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.

Between 1000 BC and AD 1000, or so the story goes, sub-Saharan Africa was the setting for one of the all-time great population movements of antiquity—the Bantu migrations. Sweeping to and fro across the continent in a kind of grand migrationary gavotte, absorbing or brushing aside the autochthonous hunter-gatherers, the ancestral Bantu speakers carried with them on their march the seeds of a settled life fueled by food production and iron technology. Their movements are represented by large arrows scything across big blank maps of the African interior. How good is the evidence that any of it ever happened?

In this paper we shall examine some of the serious methodological and practical problems that bedevil the migrationary model. We shall also present an alternative model for the prehistory of sub-Saharan Africa: in brief, that the development of the Early Iron Age in Africa was a process rather than an event; that autochthonous populations gradually adopted the suite of traits that define the Early Iron Age, without any large-scale movement of peoples; and that increasing sedentarization actually led to a population decline which was only overcome after AD 500.

The model constitutes a new paradigm that emphasizes continuity and takes into account a few observations that are awkward for the migrationary paradigm: that sub-Saharan Africa has a difficult topography that may put certain constraints on population movements, and that the continent was slowly filling up on its own when events starting in the sixteenth century turned the autochthonous peoples' lives upside down.

The !Kung San or Bushmen of Namibia and Botswana are one of the most thoroughly documented hunting and gathering societies in the annals of African anthropology. In recent years two radically different views of the !Kung San have emerged in the anthropological literature. One sees the !Kung as hunters and gatherers living under changed circumstances and maintaining an old but adaptable way of life: the characteristic features associated with the hunter-gatherer subsistence or foraging mode of production.

The other sees these same !Kung as products of a very different history, a history of long association with Bantu-speaking overlords, followed by intense involvement with merchant capital. In this view it was the !Kungs' experience of domination and incorporation, not the dynamics of autonomous foraging that shaped their economy and social life. Their well-documented egalitarian politics and gender relations are thus a product not of their own history, but of their history of shared poverty. The San are classless today precisely because they are the underclass in a more inclusive class structure (Wilmsen 1983:17).

Which view more accurately reflects the historical realities and experience of the !Kung? A body of opinion within contemporary anthropology holds that this “revisionist” view provides a much-needed corrective to the anthropological tendency to treat African societies ahistorically. Others have denied this charge and have countered that the history of Kalahari peoples showed great variation; while some may have formed an underclass at an early date, others persisted as relatively independent (but not isolated) hunter-gatherers into the modem period.

Portugal and Western Africa have built a common history since the middle of the fifteenth century. In this century the Portuguese maritime expansion was a pioneer movement within the European expansion process. It established an uninterrupted connection between societies that had never met before. After a short period of Portuguese warlike activities (1436-48), the African resistance to enslavement, inter alia, forced a radical change of strategy. By 1460 the Portuguese had explored the western African coast as far as the present Sierra Leone, and had begun to establish with African societies a fairly peaceful relationship founded on mutual trade interests. Within this context, Christianity, although it might be faced in a different way by each culture, constituted a common “language,” a path to find approaching ground and fulfil reciprocal needs.

From the beginning, the Portuguese Crown attempted to establish a monopoly on the European coastal and riverine activities, an attempt that was progressively challenged, in loco, by the French, the English and the Dutch, during the sixteenth and seventeenth centuries. But the State interests were also challenged by illegal private traders that came both from the Iberian Peninsula and Santiago Island and had their own agents in Guinea.

The geographical basis for trade activities (legal and illegal) were, at least until the 1560s, the Cape Verde islands, which were discovered ca. 1460-1462. Trade—together with the strategic value of the archipelago to the Atlantic navigation—was the reason why the colonization of the main island, Santiago, began very early, in 1462, followed, at the end of the century, by Fogo island.

