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Kenneth Onwuka Dike, Trade and Politics, and the Restoration of the African in History

Published online by Cambridge University Press:  13 May 2014

Ebere Nwaubani*
Affiliation:
University of Colorado at Boulder

Extract

The removal from history follows logically from the loss of power which colonialism represented. The power to act independently is the guarantee to participate actively and consciously in history. To be colonized is to be removed from history except in the most passive sense.

Kenneth Onwuka Dike (1917-1983) is a definite turning point in African historical scholarship. West Africa (28 September 1957) appropriately called him “The Pioneer Historian.” Robert July credits Dike with being “responsible for many of the advances in historical scholarship that marked the two decades following the conclusion of the Second World War.”

Dike was born in Awka, Nigeria, on 17 December 1917. In 1933 he entered Dennis Memorial Grammar School (DMGS), Onitsha, Nigeria. After three years at DMGS, Dike spent another two years at Achimota College in the Gold Coast. From Achimota he moved on to Fourah Bay College, Sierra Leone. At the time, Fourah Bay was affiliated to, and awarding the degrees of, Durham University. This meant that through Fourah Bay, Dike took the B.A. (in English, Geography, and Latin) of Durham University. In 1943, he went home to Nigeria, but not to stay for long. In November 1944 he left, on a British Council scholarship, for the M.A. degree in History at University of Aberdeen. In June 1947 he graduated, taking a first-class honors (the best of his year) at Aberdeen. Four months later, Dike registered for his Ph.D. at King's College, University of London. Under the supervision of Vincent Harlow and Gerald S. Graham, he did a dissertation entitled “Trade and Politics in the Niger Delta, 1830-1879.” He earned his Ph.D. degree on 28 July 1950. With it he became the first African to “pass through professional training” in Western historical scholarship.

Type
Research Article
Copyright
Copyright © African Studies Association 2000

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References

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11 Page references to Trade and Politics are indicated in the text.

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27 There is a passage in Shakespeare's Love's Labors Lost, Act IV Scene iii, which is germane here: “Black is the badge of hell/The hue of dungeons and the scowl of night.”

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31 Ibid.

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36 Ibid., 317. Two western anthropologists, the Keesings, have noted how “silly it is to conceive of Columbus, Magellan, and Marco Polo as ‘discovering’ anything”; adding: “Our hopelessly smug and provincial Europe-centered view of world history assumes that strange creatures and places were out there waiting to be ‘discovered’ by us civilized folks.” See Keesing, Roger M. and Keesing, Felix, New Perspectives in Cultural Anthropology (New York, 1971), 104.Google Scholar

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39 Seligman, Charles G., Races of Africa (London, 1930), 85.Google Scholar A major critique of this hypothesis is Sanders, Edith, “The Hamitic Hypothesis: Its Origin anil Functions in Time Perspective,” JAH 10(1969), 521–32.CrossRefGoogle Scholar Also see Adu Boahen's review of Flint, J. E., The History of Nigeria and Ghana, JAH 8 (1967), 541–46.Google Scholar

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51 “Tribe” of course has pejorative connotations. Even in the 1960s the Oxford English Dictionary defined “tribe” as “A race of people now applied especially to a primary aggregate of a people in a primitive or barbarous condition under a headman or chief…. A class of persons: a fraternity, set, or lot—now often contemptuous.” In the Webster's New International Dictionary of the same era, “tribe” was defined as “any aggregation of peoples especially in a primitive or nomadic state believed to be of a common stock and acting under a more or less central authority as that of a headman or chief.” At the same time, Collin's Dictionary defined a “tribe” as “A clan or group of clans, especially a group of savage clans under a chief.” The dictionary—and therefore, the popular—meaning of “tribe” has not changed in any substantial degree.

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56 Jaja, an Igbo ex-slave had worked himself up to the headship of the Anna Pepple House of Bonny. Under him the House became wealthy and the envy of its rivals. To avoid a brewing civil war, Jaja pulled out in 1869, taking with him 14 of the 18 Bonny Houses to found a new settlement called “Opobo.” The geographical location of Opobo enabled Jaja to control the palm oil markets of (Igbo/Ibibio) hinterland. The emergence of Opobo therefore meant the decline of Bonny, since all trade was now diverted to Opobo. The definitive work on Jaja is Cookey, Sylvanus S. J., King Jaja of the Niger Delta: His life and Times, 1821-1891 (New York, 1974).Google Scholar

57 Ajayi, , “Towards A More Enduring Sense of History,” 41.Google Scholar

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59 Quoted in Uzoatu, , “Late Professor Dike's Home of History,” 7.Google Scholar