‘Chronicles of Bailundo’ is a fragmentary account of life in Bailundo, Central Angola. The manuscript, whose authorship and exact date are unknown, is available at the archives of the American Board of Commissioners for Foreign Missions (ABCFM) at Houghton Library, Harvard University. It was written in Umbundu, the vernacular spoken in Bailundo, by North American Congregational missionaries between 1903 and the 1930s. Although the source mentions no dates, it refers roughly to the period between the seventeenth century and the gradual establishment of Portuguese colonial rule and Christian missions in the late nineteenth and early twentieth centuries. It gives access to both the Umbundu then spoken in Bailundo and the perspective of Umbundu-speaking subjects on what it was like to live in this polity. The source addresses socio-cultural, political and economic aspects of life in Bailundo as well as significant historical events, such as the Bailundo War (1902–03). The text in Umbundu, published as supplementary material with this article, has been transcribed, translated into Portuguese and English, and annotated. The version published following the main introduction of the article presents an annotated sample of the source in English. The full version, published as supplementary material, comprises the complete original in Umbundu, its complete annotated translation into English, and a complete annotated translation into Portuguese. The article addresses the authorship, contents, form and context of production of the source.

Slam poets in Africa are part of an emerging social movement. In this article, the focus is on women in this upcoming slam movement in francophone Africa. For these women, slam has meant a change in their lives as they have found words to describe difficult experiences that were previously shrouded in silence. Their words, performances and engaged actions are developing into a body of popular knowledge that questions the status quo and relates to the ‘emerging consciousness’ in many African urban societies of unequal, often gendered, power relations. The women who engage in slam have thus become a voice for the emancipation of women in general.

Emmanuel Olympus Moore (aka Ajiṣafẹ) (c.1875/79–1940) was a pioneer of Nigerian Yorùbá literature and popular music. Ajiṣafẹ was one of the most significant Nigerian popular cultural figures of his generation. Written during the amalgamation of Nigeria, his History of Abẹokuta (1916) (Iwe Itan Abẹokuta, 1924) is a seminal text for our understanding of Abẹokuta and the Ẹgba kingdom. This article examines the bilingual passages of the History in which Ajiṣafẹ invokes oral history to construct a religious ethnography of the early Ẹgba polity. Self-translation enabled vernacular authors to mediate constituencies. The English and Yorùbá texts of the History differ in their engagement with Yorùbá cosmology. Ajiṣafẹ's texts converge in his defence of the Odùduwà dynasty; Abẹokuta, in a constitutional Yorùbá united kingdom, would be the seat of ecclesiastical power. Civil authority in Nigeria could be stabilized through an Abrahamic renegotiation of divine kingship. To establish his treatise within a genealogy of world Christianity, Ajiṣafẹ utilized self-translation as a rhetorical device to reconcile the working of providence in precolonial and colonial African history. Ajiṣafẹ's History, ultimately, is an Abrahamic exposition of the role of God's providence in bringing about the complete unification of Nigeria in September 1914.

This article provides a case study of a Nigerian community day celebration as a constellation of power dynamics in which kingship, chieftaincy and local politics are intertwined. Complementing the interpretations of the community day as a festival and a community development initiative, this research approaches Oka Day as an institution of powers that is invoked by the king but also incorporates chiefs, social groups, invited guests from beyond Oka and local audiences. Indebted to geographies of powers, we take nuanced power practices seriously, illustrated as twisted spatialities of powers embodied in architecture, rituals and oral history narratives. The new framing of powers makes two contributions to the existing interpretations of chieftaincy in Africa: it sheds light on chiefs’ subtle and strategic practices in response to the ‘powers of reach’ exercised by the king and through the organizational institution of Oka Day; and it also demonstrates how actors beyond the locality, including politicians, social clubs and diasporic groups, are drawn into the institution of Oka Day while mediating the powers of reach. Drawing from an analysis of spatialities of powers, we suggest that a spatial thinking facilitates our understandings of the ‘microphysics’ of kingship and chieftaincy in contemporary Yorubaland.

