A great deal has been written in recent decades about the Atlantic slave trade, including the mechanics and terms of purchase, but relatively little about what Africans received in return for the slaves and other exports such as gold and ivory. And yet, if one is trying to reconstruct the material culture of, say, the Guinea Coast of West Africa during the slave-trade period, the vast European input cannot be ignored.

The written evidence consists of many thousands of surviving bills of lading, cargo manifests, port records, logbooks, invoices, quittances, trading-post inventories, account books, shipping recommendations, and orders from African traders. English customs records of commerce with Africa during the eighteenth century, when the slave trade peaked, alone contain hundreds of thousands of facts. A thorough analysis of all available data would call for the services of a research team equipped with computers, and fill many volumes. Using a portable typewriter (now finally abandoned for WordPerfect) and a card file, and sifting hundreds of published sources, I have over the years compiled an annotated master list of European trade goods sold on a portion of the Guinea Coast from Portuguese times to the mid-nineteenth century. The geographic focus is the shoreline from Liberia to Nigeria; from it more slaves left for the New World than from any comparable stretch of the African coast. I call the area “Kwaland” for the Kwa language family to which nearly all the indigenous peoples belong.

While the historiography of art as an academic discipline can hardly be construed as a science, it is nevertheless governed by certain dominant paradigms in both of the senses that Thomas Kuhn intended. First, at any point in time there is a constellation of beliefs, values, and techniques shared by the community of scholars who comprise the discipline known as art history. This can be further broken down, altered, and refined for the various sub-fields, but taken together, the separate facets constitute a “way of seeing” art history which differs substantially from the “way of seeing,” say, political history.

Applying Kuhn's second and more rigorous sense, the historiography of art is dominated by certain paradigms which serve as exemplars or models of puzzle-solutions. While these change over time (it is no longer permissible to ascribe German expressionism to “national character,” for example), they are so powerful that they function as unquestioned assumptions when in force. Even more importantly, they are frequently invisible because they are rarely made explicit. In European art history, the dominant paradigms have coalesced into entities such as “The Baroque” or “Mannerism” which are largely ontological models used to simplify the otherwise intractable complexity of European art styles and movements.

Ethnicity was evidently critical for the operation of the Atlantic slave trade, on both the African and the European sides of the trade. For Africans, given the general convention against enslaving fellow citizens, ethnic identities served to define a category of “others” who were legitimately enslavable. For African Muslims this function was performed by religion, though here too, it is noteworthy that the classic discussion of this issue, by the Timbuktu scholar Ahmad Baba in 1615, approaches it mainly in terms of ethnicity, through classification of West African peoples as Muslim or pagan. Europeans, for their part, regularly distinguished different ethnicities among the slaves they purchased, and American markets developed preferences for slaves of particular ethnic origins. This raises interesting (but as yet little researched) questions about the ways in which African and European definitions of African ethnicity may have interacted. Both Africans and Europeans, for example, commonly employed, as a means of distinguishing among African ethnicities, the facial and bodily scarifications (“tribal marks”) characteristic of different communities—a topic on which there is detailed information in European sources back at least into the seventeenth century, which might well form the basis for a historical study of ethnic identities.

In this context as in others, of course, ethnicity should be seen, not as a constant, but as fluid and subject to constant redefinition. The lately fashionable debate on “the invention of tribes” in Africa concentrated on the impact of European colonialism in the twentieth century, rather than on that of the Atlantic slave trade earlier—no doubt because it was addressed primarily to Southern, Central and Eastern rather than Western Africa.

Judging from a number of recent publications, the long-running debate over the origins of iron smelting in sub-Saharan Africa has been resolved… in favor of those advocating independent invention. For Gérard Quéchon, the French archeologist to whom we owe very early dates for iron metallurgy from the Termit Massif in Niger, “indisputably, in the present state of knowledge, the hypothesis of an autochthonous invention is convincing.” According to Eric Huysecom, a Belgian-born archeologist, “[o]ur present knowledge allows us … to envisage one or several independent centres of metal innovation in sub-Saharan Africa.”

Hamady Bocoum, a Senegalese archeologist, asserts that “more and more numerous datings are pushing back the beginning of iron production in Africa to at least the middle of the second millennium BC, which would make it one of the world's oldest metallurgies.” He thinks that “in the present state of knowledge, the debate [over diffusion vs. independent invention] is closed for want of conclusive proof accrediting any of the proposed transmission channels [from the north].” The American archeologist Peter R. Schmidt tells us “the hypothesis for independent invention is currently the most viable among the multitude of diffusionist hypotheses.”

