Podcasts about british protectorate

Nathaniel Mathews is associate professor in Africana Studies at Binghamton University and author of "Zanzibar Was a Country: Exile and Citizenship between East Africa and the Gulf." He tells us about his journey in studying Zanzibar, prompted by his early exposure to Swahili culture. He delves into the historical significance of Zanzibar, its cosmopolitan nature, the Omani influence in East Africa, and the slave trade's impact. He explore Zanzibar's political transitions, from becoming a British protectorate to the post-revolution identity struggles, and the eventual union with mainland Tanzania. He also touches on the complex identities within Zanzibar, such as Afro-Arabs, and the effects of the 1964 revolution which led to a significant emigration of Zanzibar's residents to Oman and other Gulf states. The discussion closes with book and film recommendations related to Zanzibar and East African-Arabian history. 00:00 Introduction01:32 Historical Overview of Zanzibar03:55 Omani Influence and Colonization06:34 Economic and Cultural Transformation16:49 British Protectorate and the Shortest War20:25 20th Century Zanzibar: Identity and Belonging27:52 Path to Independence and Union With Tanzania29:52 Cultural Nation and Independence Movements30:48 Colonial Rule and Sovereignty in Africa32:40 Labor Protests and National Identity33:44 Understanding Afro-Arabs in Zanzibar36:41 Economic and Social Dynamics in Zanzibar39:54 The Zanzibar Revolution and Its Aftermath44:57 Exodus and Resettlement of Zanzibaris53:14 Return to Oman and Ethnic Migration55:58 Recommended Books and Documentaries Nathaniel Mathews is a historian of East Africa and the Indian Ocean. He received his PhD from Northwestern University and is currently Assistant Professor of Africana Studies at SUNY Binghamton, specializing in the history of modern Zanzibar and the global afterlives of the Zanzibar revolution.Connect with Nathaniel Mathews 

Episode 229 - Moshoeshoe and the Red Dust, How War and famine led to British rule in Lesotho - we're speeding up on the trek along history's trail. First, a word about the Boer Basotho War of 1865-1868. The 1850s and 1860s marked a period of profound demographic disruption for the Basotho as the borders of Moshoeshoe the First's kingdom shifted repeatedly under pressure from colonial conflict and Boer expansion, waves of refugees poured both in and out of the territory. By 1865, the population of what is now Lesotho was estimated at 180,000 which was a sharp increase from five years earlier. Then drought and a three year war against the Boers of the Free State had induced famine by 1868, and Moshoeshoe the First was running out of options as some of his people left the region. The war had created an immediate famine condition, exacerbated by the drought, and this had a knock-on effect when it came to politics and human migration. After the territorial competition between the BaSotho and their African neighbours subsided to some extent as the Basotho emerged as a nation, the struggle against the Boers of the Free State gained momentum. Growth in the economies of both the Free State and Basotho had produced an ongoing competition for land and when drought struck, it stimulated violence. It's important to stress how the Free State economy had shifted from herding cattle to sheep — mainly as a result of Great Britain's demand for wool. The Boers regarded the English as an oppressive occupying force, but that didn't stop farmers of the Free State making a buck off the empire when they could. This is reflected in trade data - in 1852 exports from the Orange River Sovereignty to Natal, the Cape and England totalled 256 000 pounds, with wool making up 230 000 pounds of that trade. In a census of 1856, Boers had 1.2 million sheep and goats, and only 137 000 head of cattle. But the golden years of wool exports were over by the mid-1860s. The terrible droughts of 1860 and 1861 were known as the Red Dust when the Caledon River dried up for the only time in anyone's memory. If you want the full background, I covered the outbreak of the Boer Basotho war of 1865 in an earlier episode, along with the causes. The drought, and the scorched earth policy adopted by Free State president Johannes Brand, left Moshoeshoe with little choice. He could either surrender and be known as the Basotho King who gave away his people to the Boers, or he could ask the British to declare Basotholand a British Protectorate. Some have said cynically that the British were entertaining this anyway, hungry for more land and even more so after the discovery of diamonds — but that's tautological when it comes to Basotholand. The diamond discovery took place after Basotholand was folded into the British empire. Still, we need to burrow into how this all worked out, the diplomacy and wheeler-dealing was extraordinary. By the end of 1867 the successes of the Boer commandos in their raids into Basotholand had put an end to the prospect that the Free State burghers would voluntarily submit to the reimposition of British control. Eugene Casalis, the French missionary who had spent so much time in Basotholand, sailed to England from France to urge the British Government to intervene. This was not a lightweight ecclesiastical mission, Casalis had established a mission station at Morija at the foot of Moshoeshoe's royal mountain Thaba Bosiu in 1833. He translated the gospel of Mark into isiSotho, and was revered for his political advice to Moshoeshoe. The Duke of Buckingham who had succeeded Lord Carnarvon as Colonial Secretary in March 1867, was all ears. They say timing matters, and it so happened that CB Adderley who was parliamentary Under-Secretary was in favour of intervention provided it could be managed without expense. IE, without sending an army to fight the Boers. On the 9th December, Buckingham instructed Wodehouse to treat with Moshoeshoe.

