Africa Archives - Not Even Past

African Catholic Decolonization and the Transformation of the Church by Elizabeth A. Foster (2019)

(This article was originally posted on Imperial and Global Forum)

On July 1, 1888, Charles Lavigerie, founder of the White Fathers Catholic missionary order, gave a speech to a packed Saint-Sulpice Church in Paris in which he denounced the evils of slavery in Africa. The event was a public relations triumph, with African children who had been repurchased from slavery being paraded by the Fathers, clad in white burnouses with red fezzes on their heads, on the church steps. In the late nineteenth century as in the 1950s, slavery was used by the Catholic Church to galvanize public opinion and to raise funds. Lavigerie was not an isolated forerunner of post-war Catholic radicalism. He trained a generation of missionaries to enter the field as convinced anti-slavery activists, as well as supporting a series of military operations against slavery in Africa, with varying degrees of success. And yet until now Catholic missionaries have usually been relegated by historians to the status of obedient cogs in colonial state machines. Elizabeth Foster’s new book offers a major challenge by showing how missionary leaders like Lavigerie and his successors had aims that were often in clear conflict with those of the colonial state – a conflict between French Catholic missionaries and the colonial powers that resurfaced in a big way after the Second World War.

An emphasis upon political transition from colonial regimes to independent states dominates the literature on African decolonization. But decolonization, defined by Foster as the “ending or limiting of European hegemony” that involved power systems that were clearly outside of state apparatus, was a much broader process (p. 11). The book effectively uncovers the conflict between colonial state and Catholic mission in Africa in the 1950s. Foster sees the emergence of a more robust Catholic Left in France against a backdrop of colonial crisis as a key development. Catholicism in France, Foster argues, had previously been the almost exclusive property of the conservative Right. The Catholic Church hierarchy therefore struggled in an “awkward dance” in the 1950s as it sought to reconcile conservatives with radical anti-colonialists (p. 14). To make its provocative case, the book draws on a rich supply of archival sources in France, Italy, and Senegal, as well as a wide range of periodicals.

Charles Lavigerie (via Wikipedia)

Another main strength of the book lies in its illumination of the bifurcation between European and Christian identity that Catholic missionary work in Africa entailed. Catholic intellectuals such as Joseph Michel sought in the 1950s to “reclaim and reorient the church as a defender of the oppressed, colonized populations” of the French Empire (p. 100). As Foster argues, the Catholic church was considerably more successful in keeping its adherents in post-colonial Africa than in Europe. World War Two looms large as a turning point here, complementing other recent scholarship. According to Darcie Fontaine, for example, the war is similarly seen as the turning point in the development of French Catholic thinking about the colonies, as Christian theology was used in France as a basis for resistance to Nazism.[1]This can, however, lead to obscuring the continuity of missionary agendas and practice.

In Foster’s account, racial hierarchy keeps its orthodox place as a guiding paradigm of missionary thinking.[2] Foster argues that racist disdain for évolué Africans was common among missionaries and that blatant Catholic racism only became institutionally unacceptable in the 1950s. The new generation of post-war missionaries had more enlightened attitudes than the old guard they replaced. Missionary longevity in the field, the assumption appears to be, solidified racism. This begs the question of why Catholic missionaries would want to work among “unredeemable” and “inferior” peoples for so long.[3] For Lavigerie, setting Africans free from slavery and building the kingdom of Christ in Africa were intended as achievements that would fully match or surpass the establishment of Christianity in Europe. Why would these goals have resonated with peoples who were considered as inherently inferior? Foster’s book begins to provide answers.

Foster’s focus is on the period of decolonization, and the chronological gap between her discussion of Lavigerie and the 1950s paves the way for a new field of research. So, too, would the addition of Protestant missionary sources. After all, Foster makes quite clear the French hostility to American Protestant missionaries. Protestants usually answered back, and denominational rivalry was itself a potential driver of more polarised political stances taken by missionaries on the ground in Africa. Foster’s work thus raises big questions about how Catholic missionaries’ anti-slavery agenda shaped developments and denominational conflict in the first half of the twentieth century across the vast swathes of sub-Saharan Africa in which Christian missions operated. This important book starts the process of giving radical missionary currents their due place in models of colonialism and decolonization.

David Whitehouse is a freelance editor at the Africa Report published by Jeune Afrique in Paris and a PhD candidate at Exeter researching the impact of missionaries in Rwanda and Burundi 1900-1972.

[1] Darcie Fontaine, Decolonizing Christianity: Religion and the End of Empire in France and Algeria (Cambridge: Cambridge University Press, 2016).

[2] For example, Mahmood Mamdani, When Victims Become Killers: Colonialism, Nativism, and the Genocide in Rwanda (Princeton: Princeton University Press, 2001).

