The field of Atlantic history initially focused exclusively on the Anglo-American North Atlantic, largely ignoring the South Atlantic and Africa. This approach, dominant after World War II, portrayed a “Western civilization” based on North Atlantic liberal values, akin to a postwar Mediterranean. Over time, historians of the Anglo-American Atlantic criticized this narrow focus, recognizing the broader interconnectedness of the Atlantic world. Recent decades have seen a shift, with more historians acknowledging the Atlantic as a complex, interconnected space involving four continents. Particularly notable is the rise of studies on the South Atlantic, especially regarding science and empire in the Iberian world. These studies highlight the significant role of Spain and Portugal, challenging the previously North Atlantic-centered narrative. This research has revealed that the Atlantic world was as much, if not more, shaped by Spanish and Portuguese influences as by English ones. The reviewed works exemplify this shift, focusing on the South Atlantic's imperial entanglements and the African diaspora in the Caribbean.

This article concerns itself with how archaeologists and other heritage studies professionals contend with temporal collapse on landscapes that hold African Diasporic histories. Coral stones lay the foundation of colonial architecture on the island of St. Croix in the US Virgin Islands. This article explores how buildings constructed of coral stones during the colonial era are still in use today, either restored or repurposed, along with examples of how coral is being used as an artistic medium in contemporary sculptures that collapse time and demand heritage studies professionals to tend to the persistence of colonial violence in the present. Here, coral—via the structures built out of it—is discussed as a mnemonic device for the biophysical afterlife of slavery. In this article, linear temporal distinctions of past, present, and future are called into question on St. Croix, where colonial structures act as ruptures in conceptualizations of time and serve as palimpsestual reminders of the past in the present.

This article serves as an introduction to this guest-edited special issue of American Antiquity entitled “Global Archaeologies of the Long Emancipation.” We begin by discussing Rinaldo Walcott's notion of the Long Emancipation, noting how the failed promises of the legal ending of slavery led to sensations of freedom and ongoing forms of anti-Blackness. In response, Black communities have employed various strategies in pursuit of freedom. We then apply this argument to archaeological thought and practice, suggesting that archaeology is well positioned to provide evidence of Black creativity, action, and struggle in a variety of global contexts. The article closes with an overview of this special issue, which includes a brief summary of individual contributions.

In this article, I present the freedom narratives of the diverse enslaved Africans who were liberated from barracoons and captured slave vessels and resettled at Regent Village on the Sierra Leone peninsula in the nineteenth century. Following the British abolition of the Atlantic Slave Trade in 1807, the British Royal Navy patrolled the West Atlantic Sea and redirected illegal slave vessels to Sierra Leone, where the Vice-Admiralty Court (which became the Mixed Commissions in 1820) would set them free from slavery. While legally free from bondage, liberated Africans became colonial subjects living in a nascent British colony. What can historical archaeology reveal about the history of freedom among diasporic ethnic identities at Regent Village? I answer this broad question by drawing on historical and archaeological data to demonstrate how people navigated and transformed the village landscape, as well as the decisions and choices they made at the household level, focusing on selected two house loci, which serve as a case study. I concentrate mainly on the identities, experiences, and historical narratives of liberated Africans in the village and extend the discussion to the lives of their descendants who continue to negotiate issues of power and control in contemporary Sierra Leone.

This article stems from the encounter of ancestral stories and archaeological knowledge for Africans in Amazonia. Against colonial fragmentation and anti-Blackness, these theoretical reflections are rooted in Black Archaeology as a praxis of redress. The continuing struggles of ancestral and contemporary Black Amazonian communities, who insist on anti-colonial modes of existence, connect with the need to indigenize the archaeological mode of knowledge through otherwise world-senses as ontoepistemological references. These questions emerged during the first steps of the ongoing collaborative archaeological project Pitit'Latè. The founding story of Mana, an Amazonian village built in 1836 by the hands, heads, spirits, and technologies of more than 400 West Africans captured in the illegal transatlantic trade, serves as the epistemological bones of this research about Black Amazonian territorialities and materialities that remain erased in dominant colonial discourses.

The 2022 bicentennial of the arrival of Black Americans to West African shores was a moment of reflection for many Liberians. In the wake of civil war, many questioned the celebratory tone of the occasion and challenged settler heritage narratives. At the same time, Providence Island featured prominently in official programming. Since 2019, our Back-to-Africa Heritage and Archaeology project has worked on the island to investigate the site's function beyond the mythic 1822 encounter between those seeking freedom from racial injustice in the Americas and Indigenous West Africans, instead offering a more inclusive and complex account of the public heritage space. We specifically focus on deposits that date to the decades prior to, during, and after 1822, demonstrating the tensions surrounding freedom-making and Black Republicanism from past to present, concluding that the binary of pre- and post-settlement fails to capture the complexities of Liberian pasts that unfolded on the island.

