Books: 'Weme (African people)'

1

Bogniaho, Ascension. Couvent, personne et nom dans Wém[Weme-gbe letter]. Cotonou: FLASH/UNB, 2001.

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2

University of Delaware. Center for Material Culture Studies., ed. People were close. Newark, Del: The Center for Material Culture Studies University of Delaware, 2005.

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3

When we began there were witchmen: An oral history from Mount Kenya. Berkeley: University of California Press, 1993.

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4

Jurgen, Schadeberg, ed. The Fifties people of South Africa: The lives of some ninety-five people who were influential in South Africa during the fifties ... [South Africa]: Bailey's African Photo Archives, 1987.

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5

Willis, Justin. Were not the Bondes friends of the Wazungu?: The missionary construct of Bondei identity. [Nairobi]: University of Nairobi, Dept. of History, 1990.

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6

Awóníyì, Timothy Adedeji. Were it not for God--: An account of public testimonies of God's divine intervention at critical stages in my life. Ibadan, Nigeria: PAAEC, 2011.

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7

Schwatlo, Winfried. Das Verständnis der Heilsgewissheit in Afrika?: Wege zu ihrer Kontextualisierung unter den Christen der Wakaguru. Bad Liebenzell: Liebenzeller Mission, 2001.

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8

Nebo, Chinedu Ositadinma. Nigerian sectoral underdevelopment and leadership challenges: The Igbo perspective (Ka obodo were ga n'iru). Imo State, Nigeria?]: www.ahiajoku.com, 2010.

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9

Nebo, Chinedu Ositadinma. Nigerian sectoral underdevelopment and leadership challenges: The Igbo perspective (Ka obodo were ga n'iru). Nigeria: University of Nigeria, 2010.

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10

1931-, Schadeberg Jurgen, and Gosani Bob, eds. The Fifties people of South Africa: The lives of some ninety-five people who were influential in South Africa during the fifties, a period which saw the first stirrings of the coming revolution. South Africa: Bailey's African Photo Archives, 1987.

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11

James, George G. M. Stolen legacy: The Greeks were not the authors of Greek philosophy, but the people of North Africa, commonly called the Egyptians. San Francisco: Julian Richardson Associates, 1988.

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12

Brito, Cristina. Humans and Aquatic Animals in Early Modern America and Africa. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2023. http://dx.doi.org/10.5117/9789463728218.

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This book deals with peoples’ practices, perceptions, emotions and feelings towards aquatic animals, their ecosystems and nature on the early modern Atlantic coasts by addressing exploitation, use, fear, empathy, otherness, and indifference in the relationships established with aquatic environments and resources by Indigenous Peoples and Europeans. It focuses on large aquatic fauna, especially manatees (but also sharks, sea turtles, seals, and others) as they were hunted, consumed, venerated, conceptualised, and recorded by different societies across the early colonial Americas and West Africa. Through a cross-cultural approach drawing on concepts and analytical methods from marine environmental history, the blue humanities and animal studies, this book addresses more-than-human systems where ecologies, geographies, cosmogonies, and cultures are an entangled web of interdependencies.

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13

Perle e palafitte: Lagunari allo specchio tra Africa nera e Mediterraneo. Nardò (LE): Besa, 2008.

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14

Le Pays Wěmè̳ d'hier à demain: Histoire, culture et développement : actes du colloque de Dangbo (21-23 août 2018). Jéricho-Cotonou, Bénin: CIREF Éditions, 2019.

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15

Kiple, Kenneth F. Biology and African Slavery. Edited by Mark M. Smith and Robert L. Paquette. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199227990.013.0014.

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This article reviews scholarship on the biology of African slaves. Mother Africa ensured that her sons and daughters could tolerate a disease environment sufficiently harsh that it served as a barrier to European outsiders for many centuries, keeping them confined to the coast and, save for some notable exceptions, away from the interior. Falciparum malaria and yellow fever, however, the chief ramparts in this barrier, did not remain confined to Africa. Rather, they reached the Americas with the Atlantic slave trade to rage among non-immune white and red people alike. But they largely spared blacks who were relatively resistant to these African illnesses, as well as to the bulk of those Eurasian diseases whose ravages were mostly directed at indigenous peoples. The sum of these pathogenic susceptibilities and immunities added up to the elimination of the latter (and white indentured servants) as contenders for tropical plantation labourers, and placed that onus squarely on the shoulders of the Africans. Yet, such a nomination in an age of rationalism bore with it the notion that black people, because of their ability to resist fevers, were sufficiently different biologically from Europeans as to constitute a separate branch of humankind and a lower one at that.