[3] Adas has even argued that that Europeans in the early centuries of expansion into Africa and Asia rarely used race to explain what they saw as their superiority, but rather Christianity and, much later, technological accomplishment. See Michael Adas, Machines as the Measure of Men: Science, Technology and Ideologies of Western Dominance (Cornell: Cornell University Press, 2014).

Cross-Cultural Exchange in the Atlantic World; Angola and Brazil during the Era of the Slave Trade by Roquinaldo Ferreira (2012)

By Jorge Cañizares-Esguerra

Luanda and Benguela became the busiest, most profitable slaving ports in the transatlantic slave trade in the seventeenth century precisely because these two ports set up tribunals to hear tens of thousands of enslaved petitioners demand freedom. Paperwork in local tribunals set hundreds of thousands free, even at the risk of bankrupting powerful merchants. As petitioners litigated their freedom, the colonial state grew in legitimacy and bottom up support. Through petitioning and litigation, the peoples of Luanda and Benguela became active “Portuguese” vassals with rights. Those under the protection of the sovereign state became more than mere commodities while those outside became increasingly more vulnerable. Pervasively and paradoxically, the very consolidation of state legitimacy contributed to the expansion of the slave trade. After years of working in ecclesiastical, municipal, and state archives in Luanda, Rio, and Lisbon, Ferreria offers a major reconceptualization of colonialism and slavery itself. A better title for his book would have been: Petitioning Slaves and the Creation of the South Atlantic Slave Trade.

Angola was no more than these two relatively small ports of few thousand dwellers (moradores), each with strange connections to their hinterlands. Luanda and Benguela were overwhelmingly black and mulatto cities that engaged in formal ceremonies of protection and “transfer” of sovereignty with neighboring natural lords, sobas. The sobas offered labor, porters, and military aid to urban merchants (pumbeiros and sertanejos) and sheriffs (captães mores), the representatives of the Portuguese state, in exchange for a monopoly on the local redistribution of foreign commodities and support against their rivals. Sobas provisioned the trading caravans to the interior (sertões) with porters. The sobas also offered military aid to the cities when neighboring and distant sovereigns, including the Dutch, French, and British, threatened the ports.

This system of Portuguese sovereignty however was rather limited. To the north and south of Luanda and Benguela lay independent polities that for nearly three hundred years remained impervious to all threats of violence and negotiations. The degree of coastal isolation of these two ports was striking. Given the nature of maritime currents, Benguela and Luanda communicated much more easily with merchants in Rio (Brazil) than with one another. For nearly three centuries there were no roads connecting Luanda and Benguela. Like in the north and south, the eastern, interior frontiers of both cities ended where the independent Imbangala kingdoms began. The frontier was dotted with “forts,” or presidios, that were primarily trading centers: Indian cottons, Brazilian cachaça, and gunpowder for slaves. Within these narrow horizontal coastal-eastern corridors, the ports held loose control over the local natural lords, sobas, sworn to vassalage.

Ferreira describes how the expansion of trade within Luanda and Benguela’s subject territories led to the enslaving of vassals. As commodities arrived and credit expanded, so too did pawnship. Debtors would offer family members and subordinates as slaves to merchants. Sobas would also punish civil and criminal cases, particularly witchcraft, with slavery. This system benefitted merchants who did not have to rely on interior trading fairs to obtain chattel from independent kingdoms. Yet, at the same time, the Portuguese crown empowered local judges to set up tribunals to secure the rights of all vassals. Ferreria describes the workings and evolution of the Tribunal de mucanos in detail, offering a mind bending account of bottom up participation through paperwork.

Recently arrived slaves in Brazil, circa 1830 (via Wikipedia)

Mucanos were petitioners who orally pleaded in front of sobas and capitães mores for freedom when wronged. Slowly, oral petitions became written, local custom codified, local decentralized decisions centralized, and corrupted local judges overseen by outside referees. Ferreria describes how the tribunal de mucanos, originally under the control of mercantile interests and self-interested local lords, evolved into a tribunal controlled by bishops (junta das missões). The juntas would have priests as translators-cum-official legal intermediaries (inquiridor das libertades), scribes (escrivão), registries (livro branco), and archives. Priests would become accountants, collecting the royal quinto (20% tax) after having properly ascertained who was rightfully enslaved. In practice, the job of the junta became one of distinguishing between outsiders from the sertòes, who could be enslaved, from the internal vassals who could not. More importantly, after baptizing the properly enslaved, priests would use the body of slaves to document the act of royal authorization and baptism by fire branding chattel. Slaves leaving Angola would carry two other fire marks as notarial documents: the originating and the receiving merchants’. Ferreria also shows that local decisions taken by the local rural tribunals would evolve into a hierarchical system of urban appellate courts, moving petitions from magistrates (ouvidor) to the governor (ouvidor geral) to Lisbon. There were slaves who sent petitions to Lisbon to appeal. Some even appeared in Lisbon in person.