The very full description of west central Africa given in Giovanni Antonio Cavazzi da Montecuccolo's book, Istorica Descrizione de’ tre regni Congo, Matamba ed Angola, first published in 1687, has long been one of the most important sources for the reconstruction of the social, political, economic, and religious history of these three Central African states in the seventeenth century. This is true even though it has long been known that Cavazzi was not an eyewitness to all that he described, especially in the kingdom of Kongo, which he visited only briefly after finishing the draft of the book. Therefore, the recent discovery of a new, unknown manuscript version of Cavazzi's work among the family papers of Dr. Carlo Araldi of Modena is very useful, for it helps us to understand the sources that Cavazzi used to write the portions of his work on Kongo, the one area of west central Africa of which he had no first hand knowledge.

Since the Istorica Descrizione was published several years after Cavazzi's death by another Capuchin, Fr. Fortunato Alamandini, who noted in his own introduction that he had edited the final version from a confused mass of documents and notes, the new manuscript initially raised the hope that fuller versions of Cavazzi's original source material might be contained in it. I therefore examined the portions of the manuscript pertaining to Kongo with high hopes that the document would contain masses of fresh eye-witness source materials that Fr. Alamandidi had weeded out to make Istorica Descriizione a publishable work.

This is, as the title makes clear, an essay; that is to say, a genre in which it is considered legitimate for the author to put forward his own more or less (in this case rather more) subjective viewpoints. As such it contains quite a number of short cuts and mouthfuls. I have also deemed it necessary, for the sake of the logic of the argumentation, to make occasional and rather long de-tours via a number of obvious, and at times downright elementary, points. My excuse is that the genre virtually requires it. And my hope is that the following pages will provide at least some food for thought.

Back in the early 1960s the distinguished Professor Hugh Trevor-Roper of Oxford University proclaimed, as every Africanist probably knows, that at least precolonial Black Africa had no history. He must have meant what he said, for he repeated his contention in 1969 by putting the label “unhistoric” on the African continent; the whole of the African continent that is, including Ethiopia, Egypt, and the Maghrib.

On the face of it there is little reason why we should bother with this type of point of view now in the 1990s. After all, the avalanche of articles and books on African history—including several multi-volume General Histories—which have been published since the 1960s, in a sense bear testimony to the absurdity of Trevor-Roper's position.

And yet, for all that, I am not quite certain that the malaise engendered by Trevor-Roper and his like has been entirely dissipated. After all, Trevor-Roper remains a frequently-quoted historian. But more to the point, there is often in my opinion a rather embarrassing insistence in the specialist Africanist litera¬ture on the “extraordinary complexity and dynamism” of Black Africa's past; an insistence not infrequently coupled with the urge, apparently never appeased, to put to rest the myth of Primitive Africa. There is also an equally embarrassing insistence on behalf of many Africanists to pin the label “state” on even the tiniest of polities in precolonial Africa, thus obscuring the appar¬ent fact that perhaps a majority of Africans in the precolonial era lived in so-called “acephalous” societies.

The pre-colonial history of the Yoruba has attracted considerable attention from academically trained historians in recent years. This academic historiography–in Yorubaland as elsewhere in sub-Saharan Africa–does not antedate the 1950s, but it was preceded by a tradition of historical writing by local amateur historians which stretched back well into the nineteenth century. The modern academic historians owe a great deal to these amateur predecessors: much of the “oral tradition” utilized by the academic historians comes in fact at second hand from the writings of the amateurs, and the current generation of local historians has figured prominently among the informants from whom the academics have collected their oral evidence.

This fusion of academic and amateur historiography was, indeed, given some institutional recognition in the Yoruba Historical Research Scheme launched by the government of the Western Region of Nigeria in 1956, in which both academics and local historians were employed as research associates to collect traditional material. Despite their importance, however, little serious work has been done on the early historians of Yorubaland. The existence of a local tradition of historiography in Yorubaland has been mentioned in general surveys of historical writing on Africa, and attention has been drawn to it as constituting an aspect of the development of “cultural nationalism” among western-educated Africans in the late nineteenth and early twentieth centuries. These discussions of early Yoruba historiography, however, have dealt with only a few of the better known works and have given little idea of the wealth of the published material or of its character—nor is there any comprehensive bibliography of the writings of the early Yoruba historians. The present article, therefore, attempts to present as complete a survey as possible of historical writing on Yorubaland in the period before c. 1950 and seeks to make some contribution towards assessment of the value of the Yoruba local histories as sources by giving some information on the context in which the local historians wrote and the way in which they went about the task of reconstructing Yoruba history.

