On the basis of identifying the likely geographic origins of African names extracted from the Sierra Leone Liberated African registers, this essay estimates the provenance of the transatlantic slave trade that drew on the Cameroons estuary between 1822 and 1837. The sample, drawn from six separate vessels, is broken down by age and sex category and constitutes about 7 per cent of all Africans who left from the region in these years. It makes possible analysis of changes over time, comparisons of age and sex with distance between embarkation point and likely provenance zone, as well as interaction between Old Calabar and the Cameroons regions in the supply of slaves. The great majority of the captives originated within 200 miles of the coast and within 120 miles of the modern border with Nigeria.

Writers dealing with the Herero of Botswana have tended mostly to deal with them as a single homogeneous whole. Concentrating on Ngamiland, this article outlines and discusses the arrival, at different times and for different reasons, of various groups of Herero into the territory. The article indicates that prior to the Herero–German war of 1904, the majority of Herero moved into Ngamiland on account of the activities of German colonizers and the Herero chief, Samuel Maharero. In Ngamiland, the Herero immigrants came to form a substantial source of support for the Batawana usurper, Sekgoma Letsholathebe. With the outbreak of the Herero–German war, Herero who had fled Namibia on earlier occasions now opposed the move of Samuel Maharero into Ngamiland, and found themselves supported by Sekgoma Letsholathebe. Following the deposition of Sekgoma in a coup, the position of Herero who had supported Sekgoma became increasingly tenuous and led to their move out of Ngamiland. Overall, the article presents a case study of the manner in which, in seeking to strengthen their positions within host communities, refugees of necessity come to be bound up in the internal politics of such communities.

Research in the Northern Province of South Africa has revealed a most surprising new rock art find: a painting of a camel. This paper investigates how and why a camel came to be painted in the remote rock art of the Makgabeng hills. Analysis of archival material allows one to attribute the painting to a Northern Sotho artist who was active in the first decade of the twentieth century. The purpose of the painting is revealed in its context; it forms part of a collection of paintings which ridicule elements of ineptness in the ways of the new white intruders. We argue that this pointed humour helped the Makgabeng community to overcome some of the trauma of the displacement and violence which characterized the era of the first white settlement in northern South Africa.

This article traces the origins of the familiar quotation, ‘there is always something new coming out of Africa’. It demonstrates that the phrase was a proverb that originated in Greece no later than the fourth century BC. It charts the transmission of the phrase from Aristotle to the twentieth century, noting that Erasmus is the most important link in the Renaissance and that he may be responsible for the current form in which the phrase is used.

The article also shows that the meaning of the phrase was very different in ancient times from what it is today. Whereas ‘something new’ to Aristotle meant strange hybrid animals, current writers use the phrase with a sense of admiration.

This paper examines the 1938 cattle culling and sales in Gutu and Victoria reserves, colonial Zimbabwe. What began as a routine culling very quickly became a crisis of authority for the Native Affairs Department since critics of the Department forced an inquiry into the sales. The criticism and defence of the culling facilitated a debate on state and personal justice, as well as a dialogue about the proper behaviour towards Africans, settlers and animals. The critics of the cullings as well as the colonial officers all believed themselves to be experts in African affairs. Thus what began as a criticism of cattle culling revealed tensions within white society, and in particular the need to refashion boundaries of expertise and authority within the Native Affairs Department. A close examination of the scope and development of the ensuing commission of inquiry reveals the importance of etiquette to the colonial enterprise in colonial Zimbabwe.

In colonial Southern Rhodesia, administrative officials often couched the rhetoric of ‘modernization’ in ethnic terms. They regarded immigrant Madheruka master farmers as the embodiment of modernization because they had been exposed to forces of modernization in their areas of origin, while both officials and immigrants alike regarded indigenous Shangwe as backward and primitive. This article argues that the construction of Madheruka and Shangwe ethnic identities dates primarily to the early 1960s, with the coming of immigrants and the introduction of cotton. Shangwe defined the immigrants as madheruka, a term whose origins lay in the eviction of the immigrants from crown land by colonial officials in the 1950s, while Madheruka termed the indigenous peoples shangwe, or backward. Each group perceived itself differently, however, Shangwe claiming that the term Shangwe referred to a place rather than to their ethnic identity and Madheruka claiming to belong to authentic Shona groups. The guerrilla war of the 1970s witnessed an attack on modernity as the guerrillas and their sympathizers regarded immigrant farmers as colonial collaborators.

When Victims Become Killers: Colonialism, Nativism and Genocide in Rwanda. By MAHMOOD MAMDANI. Princeton NJ: Princeton University Press, 2000. Pp. xvi+364. $29.95/£19.95 (ISBN 0-691-05821-0).