The export trade in wild rubber occupies an important place in the nineteenth-century economic history of the Gold Coast and Asante, and the impetus which it gave to the future economic development of the country was greater than is commonly recognized. The timely development of this new product by African entrepreneurs and up-country producers in the 1880s enabled the colony to diversify its export bill at a time when flagging prices for palm products and dwindling supplies of ivory, monkey skins, and surface gold threatened economic stagnation. Between 1884 and 1898 Gold Coast rubber exports registered a twenty-five fold increase in volume, thereby placing the country among the top five rubber producers of the world.

An analysis of the Gold Coast rubber trade contributes to the demolition of certain myths concerning the economically passive role of West Africans in the development of their own hinterlands. European agencies—whether mercantile or governmental—contributed only indirectly to the development of the local rubber trade. No doubt the general protection and opportunity for exercise of individual initiative which the British colonial government provided enabled the Gold Coast to escape the excesses of forced labour and expropriation which marred European concessionaire rubber operations in other parts of Africa. But it was chiefly the myriads of African merchants, middlemen and producers who supplied the driving force of the local trade during the nineteenth century.

The rubber trade accelerated the pace of economic change in Asante and other interior states where the pull exerted by the sea-borne export sector previously had been minimal. It is clear that the number of people involved in trading generally—whether as middlemen or producers—increased greatly as a result of the lucrative returns to be gained from rubber tapping. With rubber trade expansion came a growing demand by producers for a wider range of European merchandise imports, plus the acceptance of a uniform metallic currency which facilitated market transactions throughout the interior. Finally, the profits saved from rubber tapping became an important source for indigenous capital investment in cocoa-farming, particularly in Asante.

These notes are merely intended to point out some of the factors governing official policy towards the arms traffic in southern Africa in the years before the Brussels Act of 1890 came into force. They are sadly incomplete, having been collected in the course of other research, but are nevertheless put forward in the hope that they may add an extra dimension to this series of articles on the impact of firearms on the history of southern Africa.

The Qāḍli ‘Iyāḍ in his biography of ‘Abdullāh b. Yāsīn confirms many details in al-Bakri's record of the rise of the Almoravids. His account differs in a few important respects, and furnishes new information which is valuable in reassessing the life of ‘Abdullāh b. Yāsīn. Since no insular ribāṭ is mentioned, its historicity is increasingly suspect, and in the light of Maghribī cosmological ideas it is better regarded as a myth, and not as a historical fact. This text is the earliest surviving one to mention the Dār al-Murābiṭīn of Wajjāj b. Zalwī al-Lamṭī.

The Qāḍī ‘Iyāḍ states that Jawhar, a character who appears to have been confused with Yaḥyā b. Ibrāhīm al-Gudālī, the Ṣānhaja chief who reputedly brought ‘Abdullāh b. Yāsīn to the Sahara, is none other than al-Jawhar b. Sakkum, the Gudāla jurist who was later executed by ‘Abdullāh b. Yāsīn. The cause of the execution appears to have been a combination of religious differences and a struggle for power, probably after the death of Yaḥyā b. Ibrāhīm al-Gudālī. This event may prove to have been a turning point in the Almoravid movement, the main reason for the dominance of the Lamtūna and the eventual withdrawal of the Gudāla from the Almoravid cause, possibly for their militant opposition to it. The confusion in the accounts over the early phase of the stay of ‘Abdullāh b. Yāsīn among the Ṣanhāja casts grave doubts as to how much reliance can be placed on them as historical evidence. The myth may be a good deal more than the ‘island story’.

When the Royal Niger Company attempted to establish its authority in the Asaba hinterland in the 1880s, the existing town societies in the area provided the foundations of a resistance movement which became known as the Ekumeku. In 1900 the area came under the direct administration of the British government. British rule led to regulations against aspects of the people's religious and political practices and to the establishment of native courts, and provided a shelter under which missionary activities flourished. All these were considered by the people as inimical to their traditional way of life. This situation provoked a consolidation of the Ekumeku forces and galvanized the movement into action. Between 1902 and 1910 the Ekumeku offered a courageous and prolonged resistance to British rule in the Asaba hinterland.

In spite of this enduring consistency in opposing the establishment of European rule, the Ekumeku movement was not investigated along relevant lines primarily because it was much misunderstood in official circles, which took its external manifestations for its essence. This paper attempts, from oral and written sources, a study of the actual nature of the Ekumeku as a resistance movement, its organization, its responses to the challenges posed by European encroachment on the Asaba hinterland and its sources of strength which gave it its resilience.

In addition to administrative measures, legal enactments, special town laws and prosecution in the native courts, it is shown that the colonial administration relied heavily on the use of armed force to destroy the movement.