In an edited volume entitled The State in Tanzania, published in 1980 just before the precipitous denouement of President Julius Nyerere's philosophy of African socialism known as Ujamaa, Haroub Othman began with the question of the sub-title, “Who Controls it and Whose Interest Does it Serve?” The cover featured a large black question mark on a red background. Provocatively Othman asked, “can one say in a specific and definite sense that Tanzania is building socialism?” Exhibiting a remarkable level of open criticism of the government in a one-party state, the essays framed their issues in the Marxist terms that were long predominant in literature on the Tanzanian state. The book dealt with an ongoing concern that Tanzania's ambitious goals for democracy and development were not being met and the overarching nationalist question of which sovereign defined those goals. It was a question that continues to vex political scientists of Africa today who seek to reconcile Westphalian concepts of sovereignty with the layered realities of African polities struggling to exert sovereign authority both internally and externally.

Reviewing a representative sample of nearly fifty years of scholarship on the postcolonial Tanzanian state, one is struck by the tension enervating Othman's essays. Scholars are torn between the impulse to understand the theoretical implications of Tanzania's experience for socialism and a more pragmatic concern to evaluate the country's claim to sovereign authority.

“And so,” commented Goody and Watt in their celebrated discussion of the consequences of literacy,

However applicable these remarks may be to classical Greece, they are not applicable to colonial Buganda without considerable emendation. This paper attempts to suggest why this is so, paying particular attention to the development of indigenous historical writing. It is therefore more narrow in analytical focus than Rowe's recent survey of historical writings in Luganda. On the other hand, it is somewhat broader in intent than Kiwanuka's introduction to his translation into English of the early part of Apolo Kagwa's Ekitabo kya Basekabaka be Buganda, the only other substantive study in this field.

Why explore the life of an archive, and what might it mean to study its “life” as opposed to writing its history? The proposition of an archive having a life is, on the face of it, counter-intuitive. Once safely cloistered in the archive, we imagine that a record, an object or a collection is preserved relatively unchanged for posterity. Under those conditions does it even have an ongoing history worth investigating, let alone a life?

The efficacy of archives in affording researchers a view of a past, our awareness of the incompleteness of the glimpse offered, our gratitude for the historical accident or deliberate act that preserved the fragments on which we depend, and our understanding that particular records reflect the biases and interests of their writers, all of these recognitions concentrate our attention on the status, possibilities and limitations of records as sources. The historical disciplines have a range of sophisticated methods for mining these sources, of attending to their biases, reading them against the grain, and filling in the gaps. As historians, we acknowledge our debts to the archives, or archival configurations which house these sources, thanking fulsomely the skilled professionals who facilitate our enquiries. We rue failing institutional contexts when the conditions of preservation and care deteriorate, and where we can, we organize interventions to support archives. Much of the disciplinary practice of history depends on ideas about archives as neutral, professional storehouses, committed to holding deposited records as far as is possible unchanged over time. Indeed, this is the understanding of archives that underpins the professional practice of the archivists. Thankfully, professional archivists mostly do an outstanding job in ensuring conditions of preservation.

Written sources for the history of sub-Saharan Africa (with the exception of East Africa) only begin to appear with the inception of Arabic records from the ninth century onwards, and these are restricted to the Sahel and the northern part of the savanna belt. European sources begin in the mid-fifteenth century, first for Senegambia. They, in turn, confine themselves to the coast and its immediate hinterland, as well as the navigable courses of rivers, with few, and often vague, references to the interior. For the time before the early written sources and for those extensive areas which only much later entered the horizon of writing witnesses, other sources illuminating the past have to be traced and tapped. Among such non-written sources are the findings of anthropology and archeology, of research in oral tradition and place names. Because of their interdependence, working with different source types contributes to the reliability of results.

