By S. Beckerleg
This booklet provides facts on Ugandan khat in the context of overseas debates at the drug, and the proposed ban in 2009. by means of telling of the tale of khat, the publication will function a car for the research of social switch, improvement priorities and transferring ethnic identities in Uganda over the past eighty years.
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This e-book offers info on Ugandan khat in the context of overseas debates at the drug, and the proposed ban in 2009. by means of telling of the tale of khat, the ebook will function a automobile for the research of social swap, improvement priorities and transferring ethnic identities in Uganda over the past eighty years.
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Additional info for Ethnic Identity and Development: Khat and Social Change in Africa
22). Yemeni and Hadhrami immigrants settling on the east coast of Africa became Swahili, if not in their own lifetime, then within a generation or two. They were able to do this because the Swahili are not made up of one ethnic group but of peoples from diverse origins who have adopted the Swahili language and culture (Beckerleg, 2004; Caplan, 2007; Mazrui & Shariff, 1994). Hadhrami immigrants to the Swahili towns can be divided into two broad groups: high status Sharif families who claimed descent from the prophet and impoverished economic migrants who, as laborers from insignificant family backgrounds, were assigned low status within the Swahili social hierarchy.
In the twentieth century, many Yemeni seamen settling in Cardiff and South Shields in Britain married local Welsh and English women. They were conforming to a pattern long established in East Africa, where the vast majority of migrants were men. These Yemeni men, mostly from Hadhramawt, married local women. According to Le Guennec-Coppens, “In most cases the first to arrive had to contract Yemeni Migrants 33 alliances outside their own group, whereas in the Hadramaut a rigorous tribal endogamy was imposed by the society’s hierarchical system.
Around 1935 Ibrahim Mogan came to Kibuli as a friend of Mtajazzi. He was a dealer in skins and hides and lived in the Kampala area called Mukalitunzi (meaning “in the pine trees”) near the commercial area of Kisenyi where foreigners congregated. Mogan spoke Arabic and Swahili as well as Somali. He was also the consul or ambassador for the Somali community in Uganda. Mogan said to Mtajazzi, “The land is fertile. I will bring khat to plant. ” He brought the seedlings by train packed in earth in a wooden box about two meters long and one meter wide.
Ethnic Identity and Development: Khat and Social Change in Africa by S. Beckerleg