Episode 229 - Moshoeshoe and the Red Dust, How War and famine led to British rule in Lesotho - we're speeding up on the trek along history's trail. First, a word about the Boer Basotho War of 1865-1868. The 1850s and 1860s marked a period of profound demographic disruption for the Basotho as the borders of Moshoeshoe the First's kingdom shifted repeatedly under pressure from colonial conflict and Boer expansion, waves of refugees poured both in and out of the territory. By 1865, the population of what is now Lesotho was estimated at 180,000 which was a sharp increase from five years earlier. Then drought and a three year war against the Boers of the Free State had induced famine by 1868, and Moshoeshoe the First was running out of options as some of his people left the region. The war had created an immediate famine condition, exacerbated by the drought, and this had a knock-on effect when it came to politics and human migration. After the territorial competition between the BaSotho and their African neighbours subsided to some extent as the Basotho emerged as a nation, the struggle against the Boers of the Free State gained momentum. Growth in the economies of both the Free State and Basotho had produced an ongoing competition for land and when drought struck, it stimulated violence. It's important to stress how the Free State economy had shifted from herding cattle to sheep — mainly as a result of Great Britain's demand for wool. The Boers regarded the English as an oppressive occupying force, but that didn't stop farmers of the Free State making a buck off the empire when they could. This is reflected in trade data - in 1852 exports from the Orange River Sovereignty to Natal, the Cape and England totalled 256 000 pounds, with wool making up 230 000 pounds of that trade. In a census of 1856, Boers had 1.2 million sheep and goats, and only 137 000 head of cattle. But the golden years of wool exports were over by the mid-1860s. The terrible droughts of 1860 and 1861 were known as the Red Dust when the Caledon River dried up for the only time in anyone's memory. If you want the full background, I covered the outbreak of the Boer Basotho war of 1865 in an earlier episode, along with the causes. The drought, and the scorched earth policy adopted by Free State president Johannes Brand, left Moshoeshoe with little choice. He could either surrender and be known as the Basotho King who gave away his people to the Boers, or he could ask the British to declare Basotholand a British Protectorate. Some have said cynically that the British were entertaining this anyway, hungry for more land and even more so after the discovery of diamonds — but that's tautological when it comes to Basotholand. The diamond discovery took place after Basotholand was folded into the British empire. Still, we need to burrow into how this all worked out, the diplomacy and wheeler-dealing was extraordinary. By the end of 1867 the successes of the Boer commandos in their raids into Basotholand had put an end to the prospect that the Free State burghers would voluntarily submit to the reimposition of British control. Eugene Casalis, the French missionary who had spent so much time in Basotholand, sailed to England from France to urge the British Government to intervene. This was not a lightweight ecclesiastical mission, Casalis had established a mission station at Morija at the foot of Moshoeshoe's royal mountain Thaba Bosiu in 1833. He translated the gospel of Mark into isiSotho, and was revered for his political advice to Moshoeshoe. The Duke of Buckingham who had succeeded Lord Carnarvon as Colonial Secretary in March 1867, was all ears. They say timing matters, and it so happened that CB Adderley who was parliamentary Under-Secretary was in favour of intervention provided it could be managed without expense. IE, without sending an army to fight the Boers. On the 9th December, Buckingham instructed Wodehouse to treat with Moshoeshoe.

