The past decade has seen much ink spilled on global interconnections in the early modern economy, especially those linking European and Asian economies. But this Eurasian concentration has excluded Africa from the discussion. This article addresses this absence by showing that West and West-Central Africa were integral to the global price revolution of the sixteenth and seventeenth centuries. Considering evidence from West and West-Central Africa reveals how the price revolution was a genuinely global phenomenon, with increasing imports of locally-used currencies that created inflation in line with the inflation of gold and silver in Europe and Asia. The article argues that the coexistence of exchangeable value and other social uses of currencies also contributed to a relative depreciation in Africa's global economic strength. Also related to this phenomenon were the rise of an export slave trade and changes in the production and distribution of West and West-Central African cloth industries.

Postwar politics in British-occupied Somalia is usually reduced to the activities of the Somali Youth League, the foremost anticolonial nationalist movement. However, by 1947, smaller associations, pejoratively nicknamed the pro-Italia, came together in an effort to return Somalia to Italy under international mandate. Drawing upon new archival sources, the article argues that this movement did not stem from arguments supporting colonial rule, but rather from objections to the nationalist agenda and military occupation. Closer attention to these voices sheds light on the deeper meanings of political alignment during the change of regime and enhances our understanding of political developments in postwar Somalia.

This study analyzes the marriage patterns in accounts of ‘founder strangers’ and ‘first-comers’. By telling whether and when a child from a marriage between a Muslim and a warrior was successful or not, the accounts reveal the social code of the political elites in the Western Sudan in the period c. 1600–c. 1850. This social code expressed the elites’ concern with legitimizing their political autonomy as well as with reproducing their ruling position in a context of increasing warfare and growing reformist Islam. This social code structured accounts of both matrilineal warrior rulers and patrilineal Muslim rulers. Though methodologically rooted in classical approaches, historiographically this study contributes not only to recent research on state formation in Kaabu (present-day Guinea-Bissau) and Kankan (present-day Guinea), but also offers an approach to the Sunjata epic that hints at a seventeenth- and eighteenth-century origin of most of the epic as we know it. These fresh insights may shed new light on the history of the Mali Empire and its aftermath, and on processes of state formation in the Western Sudan in general.

Recent years have seen growth in the number of historical archaeology studies in Eastern Africa. Combining critical analysis of material remains alongside the available documentary and oral sources, these offer new insights into the precolonial and colonial pasts of the region. However, the field is less well established than in either West or Southern Africa and the full potential of the subdiscipline has yet to be realised. This contribution reviews the main analytical and theoretical trends, drawing on a selection of examples. Several other research themes that might warrant investigation are also identified, and the general lack of engagement with material culture and the archaeology of the last few hundred years on the part of historians, is lamented.

Over the last few decades the number of radiocarbon dates available for West Central Africa has increased substantially, even though it is still meagre compared with other areas of the continent. In order to contribute to a better understanding of the Iron Age of this area we present and analyze a total of 22 radiocarbon dates obtained from sites from the island of Corisco (Equatorial Guinea). By comparing them with those from Equatorial Guinea, southern Cameroon, and coastal Gabon and Congo we intend to clarify the picture of the West Central African Iron Age and propose a more accurate archaeological sequence.

This forum article explores the major intellectual trajectories in the historical archaeology of Eastern Africa over the last sixty years. Two primary perspectives are identified in historical archaeology: one that emphasizes precolonial history and oral traditions with associated archaeology, and another that focuses mostly on the era of European contact with Africa. The latter is followed by most North American practice, to the point of excluding approaches that privilege the internal dynamics of African societies. African practice today has many hybrids using both approaches. Increasingly, precolonial historical archaeology is waning in the face of a dominant focus on the modern era, much like the trend in African history. New approaches that incorporate community participation are gaining favor, with positive examples of collaboration between historical archaeologists and communities members desiring to preserve and revitalize local histories.

