This history of the poor of Sub-Saharan Africa begins in the monasteries of thirteenth-century Ethiopia and ends in the South African resettlement sites of the 1980s. Its thesis, derived from histories of poverty in Europe, is that most very poor Africans have been individuals incapacitated for labour, bereft of support, and unable to fend for themselves in a land-rich economy. There has emerged the distinct poverty of those excluded from access to productive resources. Natural disaster brought widespread destitution, but as a cause of mass mortality it was almost eliminated in the colonial era, to return to those areas where drought has been compounded by administrative breakdown. Professor Iliffe investigates what it was like to be poor, how the poor sought to help themselves, how their counterparts in other continents live. The poor live as people, rather than merely parading as statistics. Famines have alerted the world to African poverty, but the problem itself is ancient. Its prevailing forms will not be understood until those of earlier periods are revealed and trends of change are identified. This is a book for all concerned with the future of Africa, as well as for students of poverty elsewhere.

Focusing on the crucial contributions of women researchers, Andrew Bank demonstrates that the modern school of social anthropology in South Africa was uniquely female-dominated. The book traces the personal and intellectual histories of six remarkable women through the use of a rich cocktail of archival sources, including family photographs, private and professional correspondence, field-notes and field diaries, published and other public writings and even love letters. The book also sheds new light on the close connections between their personal lives, their academic work and their anti-segregationist and anti-apartheid politics. It will be welcomed by anthropologists, historians and students in African studies interested in the development of social anthropology in twentieth-century Africa, as well as by students and researchers in the field of gender studies.

" . . . enables us to deepen our understanding of the organization of working women." —International Journal of African Historical Studies " . . . an impressive piece of scholarship." —American Journal of Sociology Virtually ignored by labor historians are the black and white women in South African industries. Drawing on comparative labor history and feminist theory, this important study traces the history of women as industrial workers and trade unionists in South Africa during most of the twentieth century.

South Africa, the most urbanized country on the African continent, displays some of the highest levels of socio-economic inequality in the world. What is life like for low-income African women in urban South Africa in the post-apartheid era? Does urban life offer new opportunities for personal development, equality for women, and freedom? Are there new forms of marginalization and danger shaping women's lives? Why are so many women heading households on their own, and what does this mean for family, livelihoods, intimacy, and citizenship? In On Their Own, Allison Goebel explores women's experiences in the rapidly urbanizing context of post-1994 South Africa. She navigates different layers of urbanization in the country and illuminates the ways through which women's experiences of urbanization differ from men's, and why these differences matter. In an approach that emphasizes women's right to the city, Goebel presents original research in a case study of the city of Pietermaritzburg, features life stories of urban women, and engages with the literature in South African history, politics, gender studies, urban studies, and environmental studies. A revealing study of the ways in which urbanization is creating urgent social, economic, and environmental challenges for South Africa, On Their Own also highlights the fraught legacies of apartheid and the aspirations of post-apartheid society for equality and opportunity across race and gender lines.

This series of publications aims to fill the gaps in our history, highlighting in particular the significant roles played by black leaders form all walks of life.

For decades, psychoanalysis has provided essential concepts and methodologies for critical theory and the humanities and social sciences. But it is also, inseparably, a clinical practice and technique for treatment. In what ways is clinical practice significant for critical thought? What conceptual resources does the clinic hold for us today? Carolyn Laubender examines cases from Britain and its former colonies to show that clinical psychoanalytic practice constitutes a productive site for novel political thought, theorization, and action. She delves into the clinical work of some of the British Psychoanalytic Society’s most influential practitioners—including Anna Freud, Melanie Klein, Wulf Sachs, D. W. Winnicott, Thomas Main, and John Bowlby—exploring how they developed distinctive and politically salient practices. Laubender argues that these figures transformed the clinic into a laboratory for reimagining race, gender, sexuality, childhood, nation, and democracy. By taking up the clinic as both a site of inquiry and realm of theoretical innovation, she traces how political concepts such as authority, reparation, colonialism, decolonization, communalism, and security at once informed and were reformed by each analyst’s work. While psychoanalytic scholarship has typically focused on its intellectual, social, and political effects outside of the clinic, this interdisciplinary book combines history with feminist and decolonial social theory to recast the clinic as a necessarily politicized space. Challenging common assumptions that psychoanalytic practice is or should be neutral, apolitical, and objective, The Political Clinic also considers what progressive clinical praxis can offer today.

In The People’s Zion, Joel Cabrita tells the transatlantic story of Southern Africa’s largest popular religious movement, Zionism. It began in Zion City, a utopian community established in 1900 just north of Chicago. The Zionist church, which promoted faith healing, drew tens of thousands of marginalized Americans from across racial and class divides. It also sent missionaries abroad, particularly to Southern Africa, where its uplifting spiritualism and pan-racialism resonated with urban working-class whites and blacks. Circulated throughout Southern Africa by Zion City’s missionaries and literature, Zionism thrived among white and black workers drawn to Johannesburg by the discovery of gold. As in Chicago, these early devotees of faith healing hoped for a color-blind society in which they could acquire equal status and purpose amid demoralizing social and economic circumstances. Defying segregation and later apartheid, black and white Zionists formed a uniquely cosmopolitan community that played a key role in remaking the racial politics of modern Southern Africa. Connecting cities, regions, and societies usually considered in isolation, Cabrita shows how Zionists on either side of the Atlantic used the democratic resources of evangelical Christianity to stake out a place of belonging within rapidly-changing societies. In doing so, they laid claim to nothing less than the Kingdom of God. Today, the number of American Zionists is small, but thousands of independent Zionist churches counting millions of members still dot the Southern African landscape.