Three descent groups in southern Sierra Leone derive their names from Englishmen who married African women in the late seventeenth century: the Caulkers of Shenge, the Tuckers of Gbap, and the Rogerses of Kpaka chiefdom. The names Caulker, Tucker, and Rogers occur frequently in the records of the Royal African Company T70 series and each group retains traditions about its English ancestor. Previous attempts to correlate this written and oral testimony have not been very successful. In this article I shall discuss the Rogerses, dealing first with the written material and then with their oral (or quasi-oral) traditions, which I collected in 1977–78.

From the 1620s onwards, a series of English companies had agents in the Sherbro area. The main item purchased was camwood, especially from the Bum Kittam River. Sloops were also sent to Cape Mount to buy ivory and cotton textiles (cloths, shirts and breeches, which were resold at Sherbro and further north). The slave trade was of marginal importance in this area until the mid-eighteenth century.

The Royal African Company entered the Sherbro trade in 1678. At first its base was on the mainland, but in 1688 it was transferred to York Island, where a weak stone fort was built. From 1689 to 1700 the company's Sherbro agent controlled trade at Sierra Leone as well as at Sherbro. The Sherbro fort also generally had at least three or four outfactories.

This paper provides a first report of a study of the population of Somié, a Mambila village in Cameroun, which seeks to explore ways of linking microdemographic analysis and the results of anthropological research. We have sought ways in which we can analyze in a common frame genealogical data, residence patterns, and other data from anthropological fieldwork, together with census returns and archival materials.

By combining the details of kinship and residence (gathered during anthropological fieldwork over a period of ten years) with the statistics of births and deaths from census results and archival materials from 1950 onwards, we can begin to assess the effects of genealogical and residence factors on fertility and mortality. Conversely, it becomes possible to examine the effects of demographic factors on the genealogical basis of village life.

In an area where sister exchange marriage was practiced, repeated marriages give rise to complex genealogies whose connection to demographic factors has not been analyzed. Demographic changes influence the numbers of kin available for marriage, and the relationships between fertility, fecundity, mortality, morbidity, rates of sister exchange, and numbers of kin (in different categories) are significant and their change over time is hard to investigate without this type of research. In addition it provides ways in which demographic changes can be analyzed, and points to ways of assessing the impact of the introduction of health care provision and primary education on both demographic indicators and on beliefs and attitudes to health and fertility. Such research has clear relevance for policy-makers.

The notion that the colonial entity administered as Ogoja Province represented a Nigerian form of “the frontier” persisted right through the period of British rule in Nigeria. In a late colonial geography, Ogoja and eastern Calabar are referred to as the “pioneer fringe.” Marginalized by the economic geography of colonialism, as a result of its relatively low population density, in contrast to much of southeastern Nigeria, and by virtue of its terrain, crossed by unforded rivers and characterized by heavy, clayey soils which restricted wet-season travel, it could still be characterized in the 1940s as a “traceless praierie [sic]” by one of its most seasoned European observers, and as “the Lost Province” in common colonial parlance. Scholarly exploration has done little to address this marginalization, a fact both pivotal in the administration and development of Ogoja Province and restrictive of our attempts to understand and describe these administrative processes. The dynamics of community, trade, and migration in Ogoja, and the systematic misunderstandings to which these dynamics were subject, both constitute historical processes which call for scrutiny, and help shape development and welfare projects undertaken in the later colonial period and in post-independence Nigeria. This study investigates the problematic interaction of ethnography and administration at the colonial margin, and the implications of this both for the historical study of Ogoja and its hinterland and for economic and social development planning in the area.

The documents originated by the German colonial administration in German East Africa are located in two main archives: the Tanzania National Archives in Dar es Salaam, where they are identified under the name “German Records,” and the Bundesarchiv in Berlin, where they are collected under the classification R 1001. This note aims to provide some general information regarding a part of the German Records, referred to as “German Maps,” which is collected at the University Library of Dar es Salaam.

