The Dynamite Factory: An Industrial Landscape in Late-Nineteenth-Century South Africa

2005 ◽  
Vol 39 (3) ◽  
pp. 61-74 ◽  
Author(s):  
Joanna Behrens
Keyword(s):  
South Africa ◽  
Nineteenth Century ◽  
Late Nineteenth Century ◽  
Industrial Landscape ◽  
Late Nineteenth

scholarly journals “The Most Improbable Diocese of the Anglican Communion”

2016 ◽  
Vol 29 (1-2) ◽  
pp. 93-117
Author(s):  
John Stuart
Keyword(s):  
South Africa ◽  
Nineteenth Century ◽  
United Kingdom ◽  
Late Nineteenth Century ◽  
Historical Overview ◽  
The United Kingdom ◽  
Late Nineteenth ◽  
Mission Church

The Anglican presence in Mozambique dates from the late nineteenth century. This article provides a historical overview, with reference to mission, church and diocese. It also examines ecclesiastical and other religious connections between Mozambique and the United Kingdom, South Africa and Portugal. Through focus on the career and writings of the English missionary-priest John Paul and on the episcopacy of the Portuguese-born bishop of Lebombo Daniel de Pina Cabral, the article furthermore examines Anglican affairs in Mozambique during the African struggle for liberation from Portuguese rule.

Cape Town Gujarati and its relation to Gujarati dialectology: A study of retroflex boosting

2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Rajend Mesthrie ◽  
Vinu Chavda
Keyword(s):  
South Africa ◽  
Nineteenth Century ◽  
Twentieth Century ◽  
Cape Town ◽  
Late Nineteenth Century ◽  
Central Group ◽  
Notable Feature ◽  
Variationist Sociolinguistics ◽  
Dialect Variation ◽  
Late Nineteenth

Abstract This paper has two purposes. Firstly, it provides a bird’s eye view of the characteristics of a variety of Gujarati in diaspora, viz. that spoken in Cape Town, South Africa for almost 150 years. Secondly it focusses on one notable feature, viz. the prominence of retroflexes over dentals, and connects this with other dialects of Gujarati in India and with Western Indo-Aryan. We analyse the speech of 32 speakers born or brought up in South Africa, and resident in Cape Town. We show that Cape Town Gujarati retains the dialect variation of late nineteenth century Gujarati as identified by Grierson, Sir George A. 1908. Linguistic survey of India. Vol IX, part II: Indo-Aryan family, Central Group – Rajasthani and Gujarati. Delhi: Motilal Banarsidass. In particular, it resembles the Surti dialect, in keeping with the fact that the area around Surat district provided the bulk of migrants to Cape Town in the nineteenth and twentieth century. We then focus in detail on a prominent, but little-studied, phenomenon of Gujarati dialects: the variable occurrence of retroflex stops where Standard Gujarati has dentals [t̪ t̪h d̪ d̪h]. We demonstrate the considerable amount of such “retroflex boosting” in the Cape Town variety. We provide a detailed and replicable methodology from variationist sociolinguistics for studying this boosting that we believe illuminates the study of its occurrence in modern dialects in Gujarat.

Animism

Religion ◽  
2018 ◽  
pp. 23-29
Author(s):  
David Chidester
Keyword(s):  
South Africa ◽  
Nineteenth Century ◽  
Indigenous People ◽  
Late Nineteenth Century ◽  
Basic Definition ◽  
The World ◽  
Late Nineteenth ◽  
Definition Of Religion ◽  
Definition Of

This chapter examines the emergence of a category, “belief in spiritual beings,” which drove certain “intellectualist” assumptions about the essence, origin, and persistence of religion. Like many terms in the study of religion in Europe during the late nineteenth century, animism arose through a global mediation in which an imperial theorist, in this case the father of anthropology, E. B. Tylor, relied on colonial middlemen, such as missionaries, travelers, and administrators, for evidence about indigenous people all over the world. Among other colonial sources, E. B. Tylor relied on the Anglican missionary Henry Callaway for data about Zulu people in South Africa. Drawing on Callaway’s reports about Zulu dreaming and sneezing, Tylor distilled his basic definition of religion as belief in pervading and invading spirits. Against a broad imperial and colonial background, this chapter explores the historical emergence and ongoing consequences of the category animism in the study of religion.