Ferreria shows that in the second half of the eighteenth century the debate over the right to enslave vassals evolved, particularly as the governor Miguel Antonio Mello argued that the same rules to judge the wrongful enslavement of soba vassals should also apply to processes within the sovereign kingdoms of the sertões. All slaves, regardless of their origin, should have the right to appeal. Mello’s good intentions were not to last beyond his time in office. Mello, nevertheless, waived all fees to mucanos in judicial procedures.

In Luanda and Benguela, race was meaningless except as marker of social status, which was signified through clothing. Many petty merchants were slaves-for-hire, retailers (quissongos), moving cachaça, guns, and Indian cottons into the trading fairs (feiras) in the interior sertões while bringing back caravans of slaves. Many settlers (moradores) of the ports were ladinos, that is urban slaves who enjoyed extraordinary freedoms, including often the right to move to Brazil as servants, petitioners, and traders. Merchants and captains were largely exiles and criminals, degredados, from Brazil. Black settlers and ladinos were considered “white,” but so too were the vassals of allied sobas who through trade acquired European shoes: Negros calçados would petition to be exempted from tribute as porters and be treated as “white.” Female slaves who amassed considerable fortunes as market women (quitanderas) also became free “white” settlers. This was a world of both strict social hierarchies and dizzying social mobility.

One of Ferrerira’s most intriguing contributions is to demonstrate the peculiar relation of Brazil and Angola, one that almost entirely excluded the Portuguese. If Angola was a colony, it was Rio’s and Minas Gerais’s. Beginning in the late seventeenth century, the expansion of gold mining in Minas led to the growth of Brazilian involvement in Luanda and Benguela. Merchant-pombeiros and sheriffs-capitães mores were often exile-degredados from Brazil. Luanda and Benguela settlers sent their kids to be educated in Rio. Many acquired trades in Brazil and came back as carpenters and tailors. When Brazil declared independence in 1822, the Portuguese remained fearful for several decades of repeated conspiracies to unite Angola to the new Brazilian empire. The case of Angola demonstrates that early modern monarchies were indeed polycentric. The center of gravity often lay in America, not Europe.

This extraordinary, eye-opening book not only illuminates the distinct nature of South Atlantic systems of slavery, connecting Rio to Luanda and Benguela, a system that accounted for at least one third of all the slaves brought to the Americas. It also throws light on the role of slave petitioning in securing legitimacy and political resilience There were extraordinary parallels between the Tribunal de mucanos in Angola and the Republica de indios in Spanish America. In both cases, the state invested heavily in protecting nonwhite vassals from mercantile predation. In doing so, the system grew in legitimacy and longevity. The true paradox of modernity might not be that white freedom was possible because there was black slavery, as Edmund Morgan argued in American Slavery, American Freedom. The true paradox might well be that slavery grew and multiplied precisely because there were tens of thousands of slaves who petitioned and obtained their freedom.

From There to Here: Toyin Falola

By Toyin Falola

Map of Nigeria (via Wikimedia)

(UT History faculty come from all over the world. Here are their stories.)

This Spotlight, this City

In my space and time of growth,
The long metallic snake of screeching hisses
And novel magical magnetic movement
Became a muse of songs and fantasies
Making the urge for voyage ineluctable

And from a tender age I fell for it
Paying with prizes of stigmatization as some alien
But as phoenix from fire and a reversing ram
The urge arose, heightened and strengthened
When I beheld the world reduced to print

History came as another huge impetus
Revealing creeds and tastes beyond imaginations
And so I saw this spotlight of glory and merit

I saw the promise of greater fulfillments
In this city reposing upon a hill
As Winthrop saw the promise of first freedom

Thus I set out to this spotlight, this city
Sailing across the Atlantic, but this time
Up in the sky, in a new model of the Arbella

Also in this series:
Julie Hardwick
Tatjana Lichtenstein

Also by Toyin Falola:
Toyin Falola on Africa and the United States

Watch: Beyond ‘Crisis’ and Headlines: The History of Humanity as a History of Migration

On Monday, September 18, 2017, José C. Moya of Barnard College delivered a talk considering migration not as a current concern or “crisis” but as an intrinsic element of the human condition. Moya discusses migration as the very origin of our species, of its “racial” and cultural diversity, its global dispersion, and an engine of opportunity, innovation, and socioeconomic growth but also a source of disparities, inequalities, and conflict at global and local scales.

