Recent revisions of estimates for the volume of the trans-Atlantic slave trade suggest that approximately 11,863,000 slaves were exported from Africa during the whole period of the Atlantic slave trade, which is a small upward revision of my 1982 synthesis and still well within the range projected by Curtin in 1969. More accurate studies of the French and British sectors indicate that some revision in the temporal and regional distribution of slave exports is required, especially for the eighteenth century. First, the Bight of Biafra was more important and its involvement in the trade began several decades earlier than previously thought. Secondly, the French and British were more active on the Loango coast than earlier statistics revealed. The southward shift of the trade now appears to have been more gradual and to have begun earlier than I argued in 1982. The greater precision in the regional breakdown of slave shipments is confirmed by new data on the ethnic origins of slaves. The analysis also allows a new assessment of the gender and age profile of the exported population. There was a trend toward greater proportions of males and children. In the seventeenth century, slavers purchased relatively balanced proportions of males and females, and children were under-represented. By the eighteenth century, west-central Africa was exporting twice as many males as females, while West Africa was far from attaining such ratios. In the nineteenth century, by contrast, slavers could achieve those ratios almost anywhere slaves were available for export, and in parts of west-central and south-eastern Africa the percentage of males reached unprecedented levels of 70 per cent or more. Furthermore, increasing numbers of slaves were children, and again west-central Africa led the way in this shift while West Africa lagged behind considerably.

This review of the literature on the demography of the slave trade provides a context to assess the revisionist interpretation of David Eltis, who has argued recently that the slave trade and its suppression were of minor importance in African history. It is shown that Eltis' economic arguments, based on an assessment of per capita income and the value of the export trade, are flawed. The demography of the trade involved an absolute loss of population and a large increase in the enslaved population that was retained in Africa. A rough comparison of slave populations in West Africa and the Americas indicates that the scale of slavery in Africa was extremely large.

I feel I should make clear that the ethnicity data in my article were intended only to shed light on the question of sex ratio. They do not provide an accurate reflection of the ethnic make-up of the eighteenth-century French slave trade, nor even of the trade to Saint Domingue. For this reason, I would hesitate to compare them, as Professor Lovejoy does, to Patrick Manning's projections based on decennial samples of plantation papers. The relatively high proportion of Hausa, Nupe and Voltaic slaves that Lovejoy remarks on was caused by the preponderance of post-1780 sources in my sample.

The kings of Dahomey in the eighteenth and nineteenth centuries claimed to ‘own’ the heads of all their subjects. Contemporary European observers of the pre-colonial period understood this claim in terms of the king's exclusive (and arbitrary) right to inflict capital punishment, decapitation being the normal Dahomian method of execution. More recent Dahomian tradition, however, suggests a ritual aspect to the claim, connecting it with stories that the early king Wegbaja (the second or third ruler of Dahomey, but conventionally regarded as its true founder and the creator of many of its political and judicial institutions) prohibited the decapitation of corpses before burial, supposedly in order to prevent the misappropriation of the heads for use in the manufacture of ‘amulets’, or for ritual abuse by enemies of the deceased. The article argues, drawing upon contemporary European accounts of the pre-colonial period and ethnographic material from the neighbouring and related society of Porto-Novo as well as Dahomian traditions, that unlike many of the supposed innovations traditionally attributed to Wegbaja this prohibition of the decapitation of corpses is probably a genuine Dahomian innovation, even if its attribution specifically to Wegbaja is doubtful, but that its significance and purpose is misrepresented in Dahomian tradition. The decapitation of corpses in earlier times was probably related to the practice of separate burial and subsequent veneration of the deceased''s head as part of the ancestor cult of his own lineage. The suppression of this practice by the kings of Dahomey can be understood in terms of their desire (for which there is other evidence) to downgrade the ancestor cults of the component lineages of Dahomey, in order to emphasize the special status of the public cult of the royal ancestors, and more generally to concentrate or monopolize ritual as well as political and judicial power in the hands of the monarchy.

This paper builds upon the author's previously published work on the forest kingdom of Asante (Ghana). It deals generally with the issue of death in Asante history and culture, and more specifically with the meanings of the mortuary rituals surrounding the deaths of Asantehenes. These issues are addressed in relation to the extensive anthropological literature concerning the cross-cultural meaning of death. The paper then concentrates on an analysis of the meaning of the very fully documented events that surrounded the death and interment of the Asantehene Kwaku Dua Panin in 1867. These are analysed in relation to cultural norms and historical practices, and the conclusion sets out to locate the meaning of the Asantehene Kwaku Dua Panin's death within the broader framework of Asante historical experience.

This article looks at a murder case which resulted from allegations of ‘ritual murder’ in the course of Nana Sir Ofori Atta's final funeral rites in Akyem Abuakwa, Ghana, in 1944. At the level of the Akyem state, the accusations came from an affronted section within the polity, the Amantow Mmiensa, who had been defeated by the Stool in the course of the 1932–3 disturbances arising from the Native Administration Revenue Ordinance but whose grievances against the Okyenhene were of greater antiquity. The accused were all descendants of past kings of Akyem. At the level of the Gold Coast state, the case provided an arena for some of the best lawyers in the country to use their mastery of colonial law to challenge the legal and hence colonial establishment both in Accra and in London. At the imperial level, opponents of the Labour Government both from the right and the left were able to use the case to belabour a weak Secretary of State for the Colonies both within and outside the House of Commons. The Governor, Sir Alan Burns, was ultimately confronted with an entirely legal if eccentric challenge to his authority in the Gold Coast, and serious assaults on his competence in London. The article argues that the case poisoned relations between Dr J. B. Danquah, the inspiration behind the defence case, and the colonial establishment in Accra so much that the constructive relationship between some of the intelligentsia and the Governor before 1944 was destroyed. This in turn influenced the nationalists' reception of the reformed 1946 constitution and the attitude of the administration to the United Gold Coast Convention.

The enduring ethnographic image of the pastoral Nilotes of the Upper Nile of the Sudan is that of peoples structurally opposed to each other with only limited social and economic ties between major ethnic groups. This image is derived from Evans-Pritchard's study of the Nuer, which was based on field work in the early 1930s. This was a time when both the Nuer and the Dinka of the region were subjected to a series of extreme natural calamities (floods, cattle disease, locusts, and crop failures), but were limited in their responses to these challenges through the restrictions on movement and social intercourse imposed on them by government pacification policies. By comparing the 1929–36 period with preceding and succeeding periods of great environmental stress, it is possible to discern a pattern of developing interdependence between contiguous Nuer and Dinka groups, as each sought the resources of the other in reconstructing their economic lives. Evans-Pritchard's description of a ‘common economy’ among the Nuer can be applied to the wider pastoral community in analysing this expansion of social and economic networks.

For geographers and others working on contemporary development issues in Africa, the historical perspective is of considerable significance. Such topics as the incidence and form of indigenous slavery and slave-trading in pre-colonial times are particularly pertinent to modern-day studies of population and rural development, and work published by historians is read with interest by researchers outside the discipline. Thus, some years ago, discussion was generated between geographers and historians on the impact of slave raiding in Nigeria's ‘Middle Belt’, initially stimulated by a paper in the Journal of African History. As the subsequent debate illustrated, the relationship between modern population density and settlement patterns and pre-colonial slavery is a fascinating one.