This is the first book on the history of the Tumbuka that traces their origin from the Luba Kingdom in the present Democratic Republic of Congo to where they are settled today. It details their leaders, the routes they used, the kingdom they formed, and the many cultural practices they have followed, and how from the eighteenth century, their kingdom was invaded and ruled by many non-Tumbuka ethnic groups that were eventually absorbed in their culture. The study was overdue. Fortunately, the delay has been rewarded because the duty of doing this important work fell in good hands . . . The book improves our understanding of the Tumbuka in the twentieth century and beyond . . . Probably the strongest strength of the book is that the general reader and the specialist will find it easy to read.Professor Ackson Kanduza, History Department, University of Swaziland.

Recognizing the absence of a God named Yahweh outside of ancient Israel, this study addresses the related questions of Yahweh's origins and the biblical claim that there were Yahweh-worshipers other than the Israelite people. Beginning with the Hebrew Bible, with an exhaustive survey of ancient Near Eastern literature and inscriptions discovered by archaeology, and using anthropology to reconstruct religious practices and beliefs of ancient Edom and Midian, this study proposes an answer. Yahweh-worshiping Midianites of the Early Iron Age brought their deity along with metallurgy into ancient Palestine and the Israelite people.

This study focuses on the study of metallurgy in pre-colonial Zambia to 1890. A general review of the literature on metallurgy in pre-colonial Zambia reveals that during the period our study (up to 1890), three metals were mined. Iron production was a widespread, important and significant phenomenon, responsible for producing utility toolshoes, axe, knives, weapons, spears, arrow heads and broad knives, and regalia for the political and religious office holderscopper, which was confine to few areas; and gold to even fewer areas. Metallurgy was an important economic activity in which all ethnic groups participated in different levels of intensity. From iron ore which was smelted in elaborate and complicated processes imbued in magic, song, dance, incantations, medicines, and taboos by members of exclusively male guilds, blacksmiths were able to produce the following: (a) tools used in agriculture: hoes, axes used to clear forestays or areas to be cultivated to grow food for subsistence, non-edible crops such as tobacco and hemp which were smoked as part of relaxation, cotton used to make blankets sand shawls, needles for mending clothes, and knives for a variety of uses; (b) hunting using varieties of spears to hunt game, seek protection from dangerous animals, for defence of resources or offence to capture desired resources; (c) various sizes of hooks used in fishing different varieties of fish; and (d) making of regalia used in chieftaincies and priesthood as symbols of authority. Copper was also smelted and put in ingots of varying sizes and rods of varying sizes and lengths, which were (a) used to make copper wires as wires, rods, vessels and other utensils, copper smiths produced jewellery and ornaments and cast art pieces such as statues and necklaces worn by men and women as status symbols; (b) used in exchange of goods and services as currency; and (c) used to produce regalia for the for those in authority. Gold was mined directly and processed into making as variety of items such as buttons and regalia. In its various forms of development and sophistication, metallurgy was responsible for the economic, social and political advances among the pre-colonial societies. A variety of skills was required for building furnaces, producing charcoal, smelting and forging iron into goods. Metallurgy and production of various items that were needed and necessary for an improved life were generally not an enclave activity but a process that satisfied the totality of socioeconomic needs. It also promoted the gender division of labour within community. Wealth from the Rocks is therefore a detailed study of the place, role, and function of metallurgy in pre-colonial Zambian societies.

As late as the beginning of the nineteenth century, despite the many years of direct contact with European traders and the influx of European goods, most African societies still produced their own iron and its products, or obtained them from neighbouring communities through local trade. The quality of iron products was such that, despite competition from European imports, local iron production survived into the early twentieth century in some parts of the continent. The production process covered prospecting, mining, smelting, and forging. Different types of ore were available all over the continent and were extracted by shallow or alluvial mining. A variety of skills were required for building furnaces, producing charcoal, smelting, and forging iron into goods. Iron production was generally not an enclave activity but a process that fulfilled the totality of socio-economic needs. It also fit the gender division of labour within communities.

Combining history, ethnography, and culture theory, this book explores how residents in northwestern Malawi have responded over time to the early missionary assertion that local religious and healing practices were incompatible with Christianity and western medicine. It details how local agents, in the past and today, have constructed new cultural forms that weave facets of ancestral spiritualism and divination with Christianity and biomedicine. Alongside a rich historical review of the late-19th century encounter between Tumbuka-speakers and the Scottish Presbyterians of the Livingstonia Mission, the book explores the contemporary therapeutic dance complex known as Vimbuza and considers two case studies, each the story of a man confronting illness and struggling to understand the roots and meaning of his affliction. In the process, the book considers the enduring missiological and anthropological topics of conversion and syncretism, and questions the assertion by some scholars that Western missionaries in Africa have been successful agents of religious hegemony.

Cultural traditions do adversely affect the education of many people in the world. Women are, unfortunately, the most affected victims of their culture. This book demonstrates how cultural traditions can militate against the education of women in Zambia with a focus on the Tumbuka tribe. The evidence at hand demonstrates that patrilineal groupings are strongholds of the patriarchal predisposition and patriarchal attitudes and cultural traditions do not recognize women as equal partners with men. The Tumbuka women’s experiences and beliefs reflect socio-cultural traditional norms that tend to limit gender equality, and compel women to accept and justify male domination at the expense of their own status and to regard consequent inequalities as normal. Evidence demonstrates that the initiation rites, an active institution for girls of pubescent age, interfere more with the school-based education of girls. The women are active social agents as well as passive learners who will not allow the girls they are coaching to question the purpose for some traditional practices that are oppressive and directly cause them to fail to complete their schooling successfully.

The Southern African country of Zambia with 72 tribes has experienced tremendous social turmoil during the last 48 years. The 13 million citizens migrated into the cities and professionals immigrated and scattered abroad in a growing Diaspora. The diversity of the Zambian society and globalization has created a cultural crisis. Satisfying Zambian Hunger for Culture discusses social and political history, gender rites of passage, food, religion, witchcraft, and recommendations for contemporary life in the 21st century. The17 chapter book puts the diverse Zambian African tribal customs, culture and technology into the modern digital age.

This book supplies fundamental information about the diverse religious beliefs of Africa, explains central tenets of the African worldview, and overviews various forms of African spiritual practices and experiences. Africa is an ancient land with a significant presence in world history—especially regarding the history of the United States, given the ethnic origins of a substantial proportion of the nation's population. This book presents a broad range of information about the diverse religious beliefs of Africa that serves to describe the beliefs, practices, deities, sacred places, and creation stories of African religions. Readers will learn about key forms of spiritual practices and experiences, such as incantations and prayer, dance as worship, and spirit possession, all of which pepper African American religious experiences today. The entries also discuss central tenets of the African worldview—for example, the belief that humankind is not to fight nature, but to integrate into the natural environment. This volume is specifically written to be highly accessible to students. It provides a much-needed source of connections between the religious traditions and practices of African Americans and those of the people of the continent of Africa. Through these connections, this work will inspire tolerance of other religions, traditions, and backgrounds. The included selection of primary documents provides users first-hand accounts of African religious beliefs and practices, serving to promote critical thinking skills and support Common Core State Standards.

In recent years the death penalty has sharply declined across Africa, but this trend belies actual public opinion and the retributivist sentiments held by political elites. This study explains capital punishment in Africa in terms of culturally specific notions of life and death as well as the colonial-era imposition of criminal and penal policy.