Radical Rudeness: Ugandan Social Critiques in the 1940s

Summers, Carol

doi:10.1353/jsh.2006.0020

Cited by 22 publications

(13 citation statements)

References 4 publications

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“…These appearances constitute moments in which productive, hierarchical, and properly regulated relationships are made visible and affirmed (cf. Summers ; Peterson , 19, 78–104). Such appearances prove central to fostering exchanges of sentiment and money; to facilitating life‐cycle transitions like graduations, baptisms, and marriages; and to maintaining the networks of obligation and interdependence that are central to Ugandan social life (Scherz ) .…”

Section: The Will To Appearmentioning

confidence: 99%

Appearances of Disability and Christianity in Uganda

Zoanni

2019

Cult. Anthropol.

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This article considers how Christianity contributes to the appearance of cognitive disability in Uganda, a country with some of the most progressive disability policies in the world but little in the way of formal care and advocacy for cognitively disabled people. As a point of departure, the article invokes Hannah Arendt’s notion of appearance as a way to thematize the importance of public display in Ugandan social life, as well as the challenge that people with evidently profound disabilities pose to Ugandan social aesthetics. It first traces how cognitive disability disappears under the liberal logics that organize Uganda’s secular disability laws and activism, and then compares the ways that Catholic and Pentecostal efforts sustain the appearance of cognitive disability, in light of their theological differences and their common paternalism. Even as Christian paternalism in the face of cognitive disability may prove repugnant to a liberal vision of disability politics, I argue that it sustains a form of disability appearance otherwise not possible in Uganda. Bufunze Ekiwandiiko kino kilagira ddala bulungi, nga obukristaayo bwe bwewaddeyo ennyo ku nsonga etekwatiddwa bulungi ey’endabika y’abantu abalina obulemu mu butesobola nga buva ku bwongo nga bali mu Uganda. Eggwanga erya Uganda lirina enkola ennungi mu byokwezza obuggya ku nsonga y’abantu abo munsi yonna. Wabula ate kinakuwaza nnyo, nti libulamu nnyo enkola ennungamu mu ngeri y’okuwagira endabirira esaanidde abantu abo, mu mbeera zaabwe zonna okutwalira awamu. Ekiwandiiko kino okwawukana ku bya bulijjo ebirala byonna, kikoona butereevu ku ndowooza ya Hannah Arendt, era nga kirina n’okulaga okusomooza okuleteddwaawo obutafa bulungi ku bantu abo mu mbeera zaabwe mu ggwanga lyonna. Ekiwandiiko kisookera ddala n’okulaga engeri y’okufaayo ku nsonga eyo bwe kigenda kisaanirawo ddala nga kino kiyita mu kwekkiriranya abantu kwe batambuliramu ng’abakweyambisa, nga bakola amateeka agakwata ku butesobola obw’obwongo, wamu nebirala ebikolebwa okukisaamu amaanyi, Kati ekyo, nga bwe twongerako netukigeerageeranya n’ekyo ekikolebwa abakatuliki n’aba Pentekooti ku nsonga eyo yemu mu kuyimirizaawo endabika entuufu eyandisaanidde ku bantu abo abalina obulemu bwobutesobola. Naye ate olwokuberawo enjawukana z’e byeddini wakati waabo bombi, nekitasobola kutambula bulungi, nga kino kiva mu kugaaana okukolera awamu nga abantu abali ku mulimu ogumu. Ekisinga obukulu nga kyekireeeta obutakkanya obwo kyangu okulaba. Kale obutasobola kukolera wamu olw’obukulu bwensonga eyo, nakyo kiyinza okuva ku bukyaayi okwesigamiziddwa ku kwolesebwa okulina obulemu mu bwongo, mu nfuga yaabwo egobererwa. Ekyo ne kiyimirizaawo endabika eyobulemu obutesobola era nga nayo tesoboka mu Uganda kukolebwako.

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Section: The Will To Appearmentioning

confidence: 99%

Appearances of Disability and Christianity in Uganda

Zoanni

2019

Cult. Anthropol.

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“…According to the teachers and alumni I spoke to, however, they also incited controversy about the skimpy costumes the dancing girls had designed for themselves, and about the nonconformist confidence with which they moved their bodies on stage. Uganda, and the Buganda ethnic region in particular, has long favored restraint in dress and social comportment in gender-mixed settings—a conservatism attributable partly to the residues of British colonialism and partly to longstanding indigenous notions about polite manners (Summers 2006). In the early 1970s Idi Amin, appealing to popular male chauvinism and religious prudery, had introduced new restrictions on women’s dress, banning miniskirts and wigs (Decker 2014).…”

Section: Dance and Bodily Display At Namasagalimentioning

confidence: 99%

Dance, Discipline, and the Liberal Self at a Ugandan Catholic Boarding School

Pier¹

2016

Afr. stud. rev.

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Abstract:In the last years of Idi Amin’s reign, modern dance was introduced at Namasagali College, a Catholic boarding school in rural Uganda, as a means of encouraging modern, liberal self-awareness in students. Drawing on interviews with Namasagali’s former headmaster, teachers, and students, this article offers the first scholarly consideration of this important school, and contextualizes its modern dance curriculum within Africa’s historical modernity/modernization problematic. The school’s progressive educational program, with its focus on creative exploration and ownership of the body, was framed within a neocolonial regimen of discipline and punishment that aimed to drill modern behavior into students. In its clashing modes of government, this school exhibited contradictions that have perennially troubled Western liberal intervention in Africa.

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“…Likewise, the revival does not fit well into David Barrett’s framework of ‘schism and independency’, as the revivalists predominantly remained within mission churches (Barrett 1968). There were certainly elements of contestation within the revival movement which were often directed at Western Christian (Summers 2006a,b). Catherine Robins, however, does not think that the revival was a spiritualized attempt at wresting control away from obstinate missionaries.…”

Section: Revival Origins and African Responses To Colonialismmentioning

confidence: 99%

Keswick and the East African Revival: An Historiographical Reappraisal

Bruner

2011

Religion Compass

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The history of the East African Revival has been understood predominantly from the perspective of British missionaries who were associated with the movement in the 1930s and 1940s. The most enduring of these narratives defined the revival by its relation to the English Keswick‐influenced evangelicalism of the Western missionaries associated with the revival. This bias can be observed not only in the basic narrative of the revival, but also in the missionaries’ definition of ‘revival’, which served to exclude from considerations related groups that did not meet the missionaries’ standards. Subsequent historians and anthropologists have largely followed the lead of these initial missionary reporters of the revival. This has resulted in a historiography that conceives the movement primarily in its relationship to European missionaries in general and conservative British evangelicalism in particular. Consequently, significant dimensions of the revival’s impact upon late colonial East Africa have been neglected, such as the movement’s relationship to pre‐Christian African religions, late colonial politics, African‐language literature and literacy, and other contemporary movements of spiritual renewal. Investigation into such topics is only beginning to emerge with regard to the revival movement. What these varied studies indicate is that the history of the revival is best understood not in its relation to English evangelicalism, but rather as a Christian movement that was shaped by African hands, infused with African life, and carried with an African beat. It is, after all, an African story.

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Radical Rudeness: Ugandan Social Critiques in the 1940s

Cited by 22 publications

References 4 publications

Appearances of Disability and Christianity in Uganda

Appearances of Disability and Christianity in Uganda

Dance, Discipline, and the Liberal Self at a Ugandan Catholic Boarding School

Keswick and the East African Revival: An Historiographical Reappraisal

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