E.H. Carr said: “Before you study the history, study the historian.” Written history often tells us more about the historian’s own times than it does of the times about which he is writing. The historians and the way in which each generation has rewritten history in the light of its own preoccupations is the subject of The Changing Past. This is the first book-length survey in English that covers all the main trends in South African historiography. Starting with the first documents and histories, it goes on to trace the 19th century. British and settler “schools,” Afrikaans historiography from its pre-academic 19th century phase to the present, and the liberal historians who struck out in a new direction from the 1920s. The book highlights the break with the past that historians of the “new radical school” have made in the last 15 years, and surveys the position of historical writing to the present.

The canvas is delineated in bold strokes that sketch in the main outlines rather than seek an exhaustive treatment of all existing literature. This, together with a conscious effort to minimize theoretical discussion, makes it a highly readable text.

E.H. Carr said: “Before you study the history, study the historian.” Written history often tells us more about the historian’s own times than it does of the times about which he is writing. The historians and the way in which each generation has rewritten history in the light of its own preoccupations is the subject of The Changing Past. This is the first book-length survey in English that covers all the main trends in South African historiography. Starting with the first documents and histories, it goes on to trace the 19th century. British and settler “schools,” Afrikaans historiography from its pre-academic 19th century phase to the present, and the liberal historians who struck out in a new direction from the 1920s. The book highlights the break with the past that historians of the “new radical school” have made in the last 15 years, and surveys the position of historical writing to the present.

The canvas is delineated in bold strokes that sketch in the main outlines rather than seek an exhaustive treatment of all existing literature. This, together with a conscious effort to minimize theoretical discussion, makes it a highly readable text.

In Children of Hope, Sandra Rowoldt Shell traces the lives of sixty-four Oromo children who were enslaved in Ethiopia in the late-nineteenth century, liberated by the British navy, and ultimately sent to Lovedale Institution, a Free Church of Scotland mission in the Eastern Cape, South Africa, for their safety. Because Scottish missionaries in Yemen interviewed each of the Oromo children shortly after their liberation, we have sixty-four structured life histories told by the children themselves. In the historiography of slavery and the slave trade, first passage narratives are rare, groups of such narratives even more so. In this analytical group biography (or prosopography), Shell renders the experiences of the captives in detail and context that are all the more affecting for their dispassionate presentation. Comparing the children by gender, age, place of origin, method of capture, identity, and other characteristics, Shell enables new insights unlike anything in the existing literature for this region and period. Children of Hope is supplemented by graphs, maps, and illustrations that carefully detail the demographic and geographic layers of the children’s origins and lives after capture. In this way, Shell honors the individual stories of each child while also placing them into invaluable and multifaceted contexts.

City of Extremes is a powerful critique of urban development in greater Johannesburg since the end of apartheid in 1994. Martin J. Murray describes how a loose alliance of city builders—including real estate developers, large-scale property owners, municipal officials, and security specialists—has sought to remake Johannesburg in the upbeat image of a world-class city. By creating new sites of sequestered luxury catering to the comfort, safety, and security of affluent urban residents, they have produced a new spatial dynamic of social exclusion, effectively barricading the mostly black urban poor from full participation in the mainstream of urban life. This partitioning of the cityscape is enabled by an urban planning environment of limited regulation or intervention into the prerogatives of real estate capital.

Combining insights from urban studies, cultural geography, and urban sociology with extensive research in South Africa, Murray reflects on the implications of Johannesburg’s dual character as a city of fortified enclaves that proudly displays the ostentatious symbols of global integration and the celebrated “enterprise culture” of neoliberal design, and as the “miasmal city” composed of residual, peripheral, and stigmatized zones characterized by signs of a new kind of marginality. He suggests that the “global cities” paradigm is inadequate to understanding the historical specificity of cities in the Global South, including the colonial mining town turned postcolonial megacity of Johannesburg.

Complicities explores the complicated—even contradictory—position of the intellectual who takes a stand against political policies and ideologies. Mark Sanders argues that intellectuals cannot avoid some degree of complicity in what they oppose and that responsibility can only be achieved with their acknowledgment of this complicity. He examines the role of South African intellectuals by looking at the work of a number of key figures—both supporters and opponents of apartheid.

Sanders gives detailed analyses of widely divergent thinkers: Afrikaner nationalist poet N. P. van Wyk Louw, Drum writer Bloke Modisane, Xhosa novelist A. C. Jordan, Afrikaner dissident Breyten Breytenbach, and Black Consciousness leader Steve Biko. Drawing on theorists including Derrida, Sartre, and Fanon, and paying particular attention to the linguistic intricacy of the literary and political texts considered, Sanders shows how complicity emerges as a predicament for intellectuals across the ideological and social spectrum. Through discussions of the colonial intellectuals Olive Schreiner and Sol T. Plaatje and of post-apartheid feminist critiques of the Truth and Reconciliation Commission, Complicities reveals how sexual difference joins with race to further complicate issues of collusion.

Complicities sheds new light on the history and literature of twentieth-century South Africa as it weighs into debates about the role of the intellectual in public life.

An unprecedented study of how Christianity reshaped Black South Africans’ ideas about gender, sexuality, marriage, and family during the first half of the twentieth century.

This book demonstrates that the primary affective force in the construction of modern Black intimate life in early twentieth-century South Africa was not the commonly cited influx of migrant workers but rather the spread of Christianity. During the late nineteenth and early twentieth centuries, African converts developed a new conception of intimate life, one that shaped ideas about sexuality, gender roles, and morality.

Although the reshaping of Black intimacy occurred first among educated Africans who aspired to middle-class status, by the 1950s it included all Black Christians—60 percent of the Black South African population. In turn, certain Black traditions and customs were central to the acceptance of sexual modernity, which gained traction because it included practices such as lobola, in which a bridegroom demonstrates his gratitude by transferring property to his bride’s family. While the ways of understanding intimacy that Christianity informed enjoyed broad appeal because they partially aligned with traditional ways, other individuals were drawn to how the new ideas broke with tradition. In either case, Natasha Erlank argues that what Black South Africans regard today as tradition has been unequivocally altered by Christianity.

In asserting the paramount influence of Christianity on unfolding ideas about family, gender, and marriage in Black South Africa, Erlank challenges social historians who have attributed the key factor to be the migrant labor system. Erlank draws from a wide range of sources, including popular Black literature and the Black press, African church and mission archives, and records of the South African law courts, which she argues have been underutilized in histories of South Africa. The book is sure to attract historians and other scholars interested in the history of African Christianity, African families, sexuality, and the social history of law, especially colonial law.