José C. Moya is professor of history at Director of the Forum on Migration at Barnard College, Director of the Institute of Latin American Studies at Columbia University, and Professor Emeritus at UCLA, where he taught for seventeen years and directed an equal number of doctoral dissertations. He has been a visiting professor at the universities of Paris, San Andres (Argentina), and Santiago de Compostela (Spain) and invited speaker or research fellow at the universities of Berlin, Vienna, Krakow, Oxford, Leiden, Louvain, Fudan in Shanghai, Tel Aviv, Sao Paulo, the London School of Economics, and the Colegio de Mexico, among others.

Professor Moya has authored more than fifty publications, including Cousins and Strangers: Spanish Immigrants in Buenos Aires, 1850-1930, a book that received five awards, World Migration in the Long Twentieth Century, co-authored with Adam McKeown, and The Oxford Handbook of Latin American History, an edited volume on Latin American historiography. He is currently working on a book about anarchism in Buenos Aires and the Atlantic World during the belle époque and editing a book titled “Atlantic Crossroads: Webs of Migration, Culture and Politics between Europe, Africa, and the Americas, 1800-2010.”

The talk was sponsored by the Institute for Historical Studies, LLILAS Benson, and International Relations and Global Studies.

The views and opinions expressed in this article or video are those of the individual author(s) or presenter(s) and do not necessarily reflect the policy or views of the editors at Not Even Past, the UT Department of History, the University of Texas at Austin, or the UT System Board of Regents. Not Even Past is an online public history magazine rather than a peer-reviewed academic journal. While we make efforts to ensure that factual information in articles was obtained from reliable sources, Not Even Past is not responsible for any errors or omissions.

My Alternative PhD in History

By Ben Weiss

A recent piece in The Economist claims that, “One thing many PhD students have in common is dissatisfaction. Seven-day weeks, ten-hour days, low pay and uncertain prospects are widespread. You know you are a graduate student, goes one quip, when your office is better decorated than your home and you have a favourite flavour of instant noodle.”

(via Pexels)

When I was considering enrolling in the University of Texas History PhD program, I heard similar sentiments from peers and discovered many analogous articles. Despite the deluge of criticism I found myself wading through during application season, stubbornness and ambition persevered, and I entered the program in August of 2013. I decided to get a PhD in History as training for pursuing a career in government policy making. Many people making policy decisions lack significant contextual knowledge about their fields, which has a negative impact on overall policy effectiveness. Nearly three and a half years later and having experienced many of the drawbacks associated with grad school, I am still content with my decision.

During my undergraduate years at UT, I took a course with the highly regarded historian Tony Hopkins. Though I often find myself remembering his stirring lectures and exceptional oration skills, one moment in the course especially resonated with my ambitions. One day, he mournfully stated that the last of the generation of economists who were well versed in history recently retired or passed away. His words deeply echoed my feelings about the profound lack of historical and cultural understanding among the vast majority of contemporary policymakers.

The distinguished economic historian A.G. “Tony” Hopkins taught at UT from 2002-2013 (via Wikimedia Commons).

I work on the history of sexual health politics during the colonial period in southern Africa with the goal of doing policy work for American HIV/AIDS relief efforts in the same areas. Historically, western medicine frequently has produced traumatic and violent experiences in African societies, where perspectives on sexual health and sexual education norms differ from western views and health relief campaigns have a history of becoming politicized within neo-colonial and nationalist power struggles, making American foreign health policy and its reception in Africa problematic. Many policymakers lack the historical background necessary to develop effective policy. For all the discourse on indigenous partnership that occurs as a part of American relief efforts in my focus regions, partnership occurs within the cultural and ideological framework of American public policy. For example, policymakers do not legitimately account for indigenous healing practices within their policy frameworks – either in discourse or practice – because the vast majority of policymakers fail to recognize just how much sociocultural value local medical practices hold while simultaneously overlooking the ways in which Western medicine possesses its own country specific cultural values. Americans have contributed to the tremendous progress made in fighting HIV/AIDS, but we could be doing better by integrating real historical training.

I have made this argument multiple times to potential employers as I look beyond my dissertation defense toward a career in policy making. My contentions have not fallen on deaf ears. Think tanks and other policy research institutes have indicated that my historical training really does bring valuable expertise to the table that few other candidates with other types of degrees possess.

030926-F-2828D-307 Washington, D.C. (Sept. 26, 2003) -- Aerial view of the Washington Monument with the Capitol in the background. DoD photo by Tech. Sgt. Andy Dunaway. (RELEASED)

Historical knowledge and training can inform policy from the local to the federal levels (via Wikimedia Commons).

When considering whether a PhD – and specifically one in History – is worth it, I would consider asking what such a degree can add both to one’s personal goals and to making one competitive on the professional job market. When I was thinking about graduate school, I reflected on Tony Hopkins’ words and realized that I could not, in good conscience, work in HIV/AIDS relief (something I have been passionate about for close to a decade) without acquiring the knowledge that was lacking in the field. I also believed that a PhD would enhance my employment prospects if I articulated the validity of my trajectory in the right way.

