Henri Brunschwig (1904–1989) began his career as a notable historian of Germany but became an influential pioneer of African studies in France, first at the Ecole Nationale de la France d'Outre-Mer (1948–60) and thereafter at the Ecole Pratique des Hautes Etudes. His own research ranged from Brazza's role in the French occupation of equatorial Africa to the part played by Africans in establishing and sustaining French colonial rule. His lucid and original works of synthesis helped greatly to bring an evolving body of knowledge about the African past into the frame of modern world history. His emphasis both on rigorous standards of source-criticism and on the need for broad horizons in time and space continues to exercise authority over historians in France, Africa, and beyond.

Examination of the DNA of individuals with sickle cell anaemia who reside in various geographical areas in Africa has led to the conclusion that the gene for this genetic disease arose separately in three different locations. Similar studies of sickle cell anaemia patients in the United States provide considerable information about the frequency in the United States of these three genetic variations. On the basis of such data, it is possible to estimate the percentage of slave imports from a given African locale into the United States. When this is done, there is general concordance with previous conclusions from such sources as language studies, shipping data, etc.

Songhay sources compiled in the seventeenth century portray the relationship between Gao, the political capital of the state, and Timbuktu, the religious and commercial centre, as abnormally important. The view is that Timbuktu was not only autonomous, but a source of important political influence over policy decisions at Gao. A consensus of contemporary scholars has embraced this depiction. In contrast, the present study argues that Timbuktu was not autonomous, but that Gao was sucessful in achieving its original objective in capturing the city: financial profit. In addition, the evidence is consistent in outlining the relatively negligible political influence of Timbuktu over Gao. The Timbuktu-centric chronicles are largely responsible for this distortion; it is therefore necessary to approach these sources with even greater caution. It is also desirable to re-examine the roles of other sahelian entrepots during the imperial Songhay period to determine more accurately their relative importance.

In the Dodoma Region of central Tanzania the people called Wagogo name a famine that struck between 1917 and 1920 the Mtunya—‘The Scramble’. This famine came after both German and British miliary requisitions had drained the arid region of men, cattle and food. The famine, which killed 30,000 of the region's 150,000 people, is more than just a good example of what John Iliffe has called ‘conjunctural poverty’. The Mtunya and the response to it by both the people of the region and the new colonial government also shaped the form of the interaction between local economy and society and the political economy of colonial Tanganyika. The Gogo, in their own interpretation of the famine, stress the ways in which this famine made them dependent on the colonial economy. For them, this famine represented a terrible loss of autonomy, a loss of the ability to control the reproduction of their own society.

The Kangere cliché is widespread in the Great Lakes region of Zaire (Lakes Kivu and Tanganyika), where the Bembe, Fulero, Havu, Lega, Nyindu, Shi, Vira and others live. This cliché has been collected since the 1910s by missionary and colonial administrator researchers. Later it has been heavily used and interpreted in different ways. Thus certain modern scholars have made Kangere the first ‘king’ of the region and the ‘father’ of all bami, that is, the ‘kings’ of various ancient kingdoms existing on the shores of the Great Lakes, including Rwanda and Burundi! Their single aim was to refute the ‘Hamitic myth’.

In fact, the Kangere cliché is woven together from different elements taken from various ethnic groups of the region. Its elements were ordered at the same time that they were collected, in the course of the 1910s and the 1920s. They constitute an African response to the preoccupation of the colonial administration of those years: the creation of vast ethnic groups and politically and administratively viable entities. Whites wanted tribes, and blacks created them; whites wanted great chiefs, and blacks created them, the bami.

In their interpretation of the Kangere cliché, these researchers quite simply confused, erroneously, the ‘bwami symbol’ of personalized power (which existed in the area, and which chiefs of different ethnic groups possessed) with the ‘bwami state’ or kingdom, of recent, colonial creation.