In this episode, I speak with Bernard Zongo. Bernard's story inspires me in so many ways. He grew up in a poor environment where the odds were stacked against him doing much with his life. His relentless determination to pursue education, with a sprinkle of help along the way, led him to blaze a path in local development, urbanism, humanitarian interventions in conflict zones and more recently, in stakeholder management for the mining sector. And this is far from the whole story: Bernard is accomplished in sports, theatre, music and writing, and has used his talents to shape political reform in Burkina Faso. I feel there is so much more to come for him, but let's learn from his already incredibly rich journey.Recorded on 16 August 2024.Corrigendum: Bernard's scholarship when at the University of Montréal was 450 Canadian dollars, not Euros (450 CAD was equiv. to 300 EUR). Bernard also refers to Botswana as an example of a country that wasn't colonised, when it was a British Protectorate. He intended to use the example of Ethiopia. In the conversation, Bernard mentions Professor Ian Kershaw's book, Hitler: A Biography.Connect with Bernard on LinkedIn at linkedin.com/in/bernard-zongo-316a1929.Instagram: @at.the.coalfaceAnd don't forget to subscribe to At the Coalface for new episodes every two weeks.Help us produce more episodes by becoming a supporter. Your subscription will go towards paying our hosting and production costs. Supporters get the opportunity to join behind the scenes during recordings, updates about the podcast, and my deep gratitude!Support the Show.

My links: My patreon: ⁠https://www.patreon.com/user?u=103280827 My Ko-fi: https://ko-fi.com/rhetoricrevolution Send me a voice message!: https://podcasters.spotify.com/pod/show/liam-connerly TikTok: ⁠https://www.tiktok.com/@mrconnerly?is_from_webapp=1&sender_device=pc⁠ Email: ⁠rhetoricrevolution@gmail.com⁠ Instagram: https://www.instagram.com/connerlyliam/ Podcast | Latin in Layman's - A Rhetoric Revolution https://open.spotify.com/show/0EjiYFx1K4lwfykjf5jApM?si=b871da6367d74d92 The Greek word "phylax" (φύλαξ), meaning "watcher, guard, sentinel, guardian, keeper, protector," has woven its way into the very fabric of the English language, offering us a rich tapestry of words relating to protection, observation, and defense. Let's delve into some of these fascinating linguistic gems: Direct Derivatives: Phylactic: (adjective) Protective, preserving, tending to guard against disease or harmful influences. (e.g., Phylactic measures implemented during a pandemic) Aphylaxis: (noun) The absence of natural defenses against disease or pathogens. (e.g., Immunodeficiency disorders cause aphaxia) Prophylaxis: (noun) Preventive measures taken to protect against disease or infection. (e.g., Vaccinations are a form of prophylaxis) Phylactocarp: (noun) A type of fruit with a tough outer covering that protects the seeds inside. (e.g., Walnuts are phylactocarps) Phylactolaematous: (adjective) Describing a group of aquatic mosses with protective capsules enclosing their reproductive organs. Extended Family: Protectorate: (noun) A country under the protection of another, usually more powerful, country. (e.g., The British Protectorate of North Borneo) Sheriff: (noun) A high-ranking law enforcement officer in a county or region. (Etymology: Old English "scirerefa," meaning "shire-reeve" - guardian of the shire) Philanthropy: (noun) The love of humanity, manifested in charitable acts. (Etymology: "philos" - loving, "anthropos" - human) Phylar: (noun) A leader of a tribe or clan, often associated with military duties. (e.g., In ancient Sparta, the Phylarchoi led the Moirai) Phylary: (noun) A tribe or clan, especially in ancient Greece. (e.g., The Athenians were divided into phylai) Fiancé(e): (noun) A person to whom one is engaged to be married. (Etymology: French "fié(e)," from Latin "fidare" - to trust) Spy: (noun) A person employed to secretly obtain information on an enemy or rival. (Etymology: Old French "espier," possibly from Latin "specere" - to look) Metaphorical Extensions: Safeguard: (verb) To protect or keep something safe from harm. (Metaphor: A guard standing before a safe) Shelter: (noun) A place providing protection from danger or bad weather. (Metaphor: A roof sheltering people from the rain) Vigilance: (noun) The state of keeping watchful and alert. (Metaphor: A sleepless guard vigilant against enemies) Defend: (verb) To protect someone or something from attack or harm. (Metaphor: A warrior defending a castle) Etymology in Action: Phylactic: The "k" at the end is a remnant of the Greek suffix "-ikos," meaning "of or relating to." Therefore, phylactic translates to "of or relating to a guard or protector." Philanthropy: The word combines "philos" (loving) and "anthropos" (human), literally meaning "love of humanity." This reflects the underlying principle of caring for and protecting one's fellow humans. Sheriff: The journey from "phylarch" to "sheriff" shows how language adapts over time. The Old English "scirerefa" directly translates to "shire-reeve," showcasing the historical role of a sheriff as the guardian of a shire (an administrative division).