There is a tangible void in public policy and I firmly believe that history PhDs could have a critical role to play in filling that void in the coming years. To those who are skeptical of the decision to put so much time, money, and energy into a PhD education, I contend that the versatile PhD holds more weight now than at any other time in recent memory.

More by Ben Weiss on Not Even Past:

Slavoj Žižek and Violence.
The British Industrial Revolution in Global Perspective, by Robert C. Allen (2009).

The Dual Mandate in British Tropical Africa, by Frederick John Dealtry Lugard (1965)

by Ogechukwu Ezekwem

Born to an English family in India in 1858, Frederick Lugard rose to become the colonial Governor of Nigeria, Britain’s most valued African possession. His The Dual Mandate, first published in 1922, became a handbook for all British administrators in tropical Africa, and influenced British colonial policies across the continent. It offered a comprehensive evaluation of the nature and challenges of British rule in Africa.

Lugard asserted that the direct cause of Africa’s partition was France’s search for rehabilitation in north and west Africa, following its defeat in the Franco-Prussian war. This ambition resulted in a scramble between France and Germany for African spheres of influence, to which Britain was “unwillingly” compelled to participate. To shield British spheres of influence from external intrusion, the British Foreign Office declared them as Protectorates. Territories acquired through conquest, cession, settlement, or annexation were designated as Crown Colonies. Apart from east and southern Africa, where the terrain and temperate weather offered convenient habitation to European settlers, the African tropics held few incentives for white settlers. However, the region provided abundant sources of raw materials and markets for manufactured goods.

1897 print depicting a battle between British forces and Mahdist fighters in the Sudan (Library of Congress)

According to Lugard, Britain held a dual responsibility in Africa: administration and economic benefits for the metropole, as well as the “native’s” uplifting. His recommendations for Africa’s governance revolved around three principles – decentralization, continuity, and cooperation. Decentralization at all levels of government, with a strong coordinating authority in the center, allowed for greater efficiency. Continuity was vital because Africans trusted foreigners reluctantly. Therefore, effective British officers should retain their posts without undue interruptions. He also proposed that, during Governors’ annual leaves, they should be represented by a Lieutenant Governor, selected from the Provincial Administrative Staff, rather than the Colonial Secretary. Decentralization and continuity could only be achieved if cooperation existed within the administrative chains, especially between the provincial staff and local rulers. The success of Lugard’s Indirect Rule policy — administration through local chiefs, under the close supervision of British colonial officers — a system that he tested comprehensively in Nigeria, depended on cooperation. He also encouraged local heirs’ education in order to prevent the emergence of a separate educated class that might challenge the authority of accepted rulers. As a way of harnessing the empire’s economic benefits for Britain’s post-World War 1 recovery, Lugard recommended the construction of strategic railways across British Africa. He concluded that British governance offered happiness and welfare to “primitive” peoples. “If unrest and desire for independence exists,” he asserted, “it is because the natives have been taught the value of freedom and independence, which for centuries they had not known.”

Early 20th-century European poses with African Pigmies (Wikimedia)

Lugard writes in a clear style. His book is a masterpiece of literature and policymaking, though contemporary readers will find his defense of British colonialism in Africa racist and paternalistic. Firstly, he reiterated the supposed unwilling nature of Britain’s involvement in Africa. He blamed Africa’s partition on French and German rivalry, while ignoring that Britain’s economic interests and national prestige hung in the balance too. Secondly, he argued that Britain practiced a beneficent regime that taught Africans the value of freedom and liberty, hence their desire for independence. He ignored colonialism’s oppressive nature and the shortcomings of British rule, which caused protests against the government. He overlooked the “freedom and liberty” existing in indigenous structures, hence the sustained resistance by Africans against European domination. Lugard’s administrative template rules out an independent Africa, free from British control, at least for the indefinite future. Nonetheless, The Dual Mandate in British Tropical Africa is illuminating for readers seeking to understand the foundations of British colonial policies in Africa.

You may also like Ogechukwu Ezekwem’s review of The Making of Man-Midwifery: Childbirth in England 1660-1770

Visitors of the Nile: The New Archive (No. 13)

by Charley Binkow

For centuries Egypt has inspired awe in the West. From Napoleon to Anderson Cooper, westerners have found an intrinsic fascination with Egypt’s rich culture, history, art, and politics. Since they first arrived, Egypt’s visitors have tried to capture its incredible landscape and document its complex beauty. The Travelers in the Middle East Archive gives us a comprehensive collection of what these visitors saw and what they chose to record one hundred years ago.

