The past years have seen a renewed interest in the study of Ottoman and African relations. Several works have been published in Turkish and partly in English; they cover the periods from the 16th century to World War I and geographically referred to the Ottoman provinces in North and North East Africa mostly Egypt, Tripoli, Tunisia, and Ethiopia (Habesh Province) by using the Ottoman archival sources. However, no comprehensive study has been undertaken on the relations between the Ottoman Empire and the rest of the continent except for a few works. This Ph.D. study had begun as an investigation into the Zanzibar Sultanate which was frequently referred to as Zengibar, the local Muslim sultanate in East Africa in the Ottoman archival sources of the late nineteenth century. After examining more than a hundred documents that were first transcribed from the original version of Ottoman Turkish and then translated into English with annotations, this study revealed the existence of the entangled world of East Africa where Europeans, Ottomans, and local African powers had been constantly in contact with each other at the global age of colonialism. In this sense, this work, first questioned how the Ottoman State, as the Caliph of the Muslim world, produced knowledge about Africa and perceived what was taking place in the region in the related period. Secondly, it deals with the Ottoman’s relationship with the European States in the context of the scramble for Africa. Thirdly, it questioned the nature of the mutual relations between the Zanzibar Sultanate and the Ottoman Empire which was fostered by imperial competition between European powers in the period of high colonialism.:CONTENTS...................................................... iv LIST OF FIGURES ............................................................ vii LIST OF DOCUMENTS ...................................................... viii ACKNOWLEDGEMENTS ……………………..xi INTRODUCTION………………………1 The Congo Conference and East Africa .......................................................... 1 East Africa in Ottoman Sources: An Imperial but Non-Colonial Perspective ...... 4 Aims, Sources, and Methodology ............................10 Structure of the Thesis .................................................................. 13 PART I: THE OTTOMAN PERCEPTION OF EARLY COLONIAL INITIATIVES IN EAST AFRICA (1885-1890) ............................................ 17 1.1 AFRIKA-YI OSMANI: OTTOMAN MAPPING OF AFRICA ................... 20 1.1.1 The Berlin Conference and its Reflection in Ottoman Mapping of Africa ... 24 1.1.2 The Sources ................................. 25 1.1.3 Annotated and Translated Documents with original maps ................... 27 1.2 THE OTTOMAN VIEW OF THE SCHUTZBRIEF IN 1885 ..................... 67 1.2.1 The Ottoman Perception of the Schutzbrief ..................................... 69 1.2.2 The Sources ................................................ 73 1.2.3 Annotated and Translated Documents ............................... 76 1.2.4 Original Documents .................................................... 90 1.3 “BRITISH PLOT” OR “FALLING PREY TO THE DESIRE OF HAVING A COLONY IN EAST AFRICA”? THE OTTOMAN PERCEPTION OF THE BLOCKADE OF THE COASTS OF THE ZANZIBAR SULTANATE, 1888-89 ......................... 101 1.3.1 The Sources ....................................... 104 1.3.2 Annotated and Translated Documents .................. 107 1.3.3 Original Documents ................................... 139 PART II: ALLIANCE OR COMPETITION? IMPERIAL ENCOUNTERS IN EAST AFRICA ...........150 2.1 RELUCTANT MIDDLEMAN BETWEEN GERMANY AND ZANZIBAR (1886-94) ........152 2.1.1 The Wissmanntruppe ................................................... 153 2.1.2 The Sources ........................................................... 156 2.1.3 Annotated and Translated Documents ............................ 158 2.1.4 Original Documents ................................................ 165 2.2 WHICH GOD FOR CONGO? A CONVERTED MUSLIM’S VOICE IN THE ANTWERP PRESS AND HIS NETWORKS IN ISTANBUL AND CONGO ........ 171 2.2.1 Muhammad Muhtar ............................................................. 172 2.2.2 The “Civilising Mission” of Muslim Missionaries ................... 174 2.2.3 The Sources ................................................................ 176 2.2.4 Annotated and Translated Documents ........................... 179 2.2.5 Original Documents ................................ 200 2.3 THE PRESS AND THE OTTOMAN ROLE IN AFRICA (1885-1892) ..... 