In 1878, Cyprus Archbishop Sophronios III delivered a speech celebrating Cyprus' new status as a protectorate of Great Britain. The speech would've been delivered to Sir Garnet Wolseley, the island's first appointed High Commissioner, in French, and presumably in front of a large crowd. Sophronios held high hopes for Cyprus' future as a British Protectorate. He espoused British ideals of equality and justice for the benefit of both Christian and Muslim. Why did the British want Cyprus? What did they find? And how did they acclimate? Next month, Professor Andrekos Varnava, from Flinders University in Australia, discusses Cyprus and the British Empire with the History of Cyprus Podcast.

As one of the most monumental and recognisable landmarks from Zanzibar’s years as a British Protectorate, the distinctive domed building of the Zanzibar Museum (also known as the Beit al-Amani or Peace Memorial Museum) is widely known and familiar to Zanzibaris and visitors alike. Yet the complicated and compelling history behind its construction and collection has been overlooked by historians until now. Drawing on a rich and wide range of hitherto unexplored archival, photographic, architectural and material evidence, this book is the first serious investigation of this remarkable institution. Although the museum was not opened until 1925, Cracks in the Dome: Fractured Histories of Empire in the Zanzibar Museum, 1897-1964 (Routledge, 2015) traces the longer history of colonial display which culminated in the establishment of the Zanzibar Museum. It reveals the complexity of colonial knowledge production in the changing political context of the twentieth century British Empire and explores the broad spectrum of people from diverse communities who shaped its existence as staff, informants, collectors and teachers. Through vivid narratives involving people, objects and exhibits, this book exposes the fractures, contradictions and tensions in creating and maintaining a colonial museum, and casts light on the conflicted character of the ’colonial mission’ in eastern Africa. Sarah Longair a Senior Lecturer at the School of History and Heritage at the University of Lincoln. Ali Bennett is a recent PhD graduate from UCL and postdoctoral fellow from the Paul Mellon Centre in London. Her research focuses on the material and visual histories of British colonialism in eastern Africa. She also has interests in global and colonial art and architecture, and the histories of collecting and museums. She can be reached by email at a.bennett.14@ucl.ac.uk or on Twitter @alibeenet. Learn more about your ad choices. Visit megaphone.fm/adchoices

