The Early Iron Age people appear to have been responsible for the introduction into Zambia of pot-making, metallurgy and, less certainly, food production. Recent research has greatly increased the known number of Early Iron Age sites in Zambia and a number of regional variants have been defined, based largely on the typology of the associated pottery. Radiocarbon dates suggest that these groups are all to be dated to the first millennium a.d. and that they are contemporary with, and related to, the earliest known Iron Age in Rhodesia and some East African sites. It is suggested that the Early Iron Age people slowly spread into eastern Africa from an area west of Lake Tanganyika during the first few centuries a.d. Some related sites are known from this westerly region. This hypothesis can be compared with Oliver's interpretation of Guthrie's linguistic evidence; but the use of archaeological and linguistic arguments together is impossible until proof is available that the Early Iron Age people spoke Bantu languages.

Processes of expansion in central and eastern Africa, independently evidenced by linguistics, anthropobiology and archaeology, display such similar patterns that they may be regarded as facets of the same sequence of events. This paper develops mainly the anthropobiological evidence by using new methods of analysis based on multivariate distances. It ends with a coherent synthesis of the contributions of the three disciplines to the problems of Bantu expansion.

The article presents a reassessment of the archaeological background for the prehistory of the Bantu movements. The differences between the Channelled wares of Central Africa and the Dimple-based wares of East Africa are demonstrated and the greater abundance of Dimple-based ware sites noted. In both cases the distribution is largely in areas suitable for primary cultivation such as river valleys and lakeside areas. It is suggested that both wares are derived from pottery traditions originating to the west of their eastern African distribution areas. Recent evidence would indicate that iron working spread to sub-Saharan Africa both from West Africa and also, via the East African coast, from the Red Sea, and that the earliest iron-using peoples in southern Africa were probably not all negroes. It is also suggested that a negro foraging population was perhaps present in Central Africa before the arrival of agriculture. On agricultural origins, it is noted that some agriculture existed in the Rift valley area by perhaps as early as 1000 b.c., though the main expansion of agriculture is postulated as being of western origin. In conclusion it would appear that the West African origins of Bantu genesis are more important than suggested by Oliver in Journal of African History, Volume VII, and almost certainly antedate the 2000 years timescale previously advanced.

Linguistic research has revealed a Bantu ‘substratum’ among the few ethnic relics of western Madagascar that survive in what became known as the Sakalava empire. Early in the 1600's, two Jesuits familiar with both sides of the Moçambique Channel, discovered that some 300 miles of western Malagasy littoral bore the name of Bambala and were inhabited by Bantu-speaking agriculturalists, whose idiom was only modified by Malagasy loans. Bambala's African colonies were sub-divided into riverain chiefdoms, the largest of which was Sadia, with some 10,000 inhabitants in 1617. From it, the Sakalava warriors fanned out in the 1620's, came into contact with the southwestern Maroserana dynasty and gave it an empire by 1690 stretching from St Augustine Bay to present-day Majunga.

Maroserana kings adopted two of Bambala's politico-religious institutions, while the empire-building gradually decimated the original Sakalava warriors and swept away Bambala's Bantu speakers by ± 1710. Pastoralists from north, south and east replaced the former agricultural peoples while retaining the name ‘Sakalava’. But, there is no doubt that the first Malagasy empire was an African creation, and doubly so since association with gold confirms anew the close links between the Maroserana and gold-bearing Mwene Mutapa.

Au premier millénaire avant notre ère, l'Ethiopie entre en contact avec la culture sémitique. Cette recontre donne lieu à l'élaboration assez rapide d'une synthèse où l'élément aborigène — les Proto-Ethiopiens — s'assimile une religion, des usages étrangers et se crée de nouveaux modes d'existence. Les plus anciens monuments archéologiques témoins de ce fait, trouvés sur les hauts plateaux du nord, datent des environs du cinquième siècle avant J.-C. Ce sont essentiellement des statues, un trône sculpté en pierre, des inscriptions ,des autels votifs. La culture éthiopienne de cette période dérive de la culture sudarabique, et s'en distingue. Un processus d'évolution est alors amorcé dont l'aboutissement sera l'instauration du pouvoir axoumite aux premiers siècles de l'ère, et la fondation d'Axoum comme capitale d'un royaume dont la durée s'étendra sur un millénaire.

