This book investigates the formation, configuration and consolidation of elites amongst Kenya's Maasai. The author, who is Maasai herself, demonstrates the diverse local, national, and global resources and opportunities which lead to social mobility and elite formation.

This book investigates the formation, configuration and consolidation of elites amongst Kenya’s Maasai. The Maasai ethnic group is one of the world’s most anthropologized populations, but research tends to focus on what appears to be their dismal situation, analysing how their culture hinders or challenges modern ideas of economic and political development. This book instead focuses on the Maasai men and women who rise to the position of elites, overcoming the odds to take on positions as politicians, professors, CEOs, and high-end administrators. The twenty-first century has seen new opportunities for progression beyond the social reproduction of family wealth, with NGOs, missionaries, tourists and researchers providing new sources of global capital flows. The author, who is Maasai herself, demonstrates the diverse local, national, and global resources and opportunities which lead to social mobility and elite formation. The book also shows how female elites have been able to navigate a patriarchal society in their journey to attaining and maintaining elite status. This book will be of interest to researchers across the fields of anthropology, political science, international development, sociology, and African studies.

Ancient Near Eastern empires, including Assyria, Babylon and Persia, frequently permitted local rulers to remain in power. The roles of the indigenous elites reflected in the Nehemiah Memoir can be compared to those encountered elsewhere. Nehemiah was an imperial appointee, likely of a military/administrative background, whose mission was to establish a birta in Jerusalem, thereby limiting the power of local elites. As a loyal servant of Persia, Nehemiah brought to his mission a certain amount of ethnic/cultic colouring seen in certain aspects of his activities in Jerusalem, in particular in his use of Mosaic authority (but not of specific Mosaic laws). Nehemiah appealed to ancient Jerusalemite traditions in order to eliminate opposition to him from powerful local elite networks.

George Ayittey’s Indigenous African Institutions presents a detailed and convincing picture of pre-colonial and post-colonial Africa - its cultures, traditions, and indigenous institutions, including participatory democracy.

Serah Shani examines the socioeconomic and cultural forces behind the success of "model minority" immigrants from sub-Saharan Africa in the United States. In particular, Shani looks at the integral role of the Ghanaian Network Village, a transnational space that provides educational resources beyond local neighborhoods in the US.

J. A. Green (1873 1905) was one of the most prolific and accomplished indigenous photographers to be active in West Africa. This beautiful book celebrates Green s photographs and opens a new chapter in the early photographic history of Africa. Soon after photography reached the west coast of Africa in the 1840s, the technology and the resultant images were disseminated widely, appealing to African elites, European residents, and travelers to the region. Responding to the need for more photographs, expatriate and indigenous photographers began working along the coasts, particularly in major harbor towns. Green, whose identity remained hidden behind his English surname, maintained a photography business in Bonny along the Niger Delta. His work covered a wide range of themes including portraiture, scenes of daily and ritual life, commerce, and building. Martha G. Anderson, Lisa Aronson, and the contributors have uncovered 350 of Green s images in archives, publications, and even albums that celebrated colonial achievements. This landmark book unifies these dispersed images and presents a history of the photographer and the area in which he worked. "

This volume contributes rich, new material to provide insights into indigenous responses to the colonial empires of Great Britain (South Africa, Swaziland, Botswana, Zimbabwe (Rhodesia)) and Germany (Namibia) and explore the complex intellectual, cultural, literary, and political borders and identities that emerged across these spaces. Contributors include distinguished global scholars in the field as well as exciting young scholars. The essays link global-national-local forces in history by analysing how indigenous elites not only interacted with colonial empires to absorb, adapt and re-cast new ideas, forms of discourse, and social formations, but also networked with “ordinary” people to forge new social, ethnic, and political identities and viable social forces. Translated and other primary texts in appendices add to the insights.

A Troubled Marriage describes the lives of native leaders whose resilience and creativity allowed them to survive and prosper in the traumatic era of European conquest and colonial rule. They served as soldiers, scholars, artists, artisans, and missionaries within early transatlantic empires and later nation-states. These Indian and mestizo men and women wove together cultures, shaping the new traditions and institutions of the colonial Americas. In a comparative study that spans more than three centuries and much of the Western Hemisphere, McEnroe challenges common assumptions about the relationships among victors, vanquished, and their shared progeny.

Offers a historical, multidisciplinary perspective on African political systems and institutions, ranging from Antiquity (Egypt, Kush and Axum) to the present with particular focus on their destruction through successive exogenous processes including the Atlantic slave trade, imperialism, colonialism and neo-colonialism or globalization.

Making the radical argument that the nation-state was born of colonialism, this book calls us to rethink political violence and reimagine political community beyond majorities and minorities. In this genealogy of political modernity, Mahmood Mamdani argues that the nation-state and the colonial state created each other. In case after case around the globe—from the New World to South Africa, Israel to Germany to Sudan—the colonial state and the nation-state have been mutually constructed through the politicization of a religious or ethnic majority at the expense of an equally manufactured minority. The model emerged in North America, where genocide and internment on reservations created both a permanent native underclass and the physical and ideological spaces in which new immigrant identities crystallized as a settler nation. In Europe, this template would be used by the Nazis to address the Jewish Question, and after the fall of the Third Reich, by the Allies to redraw the boundaries of Eastern Europe’s nation-states, cleansing them of their minorities. After Nuremberg the template was used to preserve the idea of the Jews as a separate nation. By establishing Israel through the minoritization of Palestinian Arabs, Zionist settlers followed the North American example. The result has been another cycle of violence. Neither Settler nor Native offers a vision for arresting this historical process. Mamdani rejects the “criminal” solution attempted at Nuremberg, which held individual perpetrators responsible without questioning Nazism as a political project and thus the violence of the nation-state itself. Instead, political violence demands political solutions: not criminal justice for perpetrators but a rethinking of the political community for all survivors—victims, perpetrators, bystanders, beneficiaries—based on common residence and the commitment to build a common future without the permanent political identities of settler and native. Mamdani points to the anti-apartheid struggle in South Africa as an unfinished project, seeking a state without a nation.