Postcard entitled, “Egypt – Native Women” (Lehnert & Landrock Egypt – Native Women (81) (n.d.).
From Travelers in the Middle East Archive (TIMEA). http://hdl.handle.net/1911/5521)

Between the late 19^th and early 20^th century, explorers took photos, stenciled pictures, and documented all they could see in the Nile Valley. And while these travelers captured grandiose or exceptional images for their catalogues, they were also fascinated with the real, day-to-day life of Egyptians. In this collection, we can see what these explorers saw as noteworthy, what they wanted the world to see, and how they portrayed Egyptian life. This archive is just as much, if not more, about those who documented Egypt as it is about the Egyptians themselves.

Postcard entitled, "Entrance to an Old Native House," 1906 (Lekegian, G. Entrance to an Old Native House (1906). From Travelers in the Middle East Archive (TIMEA). http://hdl.handle.net/1911/20913)

Postcard entitled, “Entrance to an Old Native House,” 1906 (Travelers in the Middle East Archive (TIMEA). http://hdl.handle.net/1911/20913)

The archive has assembled these primary sources and divided its massive collection into thematic subjects. One can peruse Art & Artifacts, History & Politics, and a lot more with exceptional ease. There are beautiful pictures, high quality photographs, and vivid paintings that bring the land to life. I especially like the photographs of the Egyptians doing daily routines, such as women carrying pots or boys and girls on the street. And while there are some stunning portraits of foreign dignitaries, like the British general Sir Reginald Wingate, the best images are of the people whose individual lives often don’t make it into the history books. This collection shows the workers, the poor, and people in mourning. Historians can access photos portraying how ordinary people lived—what they wore, how they walked, who they associated with. But they can also better understand the Westerners who visited. Was the land more than a spectacle to them? What do the drawings say about their creators?

Photograph of Egyptian boys and girls walking down a road, 1911 (Sladen, Douglas Egyptian Boys And Girls. (1911). From Travelers in the Middle East Archive (TIMEA). http://hdl.handle.net/1911/21592)

Photograph of Egyptian boys and girls walking down a road, 1911 (Travelers in the Middle East Archive (TIMEA). http://hdl.handle.net/1911/21592)

In addition to the pictures, the archive has digitized certain key writings. My favorite is E.W. Lane’s An Account of the Manners and Customs of the Modern Egyptians from 1836. Just skimming through the pages brings a whole new world to life. You can read about the Egyptian process of child naming, their various beliefs, and their relationships between religion and law. The preface is a worthy read by itself—especially Lane’s account of the serpent eaters!

This archive is incredibly rich and rewarding, filled with a gold mine of primary documents. Click around and discover Egypt for yourself. The more you traverse the website, the more you’ll want to.

The latest from The New Archive:

A database that preserves the sounds of 1920s New York City

And the American Civil War, as drawn by Harper’s Weekly

Mapping The Slave Trade: The New Archive (No. 10)

by Henry Wiencek

Roughly 12 million Africans were forcibly transported to Europe, Asia, the Caribbean, and the Americas. It’s hard to conceptualize so many men and women being uprooted from their homes. But Emory University’s Trans-Atlantic Slave Trade Database helps users understand the vast proportions of this perverse exodus. The site pieces together historical data from 35,000 slave voyages between 1500 and 1900 and arranges them onto graphs and maps, offering readers a geographic, demographic, and even environmental context for the slave trade.

Screenshot of “Overview of the slave trade out of Africa, 1500-1900” (Emory University)

While people may assume that one singular “slave trade” took place, the database maps demonstrate that many existed. And not just across the Atlantic, but around the globe. Overview of the slave trade out of Africa, 1500-1900 charts the routes slave traders followed from Africa to various international ports. But you might be surprised at some of their destinations—traders ventured from East Africa to Arabia, Yemen, the Persian Gulf, and even various ports in India. Although the largest number of slaving ships do land in Brazil or the Caribbean, this map demonstrates that Africa’s slave trade was very much feeding a world market. The variety of international ports participating in the trade is also striking. This was not a black market undertaken by a depraved few, but rather a thriving worldwide industry that brought ships, employment and wealth to numerous communities on both sides of the Atlantic. The maps make this point visually with striking impact.

Screenshot of “Wind and ocean currents of the Atlantic basins” (Emory University)

The site also reminds readers that the process of moving enslaved Africans across the ocean was as much an environmental process as an economic one. The map, Wind and ocean currents of the Atlantic basins reveals how oceanic forces played a role in determining the travel routes for slave ships. Red and blue lines respectively denote winds and currents swirling between Africa and the Americas, facilitating particular geographic courses better suited for crossing the ocean. These natural forces effectively created two separate “slave-trading systems,” as the site identifies them: one originating in Europe and North America and the other originating in Brazil. Historians have certainly detailed the racism and greed motivating the slave trade, but comparatively little time examining the environmental processes that made it possible. Particular centers of trade emerged along the coasts of Brazil, the Caribbean and West Africa to meet an economic need, but also to harness the currents and winds essential to moving so many men and women such vast distances. And here too, the visual character of the map makes it easy to see how natural forces worked to shape the historical events.