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16

O'Reilly, William. Movements of People in the Atlantic World, 1450–1850. Edited by Nicholas Canny and Philip Morgan. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199210879.013.0018.

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The movement of people in the Atlantic world in the period 1450–1850 is a story of categorisation, organisation, and exploitation of labour in a time of global transformation. More than 25 million people were transported from east to west, to be planted in South, Central and North America, the Caribbean, the Atlantic islands, and the West African littoral. The fruits of this seed labour came irrevocably to transform the demographic composition of the Americas and Africa, and to a lesser extent Europe. Some migrants were slaves, or unfree white colonists, notably convicts and prisoners, or indentured servants whose liberties were severely limited. Religion and language, as well as flora and fauna, travelled with the first colonists; one accident of Spanish and general European colonialism was the environmental and ecological transformation of the Americas. This article also looks at migration in the Atlantic world in relation to Africans, Spain, Portugal, Britain, Ireland, the Netherlands, and France.

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17

McCann, James. Ecology and Environment. Edited by John Parker and Richard Reid. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199572472.013.0001.

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This chapter examines the ecological and environmental history of modern Africa. It explores the range of environmental challenges faced by Africa’s peoples over the past two centuries of imperialism and globalization and considers the extent to which these challenges were particular to the African continent. After setting out the diversity of Africa’s environments and climatic patterns, it examines levels of biodiversity and endemism, the creation of the forest fallow agricultural system in West Africa, the impact of New World crops, the interaction between disease and landscape in East Africa, and finally the ecological impact of the ‘urban footprint’ in the postcolonial period.

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18

Bryant, A. T. Zulu People: As They Were Before the White Man Came. Sussex Academic Press, 2003.

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19

Ambrose, Douglas. Religion and Slavery. Edited by Mark M. Smith and Robert L. Paquette. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199227990.013.0018.

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This article reviews scholarship on the religious lives of slaves. The emergent field of Atlantic history has profoundly influenced scholarship on the response of African slaves to Christianity, the nature of black Christianity in the Americas, and the ways that black Christianity differed from that of whites. The study of the religious lives of enslaved peoples in the Americas has benefited enormously from the work of historians and anthropologists who have studied Africa during the centuries of the Atlantic slave trade. In articles and books, John Thornton, most notably, a historian of pre-colonial Africa, has argued for the need to understand the religious lives of Africans before their enslavement and forced relocation to the Americas. Thornton's work underscores that many enslaved Africans were in fact believing and practicing Christians before the Middle Passage. This recognition has implications for the ways in which African Christianity informed slave life and culture in the New World.

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20

Lake, Obiagele. Blue Veins and Kinky Hair. www.praeger.com, 2003. http://dx.doi.org/10.5040/9798400620157.

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The author explores how Africans in America internalized the negative images created of them by the European world, and how internalized racism has worked to fracture African American unity and thereby dilute inchoate efforts toward liberation. In the late 1960s, change began with the Black Is Beautiful slogan and new a consciousness, which went hand in hand with Black Power and pan-African movements. The author argues that for any people to succeed, they must first embrace their own identity, including physical characteristics. Naming, skin color, and hair have been topical issues in the African American community since the 18th century. These three areas are key to a sense of identity and self, and they were forcefully changed when Africans were taken out of Africa as slaves. The author discusses how group and personal names, including racial epithets, have had far-reaching and deep-seated effects on African American self perception. Most of her attention, however, is focused on issues of physical appearance which reflect a greater or lesser degree of racial blending. She tells us about exclusive African American organizations such as The Blue Vein Society, in which membership was extended to African Americans whose skin color and hair texture tended toward those of European Americans, although wealthy dark-skinned people were also eligible. Much of the book details the lengths to which African American women have gone to lighten their complexions and straighten their hair. These endeavors started many years ago, and still continue, although today there is also a large number of women who are adamantly going natural. Her historical look at the cultural background to African American issues of hair and skin is the first monograph of its kind.

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21

Fadiman, Jeffrey A. When We Began, There Were Witchmen: An Oral History from Mount Kenya. University of California Press, 1994.

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22

Fadiman, Jeffrey A. When We Began, There Were Witchmen: An Oral History from Mount Kenya (Los Alamos Series in Basic and Applied Sciences, 13). University of California Press, 1994.