One of the principal objectives of foreign settlements in nineteenth-century West Africa was the establishment of extensive regular trade with Africans, especially residents of the distant, fabled interior. The attainment of this goal, however, proved very difficult. The most spectacular success was achieved by the British settlement at Sierra Leone, which in the early 1820s managed to establish substantial regular trade with the distant hinterland. Its early efforts to achieve this objective, however, were unsuccessful. Until 1818 the development of long-distance trade with the hinterland was impeded by the desultory nature of such efforts, Sierra Leone's opposition to slave trading, competition from established coastal marts, obstructions caused by intermediate states and peoples, and the weaknesses and limitations of the Colony's policy towards commerce and the interior. By 1821, however, the marked decline of the Atlantic slave trade in the neighbourhood of Sierra Leone, the active co-operation of Futa Jallon and Segu, two major trading states in the hinterland, and certain other important developments in the Colony and the interior, combined to establish such trade on a regular basis.

This article attempts to correct the stereotype which portrays the Futanke who joined in the jihād of al-ḥājj Umar Tal in western Mali as militant Muslim warriors who were not responsive to opportunities in production and trade. It shows that Futanke officials and settlers in the area of Jomboxo (southwestern Karta) responded quickly to the possibility of producing grain, on the land and with the slaves acquired during the jihad, and marketing it at the nearby river factory of Medine, where French officials and merchants, resident African traders and nomadic gum caravan leaders converged in a brisk commerce for three decades in the late nineteenth century. The grain sales were a response to strong demand from the desert-side economy and gum trade as well as to French needs for provisions. These emerging economic interests brought the settlers into conflict with Umarian officials and a younger generation of Futanke, recruited in the 1870s and 1880s and eager to wage war to accumulate wealth and establish their position. This social and generational cleavage hindered the effort to mobilize resistance against French encroachment and conquest.

The 1915 Chilembwe Rising in Nyasaland had important political repercussions in the neighbouring colonial territory of Northern Rhodesia, where fears were raised among the Administration about the activities of African school teachers attached to the thirteen mission denominations then operating in the territory. These anxieties were heightened for the understaffed and poorly-financed British South Africa Company administration by the impact of the war-time conscription of Africans and the additional demands made by war-time conditions upon the resources of the Company. Reports of anti-war activities by African teachers attached to the Dutch Reformed Church in the East Luangwa District convinced both the Northern Rhodesian and the imperial authorities of the imperative need to strictly regulate the activities of its black mission-educated elite. Suspected dissident teachers were arrested, while others were diverted into military service where their activities could be more closely supervised. With the 1918 Native Schools Proclamation, the Administration laid down strict regulations for the appointment and employment of African mission teachers. The proclamation aroused the vehement opposition of the mission societies who, confronted by war-time European staff shortages, had come to rely heavily upon their African teachers to maintain their educational work. The emergence in late 1918 of the patently anti-colonial Watch Tower movement, which incorporated many African mission employees within its leadership, weakened the opposition of the missions, and served to consolidate the administration's perception of the African teachers as a dangerous subversive force. Strong measures were implemented by the administration soon after the end of the war, with large numbers of Watch Tower adherents being arrested and detained.

The Mahdist uprising of 1905–6 was a revolutionary movement that attempted to overthrow British and French colonial rule, the aristocracy of the Sokoto Caliphate and the zarmakoy of Dosso. The Mahdist supporters of the revolt were disgruntled peasants, fugitive slaves and radical clerics who were hostile both to indigenous authorities and to the colonial regimes. There was no known support among aristocrats, wealthy merchants or the ‘ulama. Thus the revolt reflected strong divisions based on class and, as an extension, on ethnicity. The pan-colonial appeal of the movement and its class tensions highlight another important feature: revolutionary Mahdism differed from other forms of Mahdism that were common in the Sokoto Caliphate at the time of the colonial conquest. There appears to have been no connection with the Mahdists who were followers of Muhammad Ahmed of the Nilotic Sudan or with those who joined Sarkin Musulmi Attahiru I on his hijra of 1903.

The suppression of the revolt was important for three reasons. First, the British consolidated their alliance with the aristocracy of the Caliphate, while the French further strengthened their ties with the zarmakoy of Dosso and other indigenous rulers. The dangerous moment which Muslims might have seized to expel the Europeans quickly passed. Second, the brutality of the repression was a message to slave owners and slaves alike that the colonial regimes were committed to the continuation of slavery and opposed to any sudden emancipation of the slave population. Third, 1906 marked the end of revolutionary action against colonialism; the radical clerics were either killed or imprisoned. Other forms of Mahdism continued to haunt the colonial regimes, but without serious threat of a general rising.