So far little systematic use has been made of place names as a source for African history. Houis' 1958 dictum, “la toponymie ouest-africaine n'est pas encore sortie de l'oeuf,” has not yet been proven obsolete. In this paper I hope to stimulate the process of shedding the egg shells. It is intended as a short introduction to the potential historical treasures place names may yield, into their characteristics, and into some principles guiding their interpretation. With the aim at illustrating my arguments, I add examples of place names. These I have chosen from two areas which, at first sight, seem to have been selected rather randomly; southern Senegambia and Germany. In fact both areas share few features, both geographically and historically. Two reasons have led me to select them. First, they simply are the regions I know best. Secondly, the recourse to German place names is instructive, as research on place names has been undertaken there for more than a century, leading to a wide range of data and to the accumulation of rich research experience.

Since the publication in English in 1965 of Jan Vansina's Oral Tradition, historians of Africa have been increasingly concerned with developing methods which confirm the historical value of oral traditions. Independent proof for the historicity of oral traditions is often lacking; consequently the historian is usually left with comparative analysis as his primary analytical method. Archeologists such as Merrick Posnansky, Frank Willett, and John Sutton have in part attempted to show linkages between oral traditions and archeological evidence.

Posnansky, especially, has contributed much to the idea that it is possible to combine the two sources to obtain a more comprehensive view of Hfeways usually referred to as ‘prehistoric’ Recent research, though, now suggests that the concept ‘prehistoric’ must be questioned, particularly in cases where there is a demonstrated tie between archeological evidence and oral traditions. When archeology affirms the accuracy of oral traditions which explain, comment on, interpret, or locate activities and sites which predate a literate tradition, then the germaneness of the concept must be critically questioned. It is my position here that when archeological evidence confirms the historical value of oral traditions about preliterate life, then those cultural phenomena in that time period should be considered historic rather than prehistoric. To retain ‘prehistory’ as a concept in this context ignores and even militates against the historiographies and historical concepts of other cultures. The ramifications of this relativist perspective are considerable both for the study of history and of prehistory. Given this logic, historians must begin to reassess and expand their concepts of what history is and prehistorians must prepare to forfeit part of the temporal domain previously considered as prehistory.

More than one-third of Africa is occupied by people who speak related languages belonging to a single family called Bantu. This has been recognized for more than a century. As early as 1886 Harry Johnston argued that this situation was the result of differentiation from a real single ancestral language, later called UrBantu or Proto-Bantu. The inevitable question arises: How could one language or a group of closely related dialects diffuse over such a vast area? The fact of Bantu expansion remains a major puzzle in the history of Africa. Many have risen to the bait of solving it.

My main goal here is to recount the salient features of this century-long inquiry and in doing so to lead to an assessment of the present situation. Given the nature and the paucity of the available data, much of proposed reconstruction has been conjectural, so that the study of Bantu expansion also has been an exercise in conjectural history and in speculation. The available data are disparate and drawn from different disciplines, and the results tell us something about what can and what cannot be done in interdisciplinary research. In the telling I hope to demonstrate how much different considerations of the question have been moulded by the major themes in European and American intellectual history of the last century and how much scholarly tradition, once established, has directed and limited the solutions proposed.

There have been several accounts of the practice known as ‘silent trade’ in west Africa during the last thousand years. The oldest known account, that of Herodotus, is almost twenty-five hundred years old–although it probably refers to northwest rather than west Africa. Such accounts purport to describe exchanges of imported goods for gold from sub-Saharan Africa. These exchanges are said to have been made according to very particularized rules: two (and only two) trading parties would transact business with one another. They would do this not only without the help of middlemen but also without speaking to one another, or coming face to face or even within sight of each other. Elaborate precautions would in fact be taken to prevent any kind of direct visual contact. Despite this mutual avoidance and the resulting impossibility of negotiating rates of exchange, agreement presented no serious difficulties. Bargaining was carried out through gradual adjustment of quantities, arrived at by alternate moves by the two parties. Though each of the two in turn would have to leave his goods unguarded in a place accessible to the other, neither would take advantage of this for dishonest purposes. A shared table of market and moral values, as well as (and in spite of) silence and mutual invisibility, were thus the trademarks of such exchanges.