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23

Gangale, Thomas. Space Exploration in the United States. ABC-CLIO, LLC, 2019. http://dx.doi.org/10.5040/9798216017165.

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East African, notably, Ethiopian, cuisine is perhaps the most well-known in the States. This volume illuminates West, southern, and Central African cuisine as well to give students and other readers a solid understanding of how the diverse African peoples grow, cook, and eat food and how they celebrate special occasions and ceremonies with special foods. Readers will also learn about African history, religions, and ways of life plus how African and American foodways are related. For example, cooking techniques such as deep frying and ingredients such as peanuts, chili peppers, okra, watermelon, and even cola were introduced to the United States by sub-Sahara Africans who were brought as slaves. Africa is often presented as a monolith, but this volume treats each region in turn with representative groups and foodways presented in manageable fashion, with a truer picture able to emerge. It is noted that the boundaries of many countries are imposed, so that food culture is more fluid in a region. Commonalities are also presented in the basic format of a meal, with a starch with a sauce or stew and vegetables and perhaps some protein, typically cooked over a fire in a pot supported by three stones. Representative recipes, a timeline, glossary, and evocative photos complete the narrative.

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24

Osseo-Asare, Fran. Food Culture in Sub-Saharan Africa. Greenwood Press, 2005. http://dx.doi.org/10.5040/9798400652486.

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East African, notably, Ethiopian, cuisine is perhaps the most well-known in the States. This volume illuminates West, southern, and Central African cuisine as well to give students and other readers a solid understanding of how the diverse African peoples grow, cook, and eat food and how they celebrate special occasions and ceremonies with special foods. Readers will also learn about African history, religions, and ways of life plus how African and American foodways are related. For example, cooking techniques such as deep frying and ingredients such as peanuts, chili peppers, okra, watermelon, and even cola were introduced to the United States by sub-Sahara Africans who were brought as slaves. Africa is often presented as a monolith, but this volume treats each region in turn with representative groups and foodways presented in manageable fashion, with a truer picture able to emerge. It is noted that the boundaries of many countries are imposed, so that food culture is more fluid in a region. Commonalities are also presented in the basic format of a meal, with a starch with a sauce or stew and vegetables and perhaps some protein, typically cooked over a fire in a pot supported by three stones. Representative recipes, a timeline, glossary, and evocative photos complete the narrative.

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25

Weinberg, Paul. Once We Were Hunters: A Journey with Africa's Indigenous People. Mets & Schilt, 2002.

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26

Butler, Tamara. Just Imagine... What If There Were No Black/African American People in the World! Good Stuff Professional Services, 1999.

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27

Wills, Mary. Envoys of abolition. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620788.001.0001.

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After Britain’s Abolition of the Slave Trade Act of 1807, a squadron of Royal Navy vessels was sent to the West Coast of Africa tasked with suppressing the thriving transatlantic slave trade. Drawing on previously unpublished papers found in private collections and various archives in the UK and abroad, this book examines the personal and cultural experiences of the naval officers at the frontline of Britain’s anti-slavery campaign in West Africa. It explores their unique roles in this 60-year operation: at sea, boarding slave ships bound for the Americas and ‘liberating’ captive Africans; on shore, as Britain resolved to ‘improve’ West African societies; and in the metropolitan debates around slavery and abolitionism in Britain. Their personal narratives are revealing of everyday concerns of health, rewards and strategy, to more profound questions of national honour, cultural encounters, responsibility for the lives of others in the most distressing of circumstances, and the true meaning of ‘freedom’ for formerly enslaved African peoples. British anti-slavery efforts and imperial agendas were tightly bound in the nineteenth century, inseparable from ideas of national identity. This is a book about individuals tasked with extraordinary service, military men who also worked as guardians, negotiators, and envoys of abolition.

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28

Okafor, Victor Oguejiofor, ed. Nigeria’s Stumbling Democracy and Its Implications for Africa’s Democratic Movement. Greenwood Publishing Group, Inc, 2008. http://dx.doi.org/10.5040/9798400691577.