On Being in Time: Modern African Elites and the Historical Challenge to Claims for Alternative and Multiple Modernities

2015 ◽  
Author(s):  
Jacob Dlamini
Keyword(s):  
South Africa ◽  
Nineteenth Century ◽  
Twentieth Century ◽  
Late Nineteenth Century ◽  
Historical Case ◽  
Alternative Modernities ◽  
Multiple Modernities ◽  
Early Twentieth Century ◽  
Late Nineteenth

This chapter examines the ways in which African elites define their relation to the Europe with which they were confronted by the settlers in both appreciative and combative terms. It considers how scholars might use the idea of temporality — identified by both C. A. Bayly and Peter Wagner as being central to a subject's experience of modernity — to engage critically in debates about what Shmuel Eisenstadt has called ‘multiple modernities’ and Dilip Gaonkar has referred to as ‘alternative modernities’. Drawing on a specific historical case, involving a group of Christianised African elites in colonial South Africa from the late nineteenth century to the early twentieth century, the chapter demonstrates the importance of temporality as a dimension of what it meant to be modern.

Shorter Hours and the Protestant Sabbath: Religious Framing and Movement Alliances in Late-Nineteenth-Century Chicago

1999 ◽  
Vol 23 (3) ◽  
pp. 395-433 ◽  
Author(s):  
William A. Mirola
Keyword(s):  
Nineteenth Century ◽  
Good Reason ◽  
Cultural Influences ◽  
Late Nineteenth Century ◽  
Cultural Significance ◽  
Industrial Landscape ◽  
Labor Activists ◽  
Significant Case ◽  
Late Nineteenth ◽  
Historical Accounts

In the grand scope of American labor history, the fight to abolish Sunday work has been left on the margins of most historical accounts of the more universal fight to shorten the workday. For good reason, some may argue. The Sunday-closing, or Sabbatarian, movement hardly seems comparable in either its scope, its effects, or its long-term significance to the eighthour movement or to an even better known Protestant reform movement: temperance. Nevertheless, the fight to abolish Sunday work represents a significant case study for exploring how cultural influences, particularly religious ones, shaped the late-nineteenth-century industrial landscape. The cultural significance of Sundays drew clergy, labor activists, and employers into a social struggle that was a simultaneous struggle over the meaning of Sundays and how best to put this meaning into industrial and legislative practice.

Islam for the indentured Indian: a Muslim missionary in colonial South Africa

2008 ◽  
Vol 71 (3) ◽  
pp. 529-553 ◽  
Author(s):  
Nile Green
Keyword(s):  
South Africa ◽  
Nineteenth Century ◽  
Social Services ◽  
Late Nineteenth Century ◽  
Muslim Community ◽  
Plantation Economy ◽  
Popular Appeal ◽  
Late Nineteenth

AbstractTracing the migration of Muslims from India to South Africa's Natal colony in the late nineteenth century, the article focuses on the missionary activities of Ghulām Muhammad “Sūfī Sāhib” (d. 1329/1911). Placing Ghulām Muhammad in a new religious marketplace of competing religions, and versions thereof, the article examines the strategies through which he successfully established his form of Islam among Natal's indentured and merchant Muslim classes and used the fabric of religion to bind together a distinctly “Muslim” community from the heterogeneous individuals and groups brought from India by commerce and the plantation economy. As a founder of shrines no less than madrasas, Ghulām Muhammad demonstrated the ways in which a customary Islam of holy men, festivities and hagiographies flourished and responded to the demands and opportunities of modernity. Building on the popular appeal of customary piety, Ghulām Muhammad consolidated his success by providing a range of social services (education, healthcare, burial) for the Indian poor of Natal, to create an effective public platform for the norms of Sharia in South Africa.

Divided Against Itself: South Africa's White Polity

1970 ◽  
Vol 8 (2) ◽  
pp. 199-212 ◽  
Author(s):  
Peter B. Orlik
Keyword(s):  
South Africa ◽  
Nineteenth Century ◽  
Political Action ◽  
Relative Strength ◽  
Late Nineteenth Century ◽  
New Era ◽  
Nationalist Party ◽  
Late Nineteenth ◽  
White Elite

What many prominent Afrikaners heralded as a new era of independence began on 6 October 1960, when a referendum was held to determine whether or not the populace wished South Africa to become a republic. As in virtually all other aspects of national political action, only Whites could voice their opinion via the ballot. Supported by the largely Afrikaner Nationalist Party and opposed by the predominantly English-stock United Party, the referendum, passed by approximately 850,000 to 776,000 votes, probably constituted one of the best indices of the relative strength of Afrikaner and non-Afrikaner elements among South Africa's ruling White polity.1 This dichotomy within the White elite and the friction which still sustains it have their roots in the late nineteenth century, when the Briton vanquished the Boer. Now, the situation has largely reversed itself while the animosities remain.

Sign in / Sign up

Export Citation Format

Share Document