Jusqu'en 1965 l'on ne connaissait pratiquement rien de la préhistoire de République Centrafricaine, aucune recherche systématique n'y ayant jamais été effectuée. Deux notes parues en 1933 permettaient cependant de penser que ce pays possédait, comme ses voisins, un patrimoine préhistorique. La premiàre, de l'abbé Breuil, décrivait en deux pages unesérie de pierres taillées détenue par le Musée de l'Homme à Paris, recueillie sur le plateau de Mouka par une mission géologique dirigée par F. Delhaye; une autre collection de même provenance était déposée à la même époque au Musée de l'Afrique Centrale à Tervuren en Belgique, elle y demeurait malheureusement inédite jusqu'en 1969 où nous pouvions la voir et l'étudier. La seconde note due à la plume de Félix Eboué était consacrée à l'ethnographie mais le premier chapitre décrivait quelques objets en pierre trouvés dans le centre-est du pays au cours de travaux miniers ou de constructions de ponts.

It has been observed for a long time that the states of the Eastern Niger Delta responded in recognizable ways to the introduction of European overseas trade in slaves and palm-oil from the sixteenth through the nineteenth century. It is suggested here that by the time of European advent these states were already in the process of profound changes in response to other internal situations.

First, migration from the fresh water Central Delta to the salt-water Eastern Delta (possibly before A.D. 1000) dictated changes. A change from a farming to a fishing economy led to changes in the social and political system.

Second, the inability of the fishing economy to satisfy all the basic needs of these communities led to the growth of long distance trade to the hinterland and to other parts of the Niger Delta. This trade set in motion other structural changes which were accelerated by the European overseas trade.

Thus were the institutions of the farming village, based largely on age and the simple lineage, developed into the kingship (before about 1400) and House system (before about 1600) of the states of the Eastern Niger Delta, described variously as city-states and trading states.

A critical examination of the forces behind Igbo acceptance of Christianity during the first decade of this century reveals that British military imperialism and other forms of colonial exploitation were in fact basic to the decision of many Igbo communities to embrace Christianity. The adoption of the Christian religion, especially by the male adults, may be seen as a clear method of adjusting to the new colonial regime in which Christianity offered visible social advantages. Communities which embraced the new religion believed that by associating with the Christian missionaries, they would perhaps escape various forms of colonial over-rule.

The expansion of British political authority in the Igbo country, therefore, widened the frontiers of missionary enterprise. And as the Christian missions found the Igbos remarkably receptive to missionary propaganda, each was more than anxious to exert its denominational influence on the people. Thus interdenominational rivalry, especially between the Roman Catholics and the Protestants, was acute. For various reasons, the Roman Catholic missionaries seem to have established a more preponderating influence than the other Protestant societies.

This article attempts to assess more precisely the role of the Seventh Day Baptist movement in nothern Nyasaland as a case study in African reactions to missions and to colonial rule. Internal factors contributing to the establishment of the movement included an intense desire among Africans to acquire a western education apart from European missionary control, and the competent leadership provided by Charles Domingo. External factors included the influence of Joseph Booth and the pattern of labour migration from Nyasaland to southern Africa.

This article is concerned to show some of the dimensions of political activity amongst the Kenya Maasai in the first half of this century. Primarily, the focus is not on the ‘traditional’ Maasai, but on the small but not insignificant educated group who, despite the restrictions of the Maasai Reserve, participated in the growth of Kenya's modern African politics. Certain crucial events in East Africa—the circumcision crisis, independency in church and school, and the search for higher education—are shown to have important Maasai counterparts. At the same time, some of the stubbornest administrative and missionary problems presented in the development of Maasailand are examined within a historical perspective, and with the aid of Maasai oral materials where possible.

Mary Douglas has distinguished two kinds of primitive currencies, general purpose currencies, and primitive rationing systems. She describes Bohannan's analysis of the Tiv copper rod currency as the best example of a primitive rationing system. According to Bohannan, there were three levels of exchange in the Tiv economic system: everyday consumer goods in the lowest level, rods and prestige goods in the middle level, and wives and women in the highest level. Because rods were not divisible they were too valuable to be used for lower order transactions, and so ordinary people could not accumulate rods to purchase prestige goods. Nor could rods be accumulated to buy wives, the most desired and status-conferring possession in the system. Thus the rod currency reinforced the status divisions in Tiv society, and to Douglas appeared to be coupons in a system which rationed status.

However, despite Bohannan's analysis, there is ample evidence to show that elsewhere in the Cross River rod currency area, rods were divisible into wires which were used as a medium of exchange for everyday consumer goods, and were clearly a general purpose currency. By accumulating wires, which could be exchanged for rods, prestige goods and offices could be bought.

Because it was a general purpose currency, the rod facilitated credit, and the accumulation of capital in the capitalistic commercial system. Yet capitalistic means of production in crafts or agriculture were not adopted until the late 1870s, with the attempt to develop cocoa as a cash crop, which failed due to the unsuitability of the area. Instead surplus capital was converted into slaves, because they were wealth in themselves, and enhanced their masters' security and status.