Africanists other than archeologists are in agreement. For Basil Davidson, the foremost popularizer of African history, “African metallurgical skills [were] locally invented and locally developed.” The American linguist Christopher Ehret says

Africa south of the Sahara, it now seems, was home to a separate and independent invention of iron metallurgy … To sum up the available evidence, iron technology across much of sub-Saharan Africa has an African origin dating to before 1000 BCE.

Research on oral history tends to be concerned with two very different types of sources. I would refer to them as oral traditions and oral data. Oral traditions are formally preserved, not always as narratives, but in some fixed form. They can, for example, be passed on as songs, as drum names, or as proverbs. They are part of the collective memory of the group and get passed on from generation to generation. They serve a legitimating function and must of necessity be analyzed in terms of who and what they legitimate. There is also a large body of data at any time which individuals hold in memory, data about individual experience, data that consist essentially of things that people have seen and experienced. It is not preserved in any formal way because it is not deliberately structured for legitimation or communication. Popular writers in western countries have tapped this rather rich treasure trove in recent years to write about the Depression, two World Wars, and the Spanish Civil War among other things. Oral tradition is limited in what it passes on, and once the transition from generation to generation is made, the amount of data is forever circumscribed.

Oral data are largely concerned with people describing things they experienced. They are valid primarily during the lifetime of those being interrogated. They are absolutely essential for the reconstruction of the history of peoples without history, those low down in any social order who have little to legitimate.

African historians frequently argue that it is almost impossible to research postcolonial history because of the absence or haphazard nature of African archives. I argue that this is not so much an obstacle to writing the history of Africa after 1960s as it is a complement to it: incomplete and chaotic archives and documents scattered around the globe reveal some of the sloppiness of governmentality and how hit-and-miss statecraft has been in the recent past.

Photographs are attracting growing interest among Africanists. A bibliographical essay in the Cambridge History of Africa, vol. 7, drew attention to the value and availability of photographs of colonial Africa. The critical use of such documents has been discussed in this journal by Christraud Geary, and historical photographs have been a prominent feature of several recent publications. In May 1988 an international workshop at SOAS considered the problems and possibilities of using photographs as sources for African history. It is hoped that a larger conference on photographs and Africa will be convened in the near future. Meanwhile, the papers for the SOAS meeting have been distributed to interested scholars, librarians, and archivists. A version of the present paper forms part of this collection; since there is as yet no recommendable history of photography in Africa, it seemed worthwhile to republish this modest sketch of the more important developments in the practice and uses of photography in Africa. We conclude with the Second World War, since to have pursued the subject further would have asked too much of the authors' knowledge and readers' patience.

It may be helpful to begin with a reminder of the major technical developments in photography during the nineteenth century. The daguerreotype, introduced in 1839, yielded only a single image, on a sensitized metal plate. The calotype, introduced two years later, yielded multiple paper positives from a paper negative, but like the daguerreotype required exposures of one to three minutes.

The historian of pre-nineteenth century Africa…cannot get far without the aid of archaeology.

Nevertheless, historians have good reason to be cautious about historical generalisations by archaeologists and about their own use of archaeological material…: it would be a rash historian who totally accepted the conclusions of Garlake and Huffman with the same simple-minded trust as I myself accepted the conclusions of Summers and Robinson.

In the beginning, historians of Africa put great store by archeology. Was its great time depth not one of the distinctive features of the history of Africa, a condition that cannot be put aside without seriously distorting the flavor of all its history? Did not the relative scarcity and the foreign authorship of most precolonial written records render archeological sources all the more precious? Did not history and archeology both deal with the reconstruction of human societies in the past? Was the difference between them not merely the result of a division of labor based on sources, so that historical reconstruction follows in time and flows from archeological reconstruction? Such considerations explain why the Journal of African History has regularly published regional archeological surveys in order to keep historians up to date.

In recent years there has been a growing interest in source materials on African history in African and European archives. The registration of documents and the methodology used in their interpretation have become a major issue of many scholars. While much progress has been made concerning the written materials, another category of archival documents has received little attention. These are pictorial records in general and historical photographs in particular. Considering that photography, beginning with the daguerrotype in 1839, virtually accompanied the exploration of the interior regions of Africa, the failure to exploit photographs systematically as source materials seems rather astonishing. One explanation for this neglect may lie in the fact that historians have traditionally been preoccupied with the written word. Despite this bias, historical photographs from Africa have been used ever more frequently as illustrations by art historians, historians, and anthropologists in recent years. The lack of systematic work with the images, however, often results in an impressionistic approach and serious errors.

