The Fruits of Freedom in British Togoland: literacy, politics and nationalism, 1914–2014 by Kate Skinner (review)

Inyati Boys’ Industrial and Agricultural Institution. An ‘urbane man’whowas on speaking terms with the local NC, andwho wore a hat as a sign of ‘his distinction’ (p. 55), Njokweni had his hat knocked off by the assistant NC, Tapson, for a perceived display of impudence. Tapping into debates regarding the role of white women in the colonial enterprise, Shutt moves to examine the position of a colonial wife, Rose Comberbach. Shutt details how Comberbach became avocal critic of the policy of cattle culling, undermining white patriarchal prerogatives and ‘racial etiquette’ by speaking on behalf of the African population (p. 72). Continuing with white women, Chapter 3, ‘Etiquette and integration’, examines how white women were perceived as ‘conduits of good manners’ (p. 78), who played a central role in promoting ‘the lessons of racial etiquette’ (p. 91). As Shutt argues, instilling ‘proper’ manners into one’s African servants was seen as part and parcel of being a ‘good Rhodesian’ (p. 98). While Chapter 4, ‘Courtesy and rudeness’, does note that the relative political ‘liberalism’ of the Federation years saw a slight relaxation of the rules of etiquette, on the whole, the regulation of manners continued. Interestingly, Shutt notes that, during this period, the African press was ‘chock-full of stories about ill-mannered whites bullying courteous and deferential Africans’ (p. 119). In Chapter 5, ‘Violence and hospitality’, Shutt notes the increasing irrelevance of white attempts to promote an ‘image of friendly race relations’ (p. 138) in the context of the growing tide of African nationalism. In concluding, Shutt argues for a greater appraisal of ‘white ideals about courtesy and rudeness’ (p. 177), demonstrating that ‘in the end as at the beginning, manners mattered’ (p. 179). Persuasively argued and lucidly written, Manners is an important contribution to the existing literature. In particular, Shutt deserves praise for her judicious treatment of African nationalism, as she does not ‘read’ proto-nationalism where there is scant evidence of it. In summation, this book is likely to have a wide appeal not only to scholars and students of Zimbabwe, but to a broader range of social historians who are interested in understanding the complex ways in which power was exercised in the name of European colonialism.