As one of the most monumental and recognisable landmarks from Zanzibar’s years as a British Protectorate, the distinctive domed building of the Zanzibar Museum (also known as the Beit al-Amani or Peace Memorial Museum) is widely known and familiar to Zanzibaris and visitors alike. Yet the complicated and compelling history behind its construction and collection has been overlooked by historians until now. Drawing on a rich and wide range of hitherto unexplored archival, photographic, architectural and material evidence, this book is the first serious investigation of this remarkable institution. Although the museum was not opened until 1925, Cracks in the Dome: Fractured Histories of Empire in the Zanzibar Museum, 1897-1964 (Routledge, 2015) traces the longer history of colonial display which culminated in the establishment of the Zanzibar Museum. It reveals the complexity of colonial knowledge production in the changing political context of the twentieth century British Empire and explores the broad spectrum of people from diverse communities who shaped its existence as staff, informants, collectors and teachers. Through vivid narratives involving people, objects and exhibits, this book exposes the fractures, contradictions and tensions in creating and maintaining a colonial museum, and casts light on the conflicted character of the ’colonial mission’ in eastern Africa. Sarah Longair a Senior Lecturer at the School of History and Heritage at the University of Lincoln. Ali Bennett is a recent PhD graduate from UCL and postdoctoral fellow from the Paul Mellon Centre in London. Her research focuses on the material and visual histories of British colonialism in eastern Africa. She also has interests in global and colonial art and architecture, and the histories of collecting and museums. She can be reached by email at a.bennett.14@ucl.ac.uk or on Twitter @alibeenet. Learn more about your ad choices. Visit megaphone.fm/adchoices

As one of the most monumental and recognisable landmarks from Zanzibar’s years as a British Protectorate, the distinctive domed building of the Zanzibar Museum (also known as the Beit al-Amani or Peace Memorial Museum) is widely known and familiar to Zanzibaris and visitors alike. Yet the complicated and compelling history behind its construction and collection has been overlooked by historians until now. Drawing on a rich and wide range of hitherto unexplored archival, photographic, architectural and material evidence, this book is the first serious investigation of this remarkable institution. Although the museum was not opened until 1925, Cracks in the Dome: Fractured Histories of Empire in the Zanzibar Museum, 1897-1964 (Routledge, 2015) traces the longer history of colonial display which culminated in the establishment of the Zanzibar Museum. It reveals the complexity of colonial knowledge production in the changing political context of the twentieth century British Empire and explores the broad spectrum of people from diverse communities who shaped its existence as staff, informants, collectors and teachers. Through vivid narratives involving people, objects and exhibits, this book exposes the fractures, contradictions and tensions in creating and maintaining a colonial museum, and casts light on the conflicted character of the ’colonial mission’ in eastern Africa. Sarah Longair a Senior Lecturer at the School of History and Heritage at the University of Lincoln. Ali Bennett is a recent PhD graduate from UCL and postdoctoral fellow from the Paul Mellon Centre in London. Her research focuses on the material and visual histories of British colonialism in eastern Africa. She also has interests in global and colonial art and architecture, and the histories of collecting and museums. She can be reached by email at a.bennett.14@ucl.ac.uk or on Twitter @alibeenet. Learn more about your ad choices. Visit megaphone.fm/adchoices

As one of the most monumental and recognisable landmarks from Zanzibar’s years as a British Protectorate, the distinctive domed building of the Zanzibar Museum (also known as the Beit al-Amani or Peace Memorial Museum) is widely known and familiar to Zanzibaris and visitors alike. Yet the complicated and compelling history behind its construction and collection has been overlooked by historians until now. Drawing on a rich and wide range of hitherto unexplored archival, photographic, architectural and material evidence, this book is the first serious investigation of this remarkable institution. Although the museum was not opened until 1925, Cracks in the Dome: Fractured Histories of Empire in the Zanzibar Museum, 1897-1964 (Routledge, 2015) traces the longer history of colonial display which culminated in the establishment of the Zanzibar Museum. It reveals the complexity of colonial knowledge production in the changing political context of the twentieth century British Empire and explores the broad spectrum of people from diverse communities who shaped its existence as staff, informants, collectors and teachers. Through vivid narratives involving people, objects and exhibits, this book exposes the fractures, contradictions and tensions in creating and maintaining a colonial museum, and casts light on the conflicted character of the ’colonial mission’ in eastern Africa. Sarah Longair a Senior Lecturer at the School of History and Heritage at the University of Lincoln. Ali Bennett is a recent PhD graduate from UCL and postdoctoral fellow from the Paul Mellon Centre in London. Her research focuses on the material and visual histories of British colonialism in eastern Africa. She also has interests in global and colonial art and architecture, and the histories of collecting and museums. She can be reached by email at a.bennett.14@ucl.ac.uk or on Twitter @alibeenet.