On peut diviser en trois périodes le déroulement de l'antiquité éthiopienne: période sudarabisante, période intermédiaire, et période axoumite. Deux sites illustrent les étapes de cette évolution: Matara, surtout par sa stratification, et Axoum où récemment une mission de l'Institut Ethiopien d'Archéologie a mis au jour les vestiges importants d'une demeure seigneuriale (château) de la période axoumite.

Dans ce bilan de l'acquis nouveau en archéologie éthiopienne, nous donnons un bref aperçu des recherches en préhistoire et protohistoire. Les faits marquants sont principalement les résultats obtenus par une mission internationale dans la basse vallée de l'Omo (notamment, la découverte du Paraustralopithecus aethiopicus) et les travaux de J. Chavaillon sur le site de Melka-Kontouré oà se trouvent en stratification quasiment toute la série des industries de la préhistoire africaine depuis la Pebble Culture.

This paper, building on the evidence of Bantu words for sheep, develops the hypothesis that livestock-keeping was introduced to southern Africa by people speaking Central Sudanic languages. It is suggested in particular that livestock may have been spread south from western Tanzania, one branch dispersing directly to southern Africa and another eastward to the Indian Ocean seaboard. It should be possible to test this hypothesis further as our knowledge of the languages involved, especially the Central Sudanic languages, grows.

Since the start of archaeological investigation in Rhodesia, isolated sherds of imported Chinese ceramics have been found in the important Iron Age ruins of Zimbabwe, Khami and Dhlo Dhlo. More recently, abundant finds of both Chinese and European glazed wares have occurred in excavations of early Portuguese trading stations within Rhodesia. All such imports are here redescribed from an examination of the finds and from a detailed study of the early excavator's reports. As a result, some important early misdescriptions and misunderstandings become apparent. The dating evidence provided by the imports is therefore also re-examined.

Very rare sherds of Chinese celadons are virtually the only imported ceramics found in the later deposits at Zimbabwe, and at five other sites. These may be correlated with finds from J. S. Kirkman's excavations in trading settlements of the East African coast, and are dated certainly earlier than the sixteenth century. The finds from four other sites, the most important being the Khami and Dhlo Dhlo ruins, consist mainly of Chinese blue-and-white porcelains and their European imitations. They correlate well with finds not only from the seventeenth and early eighteenth century Portuguese trading stations in Rhodesia, but also with finds from contemporary deposits at Fort Jesus, Mombasa. The precise dating of the Khami and Dhlo Dhlo ruins within this period, as suggested by the imports, shows Khami to belong to the early seventeenth century with Dhlo Dhlo a century later. The divergence between the Khami, Dhlo Dhlo and Portuguese imported ceramics and those of Zimbabwe is sufficiently striking to suggest strongly that Zimbabwe was of negligible trading power by the time the Portuguese penetrated the interior in the sixteenth century. Evidence bearing on this, particularly from the 1958 Zimbabwe excavations, is discussed in detail.

Glass beads and glass are the only other imports to survive in Central African archaeological contexts and are of considerably less chronological value than the ceramics. They are, however, also considered, as are the pattern and extent of the trade with the interior evidenced by these imports.

Oral tradition as a source for African history has been subject to a certain amount of controversy in recent decades. These discussions have clarified both the uses and the problems of oral data; they have.raised important methodological issues, but they have also beclouded others. At the higher theoretical levels, the debate has involved the philosophy of history and the nature of historical knowledge. These issues are both interesting and important, but the discussion is not very helpful to the working historian.

One of the units in which prices and exchange-rates are expressed by nineteenth-century travellers is the gold mithqal. This paper is an attempt to discover, and if possible to make some sense of, the various values of the gold mithqal at different times and places in West and North Africa during the nineteenth century.

