The Story Of Rhodesia
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The history of Rhodesia from 1965 to 1979 covers Rhodesia's time as a state unrecognised by the international community following the predominantly white minority government's Unilateral Declaration of Independence on 11 November 1965. Headed by Prime Minister Ian Smith, the Rhodesian Front remained in government until 1 June 1979, when the country was reconstituted as Zimbabwe Rhodesia.
At the time, some Rhodesians said the still embittered history between the British-dominated Rhodesia and the Afrikaner-dominated South Africa partly led South Africa to withdraw its aid to Rhodesia. Ian Smith said in his memoirs that even though many white South Africans supported Rhodesia, South African Prime Minister John Vorster's policy of détente with the Black African states ended up with Rhodesia being offered as the \"sacrificial lamb\" to buy more time for South Africa. Other observers perceive South Africa's distancing itself from Rhodesia as being an early move in the process that led to majority rule in South Africa itself.[6]
Following the end of the war, one of Lobengula's izinDuna said that just before Forbes' column had reached the Shangani on 3 December 1893, the king had attempted to buy the pioneers off. According to this story, two Matabele messengers, Petchan and Sehuloholu, had been given a box of gold sovereigns, and instructed to intercept the column before it reached the river. They were to tell the whites that the king admitted defeat, and offered this money in tribute if the BSAP would turn back.[4] \"Gold is the only thing that will stop the white men,\" Lobengula reportedly said.[5] Petchan and Sehuloholu reportedly reached the column on 2 December 1893, and gave the money and the message to two men in the rear guard. No man who had been attached to the column confirmed this, but company authorities thought it unlikely that the Matabele would simply invent such a story.[4] Two officers' batmen were accused of accepting the gold, then keeping it for themselves and not passing on the message. The evidence against them was inconclusive, but they were found guilty and sentenced to 14 years' hard labour by the Resident Magistrate.[4] They were released after two years, however, because the maximum term the Magistrate could give was three months; the convictions were ultimately quashed altogether on a re-assessment of the evidence by the High Commissioner's legal team.[6] The truth of the matter has never been conclusively resolved.[4]
The rebellion failed completely and did not result in any major changes in BSAC policy. For example, the hut tax which remained in place. The territories of Matabeleland and Mashonaland had become known as South Zambesia, and both the Matabele and Shona became subjects of the Rhodes administration. It was only 25 years later in 1924 that the entire region became officially named a British Crown Colony. Until 1924, the region was owned by a private company which had purchased it from various chieftains and Lobengula; facts often neglected in 21st century history lessons.
Godwin's story begins, \"I think I first realized something was wrong when our next door neighbor, Oom Piet Oberholzer, was murdered. I must have been about five then. It was still five years before the real war would start.\" The Godwins enjoyed a typical genteel existence in 1960 rural Rhodesia, their household including a \"garden boy,\" a \"cook boy,\" and a nanny. Peter's father managed a wood- and sugarcane-processing plant. His mother, a rural government doctor, was often called to pronounce deaths or conduct autopsies, for which she brought along her \"assistant,\" five-year-old Peter, who was responsible for shooing away the flies.
It has been over four decades since the Union Jack was lowered on the colony of Rhodesia, but the bitter and divisive civil war that preceded it has continued to endure as a textbook counter-insurgency campaign fought between a mobile, motivated and highly trained Rhodesian security establishment and two constituted liberations movements motivated, resourced and inspired by the ideals of communist revolution in the third world. A complicated historical process of occupation and colonization set the tone as early as the late 1890s for what would at some point be an inevitable struggle for domination of this small, landlocked nation set in the southern tropics of Africa. The story of the Rhodesian War, or the Zimbabwean Liberation Struggle, is not only an epic of superb military achievement, and revolutionary zeal and fervour, but is the tale of the incompatibility of the races in southern Africa, a clash of politics and ideals and, perhaps more importantly, the ongoing ramifications of the past upon the present, and the social and political scars that a war of such emotional underpinnings as the Rhodesian conflict has had on the modern psyche of Zimbabwe. The Rhodesian War was fought with finely tuned intelligence-gathering and -analysis techniques combined with a fluid and mobile armed response. The practitioners of both have justifiably been celebrated in countless histories, memoirs and campaign analyses, but what has never been attempted has been a concise, balanced and explanatory overview of the war, the military mechanisms and the social and political foundations that defined the crisis. This book does all of that. The Rhodesian War is explained in digestible detail and in a manner that will allow enthusiasts of the elements of that struggle - the iconic exploits of the Rhodesian Light Infantry, the SAS, the Selous Scouts, the Rhodesian African Rifles, the Rhodesia Regiment, among other well-known fighting units - to embrace the wider picture in order to place the various episodes in context.