208 2.3.1 The Sources ............................................................. 210 2.3.2 Annotated and Translated Documents ..................... 214 2.3.3 Original Documents ............................................ 236 PART III: BEING CONNECTED IN HARD TIMES: RELATIONS BETWEEN THE ZANZIBAR SULTANATE AND THE OTTOMAN EMPIRE (1879-1908) ........... 255 3.1 “GOD SAVE THE QUEEN” VS “GOD SAVE OUR BRAVE SAYYID”: SULTAN BARGHASH’S DESIRE FOR A ZANZIBAR NATIONAL ANTHEM IN 1879.................... 259 3.1.1 Introduction ............................................ 259 3.1.2 The Magazine an-Nahlah (The Bee) and Barghash’s Desire for a National Anthem…………………………… .. 263 3.1.3 The Sultan’s Band .......................................... 265 3.1.4 The Age of Images: Ceremonies, Symbols, and Rites ..................... 267 3.1.5 The Sources .............................................................. 269 3.1.6 Annotated and Translated Documents ........................... 271 3.1.7 Original Documents .................................. 275 3.2 IT TOOK LONGER TO ARRIVE THAN TO STAY: AN OTTOMAN ENVOY’S VISIT TO ZANZIBAR IN 1888 ............................................. 281 3.2.1 The Sources .............................................................. 285 3.2.2 Annotated and Translated Documents ............................. 288 3.2.3 Original Documents .................................. 309 3.3 FROM ITALY TO ZANZIBAR: THE TRANSLOCAL NETWORK OF AN ANARCHIST IN 1905 ............................ 329 3.3.1 The Sources ........................................ 335 3.3.2 Annotated and Translated Documents ......................... 337 3.3.3 Original Documents ...................................... 349 3.4 THE ZANZIBAR SULTAN’S VISITS TO ISTANBUL IN 1907-1908 ......... 370 3.4.1 The Sources .......................................................... 373 3.4.2 Annotated and Translated Documents ................................. 375 3.4.3 Original Documents............................................................... 389 CONCLUDING REMARKS .............................................. 416 BIBLIOGRAPHY...........................................................428

Made available in DSpace on 2016-08-03T12:19:13Z (GMT). No. of bitstreams: 1 SILAS ANDRE FIOROTTI.pdf: 3733347 bytes, checksum: f4c616e7fb536e42b73032c93af55dcb (MD5) Previous issue date: 2012-03-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Colonialism produced several speeches about local cultures, and the discourse of the missionaries is one of its variants and, in turn, are included in this speech the missionary ethnographies. We present a critical reading of two missionary ethnographies produced in Portuguese colonies, the territories of Angola and Mozambique. The first, entitled Usos e costumes dos bantos: a vida duma tribo sul-africana [The Life of South African Tribe], by Henri-Alexandre Junod (1863-1934); the second entitled Etnografia do sudoeste de Angola [The Ethnography of Southwestern Angola], by Carlos Estermann (1896-1976). We problematize the relationship between the missionary action, the Portuguese colonialism and local cultures of these territories of Angola and Mozambique, through the analysis of these missionary ethnographies. These ethnographies, besides presenting the richness of life forms of native societies, signal as they conducted the negotiations between the missionaries in their practices and the natives. / Resumo: O colonialismo produziu diversos discursos sobre as culturas locais, sendo que o discurso dos missionários é uma de suas variantes e, por sua vez, neste discurso estão inclusas as etnografias missionárias. Apresentamos uma leitura crítica de duas etnografias missionárias produzidas nas até então colônias portuguesas, os territórios de Angola e Moçambique. A primeira, intitulada Usos e costumes dos bantos: a vida duma tribo sulafricana, cujo autor é o missionário Henri-Alexandre Junod (1863-1934); a segunda, intitulada Etnografia do sudoeste de Angola, cujo autor é o missionário Carlos Estermann (1896- 1976). Problematizamos a relação entre a ação missionária, o colonialismo português e as culturas locais dos territórios de Angola e Moçambique, através da análise destas etnografias missionárias. Destacamos que estas etnografias, além de apresentarem a riqueza das formas de vida das sociedades nativas, sinalizam como se efetivaram as negociações entre estes missionários em suas práticas de missionação e seus interlocutores nativos.