The available accounts may conveniently be grouped into two categories. One category represents the exchanges as taking place between traders coming from what are assumed to be ‘more developed’ cultures (e.g., Carthage or medieval north Africa) and ‘less developed’ barely known cultures outside the sphere of direct influence of the greater sub-Saharan pre-colonial states. The other category refers to contacts between those barely known cultures of the hinterland and black Africans (e.g., Wangara, ‘Accanists’) playing the role of middlemen between the gold producers and the Arabs and Moors or Europeans. It is on the information provided by these middlemen that the second category of accounts depends.

For me collective memory is neither a narrative nor collective knowledge of the past (a sort of historical consensus). Contrary to past accounts, be they public or private, memory does not have a narrative form and is thus not of the literary kind (oral or written). Collective memory is above all a semantic code of memorization and of rememorization; it is, as well, a hierarchy of values which structures a discourse in the past while rooting it in the present. Collective memory gives meaning to the past and bears in mind certain places, facts, dates, and persons around which the memory or memories which also legitimate power build themselves. The relationship between a particular remembrance and its basic facts finds its prime meaning here. In this sense collective memory supports and rationalizes collective identity and, contrary to social fiction, offers a “definitive” reading as it bears on real, even though elapsed, relationships. Collective memory thus rejoins and often reinforces fiction and supports role and behavioral stereotypes, etc.

Between 1590 and ca. 1610 the English sailor Andrew Battell lived in Central Africa, first in Angola until 1606/07 and then in Loango. His reports about these lands are a priceless source for the otherwise poorly documented history of Angola between ca. 1590-1606, especially since his is the only known eyewitness account about the way of life of the notorious Jaga. He actually lived with one of their bands supposedly for at least twenty months (26-27). In addition his account is also one of the very earliest about Loango. Hence modern historians of Angola and Loango have relied extensively on him. They all, myself included, have used the text edition by E.G. Ravenstein of The Strange Adventures of Andrew Battell of Leigh (London, 1901) and did so without referring back to the original documents. These are, first Battell's information in Samuel Purchas' Purchas His Pilgrimage, or Relations of the World and the Religions observed in all Ages and Places discovered from the Creation unto the Present (London, 1613), and later, the more detailed “The Strange Adventures of Andrew Battell” in Samuel Purchas His Pilgrimes (London, 1625), also known as Hakluytus posthumus after its frontispiece. Given the absolute reliance of modern scholars on Ravenstein, it is worthwhile to evaluate its reliability compared to the original publications.

The present paper deals with the settlement history of a West African agricultural society, that of the Dagara in present-day northwestern Ghana and southern Burkina Faso. In it, I shall be particularly interested in the appropriation of space, which is ritually legitimized through the acquisition of earth-shrines, and in the conflict-ridden relationships between the in-migrating Dagara and the Sisala, who were already settled in their new habitat. My primary concern, however, is not to examine the Dagara's expansion strategies or the history of interethnic conflicts as such, but their working out in disputed oral traditions. Using the example of the controversial settlement history of Nandom (see map 1), I wish to show how Africans, both today and in the colonial past, have used oral traditions in order to conduct politics. I shall discuss the methodological implications that this mutual constitution of oral traditions and political interests has for the reconstruction of settlement history and examine the possibilities of a thorough criticism of sources to detect core elements of the historical settlement process and appropriation of space as well as the presentday confrontations with history.

Oral traditions have played an important role in research into African history and societies. This is because in many places it was European missionaries and colonial masters who first introduced literacy and writing, and because we have only a few written sources—sometimes none at all—for the period up to the end of the nineteenth century.

Writing about American Indian reactions to their discovery of large fossil remains, Adrienne Mayor observes in passing that “[f]olklore scholars now generally accept that oral traditions about historical events endure for about a thousand years, although some oral myths about geological and astronomical events can be reliably dated to about seven thousand years.” Mayor's chosen task is to demonstrate that American Indian legends suggest that they rightly regarded fossils as the remains of long extinct megafauna populations. In aid of this, Mayor accepts these arguments in her own work. While this claim might seem extravagant prima facie, and while most folklorists would disown Mayor's claim, she is not without support from the work of a relatively small, but not uninfluential (and possibly growing), cadre of anthropologists, mythographers, geologists, and historians, whose efforts on behalf of deep-time oral tradition I address here.