The German Records are a part of the holdings of the Tanzania National Archives, which also include the records of the British administration and various documents of the post-independence period. The German Records are a very well-known source for the history of the German presence in East Africa and they can be divided in two main categories: the documents of the Central Administration, cataloged with the numbers G 1-G 65, and the Private Archives, with the classification G 66-G 86. These records are very well cataloged and easily accessible thanks to the work of archival reorganization done by Peter Geissler between 1967 and 1969. His work was published in 1973 in a two-volume guide with the title Das Deutsch-Ostafrika-Archiv: Inventar der Abteilung “German Records” in Nationalarchiv der vereinigten Republik Tansania, Dar es Salaam. This guide offers a very useful overview of the records of the German colonial administration and is available for consultation in the Reading Room of the Tanzania National Archives. Also available in the Reading Room is a manual catalog which, in some cases, could be helpful in finding some documents that, owing to print errors in the edited catalog, have become difficult to find.

In the summer months of 2005 I traveled to London for the purpose of carrying out archival research in the Oriental and India Office Collection (OIOC) of the British Library at Kings Cross. My aim was to document the history of Indian immigration to the former British protectorate of Northern Rhodesia (present-day Zambia), about which very little has been published. The OIOC contains a vast amount of material relating to Asia and Africa—reportedly some 14 kilometers of shelving—including the India Office Records (IOR) and its key manuscripts detailing Indians' migration to British Central Africa.

Indians' arrival into Northern Rhodesian territory can be traced in these archives to 1905, and I was interested in the period from then until the independence of the country in 1964. The information held in the IOR is partic ularly rich: because the India Office acted as an intermediary among the Colonial Office in London, the Governor's Office in Northern Rhodesia, and the Government of India in New Delhi, the records bring together and represent the concerns of all the official actors. However, when India achieved sovereignty in 1947 the doors of the India Office closed and matters relating to the Indian diaspora were transferred to the Commonwealth Relations Office and the Dominion and Colonial Offices, whose interests were empire-wide. These sets of files are presently held in the National Archives at Kew.

The Akoko-Ikale constitute a significant part of the Ikale sub-ethnic group in southeastern Yorubaland. However, as far as Yoruba historiography is concerned, the Akoko-Ikale and indeed the larger Ikale nation have suffered from neglect because they remain one of the least researched groups in Yorubaland. As a result of the dearth of serious academic works on the Ikale people, official and hegemonic accounts of Ikale's origin and ethnic identity that became institutionalized during the colonial era have become the abiding mantra in Ikale contemporary historical discourse.3 For instance, the Akoko-Ikale, as well as the generality of the people of Ikale, who are culturally, linguistically, and biologically of Yoruba stock, are widely perceived to have originated from Benin and so are Edoid people.

The need to address and underscore the threat to identity posed by Ikale's historigraphical neglect and its fundamentally flawed Edo identity constitutes the major plank for this study. It is against this backdrop that this paper finds it expedient to focus on the origin and ethnic identity of the Akoko-Ikale. This important Ikale sub-group is singled out for scrutiny because of my belief that a systematic attempt at tracing the origin and pattern of migration of specific and very significant Ikale lineage groups such as the Akoko-Ikale represents the best way to discredit Ikale's widely alleged Edo identity and Benin ancestry.

This report is on the J.H. Kwabena Nketia Archive at the University of Ghana, Legon, Accra. In the light of growing destruction of public archives in Ghana, mainly due to chieftaincy and land litigation but also because of the lack of a proper maintenance culture, this report will suggest that other, non-conventional archives, such as the J.H. Kwabena Nketia Archive should be explored by historians and researchers. This report highlights the contribution of J.H. Kwabena Nketia who sought to preserve information that is crucial at a time when the world seems to be abandoning most of the most important and significant aspects of Africa’s cultural and artistic history.

The Jeremy Newman Papers are a new source for the study of colonial Kenya. The collection includes a variety of assorted documents, but most importantly, the transcripts of thirty-one interviews carried out by Newman in Machakos District in Kenya's Eastern Province in 1973 and 1974. Newman interviewed thirty members of the Kamba ethnic group – and one European setder – all of whom were born between approximately 1895 and 1920. The interviews range widely, touching on topics such as education, European settlement, politics, trade, the First and Second World Wars, Mau Mau, and especially the destocking episode of 1938.