This article explores the imaginative meanings of Mau Mau which white and black protagonists invented out of their fearful ambitions for the future of Kenya. Within the general assumptions of white superiority and the need to destroy Mau Mau savagery, four mutually incompatible European myths can be picked out. Conservatives argued that Mau Mau revealed the latent terror-laden primitivism in all Africans, the Kikuyu especially. This reversion had been stimulated by the dangerous freedoms offered by too liberal a colonialism in the post-war world. The answer must be an unapologetic reimposition of white power. Liberals blamed Mau Mau on the bewildering psychological effects of rapid social change and the collapse of orderly tribal values. Africans must be brought more decisively through the period of transition from tribal conformity to competitive society, to play a full part in a multi-racial future dominated by western culture; this would entail radical economic reforms. Christian fundamentalists saw Mau Mau as collective sin, to be overcome by individual confession and conversion. More has been read into their rehabilitating mission in the detention camps than is warranted, since they had no theology of power. The whites with decisive power were the British military. They saw the emergency as a political war which needed political solutions, for which repression, social improvement and spiritual revival were no substitute. They, and the ‘hard-core’ Mau Mau detainees at Hola camp who thought like them, cleared the way for the peace. This was won not by any of the white constructions of the rising but by Kenyatta's Kikuyu political thought, which inspired yet criminalised Mau Mau.

Since 1899 the idea has been widely held that the South African War was no isolated episode but one illuminating the fundamental characteristics of British expansion, both in the nineteenth century and beyond. Cross-reference between the particulars of South African history and theories of imperialism has long been a fact of intellectual life. This process, however, often seems to reflect less the fruitful interplay of new knowledge and evolving hypotheses than the progressive entrenchment of separate schools of thought. The purpose of this article is to highlight the gulf between different approaches, with reference to recent work; and to suggest that, notwithstanding the work of the last decade, little headway has been made in linking the development of South Africa's economy and mineral resources to the War of 1899 in any but the most general and self-evident of ways. It argues that the case for interpreting the origins of the war in the main from a metropolitan and political perspective retains considerable persuasiveness and explanatory power. Finally it puts forward an alternative way of seeing in the struggle representative features of British expansion.

This essay draws on documents relating to a single extraordinary episode, and on supporting materials, to illustrate aspects of the mentalités of slaves, slave-owners, and Protectors of Slaves in the British South African colony of the Cape of Good Hope. The narrative follows the story of a slave, Mey, who was harshly beaten twice within six days in 1832. Mey, and several other slaves who had been whipped for the same offence, accepted the first punishment; Mey complained about the second, which he alone suffered, to a colonial official called the Protector of Slaves. The Protector vigorously investigated the complaint. Mey's master, Hendrik Albertus van Niekerk, co-operated only reluctantly with the investigation. As the Protector pursued the case, van Niekerk suddenly brought it to an end by manumitting Mey, giving cash compensation to the other slaves he had whipped, and paying legal fines.

The behaviour of each of the men fails to conform to the roles conventional wisdom has prepared for masters, slaves, and colonial officials. The essay demonstrates that the men were not eccentric, but that they were both rational and representative of their class. Mey acted as he did because the slaves had developed a ‘moral economy of the lash’ and because the second beating fell outside the boundaries of acceptable punishment by those standards. The Protector prosecuted van Niekerk with determination because he believed the punishment had been brutal and capricious and because Mey was a good slave who had been wronged. Hendrik Albertus freed Mey and compensated the other slaves because he refused to accept the legitimacy of the Protector. He settled the case before he was forced to visit the Protector's office or face Mey in court. To have honored the law and to have answered Mey's charge directly would have been to dishonor himself. He would have compromised the power and authority on which his honor as a slave-owner rested. Hendrik Albertus valued his honor more highly than one slave and a few pounds Sterling.

