By Jean Comaroff
During this refined learn of energy and resistance, Jean Comaroff analyzes the altering concern of the Barolong boo Ratshidi, a humans at the margins of the South African country. Like others at the fringes of the fashionable global process, the Tshidi fight to build a attainable order of indicators and practices during which they act upon the forces that engulf them. Their dissenting church buildings of Zion have supplied an efficient medium for reconstructing a feeling of heritage and identification, person who protests the phrases of colonial and post-colonial society and tradition.
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Extra info for Body of Power, Spirit of Resistance: The Culture and History of a South African People
System will be constructed. Defikane Dislocation at the Periphery When Tshidi died, another succession dispute occurred, this time escalating into what indigenous historians have referred to as a "civil war" (Matthews 1945:13). 1815 (Molema 1%6:10), moving the capital to Pitsane, near the Molopo River. His reign was marked by increasing assault on the politicoeconomic viability of. the chiefdom. The first and most immediate of these pressures resulted from the expansive state-building of the Zulu and the related military exploits of the seceding NdebeIe and Kololo, a 22 Chapter Two , I' : ,I ..
Litical and ritual authority of the chiefs in general. On these grounds they 'were also to condemn Tshidi land-tenure arrangements and relations of production (Dachs 1972:652). As this suggests, the very foundations of the indigenous political economy were ultimately to be incompatible with Christian advance-and this despite the fact that, in the immediate . precolonial period, it was mission agency that provided African societies with the support they required to protect their autonomy and structural integrity.
In consequence, as among the Xhosa, a thoroughgoing division arose between the "school" (Christian) and the "red" (traditional ritualist) communities (Mayer 1%1:30). In the Tswana context, church adherents continued to reside in their own villages, under indigenous authorities, and remained embedded in local relations of production. Despite emerging political cleavages, converts pursued their lives within the broad cultural framework shared by the rest of the collectivity; and most Tswana deVeloped some familiarity with Christian forms and made practical use of the agricultural innovations introduced by the evangelists.