Text in English, abstract in English, Afrikaans and Northern Sotho / This study examines why post-colonial African states are not able to institutionalise the ideal ethical and democratic societies, given their access to international best practices and the abundance of human and natural resources; why the future of democracy in Africa remains uncertain despite the current efforts at democratisation; if western democracy can be implemented in Africa; why the West is able to produce better systems of governance; why leaders and managers find it daunting to create the kind of society that is inspiring, ethical, immune to bureaucracy, and that possesses excellent economic performance; how leaders, members of the community, bureaucrats, corporate executives and managers can contribute to the realisation of the ethical and ideal African state; and the options for alternative democratic order for the African continent. The inability of post-colonial African states to institute systems and strategies that adequately address the needs and expectations of their citizens has created chaos and anarchy that in some states can be likened to Hobbes state of nature where the weak is at the mercy of the strong and life is nasty, brutish and short. While the West has been largely blamed for playing a significant role in Africa’s inability to effectively manage itself, other theorists criticise African leaders and the community members for their inability to conduct themselves ethically and to implement a constructive and effective system of governance. It is imperative that African states devise adequate means of ethically administering their territories in a manner that meets societal expectations and needs, and in order to avoid intractable socio-political and economic complications. / Hierdie studie ondersoek die redes waarom postkoloniale Afrika-lande nie die ideale etiese en demokratiese samelewings instabiliseer nie, gegewe hul toegang tot internasionale beste praktyke en die oorvloed van menslike en natuurlike hulpbronne; waarom die toekoms van demokrasie in Afrika onduidelik bly ten spyte van die huidige pogings vir demokratisering; as westerse demokrasie in Afrika geïmplementeer kan word; waarom die Weste beter stelsels van bestuur kan lewer; hoekom leiers en bestuurders dit skrikwekkend vind om die soort samelewing wat inspirerend, eties, immuun vir burokrasie is, te skep en wat uitstekende ekonomiese prestasie besit; hoe leiers, lede van die gemeenskap, burokrate, korporatiewe bestuurders en bestuurders kan bydra tot die verwesenliking van die etiese en ideale Afrika-staat; en die opsies vir alternatiewe demokratiese orde vir die Afrika-kontinent. Die onvermoë van post-koloniale Afrika-state om stelsels en strategieë in te stel wat die behoeftes en verwagtinge van hul burgers voldoende aanspreek, het chaos en anargie geskep wat in sommige state vergelykbaar kan wees met Hobbes se toestand van die natuur, waar die swakeling aan die genade van die wat sterk is afhanklik is en die lewe ‘n nare, brutaal en kort lewe is. Terwyl die Weste grotendeels die blaam kry in terme van hul groot bydra in Afrika se onvermoë om homself doeltreffend te bestuur, kritiseer ander teoretici Afrika-leiers en die gemeenskapslede vir hul eie onvermoë om eties op te tree en om 'n konstruktiewe en effektiewe bestuurstelsel te implementeer. Dit is noodsaaklik dat Afrika-state voldoende middele voorsien om hul gebiede eties te administreer op 'n wyse wat voldoen aan maatskaplike verwagtinge en behoeftes, en om onwikkelbare sosio-politieke en ekonomiese komplikasies te vermy. / Thuto ye e lekola mabaka a gore ke eng dinaga tša ka morago ga bokoloneale di sa kgone go hloma dipeakanyo tša maswanedi tša maitshwaro le ditšhaba tša temokrasi, tšeo di filwego phihlelelo go ditiro tše kaonekaone tša boditšhabatšhaba le bontši bja methopo ya semotho le tlhago: ke ka lebaka la eng Bodikela bo kgona go tšweletša mekgwa ye kaone ya pušo; ke ka lebaka la eng baetapele le balaodi ba hwetša go le boima go hlama mokgwa wa setšhaba seo se nago le mafolofolo, maitshwaro, se sa huetšwego ke mokgwa wa pušo wo o diphetho di tšewago ke bahlanka ba mmušo bao ba sa kgethwago, gomme ba na le tiro ye kgahlišago ka ikonomi; ka moo baetapele, maloko a setšhaba, batšeasephetho ba mmušo ba sa kgethwago, malokopharephare a dikoporasi le balaodi ba ka aba mo go phihlelelong ya maitshwaro le naga ya maswanedi ya Afrika; le go dikgetho tša peakanyo ye e hlatlolanago ya temokrasi mo kontinenteng ya Afrika. Go se kgone ga dinaga tša ka morago ga bokoloneale go hlama mekgwa le maano ao a maleba a go bolela ka ga dinyakwa le ditetelo tša baagi ba bona di hlotše tlhakatlhakano le tlhokapušo yeo mo go dinaga tše dingwe e ka bapetšwago le naga ya Hobbes ka tlhago moo mofokodi a lego ka fase ga yo maatla gomme bophelo bo se bose, bo le šoro le go ba bjo bokopana. Mola Bodikela bo pharwa molato kudu mo go bapaleng karolo ye e tšweletšego mo go se kgonego ga Afrika go itaola ka tshwanelo, borateori ba bangwe ba solago baetapele ba Afrika le maloko a setšhaba mo go se kgonego go itshwara gabotse le go phethagatša mokgwa wo hlamilwego gabotse wo o šomago wa pušo. A bonagala gore dinaga tša Afrika di loga maano a makaone a go laola ka tshwanelo dinagadilete tša bona ka mokgwa wo o tla fihlelelago ditetelo tša setšhaba le dinyakwa, le gore go thibelwe go se boelemorago ga dipolotiki tša selegae le tlhakatlhakano ya ikonomi. / Philosophy, Practical and Systematic Theology / D. Litt. et Phil. (Philosophy)