We first conceived of this study several years ago, when our respective lines of research seemed to some extent to converge on the period of the decline of ancient Ghana. It has proved a more complex matter than we imagined, or than the deceptively simple title above might suggest--partly because it is often more difficult to prove that something did not happen than that it did. We have had to divide our analysis into two parts. First we examine the external written sources for the Almoravid conquest of Ghana. Our work in this respect has been immensely facilitated by the appearance in 1975 of Cuoq's Recueil des sources arabes, which in some sense provides the infrastructure for our argument. We have also had the invaluable privilege of seeing in proof Hopkins' and Levtzion's Corpus of early Arabic sources. In the second half of our study, it will be the turn of internal sources, mainly oral traditions. We use the terms external and internal advisedly, since the simple distinction between written sources and oral traditions is too artificial: an oral tradition was an oral tradition, whether written down in Arabic in the Middle Ages or in French in this century, and a great deal of the information in both parts of our article must have started as oral tradition.

Putting it very bluntly, we have discovered no sources, whether external or internal, which unambiguously point to such a conquest. A handful of sources suggest some link between the rise of the Almoravids and the decline of Ghana, but with a puzzling vagueness--a vagueness which decreases as the number of centuries between the alleged event, and the report of it increases.

There is a considerable literature dealing with the phemenon of twentieth-century anti-witchcraft cults among the Akan peoples of Ghana, and notably the Asante. This literature is written from the disciplinary perspective of social anthropology and it may be divided into two interpretative views of the matter. The first espouses the theory that such cults are ‘new’--creations of the twentieth century--in that they represent a reflexive response to the social disorientation assumed to have been engendered by colonial overrule. The second questions the causative link between the twentieth century and increased anomie, and suggests the location of such cults in a time perspective reaching back into the distant--but undefined--pre-colonial past. For a social historian interested in the problem of witchcraft and its suppression this literature presents a resistant difficulty. It concerns itself with the material appurtenances and the impressionistic ‘psychohistory’ of cult practices, but it is almost entirely bereft of historical data and it indulges in generalizations erected upon the flimsiest of factual considerations. McLeod, who has ably reviewed this literature, has commented upon this deficiency with regret, but--at least so far--has done little to rectify it.

In this paper I am concerned with the discrete history--social, economic and political--of three important anti-witchcraft cults that flourished in Asante between the late 1870s adn the late 1920s; in chronological order these were, domankama (‘The Creator’), aberewa (‘The Old Woman’) and hwe me so (‘Watch Over Me’). In discussing these cults as historical phenomena I seek to explicate or otherwise to dissolve some of the generalizations evident in the existing literature. I seek too to say something concerning the construction of a valid Asante (and African) social history, the relationship between social history and social anthropology in the African context, and the significance for the historian of Africa of socio-cultural phenomena such as witchcraft.

Communication between the practitioners of the two disciplines [history and archeology] is still often difficult.

Five years ago Jan Vansina asked historians whether archeologists were their siblings. The question seems to have been rhetorical, since Vansina himself offered the opinion that, at least “when archaeologists offer specific reconstructions of history, as they often do in their site reports, they are historians.” However, he also admitted that archeology “is a discipline in its own right.” Since no historians were sufficiently riled by these assertions to offer a response to Vansina's article, we must assume that archeologists are accepted, though not necessarily with open arms, in the family of historians. But what did archeologists say about their adoption? Nothing it appears, though perhaps many archeological practitioners missed Vansina's article because it was published in an historical, not an archeological, journal. I stumbled across the article a couple of years ago and plunged in with both anticipation and trepidation. Which archaeologist could resist reading a critique of his discipline by a respected historian? My feelings turned out to be justified. I was both excited and a little dismayed by what I read, though I was relieved to find that my own archeological efforts in Uganda were favorably viewed by the eminence grise.

Les savoirs universitaires sur l'Afrique précoloniale ont été construits pour une large part grâce aux relations établies entre les spécialistes européens et des Africains qui (lettrés ou non), en raison de leur position sociale et de leurs qualités personnelles, possédaient une grande connaissance de leur culture. Mon enquête s'applique au champ de l'historiographie du Rwanda: j'examinerai quelles relations des chercheurs européens entretinrent avec un intellectuel autochtone, Alexis Kagame et comment, selon l'usage qu'ils eurent de son érudition, les uns l'instituérent historiens et les autres “informateur” alors qu'il donnait à ses écrits une portée toute différente, même si ces derniers avaient un caractère historique, même s'ils offraient une grande richesse d'information. Je ne veux nullement suggérer que ces relations furent exceptionnelles: d'autres savants européens, sur d'autres terrains, développèrent avec d'autres lettrés africains des relations comparables dans leur principe avec le cas présenté ici. En Europe aussi, le jeu des hiérarchies classant les intellectuels suscita, par exemple entre universitaires et érudits régionaux, des rapports homologues à ceux, établis en Afrique, par les intellectuels du “centre” avec ceux de la “périphérie”.