There has been some controversy as to the origins of the Asafo, the patrilineal military bands of the coastal Akan, and especially of the Fante, in Ghana. One view holds that the asafo system is indigenous to Fante society, the other that its development is in some way connected with the presence of Europeans on the coast from the end of the fifteenth century onwards. After an examination of the nature of the asafo system and of its patrilinealism, historical evidence relating to the asafo, the manceroes (young men), and town wards in Fante society is set out in some detail. It is concluded that the asafo system is probably indigenous in its origins, but that its development, particularly on the coast and among the Fante especially, has been much influenced by situations resulting from contact with Europeans.

The role of law in British expansion in Africa has received insufficient attention from historians, yet there is nothing new in the use of law as an instrument of imperial or colonial expansion. Law occupied an important position in the organization of the Roman Empire. The Norman kings strengthened their hold on medieval England by centralizing the administration of justice through the establishment of royal courts whose varied jurisdictions eventually became predominant throughout the whole country.

This paper discusses the circumstances in which English law was introduced into Yorubaland early in this century largely through a series of judicial agreements signed with a number of indigenous rulers. The primary consideration behind the making of the agreements was the protection of British commercial interests, but the importance of the agreements really transcends this objective. They provided a firm basis for the establishment of British colonial rule in this part of Nigeria—by making provisions for the punishment of criminal offences, by introducing a machinery of justice which struck at the sovereignty of the Yoruba states, and by ensuring the supremacy of English law over the indigenous laws and customs. The agreements also marked the beginning of the introduction into Yorubaland of new legal ideas and principles, which were a potent factor of social change.

‘La course au clocher’, traduction du terme anglais de steeple-chase, fut introduite en France en 1834. D`s 1832 Alfred de Musset, dans ‘A quoi rêvent les jeunes filles’, Acte I, scène IV, donne une description précise de ce sport:

Avez-vous jamais vu les courses d'Angleterre?

On prend quatre coureurs—quatre chevaux sellés;

On leur montre un clocher, puis on leur dit: Ailez!

Il s'agit d'arriver, n'importe la manière.

L'un choisit un ravin—l'autre un chemin battu.

Celui-ci gagnera s'il ne rencontre un fleuve;

Celui-là fera mieux, s'il n'a le cou rompu.

In December 1896, barely a year after annexation by the Cape Colony, rebellion erupted in the former Crown Colony of British Bechuanaland. Joining forces in the Langeberg Mountains, Tlhaping and Tlharo resisted a large government force for nearly eight months. This paper examines the origins of the rebellion. Its first section provides a brief sketch of the rebellion. Then, much greater detail, the long-standing grievances of the Tlhaping and Tlharo are discussed. These seem to have arisen mainly out of competiton for land and the concomitants of white administration. While for the people the latter meant taxes, police and new laws, for the chiefs, the imposition of a new legal system together with the arrival of Christianity, meant a diminution of authority.

In the third section, the white man's own mounting frustration and the activities of one farmer in particular are examined. The high price of land had precluded many former filibusters from purchasing land; annexation of the territory by the Cape seems to have stimulated them to encourage rebellion so that new lands might become available.

The following section returns to the Tlhaping and Tlharo, and deals with new grievances and pressures which became acute immediately before the rebellion. These included acute distrust of the Cape Colonial goverment, further fears of loss of land, and anxiety concerning threats to their growing involvement in a market economy. Finally the consequences of a rinderpest epidemic coupled with dynastic politics appear to have tipped the scales in favour of rebellion.

The Nyasaland rising of 1915 has been dealt with previously within the perspective of proto-nationalism, and a hiatus has been emphasized between prophetae like Kamwana and the Baptist orthodoxy of Chilembwe. An analysis of the beliefs of many of the lesser lights in the rising, however, shows that millennial expectations were rife at the outbreak of the rising. Kamwana's prophecies of the advent of the millennium in October 1914 were provided with support by the outbreak of the First World War. The rising is analysed within the context of millennial belief in an attempt to show how a development from passivism to activism from October 1914 to January 1915 was the proximate cause of open revolt. The failure of the rising is discussed in terms of the religious ideology used to legitimize it, and the role of Watchtower beliefs is clarified. Evidence of millennial hopes is taken from trial reports of rebels and from correspondence confiscated after the rising at Ncheu and Chiradzulu.

One of the more stimulating aspects of working in the field of African studies is the co-operation between scholars of related disciplines such as is not always found among those working in other parts of the world. Historians have been outstanding in promoting this co-operation and it was therefore gratifying to read Michael Mason's paper in the Journal, in which he uses and comments upon the work of geographers in developing his thesis that the Middle Belt of Nigeria may have been an area of sparse population before slave raiding during the nineteenth century. His paper is well documented, closely argued and apparently authoritative. However, there are several points on which we would take issue with Mason, some of which are so fundamental that it would be unfortunate in our view if they were absorbed into the historical literature unchallenged. It is not our purpose in raising these matters to spark off a fruitless ‘intertribal’ war; it is rather to offer constructive criticism to the advantage of historians, geographers and others.