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Nigeria's Stumbling Democracy and its Implications for Africa's Democratic Movement is the first book to recount and analyze Nigeria's controversial general elections of April 2007. Because Nigeria's immense and diverse population of 140 million people and its wealth of natural resources make it a microcosm of Africa, Nigerian politics are an ideal case study and bellwether by which to view and understand African politics and the ongoing democratic experiments on the continent. Ten leading scholars of Nigerian and African politics, variously based in Nigeria, the US, and Europe, contribute original chapters commissioned by Professor Okafor to provide an account at once deep and comprehensive of what went wrong with these disputed presidential, federal, and state elections; together with their implications for the future of the democratic movement, both in Nigeria and in Africa as a whole. Although the 2007 general elections resulted in the first-ever handover of political power from one civilian government to another in the history of Nigeria, by which the two-term Christian president Olusegun Obasanjon was succeeded by a Muslim, Alhaji Musa Yar'Adua, they were condemned by internal and international watchdogs for pervasive vote-rigging, violence, intimidation, and fraud which were, as this book documents, perpetrated by and with the connivance of the nation's security forces. The disappointment of continental hopes that these elections might finally break with Nigeria's history of tainted elections has grave repercussions for the democracy movement not only in Nigeria but throughout Africa-as seen in the knock-on effect upon the disastrous general elections in Kenya later the same year.

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29

"The Pygmies were our compass": Bantu and Batwa in the history of west central Africa, early times to c. 1900 C.E. Portsmouth, NH: Heinemann, 2003.

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30

Lester, Neal. Understanding Zora Neale Hurston's Their Eyes Were Watching God. Greenwood Publishing Group, Inc., 1999. http://dx.doi.org/10.5040/9798216030119.

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Zora Neale Hurston's Their Eyes Were Watching God highlights the vitality of African American culture. This casebook demonstrates how African Americans fashioned themselves individually and collectively to combat racism, classism, and sexism. With provocative documents that contextualize the complex issues of the novel, Lester provides an excellent resource for students and teachers first approaching the excitement and cultural flavor that define Hurston's novels. The casebook is an encyclopedia of African American folk culture that simultaneously presents historical, political, and social commentary on the relationships between men and women and between blacks and whites in America. Documents include interviews with people living in the South at the time of the novel's publication, poetry, rap, folktales, and sermons. Also included are original materials on ebonics, minstrel songs, the blues tradition, the novel in theatrical and dance performance, and materials on Hurston's hometown of Eatonville, Florida.

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31

Living Coloured : (Because Black and White Were Already Taken). Jacana Education, 2019.

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32

Shushan, Gregory. Africa. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872472.003.0003.

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There are very few examples of African near-death experiences (NDEs) or statements that afterlife beliefs were grounded in them. This corresponds to beliefs that often bore few similarities to NDEs, a scarcity of relevant myths, and revitalization movements that lacked any significant relationship to NDEs. Instead, there were many myths explaining why people do not return from death; beliefs in the continued presence of ancestor spirits on Earth, and fear of their potential malevolent influence; shamanic practices that focused on possession and sorcery rather than soul travel; negative attitudes toward death, the dead, and the possibility of their return; burial practices that would not have facilitated revival; and simply a lack of interest in otherworldly afterlife speculations. When such beliefs were found, however, they did bear similarities to NDEs, perhaps indicating distant cultural memories of such experiences.

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33

We were here too ! - The chronicles of Yamba colonial experience in Cameroon 1884-1961. Paris: Editions L'Harmattan, 2013.

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34

Cooper, Barbara. Women and Gender. Edited by John Parker and Richard Reid. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199572472.013.0018.

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The nineteenth and twentieth centuries were a period of turbulence and change in Africa; men and women navigated that turbulence in part by redefining gender. Power in African societies has historically been linked to seniority determined by age, sexuality, reproductive capacity, spiritual aptitude, physical strength, and wealth. Individuals have acted to reshape their horizons of possibility by jockeying for seniority through shifting means over time. Flows of ideas, peoples, cultures, and goods introduced new constructions of gender that have been adapted and transformed in the African context, generating new avenues of manœuvre through courts, schooling, and markets. No single credible narrative of either ascension or decline can be told about women’s experiences in the history of modern Africa because what it has meant to be a woman has been constantly renegotiated. Male bodies and masculinity have shifted in meaning and potential as well.

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35

Ecriture féminine et tradition africaine: L'introduction du "Mbock Bassa" dans l'esthétique romanesque de Were Were Liking. Paris: Harmattan, 2009.

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36

Onaci, Edward. Free the Land. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469656144.001.0001.