When addressing the Congress of the Southern Rhodesia Municipal Association at the Victoria Falls in May 1944, Sir Evelyn Baring, then Governor of Southern Rhodesia, expressed the view that the historian of the future, when he came to write the story of Southern Rhodesia during the present period, would conclude his survey by remarking that the problem of the urban Native was one of the most vital of those which faced the colony during the 1940's, and that-steps taken then to meet it had a profound effect on future years.
The story Norman Murdock tells in Christian Warfare in Rhodesia-Zimbabwe describes a Christian church's painful search not only for its mission but also for its very soul in an African culture it was unprepared to understand, engage, or even value. The story is set in the context of British imperialism. This process involved displacing indigenous peoples into \"native reserves\" in order to bring in white settlers to exploit the land for the United Kingdom. It is no surprise that the territory was named after the guiding light of this large-scale desecration, Cecil Rhodes (whose will dictated that his fortune was to go to form a \"secret society\" to extend \"British rule throughout the world\"). The Christian missionaries from the West followed, part of a large worldwide movement to bring the Christian gospel to the two-thirds of the world believed to be inhabited by \"uncivilized heathen people.\" As part of that movement, the Salvation Army sent its missionaries to Africa.
The askari, African soldiers recruited in the 1890s to fill the ranks of the German East African colonial army, occupy a unique space at the intersection of East African history, German colonial history, and military history.Lauded by Germans for their loyalty during the East Africa campaign of World War I, but reviled by Tanzanians for the violence they committed during the making of the colonial state between 1890 and 1918, the askari have been poorly understood as historical agents.
Sharrad gathered together his notes he had made during his time on the veldt and his articles from The Hinckley Times and Bosworth Herald and had them published in a book; Rhodesia and after; being the story of the 17th and 18th Battalions of Imperial Yeomanry in South Africa upon which this article is based.
Here's the story of Rhodesia, a land both fair and great. On 11th of November an independent state. This was much against the wishes of certain governments. Whose leaders tried to break us down, to make us all repent.
Journal of American Folklore 116.460 (2003) 233-234 // --> [Access article in PDF] Speaking with Vampires: Rumor and History in Colonial Africa. By Luise White. (Berkeley: University of California Press, 2000. Pp. xvi + 352, bibliographic references, index.) The subject of this book is a corpus of stories from Central and East Africa about Europeans who sucked African blood and about the Africans who worked for them: firemen, policemen, mine foremen, and game wardens. Vampire stories show how Africans imagined the colonial world in all its contradictions. In seven chapters, Luise White reads both oral and written sources to understand colonial medicine and skilled labor in East and Central Africa after World War I, women's land ownership in Nairobi in the 1920s and 1930s, control of disease in northern Rhodesia in the 1930s, local politics in Kampala in the 1950s, and migrant laborers' conception of wages in the mines of northern Rhodesia and the Belgian Congo from the 1930s to the 1950s. Most of the chapters were published as journal articles in the past decade, and they are reprinted here with very few changes, although there is some updating of references.
In this book, White sets herself a difficult task: \"to use vampire stories in all their messiness to write the history of colonial East and Central Africa\" (p. 2). In conversation with historiography rather than folkloristics, she defends the use of rumor as historical evidence. She argues that historians should use rumor to find \"the stuff of history, the categories and constructs with which people make their worlds and articulate and debate their understandings of those worlds\" (p. 55). African historians have explored oral sources, but often only to supplement written evidence. White argues that oral and written evidence are equal, offering different perspectives on the same situation. Often, the vampire stories straddled oral and written sources: newspapers and colonial officials' reports printed verbal rumors, if only to discredit them, and written rumors were elaborated orally. 59ce067264
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