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Publisher:
Cambridge University Press
Online publication date:
April 2013
Print publication year:
2013
Online ISBN:
9781139022552

Book description

Though the history of slavery is a central topic for African, Atlantic world and world history, most of the sources presenting research in this area are European in origin. To cast light on African perspectives, and on the point of view of enslaved men and women, this group of top Africanist scholars has examined both conventional historical sources (such as European travel accounts, colonial documents, court cases, and missionary records) and less-explored sources of information (such as folklore, oral traditions, songs and proverbs, life histories collected by missionaries and colonial officials, correspondence in Arabic, and consular and admiralty interviews with runaway slaves). Each source has a short introduction highlighting its significance and orienting the reader. This first of two volumes provides students and scholars with a trove of African sources for studying African slavery and the slave trade.

Reviews

‘By combining so many studies that give voice to enslaved Africans into a single forum, Bellagamba, Greene, and Klein have transformed the study of slavery in a way that will require a revolutionary reassessment of what we think about slavery and how we study enslavement and resistance … a tour de force of global significance for historians, students, and all people concerned with social justice.’

Paul E. Lovejoy - Canada Research Chair in African Diaspora History, York University

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Contents


Page 3 of 3


  • 45 - Introduction:
    pp 521-521
  • Contemporary African Societies and the Legacy of Slavery
  • View abstract

    Summary

    Literature on the history of Old Calabar describes the Blood Men as slaves who organized a revolt against their Efik masters that first occurred at the mid-nineteenth century. This chapter presents two passages from missionary texts, which offer intimate insights into the social life of Old Calabar. The first account is from the diary of Hugh Goldie. The second is from an entry in missionary Anderson's diary and a letter of missionary Goldie. A careful reading of their two accounts reveals that slaves operated in support of their deceased master's family when they felt it was necessary to find those responsible for his death, and that local politics played an important role as well. According to the missionaries, the Blood Men were not only fighting against being sacrificed but also to escape the oppression of the Ekpe association, which the Efik to this day consider their traditional form of government.
  • 46 - Two Soninke “Slave” Descendants and Their Family Biographies
    pp 522-535
  • View abstract

    Summary

    In Madagascar, the history of slavery and the slave trade has long been treated with silence. The Makua was the only group of former slaves that has been considered as an ethnic group in Madagascar. The slaves imported to Madagascar were not all Makua, but in Sakalava country on the west coast, this term is used for all slaves imported from Africa. The Norwegian Missionary Society, founded in 1842 by the Lutherans, sent its first missionaries to Antananarivo in 1866, four years after the re-opening of the Kingdom of Madagascar to Christian missionaries. Kalamba Mahihitse Josefa's account tells us that he was able to take advantage of mission education to become a teacher in a Makua village. The life histories of Josef and Mikal trace their journey in slavery from Mozambique to Madagascar, probably dating to the late 1860s.

Page 3 of 3


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