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"Nowhere in Hetherwick's thought", Englund insists, "were Europeans expected to learn as well as to teach, as in Scott's vision" (259). Much more deliberately than previous writers, Englund carefully differentiates Hetherwick's "paternalistic liberalism" from the clearly more compassionate view of African personhood that Scott held (249). [Extracted from the article]

A critical reconsideration of black nationalist origins in Malawian political assertiveness, focusing on the movement created by Jamaican populist Marcus Garvey. Though familiar with Garvey's ideas, the nation's first President--Hastings Kamuzu Banda--was not responsible for carrying them to Malawi. That distinction belongs to an earlier group of activists who--during the decades of Banda's absence from his homeland--stoked the fires of "Africa for the Africans" which Joseph Booth and John Chilembwe had first sparked a half-century before independence. Key among them was Isa Macdonald Lawrence who championed Garveyism, at first directly and later indirectly, planting black nationalist roots in Malawi's mid-twentieth century politics. Despite efforts to repress those Garveyist influences and replace them with a veneration of Banda's legacy, the echoes of Marcus Garvey and his vision of Africa for the Africans have reverberated through more than a century of Malawian history revealing the black nationalist influences embedded in its past. [ABSTRACT FROM AUTHOR]

Asking the question, "Is there a common African military tradition?" leads to consideration of the all too readily accepted tripartite periodization of African history as precolonial, colonial, and postcolonial. Does such a model sufficiently encompass African agency and actions? Or instead—being keyed to the colonial moment in the African past—might it privilege institutions of a decidedly European character? As an alternative, this essay suggests examining Africa's military tradition around four alternatively defined analytical touchstones, each built upon exemplars of indigenous African activity. It argues that using such a "new lens" offers an opportunity to consider if there are not a variety of African military traditions, rather than an over-generalized system of supposed military values historically common to all African soldiers. [ABSTRACT FROM AUTHOR]