This article outlines the historical development in African studies of the sub-discipline of historical epidemiology and the contemporary challenges of understanding infectious disease processes that require integrating biomedical and historical knowledge. It suggests that Africanist historians can play a significant role in collaborative and multidisciplinary research in this field by exploring the histories of disease processes and interventions, and thereby contributing to improvements in public health practice and outcomes.

This essay considers how historians of Africa can draw from and critically contribute to biomedical debates. Recent virological research has established that the HIV/AIDS pandemic began with the passage of simian immunodeficiency viruses into human populations in the first half of the twentieth century. Current debates on the emergence of HIV are an opportunity for historians to engage with biomedical research to rethink social, political, and environmental histories of Africa. While biomedical writings focus on HIV ‘origins’, we propose a broader look at the historical changes associated with the beginnings of the HIV/AIDS pandemic.

This article reconsiders the political organization of Fante, a leading state of the Gold Coast, during the seventeenth century, mainly on the basis of contemporary European records. It questions the conventional depiction of Fante as lacking any effective central authority, showing that the Brafo (head of state) in fact exercised significant power. However, there were recurrent conflicts, both between the Brafo and other chiefs in the capital, and between the capital and the provinces. These tensions are situated within the context of growing European trade in gold and slaves, and endemic local warfare, which generated new resources that upset the existing balance of power.

This article examines the way in which Christianity and Kongo religion merged to produce a syncretic result. After showing that the Kongo church grew up under the supervision and direction of Kongo authorities rather than missionaries, it will track how local educational systems and linguistic transformations accommodated the differences between the two religious traditions. In Kongo, many activities associated with the traditional religion were attacked as witchcraft without assigning any part of the traditional religion to this category. It also addresses how Kongo religious thinkers sidestepped questions of the fate of the dead and the virginity of Mary when harmonizing them would be too difficult.

This article extends the history of freed slaves from the well-studied areas of West Africa to the frontier between Angola and Belgian Congo. Originally enslaved by Ovimbundu traders in what became south-eastern Belgian Congo, these enslaved people became Christians through contact with Euro-American missions while labouring in Angola. Following the abolition of slavery in the Portuguese Empire in the 1910s, they returned to their home areas as Christian evangelists. In Belgian Congo, they helped to spread Christianity but clashed with missionaries over authority and respectability. Some struggled with the trauma of enslavement while others sought alternative routes to status and authority through participating in Independent Christian movements or assuming positions of traditional leadership.

This article uses a series of love letters exchanged between an African Anglican priest and a teacher-in-training before their marriage to investigate the relationship between the fashioning of the individual self, marriage, and community at the dawn of Tanganyika's independence. When seen through marriage's historical position as an institution central to community composition, these letters illustrate how the family – and the intimate process of building families – could become an alternate site of national imagination. These two young lovers understood their marriage as an explicitly political act of community composition, and cast themselves as characters in the drama of national imagination. In negotiating their twentieth-century marriage, Rose and Gideon became political innovators, selecting, producing, and testing the content and boundaries of the nation.