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On March 31, 1968, over 500 Black nationalists convened in Detroit to begin the process of securing independence from the United States. Many concluded that Black Americans' best remaining hope for liberation was the creation of a sovereign nation-state, the Republic of New Afrika (RNA). New Afrikan citizens traced boundaries that encompassed a large portion of the South--including South Carolina, Georgia, Alabama, Mississippi, and Louisiana--as part of their demand for reparation. As champions of these goals, they framed their struggle as one that would allow the descendants of enslaved people to choose freely whether they should be citizens of the United States. New Afrikans also argued for financial restitution for the enslavement and subsequent inhumane treatment of Black Americans. The struggle to "Free the Land" remains active to this day. This book is the first to tell the full history of the RNA and the New Afrikan Independence Movement. Edward Onaci shows how New Afrikans remade their lifestyles and daily activities to create a self-consciously revolutionary culture, and it argues that the RNA's tactics and ideology were essential to the evolution of Black political struggles. Onaci expands the story of Black Power politics, shedding new light on the long-term legacies of mid-century Black Nationalism.

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37

Archer, Richard. The World of Hosea Easton and David Walker. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190676643.003.0001.

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Hosea Easton and David Walker described and analyzed racism in New England during the late 1820s. New England had initially been more receptive to its black population than were other sections of the United States, but as their populations of free people of African descent dramatically increased, states began to reverse themselves. By the 1820s, laws forbade free people of African descent from marrying whites, employment was limited to the most menial jobs, and education—where available—was inadequate. African Americans could not serve on juries or hold public office. Their housing opportunities were restricted, and they were segregated in church seating. They were barred from theaters, hotels, hospitals, stagecoaches, and steamships. Worst of all, whites denied blacks their humanity. Their belief that people of color were inferior to themselves underlay slavery and racism.

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38

Leibman, Laura Arnold. Once We Were Slaves. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197530474.001.0001.

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An obsessive genealogist and descendant of one of the most prominent Jewish families since the American Revolution, Blanche Moses firmly believed her maternal ancestors were Sephardic grandees. Yet she found herself at a dead end when it came to her grandmother’s maternal line. Using family heirlooms to unlock the mystery of Moses’s ancestors, Once We Were Slaves overturns the reclusive heiress’s assumptions about her family history to reveal that her grandmother and great-uncle, Sarah and Isaac Brandon, actually began their lives as poor, Christian, and enslaved in Barbados. Tracing the siblings’ extraordinary journey throughout the Atlantic World, Leibman examines artifacts they left behind in Barbados, Suriname, London, Philadelphia, and, finally, New York to show how Sarah and Isaac were able to transform themselves and their lives, becoming free, wealthy, Jewish, and—at times—white. While their affluence made them unusual, their story mirrors that of the largely forgotten population of people with mixed African and Jewish ancestry that constituted as much as 10 percent of the Jewish communities in which the siblings lived, and sheds new light on the fluidity of race—as well as on the role of religion in racial shift—in the first half of the nineteenth century.

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39

Die Zeit geht krumme Wege: Raum, Zeit und Ritual bei den Tugen in Kenia. Frankfurt: Campus, 1987.

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40

O' Dochartaigh, Killian. Uppland. University of Edinburgh, 2024. http://dx.doi.org/10.2218/ed.9781836450290.

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Uppland is a 30-minute research film tracing the complex relationship between landscape, displacement and the global extractive industries within, and beyond, sub-Saharan Africa. The film documents a new-town called Yekepa, designed and built by and for a mining company prospecting for iron-ore in the late 1950s, that exploited and transformed the indigenous landscapes of Yeke’pa. The film represents an original collaboration between an architect and a filmmaker. This research took them to the remote highlands of Liberia, once a thriving mining community, now a concrete ruin in the West African bush. Exploring the town, the researchers discovered promises of prosperity, abandonment and forgotten injustices. They revealed insights about western architecture, the remnants of colonialism, and the spiritual costs of mining. The main outputs from this work are a number of international screenings at major film festivals, architectural biennales, as well as contributions to an international conference in Sweden. Educational rights to the film were acquired for the distributing to international research institutions and universities across Europe and North-America. ‘It is a galling portrait of the harvesting of African resources and the damage done to both land and people... Uppland avoids most of the pitfalls of the narrated, exploitation documentary genre, its disembodied voice- over never becoming too authoritative, outraged, or self-indulgent – a rare achievement in this ever-expanding field.’ Danny Hoffman, Africa’s a Country, May 2019.

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41

Lindsey, Susan E. Liberty Brought Us Here. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813179339.001.0001.

