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Zimbabwe's Cultural Heritage won first prize in the Zimbabwe Book Publishers Association Awards in 2006 for Non-fiction: Humanities and Social Sciences. It is a collection of pieces of the culture of the Ndebele, Shona, Tonga, Kalanga, Nambiya, Xhosa and Venda. The book gives the reader an insight into the world view of different peoples, through descriptions of their history and life events such as pregnancy, marriage and death. "...the most enduring book ever on Zimbabwean history. This book will help people change their attitude towards each other in Zimbabwe." - Zimbabwe Book Publishers Association Awards citation
Crisis, Migration, Survival
The ongoing crisis in Zimbabwe has led to an unprecedented exodus of over a million desperate people from all strata of Zimbabwean society. The Zimbabwean diaspora is now truly global in extent. Yet rather than turning their backs on Zimbabwe, most maintain very close links with the country, returning often and remitting billions of dollars each year. Zimbabwe's Exodus. Crisis, Migration, Survival is written by leading migration scholars many from the Zimbabwean diaspora. The book explores the relationship between Zimbabwe's economic and political crisis and migration as a survival strategy. The book includes personal stories of ordinary Zimbabweans living and working in other countries, who describe the hotility and xenophobia they often experience.
Politics, Development and Society
Zimbabwe occupies a special place in African politics and international relations, and has been the subject of intense debates over the years. At independence in 1980, the country was better endowed than most in Africa, and seemed poised for economic development and political pluralism. The population was relatively well educated, the industrial and agricultural bases were strong, and levels of infrastructure were impressive. However, in less than two decades, Zimbabwe was mired in a deep political and economic crisis. Towards the end of its third decade of independence, the economy had collapsed and the country had been transformed into a repressive state. How can we make sense of this decline? How can we explain the ëlost decadeí that followed? Can the explanation be reduced to the authoritarian leadership of Robert Mugabe and role of ZANU-PF? Or was something defective about in the institutions through which the state has exercised its authority? Or was it the result of imperialism, the West and sanctions? Zimbabweís Lost Decade draws on Lloyd Sachikonyeís analyses of political developments over the past 25 years. It offers a critique of leadership, systems of governance, and economic strategies, and argues for democratic values and practices, and more broad-based participation in the development process.
Radical Cooperation and Borderlands Rhetoric
Develops third-space theory by engaging with zines produced by feminists and queers of color. Zines in Third Space develops third-space theory with a practical engagement in the subcultural space of zines as alternative media produced specifically by feminists and queers of color. Adela C. Licona explores how borderlands’ rhetorics function in feminist, and queer of-color zines to challenge dominant knowledges as well as normativitizing mis/representations. Licona characterizes these zines as third-space sites of borderlands rhetorics revealing dissident performances, disruptive rhetorical acts, and coalitions that effect new cultural, political, economic, and sexual configurations.
The following pages, initially prepared for limited circulation in 1961, contain brief extracts and summaries of those parts of Eugen Zintgraffís book NORD-KAMERUN (1895), of most interest concerning the colonial Bamenda and Wum Division. Zintgraffís book, the first by a European about the Grassfields, has not been translated and is hard to get second-hand. In using these notes the following points should be borne in mind: Zintgraffís knowledge of Bali (Mungaka) and Hausa was very slight, and his discussions of character, motives and political institutions are consequently superficial and open to criticisms. He had no means of checking what he was told, or thought he was told. He had no previous knowledge of any similar culture and no training in ethnographical method. He was, however, a good observer, and his descriptions of tools, dress, weapons and the like, can be regarded as fairly reliable. Finally, it must be remembered that Zintgraff wrote the book to justify his own actions and to support that small but influential section of public opinion in Germany which favoured rapid imperial expansion. A full account of the actions and motives of Zintgraffís opponents in the Kamerun Government and in the Colonial Bureau of the German Foreign Office has not been written: we only have one side of the story. But there are some suggestive points made in Rudinís GERMANS IN THE CAMEROONS and others referred to in these notes. What is perhaps most striking about Zintgraffís account is the fact that the people of the Western Grassfields were not so isolated from one another or their neighbours as might be thought. A network of trade-friendships covered the country and big men exchanged gifts over long distances. These links must be set beside the inse¨curity due to raids and slave-catching, and are well worth investigation.
Past and Present
Traces the dialectical connections between Zionism’s past and present. In Zionism, the late Nathan Rotenstreich traces the dialectical connections between Zionism’s past and present based on his contention that the Jewish nation comprises both the State of Israel and the Diaspora. He also addresses relations between both Israel and the Diaspora, on the one hand, and Israel and the Arab world, on the other. Written a short time before Rotenstreich’s death, Zionism can be regarded as his spiritual and ideological legacy.
Rawidowicz, Kaplan, Kohn
Today, Zionism is understood as a national movement whose primary historical goal was the establishment of a Jewish state. However, Zionism's association with national sovereignty was not foreordained. Zionism and the Roads Not Taken uncovers the thought of three key interwar Jewish intellectuals who defined Zionism's central mission as challenging the model of a sovereign nation-state: historian Simon Rawidowicz, religious thinker Mordecai Kaplan, and political theorist Hans Kohn. Although their models differed, each of these three thinkers conceived of a more practical and ethical paradigm of national cohesion that was not tied to a sovereign state. Recovering these roads not taken helps us to reimagine Jewish identity and collectivity, past, present, and future.
A Zionist among Palestinians offers the perspective of an ordinary Israeli citizen who became concerned about the Israeli military's treatment of Palestinians and was moved to work for peace. Hillel Bardin, a confirmed Zionist, was a reservist in the Israeli army during the first intifada when he met Palestinians arrested by his unit. He learned that they supported peace with Israel and the then-taboo proposal for a two-state solution, and that they understood the intifada as a struggle to achieve these goals. Bardin began to organize dialogues between Arabs and Israelis in West Bank villages, towns, and refugee camps. In 1988, he was jailed for meeting with Palestinians while on active duty in Ramallah. Over the next two decades, he participated in a variety of peace organizations and actions, from arranging for Israelis to visit Palestinian communities and homes, to the joint jogging group "Runners for Peace," to marches, political organizing, and demonstrations supporting peace, security, and freedom. In this very personal account, Bardin tries to come to grips with the conflict in a way that takes account of both Israeli-Zionist and Palestinian aims.
Hebrew Literature and Israeli Identity
Many contemporary Israelis suffer from a strange condition. Despite the obvious successes of the Zionist enterprise and the State of Israel, tension persists, with a collective sense that something is wrong and should be better. This cognitive dissonance arises from the disjunction between “place” (defined as what Israel is really like) and “Place” (defined as the imaginary community comprised of history, myth, and dream).
Through the lens of five major works in Hebrew by writers Abraham Mapu (1853), Theodor Herzl (1902), Yosef Luidor (1912), Moshe Shamir (1948), and Amos Oz (1963), Schwartz unearths the core of this paradox as it evolves over one hundred years, from the mid-nineteenth century to the 1960s.