As one of the most monumental and recognisable landmarks from Zanzibar's years as a British Protectorate, the distinctive domed building of the Zanzibar Museum (also known as the Beit al-Amani or Peace Memorial Museum) is widely known and familiar to Zanzibaris and visitors alike. Yet the complicated and compelling history behind its construction and collection has been overlooked by historians until now. Drawing on a rich and wide range of hitherto unexplored archival, photographic, architectural and material evidence, this book is the first serious investigation of this remarkable institution. Although the museum was not opened until 1925, Cracks in the Dome: Fractured Histories of Empire in the Zanzibar Museum, 1897-1964 (Routledge, 2015) traces the longer history of colonial display which culminated in the establishment of the Zanzibar Museum. It reveals the complexity of colonial knowledge production in the changing political context of the twentieth century British Empire and explores the broad spectrum of people from diverse communities who shaped its existence as staff, informants, collectors and teachers. Through vivid narratives involving people, objects and exhibits, this book exposes the fractures, contradictions and tensions in creating and maintaining a colonial museum, and casts light on the conflicted character of the 'colonial mission' in eastern Africa. Sarah Longair a Senior Lecturer at the School of History and Heritage at the University of Lincoln. Ali Bennett is a recent PhD graduate from UCL and postdoctoral fellow from the Paul Mellon Centre in London. Her research focuses on the material and visual histories of British colonialism in eastern Africa. She also has interests in global and colonial art and architecture, and the histories of collecting and museums. She can be reached by email at a.bennett.14@ucl.ac.uk or on Twitter @alibeenet. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

For about 18 months after World War I there was what historian Erez Manela calls the "Wilsonian moment"--a brief period when President Woodrow Wilson led people around the world to believe that he would champion a new world order of self-determination and rights for small nations. How did this actually play out, particularly in the case of Egypt, which was a British Protectorate at the time?

For about 18 months after World War I there was what historian Erez Manela calls the "Wilsonian moment"--a brief period when President Woodrow Wilson led people around the world to believe that he would champion a new world order of self-determination and rights for small nations. How did this actually play out, particularly in the case of Egypt, which was a British Protectorate at the time?

For about 18 months after World War I there was what historian Erez Manela calls the "Wilsonian moment"--a brief period when President Woodrow Wilson led people around the world to believe that he would champion a new world order of self-determination and rights for small nations. How did this actually play out, particularly in the case of Egypt, which was a British Protectorate at the time?

I have been asked by the Scotland Malawi Mental Health Project to prepare a short series of podcasts to act as a component of the training programme for psychiatrists at the College of Medicine in Malawi. Like much of the less developed world, Malawi has limited resources for specialist psychiatric care: the ratio of psychiatrists per head of population is less than 1% of that in Western Europe. The two series of podcasts already broadcast have been used to help train clinicians and nurses in Anglophone sub-Saharan Africa, including Malawi. The practice of psychiatry in a colonial setting is surprisingly varied. Even within British colonies around the world, those who received psychiatric care, where they were treated, and to what ends was significantly different. Other European colonies were different again. So colonial psychiatry, as practised between the 18th century and the 1940s, 1950s, and 1960s, is a rich and varied topic. I want to narrow it down. I’m going to stick to Anglophone southern and eastern Africa, between the 1880s and 1960s, because that covers the geographical and cultural area in which Malawi is located. Between 1891 and 1964, when it became independent, Malawi was the British Protectorate of Nyasaland. Up to the middle of the nineteenth century the old world shared many of the characteristics we shall encounter in African colonies between the 1880s and 1960s. I’m going to set out 8 key similarities. I then explain what changed in Britain and Ireland over the last two centuries. Finally, I’ll summarise the distinctive experience of southern Africa under colonization, which I’ll explain in detail next time. Image: Eket, Nigeria. Copyright Robin Hammond, Condemned, ( http://www.witnesschange.org )