Numerical timeline graphing the number of African captives in the trans-Atlantic slave trade between 1500 to 1866 (Emory University)

In addition to these visual aids, the site also includes a more quantitative rendering of this nefarious business. A timeline graphs the number of captives who embarked and disembarked between 1500 and 1867. Users can make the information even more precise by expanding or contracting the time frame or manipulating different variables, including sites of disembarkation, embarkation, and nationality of the slave ship. This visual tool reveals a steadily growing trade, with the number of embarked Africans peaking at around 115,000 in 1792. You will also find a chilling disparity between the number of “Embarked” and “Disembarked” Africans in the statistics—a powerful indication of the deadly voyages these individuals were forced to endure.

A white slave trader inspecting an African male up for sale, ca. 1854 (Wikimedia Commons)

The sheer numbers documented in the Trans-Atlantic Slave Trade Database are astonishing. With much of the globe participating, an elaborate network of ports, ships and trade routes uprooted millions of African souls with ruthless efficiency. Some users might find the site’s emphasis on graphs and maps to be sanitizing or dehumanizing to the enslaved individuals—too many numbers and figures, not enough people. But the story this site wants to tell is a big and highly important one. The African slave trade had a global reach; it was an environmental force as well as an economic one; and it displaced millions upon millions of men and women from their homes. Visualizing the statistics makes the global reach of their human toll palpable in new ways.

Earlier editions of the New Archive:

Charley Binkow reads through declassified CIA documents relating to the creation of Radio Free Europe

And Henry Wiencek explores a new, more visual, way of understanding emancipation in America

The Cross-Cultural Exchange of Atlantic Slavery

by Samantha Rubino

An African Slaving Port and the Atlantic World by Mariana Candido (2013)

Cross-Cultural Exchange in the Atlantic World: Angola and Brazil during the Era of the Slave Trade by Roquinaldo Ferriera (2012)

The Atlantic slave trade between Africa and the Americas connected merchants, Portuguese colonists, convicts, and slaves in cultural and economic relationships, reconfiguring the space of the southern Atlantic. The work of Mariana Candido and Roquinaldo Ferriera shows how creolization and the economic prosperity created by the slave trade was a two-way street.

In An African Slaving Port and the Atlantic World, Mariana Candido traces development of Benguela (in today’s Angola) from the first Portuguese expedition in 15^th century until the mid-nineteenth century. She studies colonial documents, reports, official letters, censuses, export data, parish records, official chronicles, and oral traditions collected by missionaries and anthropologists. Candido stresses the role of the local population in the Atlantic slave trade. As the demand for slaves increased in Brazil, local interactions with Portuguese officials led to a constant reconfiguration of identity and community in the port city, based on political alliances and economic preservation. Political and social instability of the hinterlands in part led to the exponential growth of the slave trade, displaying the reverberating aspects of the slave trade within the Atlantic realm. Additionally, women played a major role in the development of the slave society within Africa. Mixed marriages became the rule, and African women seized on the chance to apprehend cultural practices and a space of power. These donas controlled a large number of dependents, widows or singles, and became involved in local business, investing in the slave trade after the deaths of foreign husbands. In this regard, Candido shows slavery as a process of negotiation, adaptation, invention, and transformation rather than complete annihilation of African communities.

Candido also argues that creolization was a social-cultural transformation rather merely than an incorporation and assimilation of Western values. Luso-Africans and colonial officials spread Portuguese customs and Catholicism beyond the littoral, accelerating creolization away from coast. Colonial outposts, such as Caconda, attracted people with cultural exchange and the elaboration of new codes transforming cultural diets and colonial institutions. African religion and cosmology remained strong in the hinterland and on the coast in Benguela because they offered explanations and solutions to everyday problems that Catholicism could not address. Additionally, local languages were extremely important to the construct of a slave society. Despite colonial laws against its use, the army, commerce transactions, and the church in the hinterlands used these languages.

Similarly, Roquinaldo Ferriera focuses on the bilateral connections between the Portuguese colonies of Brazil and Angola in Cross Cultural Exchange in the Atlantic World. Through the lens of micro histories, Ferriera pushes back from the macro structural approach to the slave trade to examine the personal trials endured by Africans and their descendants. Throughout the text he suggests an argument similar to Candido’s, in which African institutions were transformed rather than unilaterally corrupted by the slave trade. For example, the use of the traditional African court systems (tribunal de mucano) displays the transformation of the court system and the fluid boundaries between freedom and enslavement in Angola. Additionally, the relationship between belief in the power of the supernatural and accusations of witchcraft as a form of entering into enslavement was employed by Luso-Africans and Portuguese officials alike. If an accused “witch” died, a number of the witch’s relatives were enslaved and sold. As Ferriera points out, the actual number of people enslaved through these accusations would be difficult to precisely enumerate, however, the connection between these accusations and commercial disputes was unmistakable. Moreover, such accusations provide insight into the commonalities between African and colonial officials’ worldviews. Thus, through the lens of micro history, Ferriera claims that Atlantic history is a pluralistic entity in which individuals created their own spaces without strict adherence to the Portuguese institutions.