The Human Sciences Research Council (HSRC) is South Africa’s foremost non-teaching social science research body. In this paper, the author gives an overview of its records, recently uncovered in the institution’s building in Pretoria. To academics, policy makers, and all those interested in South Africa’s intellectual and institutional history, these records are important in seeking to understanding the HSRC itself and other apartheid institutions. In addition, exploration of its history can, amongst other things, help to shape policy in liberated South Africa towards higher educational and research institutions in the light of their historical legacy of apartheid and segregation. The author cautions that, as researchers embark upon exploring the history of the HSRC, they should avoid romanticizing it but rather confront its nuances and challenges head on.

The so-called “Saharan Divide” separating sub-Saharan Africa and North Africa into distinct fields has a long and complicated history. Paradoxically, given its dense historiography, this divide is particularly pronounced in scholarship on the colonial period. This article proposes an approach to researching across this division, centered on research in multiple African archives, to build a “multi-local” understanding of colonial-era trans-Saharan Africa. This approach is illustrated by the story of Algerians who taught in colonial schools in Mauritania and French Soudan, and by the author’s discovery of this story in sites across northwest Africa. This approach can help scholars reconceptualize multi-sited research and reevaluate the Area Studies divisions that continue to structure knowledge of African history.

This paper considers an under-used and under-discussed archive of unpublished documentary sources that concern the rise and fall of an eastern Congolese warlord, Ngongo Luteta, during the late nineteenth century. It argues that Africanist historians not only need to pay greater attention to unpublished documentary sources – the weight of methodological discussion usually orients around oral sources – but also to treat them with the same interpretive rigor as oral sources. The argument is demonstrated by discussing the existing studies of Ngongo Luteta, which tend to focus on oral fieldwork even while they often employ documentary sources, and, then, pointing to some interpretive strategies for unpublished documentary sources that suggests a more complicated history of the interactions between Ngongo Luteta and the emergent Congo Free State.

This article explores archival practices and ownership of the largely Arabic manuscript collections at the Djenné Manuscript Library. From 2009 to 2017 grants from the British Library’s Endangered Archives Programme enabled the preservation of 8,520 manuscripts and digitization of about 400,000 folios. In a politically volatile environment like Mali, the future of historical research is mostly contingent on the availability of digital archives. While these archives enable research that otherwise could not be conducted, they also limit the research experience in situ and thus affect findings. For the manuscript owners, questions arise about digital imperialism.

We signed on as the new editorial team of History in Africa (HIA) without knowing that we all sat on the precipice of tumultuous times. After over a year of the COVID-19 pandemic, global unrest calling for a reckoning on racial justice, and events that exposed the limits and fragility of democratic institutions, we are reminded of the importance of how people experience, remember, and chronicle the past. It is a weighty and fortuitous time to think about our craft as historians and how we develop methods for analyzing and revisiting sources. How do we want to highlight our unique approaches as historians of Africa, and how do we want to push our field of African history and our discipline of history, more broadly, in new directions? We salute and thank the previous team of HIA editors – Jan Jansen, Michel Doortmont, John Hanson, and Dmitri van den Bersselaar – for their excellent stewardship of the journal over many years.

This article describes the archives of the Fellowship Foundation, best known as the organizers of the National Prayer Breakfast in Washington DC. The secretive character of the Fellowship probably accounts for its lack of visibility in African historical narratives to date. This article makes a case that this evangelical network was significant as a clandestine “track two” diplomatic organization with ties throughout Africa. Historians of international relations, it is suggested, may find useful sources in the public archives of Fellowship Foundation correspondence at the Billy Graham Center at Wheaton College in Illinois. The article reviews the records for several countries and offers examples of the banal, secretive, and sometimes usefully suggestive evidence to be found in the correspondence.