Around 1850 the peoples of central Africa from Duala to the Kunene River and from the Atlantic to the Great Lakes shared a common view of the universe and a common political ideology. This included assumptions about roles, statuses, symbols, values, and indeed the very notion of legitimate authority. Among the plethora of symbols connected with these views were the leopard or the lion, the sun, the anvil, and the drum, symbolizing respectively the leader as predator, protector, forger of society, and the voice of all. Obviously, in each case the common political ideology was expressed in slightly different views, reflecting the impact of differential historical processes on different peoples. But the common core persisted. The gigantic extent of this phenomenon, encompassing an area equal to two-thirds of the continental United States, baffles the mind. How did it come about? Such a common tradition certainly did not arise independently in each of the hundreds of political communities that existed then. However absorbent and stable this mental political constellation was, it must have taken shape over a profound time depth. How and as a result of what did this happen? Is it even possible to answer such queries in a part of the world that did not generate written records until a few centuries ago or less?

This paper addresses this question: how can one trace the social construction of such a common constellation over great time depths and over great regional scale? All the peoples involved are agriculturalists and the political repertory with which we are concerned could not easily exist in its known form outside sedentary societies.

Historians of West Africa seem generally to agree that the main benefit conferred on the region by early European visitors, particularly the Portuguese, was the introduction of new crops. These crops are said to have improved diets and accelerated population growth, to the point, some would argue, that human losses through the slave trade were more than offset by the enhanced ability to feed people. Usually a few crops are cited, and the subject is not pursued very far, even in economic history texts, though the societies under study were overwhelmingly agricultural. Usually, too, American crops are singled out—especially maize, cassava, sweet potatoes, and peanuts, but also tobacco, pineapples, guavas, and papayas. Sometimes these are the only crops credited to Europeans. That list occasionally includes tomatoes and avocados even though no evidence has been advanced that either plant was grown in West Africa before the nineteenth century. Some historians confuse origin with source, stating, for example, that the Portuguese brought citrus fruit and sugar cane from Asia when those Asian crops had long been established in the Mediterranean region. No one, it appears, has taken the trouble to examine all the printed sources for precolonial West Africa, plus relevant linguistic evidence, to try to determine which crops were introduced by Europeans, whence, where, and when.

History in Africa carried an article in 1992 entitled “The European Introduction of Crops into West Africa in Precolonial Times.” I wrote this to correct an impression left by several historians that only maize and cassava were worth mentioning. My reading of precolonial African history had made it very clear that a great many new crops were brought to the continent during the slave-trade period. My initial geographical focus was what used to be called Lower Guinea, roughly the coast from Cape Palmas to Mt. Cameroon, but inevitably my research took in all of western Africa from Senegal to Angola and up to the southern fringe of the Sahara. My findings were admittedly interim, a sort of database for future refinement. And yet I was able to identify 86 introduced crops.

It was ingenuous of me to expect that one paper would suffice to over-turn what had become conventional wisdom. In 1995 John Iliffe, in 1997 Elizabeth Isichei, in 1998 John Reader repeated the maize-cassava mantra. In 2002 Christopher Ehret expanded the duo of exotic crops to include tobacco, peanuts, New World beans, Asian rice and sugar cane. David W. Phillipson reiterated in 2005 what he had said 20 years earlier, citing only maize, cassava and bananas. And in 2006 James L.A. Webb Jr. named just four: maize, cassava, peanuts and potatoes.

This pattern of minimization may reflect what seems to be a general disinclination of historians to dig deeply into botany. An important recent book titled Writing African History devotes only 17 of 510 pages to the subject.