The Arabic text which is translated here describes a ceremony in which al-ḥājj Umar Tal, founder of a jihād and state in the Western Sudan in the mid-nineteenth century, sought to transmit his temporal and spiritual authority to his oldest son, Ahmad al-Kabīr. The ceremony occurred in 1860, just as the Umarian armies were about to embark upon a campaign against the ‘pagan’ Bambara kingdom of Segu. While the transfer of power to Aḥmad is very clearly stated in the text, the ceremony did not resolve the issue nor the conflict among the sons of Umar, which continued until the French conquest at the end of the century. The explanation for the continuing conflict lies partly in the loose structure of the original Umarian jihād against ‘paganism’ and partly in divisions among the faithful over the jihād against alleged ‘apostasy’ which Umar undertook at the end of his life against the Muslim Fulbe of Masina. The text also shows the close links between the Umarian movement and the Tijaniyya order and the ways in which important political statements can be couched in Sufi language.

Social control of trypanosomiasis in African history deserves further study. The pioneering work in this field is John Ford's respected but neglected The Role of the Trypanosomiases in African Ecology (1971). While Ford's arguments have received support from recent findings in immunological, epidemiological and epizootiological research, they have rarely met with evaluation or engagement, either in historical or scientific literature. Historians have tended to describe trypanosomiasis control as a matter of avoiding contact with tsetse fly. In so doing they have implicitly rejected the position of Ford, who regarded infrequent contacts between tsetse and mammalian hosts as necessary for the maintenance of host resistance. Ford believed that host resistance, rather than avoidance of tsetse, was the basis of trypanosomiasis control. The historical nature of Ford's work requires that a satisfactory evaluation of The Role of the Trypanosomiases make use of historical, as well as scientific, data. The evidence of trypanosomiasis and cattle-keeping from one region of north-eastern Tanzania supports Ford and suggests that other explanations of trypanosomiasis control are inadequate. The Tanzanian evidence shows that precolonial societies coexisted with, but could not avoid, tsetse. They could not eradicate tsetse because scarcity of water prevented permanent occupation of large areas. Tsetse and trypanosomiasis did not prevent cattle-keeping, but helped to keep the region's cattle population low and confined it to relatively densely settled neighbourhoods. Social control of trypanosomiasis collapsed during the pre-Second World War period of colonial rule. Economic and political developments were primarily responsible for a series of famines between 1894 and 1934. Famine-induced depopulation allowed steady spread of tsetse and wildlife reservoirs of trypanosomes into formerly cultivated areas which had been free of tsetse before the colonial period.

This article studies the expansion of tsetse fly in one part of Kenya Maasailand between 1900 and 1950. It follows the lines of investigation first suggested by Ford's work and examines in detail the interaction between changes in four elements in the Mara ecosystem: climate, vegetation, land use and tsetse. Tsetse was able to expand because its habitat expanded and the spread of bush and fly into the grasslands both caused, and was facilitated by, shifts in patterns of Maasai grazing and occupation in the area. Up to the 1890s, the Mara Plains were regularly grazed by Maasai herds; but the general depopulation of Maasailand in the aftermath of the rinderpest pandemic and civil war left the region vacant until after 1900 and allowed the spread of bush cover which was then colonised by tsetse. When Maasai returned, they altered their grazing patterns to avoid such areas. However, the progressive encroachment of tsetse-infested bush continued and was not halted until bush-clearing schemes and closer grazing forced the fly to retreat by destroying its habitat. The study is set within the wider context of ecological change and capitalist development in East Africa and suggests that the common assumption that colonial capitalism was responsible for the disruption of the ecosystem and, therefore, for the spread of disease and environmmental degradation needs careful re-examination in the light of a more sophisticated understanding of the processes of ecological change.

This article examines the origins, background, composition and policies of the National Liberation Movement, a mass political organization founded in Asante in September, 1954. The central aim of the NLM was to advance Asante claims for self-determination and to oppose the CPP in their advocacy of a constitutional settlement with the British colonial government–a settlement that would bring about a unitary government in an independent Gold Coast [Ghana]. The analysis developed here places the ‘youngmen’ of Asante, the nkwankwaa, at the centre of these events. It is argued that this somewhat enigmatic group was the catalyst behind the formation of the NLM and the resurrection of Asante nationalism that it represented. The nkwankwaa forged a dynamic popular front of resistance in Asante to what they termed the ‘black imperialism’ of Nkrumah and the CPP. In exploring the pivotal role of the nkwankwaa in the rebirth and reconstruction of Asante nationalism, the discussion addresses the legacies of indirect rule in Asante, the importance of cocoa, the development of class, and the ambiguous role of Asante's political intelligentsia. Most crucially, it is suggested that the political development of the NLM turned upon the struggle within Asante between the nkwankwaa and the Asantehene (backed by the chiefs and Asante's political intelligentsia) over the very definition of ‘nation’ and of ‘self-determination’. Thus, the article highlights the historical conflicts and contradictions within Asante society–contradictions which were softened by but not subsumed within Asante nationalism, and conflicts which were distorted, but not overshadowed, by the resilience of Asante Kotoko in the face of the centralized state. The reasons for the tenacity of Asante nationalism lay not in the struggle between Asante and what was to become the Ghanaian state, but in the unresolved struggles within Asante society.