This article argues that rural South African women's importance as spiritual actors in the period from the late nineteenth through the mid-twentieth centuries stemmed from their ability to embrace hybrid spiritual identities that corresponded closely to the lived reality of African rural life, and that by embracing those identities, women expanded their roles as social healers. Professing a belief in Christianity did not prevent individuals from practicing as diviners, nor did it prevent Christians from consulting diviners to determine the causes of death or misfortune. Similarly, young women who converted to Christianity often maintained close ties to non-Christian families and bridged spiritual lives on the mission stations with life in their families. Over this time period, women became cultural mediators who borrowed, adopted, and combined spiritual beliefs to provide more complete answers to problems faced by rural African families in South Africa.

In the aftermath of late nineteenth-century conquests, European intellectuals developed social scientific concepts that compared political and religious institutions. ‘Divine kingship’, one such concept, signified a premodern institution that unified spiritual and secular power in the body of a man who ensured the welfare of land and people. By tracing the development of the concept of divine kingship and its application to the Bemba rulers of Northern Zambia, this article explores Western intellectual engagements with changing African spiritual and secular sovereignties. Divine kingship helped scholars, including Godfrey and Monica Wilson, Audrey Richards, Luc de Heusch, and Jan Vansina construct spatial and temporal models of sovereignty amidst struggles over the nature of sovereignty itself. Tracing its evolution sheds light on the historiography of embodied power. The article demonstrates how divine kingship theory helped historians imagine kingship as a key political institution in Central African historiography as well as inform ideas of political secularization and religious change.

For generations, healers sustained medical knowledge in African communities through oral communication. During the twentieth century, healers who learned to read and write used literacy as a vehicle for establishing medical authority. In particular, literate healers lobbied colonial and national governments for recognition, wrote medical guidebooks, advertised in African newspapers, and sent letters to other healers to organise their profession. This article examines the case of literate healers in colonial and postcolonial Ghana living near the twin port cities of Sekondi and Takoradi. There, an early organisation of ‘Scientific African Herbalists’ and later, the ‘Ghana Psychic and Traditional Healing Association,’ used literacy to reclaim the public's trust in their medical expertise. An examination of literacy shows historical avenues for professional formation and the continued quest for medical legitimacy and respectability.

This contribution seeks to explore the potential for historical archaeology in Uganda. By reflecting on where the potential strengths of such an approach may lie it is suggested that the most effective contributions will be made where there is a significant breadth and depth of historical sources. However, in Uganda the emphasis has tended to be on archaeological sites with distant or even dubious historical associations. The situation is further complicated by the very active processes of history making that are currently taking place, particularly in association with ‘traditional’ spirit worship. Nevertheless there are a range of themes and contexts which could be explored through historical archaeology and there are also plentiful archaeological resources from the twentieth century. It is concluded that there is great potential for historical archaeology but that there needs to be a readjustment of the contexts and situations that are explored.

In the wake of the South African war, the indenture and transport of over 63,000 Chinese men to gold mines in the Transvaal sparked a rush to supply smoking opium to a literally captive market. Embroiled in a growing political economy of mass intoxication, state lawmakers shifted official policy from prohibition to provision. Their innovation of an industrial drug maintenance bureaucracy, developed on behalf of mining capital in alliance with organized pharmacy and medicine, ran counter to local trends of policy reform and represents a unique episode for broader histories of modern narcotics regulation. This article considers the significance of this case and chronicles the contradictory interests and ideologies that informed political scrambles over legitimate opium uses, users, and profiteers. It shows how the state maintained its provision policy, for as long as it proved expedient, against varied and mounting public pressures – local and international – for renewed drug suppression. The argument here is that the state managed an epidemic of addiction on the Rand as an extraordinary problem of demography. It achieved this both through redefining smoking opium from intoxicant to mine medicine and through the legal construction of a ‘special biochemical zone’, which corresponded with the exceptional status and spatial segregation of a despised alien labour force.