One of the most durable myths of the history of central Africa is that of the early subversion and domination of the kingdom of Kongo by the Portuguese in the sixteenth century. Its original statement was made by James Duffy in 1959 and was amplified by Basil Davidson two years later. According to this argument the Portuguese had found a well-developed kingdom of Kongo when they reached the mouth of the Zaire River in 1483, and had entered into an alliance with the ruler. The alliance, first made with king Nzinga a Nkuwu (baptized as João I in 1491) and strengthened and continued with his son Mvemba a Nzinga (better known under his baptized name of Afonso I, 1506-1543) involved a partnership in which Portuguese settled in Kongo and provided technological and military assistance to Kongo in exchange for trade, mostly in slaves. As a result of this exchange Kongo adopted Christianity, and for a time the two kings addressed each other as “Brother.” But the alliance, despite its good beginning, was rapidly upset by the greed of the Portuguese settlers, who saw the situation merely as an opening for quick riches through the slave trade. As a result the higher aims of the Portuguese court were subverted--first because the Portuguese, with a higher level of development, were able to benefit from their position more than Kongo; secondly because Lisbon was unable to control its settlers in Kongo or São Tomé. In the end there was a massive involvement of Portuguese in Kongolese affairs and a breakdown of authority in Kongo.

This paper is concerned with the process, problems, and politics of knowledge transfer in King Leopold's Congo. Since European languages were infrequently taught in Congo schools, the availability of printed materials in local African languages served as the primary means of achieving literacy and subsequently knowledge beyond that learned through practical experience.

With the exception of Swahili, used in the Eastern Congo as a lingua franca, none of the several dozen major languages or the several hundred minor languages and dialects spoken in the Congo Basin had been reduced to written form before modern missionaries established themselves there beginning in 1879. Between 1879 and 1908, when the Congo was the personal possession of Leopold II, nineteen Congolese languages were reduced to written form and more than 400 titles in these languages were published. To the sophisticated modern reader such a narrow choice of literature may seem unworthy of study. But this printed media stock--primers, readers, textbooks, religious tracts, Gospels, and magazines--was all that was available to some tens of thousands of seekers after literacy and the major printed communications between Westerners and Africans in the Congo Basin. This fact, alone, gives such materials significance.

Most of this literature was prepared for use in elementary schools. In 1908, when King Leopold's Congo was annexed by the Belgian Parliament, some 46,000 pupils of all ages were enrolled in colonial schools. Another 50,000 had probably attended these schools between 1879 and 1908. Over ninety-nine percent of these pupils attended schools run by eighteen mission societies (nine Protestant and nine Catholic).

Geographical compilations used to be valued because they made things easy for those who read them: instead of being confronted with a set of barely intelligible travelers' accounts, the reader was offered their essence in a predigested form. Yet today most self-respecting historians pride themselves on using only “original” sources. In the recent historiography of Africa much useful work has been devoted to the task of showing the derivative nature of certain seventeenth-and eighteenth-century European works.

One of the victims of this growing awareness has been the monumental book on Africa by Olfert Dapper (1668). Many of Dapper's sources for individual regions have been identified, notably for the Cape of Good Hope, Senegal, Sierra Leone, the Gold Coast, Allada, and Loango. In the case of Tunis it has even been possible to show that everything in Dapper's account derived from published sources. Not surprisingly, some scholars have contemptuously dismissed the book as a “mere compilation.”

The rising of the Ndebele and southwestern and central Shona people against colonial rule in the 1890s has become one of the classic cases of such resistance. Yet, since the independence of Zimbabwe in 1980, very little fresh research has been carried out on the subject. This paper re-examines the role of Shona religious authorities in the rising, especially that of the medium of the Nehanda spirit of the Mazowe valley in the central Shona area. In just over a century, the figure of “Mbuya Nehanda” has become the best-known popular symbol of resistance to colonial rule in modern Zimbabwe. She has been commemorated since 1980 in statues, street names, a hospital, posters, songs, novels, and poems, and is soon to be the subject of a full-length feature film. This paper examines the historical basis behind the legend.

This legend runs as follows: the historical “Nehanda” was supposed to have been the daughter of the founding ancestor of the Mutapa dynasty, who lived in the fifteenth century. Her ritual incest with her brother Matope gave supernatural sanction to the power of the Mutapa state. After her death, she became a mhondoro spirit, and this spirit possessed a number of mediums (masvikiro, singular svikiro). During periods of possession by the spirit, the svikiro was regarded as speaking with the voice and personality of the original Nehanda and not with her own. In the last part of the nineteenth century one medium, Charwe, was responsible for the organization of resistance to the government of the British South Africa Company and the settlers in the Mazowe valley, and in particular for the killing of H.H. Pollard, Kunyaira, the extremely oppressive Native Commissioner of the area. This resistance began in June 1896, and from then until her capture in late 1897 the Nehanda medium was a major factor in the war. Tried and sentenced to death in March 1898, she refused to convert to Christianity and struggled right up to the moment when she was hanged.