Historians have recently come to appreciate the importance of studying the colonial legal system and the potential in mining court cases for historical data. This article is a preliminary effort to present a methodology for the study of the records of the entry level civil court, the tribunal de première instance, in Dakar, Senegal. The records are somewhat peculiar, because they are the consequence of the extension of the legal rights to the African originaires of the four communes of Senegal, which empowered them to bring civil cases before this court. However, these records share with records from other courts in colonial Africa problems of determining how the litigants' ‘testimony’ was shaped by the legal procedures of the court. This article, therefore, focusses on the context in which litigants' testimony was transformed into the texts we read as court records. In particular, it examines how the phases of litigation and how the court's bias towards written evidence shaped the court records. This research was stimulated in part by the need to locate new sources providing African ‘voices’ about the changes associated with the transition to colonialism. This article concludes with an appraisal of the historical potential of using court records for African social history.

John Iliffe has argued that the Yoruba, almost uniquely among African peoples not substantially affected by the world religions, had developed by the nineteenth century a syndrome of institutions – a culture of begging, the valorization of poverty, asceticism – more typical of literate, stratified societies with intensive agriculture.

It is agreed that the Yoruba towns of the nineteenth century knew poverty on a substantial scale, aggravated by the endemic warfare and social upheaval. However, the supposed ‘indigenous tradition of begging’ which Iliffe cites as evidence, is shown to rest on a cultural misreading of social practices reported by the missionaries, notably the offering of cowries to the devotees of gods, especially Esu. These acts were not almsgiving to beggars but sacrifices to deities, continuous with other forms of sacrifice. The ‘beggars’ were by no means always poor. Sociologically, offerings to the devotees of deities ranged from a ‘commercial’ mode, where material blessings were anticipated in return, to a ‘tributary’ mode (particularly common with devotees of Sango) where they were analogous to placatory sacrifices (etutu). So dominant was the notion of sacrifice that a concept of Islamic origin, saraa, originally meaning ‘alms’, came to take the meaning of ‘sacrifice’ in Yoruba (as in many other West African languages).

Other aspects of the alleged poverty/asceticism syndrome are shown to be equally invalid. The pronounced this-worldliness of Yoruba religious attitudes is incompatible with idea that the poor might enjoy special religious favour. Acts of self-mortification did not indicate an attitude of religious asceticism. There was no ideal that religious personnel should be poor. It is argued in conclusion that the changes which we can see in Yoruba religion arise from the active engagement of Yorubas with external influences, rather than purely from endogenous developments or purely reactive responses.

La peur de la domination de la tribu Ibo constitua l'une des raisons majeures pour la décision du Sud-Cameroun Britannique à voter en 1961 pour quitter le Nigéria complètement et de s'unir avec la République du Cameroun. Dès les années 1920, après que la Grande-Bretagne avait obtenu un mandat international sur un part de l'ancienne colonie allemande, elle le gouvernait comme apanage du Nigéria, et le développement, que ce soit économique ou culturel, était très tardif. Les indigènes faisaient concurrence à grande peine aux immigrants du Nigéria, surtout les Ibos, dont la résilience et l'ingéniosité dans le commerce, alliés à leur manque de modestie dans le succès, provoquaient l'envie. Les politiciens camerounais contribuaient aux stéréotypes ethniques en incitant des rumeurs fantasques. Certes, des autres rivalités importaient aussi, mais dans les élections de 1954, 1957 et 1959 le mécontentement avec les liaisons au Nigéria fut clairement associé aux sentiments anti-Ibo.