This 2021 ASA Presidential Lecture combines sociopolitical history with personal reflections on Black Harlem during African decolonization. It begins at the turn of the twentieth century and traces Harlem’s transformation into an international center of pan-Africanist activism and cultural production. Brown explores solidarities that grew as Harlem politicians, grassroots leaders, and residents encountered political exiles and cultural leaders from the continent, the diaspora, and aligned political movements worldwide. These alliances and modes of protest facilitated a hardening of militant activist traditions and cultural cohesion that shaped an anti-imperialist pan-African movement and ultimately a multinational Black political movement in the 1960’s to 1990s.

The central role of Gold Coast societies, ports, and cities in the emerging Atlantic circuit is critical to understanding the history of the Atlantic world. The study of the causes and effects of Gold Coast societies’ transition from African polities and economies to transatlantic entrepots and trading emporiums and their subsequent impact on the Americas has been the hallmark of Ray Kea's scholarship. Since the beginning of his career, Kea has been a significant contributor to the study of the African Atlantic, and the field's various debates and disciplinary evolutions. While many scholars of the Gold Coast recognize Kea's work as foundational to scholarship on the Gold Coast, engagement with his work has not been rigorous. Kea is often cited in bibliographies and aspects of his work have served as benchmarks for other forays into Gold Coast histories. However, there is a need to go beyond an appreciation for Kea as a trailblazer, passing reference of his scholarship, and bibliographic citation of his work to a more thorough and consistent discourse with his major ideas and propositions. Kea has been, for example, adept at integrating innovations and ideas in various disciplinary arenas. He dexterously applies Marxist and postmodernist theories, diverse historiographies of the Atlantic world, and conceptual tools to traditional archival and oral historical data in his analyses of Gold Coast and diasporic societies. This review essay argues for Kea's importance and the need for a deeper engagement with his work in the field by putting his work into conversation with both classic Atlantic historiographies and recent scholarship that has built off Kea's.

When scholars have compared “African traditional religion” and “Western science,” they have often treated the terms of this comparison as racialized unitary entities, which are either radically different or somewhat similar (even as Western categories of rationality or nature remain the basis for these comparisons). This essay unsettles these assumptions by focusing on practices that are called “science” in the fields of both petroleum geology and Afro-Caribbean religion. Based on long-term ethnographic research in Trinidad, arguably the world’s oldest site of commercial oil extraction, I show how internal differences between those involved in “petroleum science” and “African religion” reveal a spectrum of meanings for the word “science” centered on relations to risk. At one end of this spectrum, science conveyed ideals of stable tradition that de-risked claims to knowledge for energy sector specialists intent on securing foreign investment or for “Yorubacentric” lineages of African religion centering initiation-based authority. At this spectrum’s other end, “science” foregrounded the risks of accessing hard-to-perceive forces in petroleum exploration or “spiritual work.” By focusing on heterogeneous practices rather than cultural essences or ideals of rationality, I show how the ethical implications of “science” depend on differing experiences of the risks of working with subterranean powers. While petroleum surveys at my field site in Trinidad required embodied risks by laborers, geologists backgrounded these contexts of power, representing the risks of their work as a problem of scientific accuracy. Afro-Trinidadian spiritual workers, in contrast, foregrounded the embodied risks of science as the ground of ethical practice.

Beginning in 1900, colonial railway departments in Sierra Leone, the Gold Coast, and Nigeria began turning to the Caribbean for skilled labor instead of hiring African workers. When West Indian railway workers began to arrive in West Africa, Africans were indignant, and they voiced their objections in newspapers. West Indians sometimes responded to these grievances with calls for racial unity, yet their appeals were inflected with colonial hierarchies. Such exchanges were centered on railway jobs, but they were also embedded in larger discussions about empire, race, and the legacies of the transatlantic slave trade. I argue that these exchanges reveal the significance of colonial hierarchies and diasporic tensions in the intellectual history of pan-Africanism in early twentieth-century West Africa. The article draws on newspapers and archival research from West Africa, the Caribbean, and the UK.

Through their participation in an unequal Atlantic commerce, African merchants on the Gold Coast consciously transformed their dress in ways that expressed their cultural dynamism and economic success in an increasingly interconnected world. In discussing the web of cross-cultural commercial exchanges between Africa, Asia, and Europe, this article moves away from the tendency to regard Africans who adorned themselves in imported European clothing and textiles as ‘creole’ or ‘Europeanized’ elites. Labels like these not only assume the existence of an African cultural essence, but (inadvertently) deny the dynamism that has always characterized African cultures prior to the Atlantic economy. In the case of the Gold Coast, I examine how the Gã and Fante mercantile elite translated imported textiles and clothing into new cultural meanings, aesthetics and norms that emphasized family integrity, power as well as the ancestral, material and commercial value of inherited imported articles of adornment.