

Human Rights and African Airwaves focuses on Nkhani Zam'maboma, a popular Chichewa news bulletin broadcast on Malawi's public radio. The program often takes authorities to task and questions much of the human rights rhetoric that comes from international organizations. Highlighting obligation and mutual dependence, the program expresses, in popular idioms and local narrative forms, grievances and injustices that are closest to Malawi's impoverished public. Harri Englund reveals broadcasters' everyday stru.

"Radio as a Political Medium in Africa" published on by Oxford University Press.

AbstractAfrican newspapers published in vernacular languages, particularly papers sponsored by colonial governments, have been understudied. A close reading of their contents and related archival sources provides insights into diverse ways in which the colonized framed and made claims. New kinds of claims were mediated by the government-sponsored vernacular press no less than by nationalists. Just as vernacularism was not nativism, African aspirations that posed no direct challenge to the colonial order did not necessarily entail mimicry. I show also how Europeans who debated a newspaper for Africans in the 1930s Zambia voiced diverse approaches to print culture, addressing a variety of objectives. The newspaper that emerged,Mutende, was replaced by provincial newspapers in the 1950s, and I focus on one of these: the Chinyanja-languageNkhani za kum'mawa, published under African editorship in Eastern Province between 1958 and 1965. Its modes of addressing African publics were neither nationalist nor colonial in any straightforward senses. Its editors and readers deliberated on what it meant to be from the province in an era of labor migration, how African advancement and dependence on Europeans were to be envisaged, and how relationships between women and men should be reconfigured. To hold divergent views on a world in flux, they had to keep something constant, and the order of governance itself remained beyond dispute. But this did not preclude emergent possibilities. The newspaper's columns and letters to the editor reveal claims on novel opportunities and constraints of a sort that mainstream nationalist historiography, with its meta-narrative of anti-colonialism, has rendered invisible.

This article explores what the study of witchcraft in an African setting can contribute to current efforts to theorize mass mediation and the imagination it fosters. Recent ethnographies of witchcraft discourses in Africa have continued to associate them with the formation of small‐scale groups, but evidence from Malawi shows how they enable subjects to imagine sociality on an indeterminate scale. The article deploys the concept of mediation to theorize how in this imagination witches mediate sociality as the unrecognized third parties who give rise to recognized social relationships of varying scale. The ethnography of witchcraft discourses in radio broadcasting and an impoverished peri‐urban area demonstrates not only their relevance to apparently disparate contexts but also their potential to exceed the impact of the mass media. The case of a violent conflict involving Pentecostal Christians, South Asian entrepreneurs, Muslims, and members of a secret society provides an example of how arguments about witchcraft had a greater impact on the popular imagination than a mass‐mediated report of the same conflict. The article concludes by arguing that witchcraft discourses should be accorded weight equal to the mass media in theorizing the imagination.