These two historians transform the way we view the impact of the slave trade. By emphasizing the role of the African populace as well as the Portuguese in the flourishing slave trade, Mariana Candido and Roquinaldo Ferriera redistribute the economic and cultural burden of the Atlantic. Candido and Ferriera demonstrate the cultural exchange between the Portuguese and African, altering the way historians conceptualizes creolization and the formation of slave societies.

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Photo Credits:

Cross-section of a Brazilian slave ship, taken from “Notices of Brazil in 1828 and 1829” (1830) by Robert Walsh (Image courtesy of Wikimedia Commons)

Portuguese officials meet with the Manikongo, who ruled the African Kongo Kingdom (Image courtesy of Wikimedia Commons)

A slave ship heading to Brazil, 1835 (Image courtesy of New York Public Library Digital Gallery)

Recently arrived slaves in Brazil on their way to the farms of the landowners who bought them, 1830 (Image courtesy of Wikimedia Commons)

People Are Not the Same by Eric Silla (1998)

by Tosin Abiodun

This book follows an academic tradition that illuminates the historical experience of everyday people, particularly individuals and groups hidden from the limited vision of African nationalist historiography. Eric Silla, scholar and leading member of a think-tank on African Affairs in the US Department of State, brings his skill to an assessment of leprosy, otherwise known as Hansen disease, in Mali. His primary objective is to situate bodily transformations and the social identity of Malian lepers within a broad context of human experience, especially within a framework that accounts for historical changes marked by ‘big events’ such as migrations, technological innovations, bio-medicine, colonialism, political evolutions and economic innovations. The events described follow a detailed chronological order that covers much ground in the pre-colonial, colonial and post-colonial history of Mali.

Silla’s central argument is that from a historical point of view, lepers in Mali have been accorded a “stigmatized social identity.” This identity, rooted in human fear and lack of medical understanding, reduces the social power and humanity of carriers of the disease. Silla explains, for instance, that during the pre-colonial era, some agrarian communities in Mali restricted lepers from participating in ritual activities and getting married. French colonial administrators and health officials took the stigmatization of lepers a step further during the colonial period, especially when they labeled lepers who moved too close to European settlements or urban areas as “vagabonds and criminals,” instituted penal codes to restrict the migration of lepers, called for the physical confinement and segregation of lepers to agricultural leper villages and segregation camps, and created medical institutions such as the Institut Central de la Lepre, in which health directors and medical doctors fostered a martial atmosphere which made the surveillance and social control of lepers possible. The stigmatization of leprosy patients did not end with the termination of colonial rule. In Mali today, most lepers have been reduced to a beggarly status, becoming easy targets for police ‘round-ups’ and victims of unlawful incarceration.

Silla’s analysis is elevating and satisfying mainly because it gives credence to the historical agency of Malian lepers. He argues that in spite of social and political constraints, lepers in Mali found creative ways to negotiate their identity and make their demands and discontents known. For instance, during the colonial period, segregationist policy backed by French administrators failed as a result of the resistance put up by lepers. Lepers who chose to remain within medical institutions fostered a sense of communal identity and organized revolts to protest against oppressive medical administrative policies. In the post-colonial context, a number of informal associations were created by former leprosy patients to lobby for medical assistance and welfare services. The Association des Malades Lepreux du Mali instituted by leprosy sufferers in Dijkoroni quarter of Bamako serves as a clear example.

Two significant attributes make this study stand out in historiography on leprosy in Africa. First, the author delivers great scholarship with the use of a wide variety of historical materials. Archival sources consulted include French missionary documents, letters, and diaries located in Bamako, Dakar, Aix-en Provence and Rome. Other non-conventional sources used in the study include Arabic texts, linguistic evidence, and oral testimonies. Silla provides a multi-voiced narrative by conducting interviews with leprosy patients and health practitioners at Bamako’s leprosarium known as the Institut Marchoux. Second, the book offers a remarkable comparative perspective that links the experience of lepers in Mali to that of lepers in China, Brazil, Hawaii, Europe, India, West Africa and the United States.

Overall, this study is an important and consequential piece of scholarship that students of history would be advised to read. Its impressive innovative ideas set an agenda strong enough to engage the attention of social historians, medical practitioners, international organizations and policy makers for a long time.

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