Some interesting—even intriguing—things have been happening recently in discussions of the carrying capacity of oral tradition—its long-term historicity, in particular. À la Mayor, the thrust of this is to credit tradition with being able to preserve “intact” various pieces of information for as long as tens of thousands of years. To the historian interested in the reality of the past in oral societies, this state of affairs is challenging, perplexing, and no doubt to some, highly promising. If, for instance, it can be demonstrated that certain information in oral data is thousands of years old and at the same time an accurate recollection, then reservations about much later (say, several centuries old) orally transmitted information might need to be reassessed, and with such rethinking would come new ways to approach great swaths of the past.

African myths of origin have long both fascinated and perplexed historians. Naively taken as fact, they have led historians to create their own myths, such as the Hamitic Myth and its corollary, Sudanic Civilization. The most radical corrective has been to dismiss origin myths altogether on the anthropologial rationale that all myths are simply cultural charters and bear little resemblance to historical fact. By so doing, however, quite frequently we uncritically dismiss our sole source for the history of African peoples prior to the nineteenth century. The task, then, is to try to sift the historical wheat from the mythical chaff in order to recover as much valid historical evidence as possible from origin myths without violating the canons of historical method.

A case in point is the Singwaya tradition of Mijikenda and other Kenyan coastal peoples' origins. The Singwaya tradition is one of the most frequently cited and discussed myths of origin of African peoples. Most of the discussion, however, has taken place in a void, because the myth concerns peoples about whom we have known very little and whose traditions have been collected only fragmentarily at best. Its appeal has lain in the fact that this tradition has been collected dozens of times from the 1840s to the present from virtually all the coastal peoples, including the Bajun, the Pokomo along the Tana River, the nine different Mijikenda peoples, the Segeju, the lowland Taita, and two Mombasa Swahili groups. Its widespread distribution has caused the tradition to have a fatal fascination for historians.

The first collections of traditions of origin for the coastal peoples were made in the latter half of the nineteenth century by Krapf, Rebmann, Guillain, Burton, Wakefield, New, and Taylor, the earliest missionaries and travelers in the Mijikenda area. These collections were sketchy, and although they mentioned northerly origins they did not specifically mention Singwaya. Starting with Hollis' earliest collections in 1897, the traditions rapidly acquired greater detail. Collections by Johnstone, Platts, MacDougall, Champion, Pearson, Werner, Osborne, Sharpe, Weaving, Hobley, Griffiths, Dammann, Kayamba, and Prins among various coastal peoples all relate a common theme: that the Pokomo, the Taita, seven of the nine Mijikenda peoples, the Segeju, and the Kilindini and Jomvu Swahili all shared common origins in a place called Singwaya located on the southern Somali coast; that they were driven from there by an invasion of the Galla; and that they migrated south in several groups to their present areas of settlement.

Interest in the question of Bantu expansion rose dramatically in the 1950s as historians, archeologists, and anthropologists all joined in the fray. This reflected both the rise of Africa in world affairs and the expansion of research in general. The scholars involved were typically a new breed of professionals, and as such more dependent than their predecessors on universities or research institutions. The School of Oriental and African Studies in London achieved overwhelming dominance from about 1950 until the late 1960s, so that opinions held by its staff found the widest audience. The new scholars also were, for the most part, anti-racist, sympathetic to African nationalisms, and of liberal or socialist persuasion. They tended to reject the notion of “conquest,” believing in gradual change rather than abrupt cataclysmic mutation, perhaps because they were repelled by their recent experiences during the war. As had happened earlier, these extraneous circumstances left a deep imprint on the speculations that were now proposed. Early in this period a new paradigm almost achieved consensus, but after 1968 this fell apart and during the last decade two new trends have appeared: the single-minded quest for a new paradigm and the search for better understanding through the study of analogous processes, coupled with a more radical skepticism.