It is generally accepted that Ibn-Ḥawqal crossed the Sahara and visited Awdaghost in 951/2 to be the first Arab geographer who reached the gates of bilād al-Sūdān. This is inferred from what he says about a cheque he saw in Awdaghost. A critical analysis of the references to this cheque suggests that it was a bill of debt owed by a trader from Sijilmāsa resident at Awdaghost to another trader from Sijilmāsa. The transactions between the two were part of the trans-Saharan trade, with one partner resident at Awdaghost and the other at Sijilmāsa. The bill must have been held by the creditor, whom Ibn-Ḥawqal could have met at Sijilmāsa.

It was from this man that Ibn-Ḥawqal recorded the information about the ruler of the Ṣanhāja in the southern Sahara, and probably also about his relations with Ghana and other Sudanese polities. Another valuable piece of information, about the abandoned route from Ghana to Egypt, was collected in the oases of Egypt. Also, the detailed list of Berber tribes inhabiting the area between Tadmekka and Air could have been obtained in North Africa, rather than at Awdaghost, because communications in the Sahara were more frequent between north and south than between west and east.

Ibn-Ḥawqal's description of the Sahara is stereotypic and adds nothing to what earlier geographers had to say, and the same applies to his words concerning Awdaghost itself. Towns and kingdoms in the Sudan mentioned by Ibn-Ḥawqal had already been recorded earlier by al-Yaʻqūbī, Ibn al-Faqīh and al-Masʻūdī. For a traveller who crossed the Sahara, Ibn-Ḥawqal's information is rather poor, but if he collected his information north of the Sahara, as this paper suggests, his labours as an inquisitive geographer are praiseworthy.

The tendency of East African Bantu tribes to borrow cultural features from pastoral or semi-pastoral ‘Nilo-Hamitic’ peoples has often been observed, but thus far only two serious attempts have been made to explain this phenomenon. Herskovits first put forward the idea that the tribes of East Africa formed a ‘cattle complex’ epitomized and shaped by the ‘Nilo-Hamitic’ pastoralists. In a more limited study, LeVine and Sangree concluded that the proclivity of a Bantu tribe to borrow from a ‘Nilo-Hamitic’ group was dependent upon the relative population size of the peoples in question, the success or failure of the Bantu group in defending itself against attack, and the need of the Bantu to ally themselves with a ‘Nilo-Hamitic’ tribe.

The tentative history of relations between the Bantu Kikuyu and the ‘Nilo-Hamitic’ Masai established in this paper suggests that both these theories err. Beginning with the first meeting of the two tribes about 1750, the Masai inflicted great damage on the Kikuyu while both were resident on the plains near Mount Kenya. When the Kikuyu secluded themselves in the forests after about 1800, they began to experience a significant degree of success in warding off the Masai, without any need for allies. Yet borrowing went on almost without interruption throughout both periods.

The actual nature of that borrowing was very different from the process which Herskovits imagined. Rather than being influenced by the way in which cattle functioned in Masai society, the Kikuyu were much impressed with the Masai as militarists, and this is reflected by the fact that the Kikuyu borrowed far more from the Masai military system than from anything relating to cattle.

The introduction by the Arabs of new forms of storable wealth, together with fire-arms and gunpowder, into the interior of nineteenth century East Africa gave a direct stimulus to tribal warfare. Among the Nyamwezi of West Central Tanzania, who had practised long-distance trade in ivory before the Arab penetration took place, charismatic war-leaders appeared who created new hegemonies over the smaller, traditional units of these multi-chiefdom societies. These leaders attempted to capture the trade and control the main lines of communication. Mirambo was the most famous of them, but Nyungu-ya-Mawe, who was his exact contemporary (both died in 1884) was, perhaps, more successful. Nyungu created a polity which outlasted his own lifetime by more than a decade.

Like Mirambo, he used a corps of professional soldiers called Ruga-ruga to carry out his conquests. The latter included most of the 20,000 square miles of Ukimbu and a part of southern Unyamwezi as well. He skilfully adapted the chiefly institutions of the Kimbu to a wider hegemony, and to an economy based on the large-scale exploitation of Kimbu resources in ivory. By his appointment of vatwale, lieutenants or military governors, as his military, political and economic agents in the various provinces of Ukimbu, he was able to hold his ‘empire’ together. The proliferation of small chiefdoms had been endemic to the Kimbu, a people with a forest economy that imposed both the need for small, political units, and for freedom of movement over a wide area. Nyungu and his vatwale halted this process.