Combining a set of grey literature and primary sources, this article analyses the rise and fall of the sultanate of Awsa, northeastern Ethiopia, between 1944 and 1975. Ali Mirah exploited the typical repertoires of a frontier regime to consolidate a semi-independent Muslim chiefdom at the fringes of the Christian empire of Ethiopia. Foreign investors in commercial agriculture provided the sultanate and its counterparts within the Ethiopian state with tangible and intangible resources that shaped the quest for statecraft in the Lower Awash Valley.

The battle over who controls Warri has been underway for several generations. The most violent eruption of this struggle occurred between 1997 and 1999. This article traces the history of this struggle to the colonial period, during a time of administrative restructuring called reorganization, which began in 1928. Contrary to the recent popular and scholarly understanding of the Warri crisis as an outcome of crude oil politics, I argue that British colonial state intervention set in motion a deadly, ethnicized struggle over political and material resources, which has only been exacerbated by the zero-sum politics of the crude oil economy.

This article examines events involving accusations of bloodsucking in the southwestern Sahara. French colonial archives allow researchers to identify specific cases in time and location; however, this article seeks to address but then move beyond histories of colonial governance. To highlight how communities in the Saharan desert dealt with crises provoked by environmental and social change, this investigation also relies on locally-produced written legal opinions and oral testimony. Emerging from these Saharan sources is one facet of how desert communities envisioned the enchantment of their social worlds and understood difficult periods caused by famine, weak economies, and domestic tensions.

This article examines how contestation between political parties, politicians, and their supporters shaped Guinea's decolonization from 1945 to 1961. The last region to resist the rise of Sékou Touré's PDG, the Fulbe-dominated Futa Jallon – as both a political space and representation of Fulbe culture – was at the center of strategic and intellectual struggles over the shape of the postcolonial Guinean state and society. What resulted from contestation was the general belief that the Fulbe and the Futa Jallon were divergent from the rest of Guinea, a fragment in the making.

Historically, connections between southern Libya and northern Chad have always been close, if only due to the fundamental need for connectivity that characterises most Saharan economies. Drawing on so far mostly inaccessible archival records and oral history, this article outlines the implications of this proximity, arguing that it led to intimate entanglements within families and an ongoing confusion of property rights. This in turn resulted in increased rather than diminished hostility during the years of war that opposed the two countries, as people attempted to define uncertain boundaries, and were – and still are – competing for access to similar resources, moral, symbolic, social, and economic.

In October 1934, a group of schoolgirls at Malangali School in Iringa Province, Tanganyika received doses of what the school headmistress thought was shark liver oil. Many girls began to spit and vomit the medicine, while others attempted to leave the school grounds to return home. Within three hours, several pupils had died and within three days, another 32 girls succumbed to the toxic draught. This article examines this little known and poorly understood tragedy through the lens of the scientific and social experimentation that occurred at Malangali School. As one of two government- run schools that enrolled girls, Malangali provided the colonial state with an opportunity to conduct a variety of experiments upon a captive audience. This article argues that the ‘discovery of colonial malnutrition’ in the interwar period not only depoliticized hunger but its emphasis on techno-chemical approaches to social and material problems led to tragedy.

During the first half of the twentieth century, deep structural changes occurred in the South African countryside. While farming became an important pillar of the national economy, more and more people left the land in search of better lives in towns and cities. This article examines agricultural education, an early avenue of state intervention in farming, to elucidate how officials and groups of farmers navigated the ‘agrarian question’ by trying to define the roles that men, women, blacks, and whites played in the sector's restructuring. I argue that agricultural planning was inextricable from ideologies and politics of segregation, a factor that historiography has not systematically taken into account. By comparing interventions in the Transkei and Ciskei with those in the Orange Free State, this article illuminates the interrelations between rural planning and segregation, as well as how they were complicated by delineations of class and gender.