Mallam Muhammad Bakatsine was one of the most outstanding figures in nineteenth-century Kano history. He stands out in tradition as a figure who is almost luminescent—his virtues seem overpowering and his faults, if any, totally unrecorded. And yet we know surprisingly little about him; we don't know when he was born nor when he died. Although praised as a great scholar, we don't seem to know of anything he wrote. He was, in short, a legend in his own time, and as with most legends the personal traits and characteristics that are so necessary for us to grasp the personality of a historical character have been completely eliminated from the record. It is troublesome that the record is so vague for such an important historical figure, but even more upsetting is that the modern literature has distorted Mallam Muhammad Bakatsine's role, even to the extent of accusing him of being a collaborator with the anti-jihad forces in Kano and of being an opportunist.

I believe that these distortions have resulted from a very uncritical use of colonial sources. These colonial sources were not the product of careful scholarly historical research, even though they often reflect something from the oral traditions about the jihad. These colonial recorders were generally opportunists themselves, as indeed were many of those Kano citizens supplying them with information, and so we must be very cautious when using the information they provide. Too frequently—as with the story of Bakatsine's sister Habiba's alleged interview with Sheikh Usman dan Fodio resulting in a new name for their clan—they have been repeated over and over again in the literature without being examined to see if there is any merit in them.

This article examines historic gendered negotiations over identity, descent, and access to land along Uganda’s southern littorals by thinking about belonging with an exceptionally diverse assemblage of small fish. Based on accounts from contemporary littoral residents, the comparative historic ethnographic record, and fisheries scientists, the article describes the reproductive practices of enkejje as they may have been visible from Uganda’s southern littorals and situates the practices of raising socially recognized children within broader historical developments of clanship and public healing. Attending to these small fish in moments and in places where groups are under construction reorients analyses of descent politics beyond an often implicit focus on male interests towards the work of grandmothers, aunts, and mothers in debating the qualities of the most foundational units of the body politic – male and female children constituted relationally as persons through their status as legitimate family members.

The field of the methodology of oral tradition has become increasingly specialized and technical. This much is clear from even a casual acquaintance with publications in this area. The fact is that ever since the publication in 1961 of Jan Vansina's epoch-making book, Oral Tradition, the study of the methodology of oral tradition has become a minor academic industry among historians, psychohistorians and anthropologists. Different aspects of the problems posed by the use of this family of historical evidence--dating and chronology, reliability, methods of collection and preservation, techniques of analysis (synchronic, diachronic, and multi-disciplinary)--continue to be probed in monographs, learned journals, and higher degree theses.

This wide-ranging and laudable concern for the methodology of oral tradition has not only helped to underlie the centrality of oral tradition as a source for the history of Africa, especially of Black Africa, in the precolonial period or even in the colonial period; it has also made all would-be exploiters of this source alert to many of the problems associated with its use. Yet it must be conceded that all this feverish, if determined, activity has not established, and there is little likelihood that it will ever establish, a science of oral tradition as exact and universal in its application as the methods of physics and mathematics. Each user of oral tradition, like each user of documentary or other sources of history, still has, and always will have, to decide for himself, and in the light of criteria and parameters acceptable to him, what use to make of each corpus of tradition and of each event or strand in the corpus.

The archives for Northern Nigeria, including not only the area north of the Niger and Benue rivers but also present-day Kwara, Kogi, and Benue states, is located at 29 Yakubu Gowon Way, Kaduna, in the heart of the busy central commercial and administrative district of the town. The Kaduna branch of the Nigerian National Archives has a large, comprehensive and unique collection of official papers of the British colonial and Nigerian independence periods; papers of native and local authorities; and newspapers, magazines, and other publications, as well as Arabic manuscripts. The archives is open on weekdays only. From Monday to Thursday its hours are 8:30 to 2:30, while on Friday there is a shortened day: 8:30 to 12:30.

No documents will be produced from the repository within one hour before closing time. In 1991 240 visitors made some 800 visits to the Kaduna archives. On each visit, the visitors' book must be signed; signing out at the end of the day is also obligatory. Use of the archives requires the purchase of a searcher's registration card costing 10 naira ($1.00 or 50 pence) for students, 25 naira for others. The card is valid for the other National Archives branches at Ibadan and Enugu and lasts for that calendar year. Renewals are carried out in subsequent years. Photocopying facilities are available, give excellent reproduction, and are cheap—50 kobo (5c/3p) per exposure for students, one naira for other researchers.