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Liberty Brought Us Here: The True Story of American Slaves Who Migrated to Liberia is a narrative nonfiction book that tells the compelling story of four adults and twelve children from southwestern Kentucky who, after being freed from slavery, migrated to Liberia. It is also the tale of Ben Major, the white man who freed them. The Majors and their former neighbors, the Harlans, were sixteen of the 16,000 black people who left the United States under the auspices of the American Colonization Society. It was the largest out-migration in the country’s history. The emigrants were of African ancestry, but they were not Africans, and were unprepared for the deprivation, disease, and disasters that awaited them. Unlike many former slave owners, Ben stayed in touch with the people he had freed. He sent them much-needed items, such as seeds, tools, books, medicine, and other supplies to help them survive and flourish. In return, they sent coffee, peanuts, and other items to Ben. Liberty Brought Us Here explores this unusual relationship between former slaves and their former owner in the context of the debate over slavery, the controversial colonization movement, and the establishment of the Republic of Liberia.

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42

Clark, Mary Ann. Santería. Praeger, 2007. http://dx.doi.org/10.5040/9798216010821.

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Santería, also known as Yoruba, Lukumi, or Orisha, was originally brought to the Americas from Africa by enslaved peoples destined for the Caribbean and South America. By the late 1980s it was estimated that more than 70 million African and American people participated in, or were familiar with, the various forms of Santeria, including traditional religions in Africa, Vodun in Haiti, Candomble in Brazil, Shango religion in Trinidad, Santeria in Cuba and, of course, variants of all of these in the U.S. Today there are practitioners around the world including Europe and Asia. Because of the secretive nature of the religion, it has been difficult to get accurate and objective information, but here, Clark introduces readers to the religion, explores the basic elements, including the Orisha, and answers the many questions Santeria arouses in observers and practitioners alike. Santería was brought to the United States in two principle waves, one in the early 1960s after the Cuban Revolution and later by the Marielitos who escaped from the island in the 1980s. Since then it has spread to the larger Hispanic community, to the African American community, and to other segments of society as well. Today, practitioners can be found in every state, and interest in Orisha and related traditions has gained popularity. As the number of practitioners has grown so has public awareness. In this compelling introduction, Clark answers such questions as where did this religion come from? What do practioners believe? Is it a cult? What takes place at a ritual event? How does it view death and the afterlife? Is there ritual sacrifice? Clark, a practitioner as well as a scholar of the faith, dispels the myths that surround this religious practice, and brings readers to a better understanding of this growing faith in America.

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43

Lichtman, Robert M. Barred by Congress: How a Mormon, a Socialist, and an African American Elected by the People Were Excluded from Office. University Press of Kansas, 2021.

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44

Barred by Congress: How a Mormon, a Socialist, and an African American Elected by the People Were Excluded from Office. University Press of Kansas, 2021.

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45

Evans, Richard Kent. MOVE. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190058777.001.0001.

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This book is a religious history of MOVE, a small, mostly African American religious group devoted to the religious teachings of John Africa that emerged in Philadelphia in the early 1970s. MOVE is perhaps best known for the MOVE Bombing. In 1985, the Philadelphia Police Department—working in concert with federal and state law enforcement—attacked a home that MOVE people shared in West Philadelphia, involving hundreds of police officers and firefighters and using tear gas, 10,000 rounds of ammunition, and improvised explosives. Most infamously, a police officer dropped a bomb containing C-4 explosives, which he had acquired from the FBI, from a helicopter onto the roof of the MOVE house. The bomb started a fire, which officials allowed to spread in hopes of burning MOVE people out of the house. Police officers fired upon MOVE people who tried to escape the flames. Eleven MOVE people died in the attack, including John Africa. Five of those who died were children. Based on never-before-seen law enforcement records and extensive archival and ethnographic research, MOVE: An American Religion reinterprets the history of MOVE from its origins in the late 1960s, its growth in the early 1970s, its conflicts with the United States government from the mid-1970s to the mid-1980s, and its presence today. It is the first full-length academic study of MOVE since 1994 and is the first book to consider MOVE as a religion.

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46

Thomas, Damion. Goodwill Ambassadors. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038877.003.0007.

