In August 2004, South Africa officially sought to legally recognize the practice of traditional healers. Largely in response to the HIV/AIDS pandemic, and limited both by the number of practitioners and by patients’ access to treatment, biomedical practitioners looked toward the country’s traditional healers as important agents in the development of medical education and treatment. This collaboration has not been easy. The two medical cultures embrace different ideas about the body and the origin of illness, but they do share a history of commercial and ideological competition and different relations to state power. Healing Traditions: African Medicine, Cultural Exchange, and Competition in South Africa, 1820–1948 provides a long-overdue historical perspective to these interactions and an understanding that is vital for the development of medical strategies to effectively deal with South Africa’s healthcare challenges.

Between 1820 and 1948 traditional healers in Natal, South Africa, transformed themselves from politically powerful men and women who challenged colonial rule and law into successful entrepreneurs who competed for turf and patients with white biomedical doctors and pharmacists. To understand what is “traditional” about traditional medicine, Flint argues that we must consider the cultural actors and processes not commonly associated with African therapeutics: white biomedical practitioners, Indian healers, and the implementing of white rule.

Carefully crafted, well written, and powerfully argued, Flint’s analysis of the ways that indigenous medical knowledge and therapeutic practices were forged, contested, and transformed over two centuries is highly illuminating, as is her demonstration that many “traditional” practices changed over time. Her discussion of African and Indian medical encounters opens up a whole new way of thinking about the social basis of health and healing in South Africa. This important book will be core reading for classes and future scholarship on health and healing in Africa.

The Herero-German war led to the destruction of Herero society. Yet Herero society reemerged, reorganizing itself around the structures and beliefs of the German colonial army and Rhenish missionary activity.

This book describes the manner in which the Herero of Namibia struggled to maintain control over their own freedom in the face of advancing German colonialism. Taking advantage of the South AFrican invasion in of Namibia in World War One the Herero established themselves in areas of their own choosing. The effective reoccupation of land by the Herero forced the new colonial state, anxious to maintain peace and cut costs, to come to terms with the existence of Herero society.

The study ends in 1923 when the death and funeral of Samuel Maherero — first paramount of the Herero and then resistance leader — was the catalyst that brought the disparate groups of Herero together to establish a single unitary Herero identity.

The democratic election of Nelson Mandela as president of South Africa in 1994 marked the demise of apartheid and the beginning of a new struggle to define the nation’s past. History after Apartheid analyzes how, in the midst of the momentous shift to an inclusive democracy, South Africa’s visual and material culture represented the past while at the same time contributing to the process of social transformation. Considering attempts to invent and recover historical icons and narratives, art historian Annie E. Coombes examines how strategies for embodying different models of historical knowledge and experience are negotiated in public culture—in monuments, museums, and contemporary fine art.

History after Apartheid explores the dilemmas posed by a wide range of visual and material culture including key South African heritage sites. How prominent should Nelson Mandela and the African National Congress be in the museum at the infamous political prison on Robben Island? How should the postapartheid government deal with the Voortrekker Monument mythologizing the Boer Trek of 1838? Coombes highlights the contradictory investment in these sites among competing constituencies and the tensions involved in the rush to produce new histories for the “new” South Africa.

She reveals how artists and museum officials struggled to adequately represent painful and difficult histories ignored or disavowed under apartheid, including slavery, homelessness, and the attempted destruction of KhoiSan hunter-gatherers. Describing how contemporary South African artists address historical memory and the ambiguities uncovered by the Truth and Reconciliation Commission, Coombes illuminates a body of work dedicated to the struggle to simultaneously remember the past and move forward into the future.

More starkly than any other contemporary social conflict, the crisis in South Africa highlights the complexities and conflicts in race, gender, class, and nation. These original articles, most of which were written by South African authors, are from a special issue of the Radical History Review, published in Spring 1990, that mapped the development of interpretations of the South African past that depart radically from the official history. The articles range from the politics of black movements in the nineteenth and twentieth centuries to studies of film, television, and theater as reflections of modern social conflict.

History from South Africa is presented in two main sections: discussions of the historiography of South Africa from the viewpoint of those rewriting it with a radical outlook; and investigations into popular history and popular culture—the production and reception of history in the public realm. In addition, two photo essays dramatize this history visually; maps and a chronology complete the presentation. The book provides a fresh look at major issues in South African social and labor history and popular culture, and focuses on the role of historians in creating and interacting with a popular movement of resistance and social change.