In chapter three, Moyd describes how these competing visions of German and African martial traditions were meted out to form a singular way of war during the colonial conquest of German East Africa (1890s), the Maji Maji rebellion (1905-7), and World War I (1914-18).
In chapter four Moyd depicts the mabomas as centres of cultural exchange, arguing that by taking part in local economic and religious activities, the askari and their families exposed surrounding populations to colonial sensibilities that created important cultural ties between the colonial state and its subjects.
In chapter five Moyd examines how the askari projected the authority of the colonial state through their constabulary positions as police, messengers, and tax collectors, and by carrying out state-making performances in the form of processions and public drill.
As to how this new rendering of the colonial legacy might affect our understanding of post-colonial Tanzania, Moyd only intimates.
points to a longstanding tradition in the black church that interpreted Christ's message of redemption in social and political terms.
In December of 1939 this work devolved on Louis Moyd; Moyd went on to eventually become a customer of Martin's when, in 1965, he became the first curator of minerals at Canada's National Museum of Natural Sciences (now the Canadian Museum of Nature).
When Louis Moyd went to work for Martin in January, 1940 the Ehrmann office had a "Karabacek Collection" cabinet.
It was during this period that Martin's visits to Philadelphia resulted in the following charming, and very characteristic tale, as told by Louis Moyd:
Moyd continued to work for Martin until October, 1940, but then Martin had to reduce expenses.
Louis Moyd recalls that "Martin was gregarious, considerate and endearing.