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This chapter examines the “challenges, contradictions, and political nature” of African American sports emissaries during the early Cold War era. Recognizing the impact that Soviet declarations of American mistreatment of blacks were having on global public opinion about the United States, government officials planned goodwill trips that provided opportunities for people around the world to meet successful African Americans whose abilities on the playing field and loyalty to the nation represented a positive counterweight to the claims being posited by adversaries of the United States. The chapter devotes special attention to athletes' response to the program, most of whom were initially unaware of the underlying political purpose of their trips. There was an unintended politicizing effect for the athletes, as many used the forum to distance themselves from domestic policies, push for civil rights, and find common cause with subjugated peoples around the world. An increased unwillingness for citizen diplomats to “stay on message” resulted in the programs being scaled back in the late 1960s.

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de Waal, Alex. Genocidal Warfare in North‐east Africa. Edited by Donald Bloxham and A. Dirk Moses. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199232116.013.0027.

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The modern history of the Horn of Africa is marked by protracted violence. The two powerful states of the region, Ethiopia and Sudan, are hybrid imperial creations from African and European colonialisms. For centuries, the dominant states of the Ethiopian highlands and the Nile Valley have been predators on the peoples of their peripheries, inflicting slavery, subjugation, and massacre upon them. The other states of the Horn, Eritrea and Somalia were forged out of resistance to the centres of state power, and each exists insofar as it can dispense violence. This article consists of four sections. The first outlines the key themes. A second part briefly surveys the position of the Horn of Africa within scholarly and legal approaches to genocide. The major part outlines twenty-two episodes of extreme violence, including mass killing and group-targeted repression, over the past half century. The final section draws some general conclusions.

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Gordon, David M. Localizing the Global. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190657543.003.0012.

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By the late 19th century, a caravan trade extended from the Indian and Atlantic littorals through the hinterlands of south central Africa. Industrial commodities—guns, cloths, iron, and beads—were exchanged for ivory, slaves, beeswax, and rubber. Along the trade routes and in trading centers, words spread to describe new commodities, new peoples, new trading customs, and new forms of political power. These Wanderwörter originated in the languages of the coastal traders, in particular in Portuguese and Kiswahili. When the diverse vernaculars of the south central African interior were transcribed by colonial-era missionaries into “tribal” languages, such wandering words were incorporated into these languages, often disguised by distinctive orthographies. Other words were left out of dictionaries and political vocabularies, replaced by supposedly more authentic and archaic words. Examining these wandering words provides a window into linguistic dynamism and political-economic change prior to European conquest.

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Hogan, Lawrence D. The Forgotten History of African American Baseball. ABC-CLIO, LLC, 2014. http://dx.doi.org/10.5040/9798400653124.

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This text gives readers the chance to experience the unique character and personalities of the African American game of baseball in the United States, starting from the time of slavery, through the Negro Leagues and integration period, and beyond. For 100 years, African Americans were barred from playing in the premier baseball leagues of the United States—where only Caucasians were allowed. Talented black athletes until the 1950s were largely limited to only playing in Negro leagues, or possibly playing against white teams in exhibition, post-season play, or barnstorming contests—if it was deemed profitable for the white hosts. Even so, the people and events of Jim Crow baseball had incredible beauty, richness, and quality of play and character. The deep significance of Negro baseball leagues in establishing the texture of American history is an experience that cannot be allowed to slip away and be forgotten. This book takes readers from the origins of African Americans playing the American game of baseball on southern plantations in the pre-Civil War era through Black baseball and America's long era of Jim Crow segregation to the significance of Black baseball within our modern-day, post-Civil Rights Movement perspective.

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Brown, Christopher Leslie. Slavery and Antislavery, 1760–1820. Edited by Nicholas Canny and Philip Morgan. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199210879.013.0035.

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In 1760, the ownership of African slaves was common across the Americas, ubiquitous in Atlantic Africa, and tolerated if not always officially permitted in much of Western Europe. By 1820, a new moral critique of colonial slavery and the Atlantic slave had led to the first organised efforts for their abolition. It would seem that the revolutionary era brought with it the beginning of the end for slavery in the Atlantic world. Yet, at the same time, there had never been more slaves in the Americas than there were in 1820. The expansion of the Atlantic slave trade and its increasing concentration on Brazil had profound consequences for the peoples and societies of West Africa. The Age of Revolutions was an era of spectacular growth in the institution of slavery in the Americas, when considered from a hemispheric perspective. This article suggests that the history of warfare has particular relevance to the history of slavery, and, as will become apparent, anti-slavery, in the Atlantic world.

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Books on the topic 'Weme (African people)'

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