Work hard, work smart, make the right connections, get the right education, invest wisely – yet after doing all the supposedly right things, success remains elusive to many. For a few, however, who may or may not have done exactly these things, success seems to come effortlessly. Some are very fortunate and others not so much. The lack of correspondence between exertion and success or work and good fortune is an issue that confronts lay persons and professionals alike. Focusing on Yoruba people, I discursively present lay Yoruba persons’ apprehension and common-sense view of this conundrum as reflected in their contextualized language use and supported by other ‘mundane’ information from day-to-day life. By looking at their everyday language, it is possible to deduce their reality as socially constructed in their discourses and gain insight into how they reconcile individual exertions with a view that asserts determinism. Further, I will suggest that the basis of the Yoruba conventional knowledge system informing their utterances and actions pertaining specifically to people's earthly fortunes lies in their origination narrative and original life quest, the essence of which remains inarguable even if temporarily pliable. The popular saying ‘iṣẹ́ o kan oríire’, exertion does not relate to success, is used as a point of departure and sense contained in their orature – situational utterances, pithy proverbs, aphorism and anecdotes – to tease out the Yoruba ordinary meaning of success/fortune and how it is acquired, relative to individuals’ earthly journey and preoccupation. Based on the sampled day-to-day utterances, individual life, it seems, unfolds as presumably scripted, despite apparent avowal and disavowal of ordination in people's pronouncements. Orí (head) retains its position at the summit, assenting – or not – to earthly endeavours.

Scholars have commonly interpreted the emergence of claims of Israelite descent among African peoples as attempts of marginalized communities to construct empowering identities by drawing on biblical narratives. This article tries to make sense of such claims from a more emic perspective, not as an instrumental counter-discourse but as a genuine attempt to grapple with the nature of ethnic membership and the place of certain communities in relation to biblical genealogies, time and space. The article explores the claims of Nuer members of several Evangelical Zionist churches operating in western Ethiopia and South Sudan that the Nuer are among the ‘lost tribes’ of Israel. It demonstrates how Nuer Zionists have reinterpreted Nuer identity, known for its permeability and constructivist nature, in light of contemporary premillennialist Zionist notions of history and peoplehood, which emphasize ethnic fixity and focus on lineages, exclusive bloodlines and biological descent. The article offers a new perspective on Israelite identities in Africa and on the influence of born-again Christianity on the construction of ethnic identities.

This article provides an account of the relationship between imperial Ethiopia and Eritrea in the realm of banking governance from the start of the federation to the last years of the imperial regime. It looks in particular at the relationship between the Ethiopian administrations and an Italian bank, Banco di Roma, which had its headquarters in Eritrea from 1948 to 1967 before moving to Addis Ababa. The struggle for control of the economic flows generated by the Italian bank is an index of the changes in centre–periphery linkages between Addis Ababa and the sub-regional centre of Asmara. Archival evidence highlights the multifaced nature of Ethiopian governance and the role performed by the Italian institution in providing alternative sources of diplomatic leverage and wealth accumulation to the Eritrean elite. It is argued that the extraterritorial status enjoyed by Banco di Roma until 1967 was actively tolerated by a section of the Ethiopian establishment, which resorted to an established pattern of imperial governance based on flexibility in return for tribute. This centre–periphery arrangement was harshly opposed by prominent Ethiopian officials from the Ministry of Finance and the National Bank of Ethiopia, who struggled to enforce tighter government control over capital flows within and across the country's borders. The National Bank's final success in the quest for financial centralization drained significant resources out of Eritrea, with adverse effects on the preservation of the pax aethiopica in the former Italian colony.

Ghana's post-independence era has been shaped by a series of coups and numerous attempted military interventions. While the involvement of the Ghana Armed Forces in politics has received widespread academic attention, the detrimental effects of these events on the military as an institution remain largely understudied. Using the coups of 1979 and 1981 as a point of departure, the article explores from an institutional perspective how the disruption of the everyday in the Ghanaian barracks resulted in the temporal breakdown of discipline and the collapse of military hierarchy. The article further examines the measures taken by the Provisional National Defence Council junta to rebuild and nurture hierarchy following its breakdown. It is also argued that restoration of hierarchy in the Ghanaian barracks called not only for an appeal to soldierly values, such as respect for rank and authority, but also for dramatic performances of authority and military hierarchy. The article depicts hierarchy in various settings, while exploring how the military order is expressed and lived in the current constellation. In short, the article not only illustrates a historical evolution, but also demonstrates that the maintenance of order and hierarchy in a closed institution such as the military is an ongoing and continuous negotiation process.

Scholarship about Southern Africa registers a persistent tension between the prospect of relations created in a processual manner over time and the role of discrete ritual or lifecycle events. Marriage is one of the sites where this tension becomes particularly evident, not only in bridewealth transactions but also in an increasing prominence given to European-style ‘white weddings’. For Baptist Christians living in urban Zimbabwe, the tension raises a host of ethical considerations. This group of Christians seeks to establish and maintain social relations that they value for cultural and for religious reasons, while also facing the ethical task of moderating the degree of obligation that these relations can exert over them. They do so in order to maintain the moral autonomy necessary to live ethical Baptist lives, and attempt to achieve this goal by creating marriages according to a model of immediate transformation, rather than one of gradual unfolding. I suggest that drawing from recent discussions in the anthropological study of ethics offers a way to discuss choice and evaluation in marriage practice in ways not reducible to class interest or social and material expediency alone.