Nyungu was Mirambo’s ally in the early years, and was supported by him as the loyalist candidate for the important Nyamwezi chiefdom of Unyanyembe (Tabora). Later, however, in 1880, when Nyungu defeated Mirambo’s powerful vassal, Mtinginya, and seized control of the central caravan route to the coast, relations between the two men became strained. When the Germans dismantled Nyungu’s hegemony in 1895, they destroyed the only realistic attempt ever made to unify an area of extreme political complexity.

The Swahili community of modern Mombasa is composed of an amalgam of the descendants of the city's early ‘Shirazi’ settlers and more recent immigrant Swahili groups, most of which migrated south to Mombasa Island during or after the sixteenth century. It appears likely that the ‘Shirazi’. dynasty and its retainers were themselves derived from older Swahili settlements along the southern Somali coast.

After the ‘Shirazi’ polity was destroyed by. the Portuguese and their local allies in 1591–93, Mombasa's accretions of foreign Swahili gradually reorganized themselves into twelve mataifa or ‘tribes’. These twelve mataifa grouped themselves into two separate and sometimes hostile confederations, the Thelatha Taifa (The Three) and the Tisa Taifa (The Nine). Political unity was maintained by means of a loosely structured state system in which foreign dynasties of Omani Arabs, first the Mazrui and later the Busaidi, bridged the gap between the two confederations.

During the Mazrui period (approximately 1735–1837), Mombasa was an independent city-state which enjoyed political hegemony over much of the Kenya and north Tanzania coasts. Under Busaidi rule (1837–95) the city lost its independence and was incorporated in the Zanzibar Sultanate. Differences between the Thelatha Taifa and the Tisa Taifa slowly faded during the Busaidi period and have almost disappeared since 1900. Though precolonial social and political structure is still perceptible in the modern Swahili community of Mombasa, it has for the most part become vestigial.

Consecutive articles in the pages of this Journal, based in part on a larger and forthcoming work, are intended to reopen the question of Afro-Malagasy connexions. Like its African counterpart, Malagasy history needs to be revised. New approaches to local history and the data assembled are meant to show in some detail that the cultural, linguistic and human presence of Africa in the Great Island can no longer be either denied or simply assumed without any supporting data. The initial article concerns the Bara of the southern Malagasy plateau. While their history has hardly been studied, the Bara merit the unique distinction of being often seen as ‘Africans’ of Madagascar who came to the island sometime in the eighteenth century. The arguments brought to bear on this verdict are utterly unacceptable to historians from the point of view of method and evidence. A reassessment of their past points to a Bara presence in Madagascar at least two centuries earlier. Bara history and available linguistic and ethnographic data suggest connexions with Rhodesia and western Moçambique without the slightest evidence for any wholesale migration.

As the oldest and, for a long time, the most important French possession in West Africa, Senegal occupied a privileged position among the French West African colonies. This exceptional status was boosted by the elective institutions conceded to the colony between 1870 and 1880, namely, municipal organization, a conseil général, and deputy representation.

In 1870, ‘Senegal’ was no more than a congeries of scattered military posts and trading stations. By far the most important of these establishments were the quatre communes, famous for their special legal status and their privileged inhabitants, made up of the French and the mulattoes, who controlled the political situation, and the Senegalese. By 1870 the colony had acquired some of the important ingredients which could accelerate the growth of political consciousness: a relatively good communications network; growing urban centres; a developing élite, made up largely of traders and agents of the Bordeaux commercial firms who controlled the economic situation; and an administrative regime which had little or no place for unofficial representation.

The élite demanded a conseil général which alone, they felt, could protect their interests effectively. The outcome of their agitation was determined by three main factors: their influence; the attitude of the local administration, notorious for its hostility to elective institutions; and political vicissitudes in France. The institutions were conceded in the 1870s; that is, during the first years of the Third Republic, when the policy of assimilation began to be consciously applied in French colonies.

The establishment of these institutions widened the gap between the quatre communes, to which the reform was limited, and the rest of Senegal, where the system of indirect rule held sway, and marked the beginning of mutual jealousy and conflict between the two sections. It put Senegal ahead of the rest of French West Africa, which continued until after World War II to be governed in a less liberal fashion. It marked France's first major effort at political assimilation in West Africa, and witnessed the determination of the Bordeaux firms, who had spearheaded the movement for the conseil général, to control not only the economic but also the political life of the colony. And lastly, it helped to create the situation whereby the Senegalese, who had until then been no more than mere pawns on the political chessboard of the French and the mulattoes, emerged, with the advent of Blaise Diagne in 1914, as the politically dominant group in Senegal.

Nicholas Crispe (1598–1666) played a very important part in the developing of English trading contacts with West Africa in the seventeenth century. He obtained a commanding position within the African company in 1628 and did much to secure the company's reconstitution on a sounder basis in 1631. From 1631 until 1644 Crispe was the driving force behind the trade and, in particular, directed and largely financed the successful English entry into the gold trade of the Gold Coast, where permanent English factories with resident traders were established for the first time and a fort was started at Kormantin. After the Restoration he tried to regain his former position, but was unsuccessful, though his membership of the Company of Adventurers did give him some influence on the trade. Other members of the family were also involved in the African trade, sometimes in a significant way, over the same period.

Gungunyane, paramount chief of the Shangana of Gazaland, 1884–95, was a very shrewd diplomat. A study of his diplomacy with Europeans suggests that his major goal was Shangana independence of action. From the beginning of his reign, Gungunyane was pressured to give concessions in both economic and political spheres. His capital was on the edge of the Rhodesian plateau until mid-1889, when the chief moved a large portion of his people as well as his capital southward to the Limpopo valley, Mozambique. This significant dislocation influenced later negotiations with Portugal. Although the chief was a strong personality, he was subject to pressures from his immediate—and in this case, warlike—African advisors. In negotiations with the British South Africa Company, the Mozambique Company and the Portuguese government, the African leader enjoyed the benefits of a fearful military reputation, a wide-reaching espionage system, and conflicts between British and Portuguese concession-seekers. A master of playing both ends against the middle to maintain his freedom of movement, Gungunyane found, nevertheless, that his diplomatic programme was undermined by Portuguese superiority in the use of firearms, disunity among the Shangana and their tributaries, and growing social disintegration caused by alcoholism, emigration, and European encroachment. His final military defeat by Portuguese forces in 1895 was not a true index of his talent as an African diplomat.

The Hehe now live mainly in the Iringa and Mufundi districts of Tanzania. Little is known of their early history before the mid-nineteenth century, when chief Munyigumba of Ng'uluhe extended his rule over the other chiefdoms of the Usungwa highlands and central plateau of Uhehe. By his death in ca. 1878 he had also won important victories against the chiefs of Utemikwila, Usangu and Ungoni.

After Munyigumba/s death the Hehe suffered a temporary set-back when Mwambambe, who had been a subordinate ruler under Munyigumba, tried to usurp the chiefship, killed Munyigumba's younger brother and caused one of his sons, Mkwawa, to flee to Ugogo. However, eventually Mwambambe was killed in battle against Mkwawa, and his surviving followers, whom he had recruited from Kiwele, fled. By 1883, when Giraud visited Uhehe, Mkwawa was the unchallenged ruler of his father/s lands, and under him the Hehe, who had only recently acquired political unity, had extraordinary military success. Their most important raids were on the caravan route which ran from Bagamoyo on the coast to Lake Tanganyika. By 1890 these raids were a threat to German authority and a major obstacle in the way of colonization and the development of trade. In spite of the Germans' effort to make peace with them, the Hehe persisted in attacking caravans and the people who had submitted to the Germans so, in 1891, a German expedition was sent to Uhehe. This was ambushed and defeated by the Hehe, who then continued their raids, causing the Germans to return in 1894 with a larger expedition and destroy the Hehe fort. Chief Mkwawa may have attempted suicide in the fort, but he was persuaded to flee and then maintained his resistance to the Germans until 1898 when he shot himself to avoid capture. The Hehe then submitted to the Germans. Mkwawa's own determination not to surrender was a very important factor in the long struggle. During this war the Germans acquired a respect for the Hehe which has affected the way that the Hehe have been regarded and treated ever since.