October 15, 2014

Making Udi

Dear readers, I am extremely pleased to present to you an udi recipe from Azanian Sea reader, anthropologist and fellow Zanzibar-phile Helen Peeks. I was lucky enough to sit in as several experienced Zanzibar udi makers showed us the basics. What follows is "the basics" of making udi, Zanzibar style. I am by no means an expert at cooking udi, and I doubt Helen would claim to be (although her M.A. thesis on the subject is an invaluable resource). There are many other ways (you can google them). As some of you know, I am mildly obsessed with all types of incense. It is happily an obsession shared by many others in Zanzibar.  Enjoy!

Ingredients for incense (udi)
1 kilo of white sugar
1.5 tea cups of water
0.5 cup of rose water
Boil in a large saucepan with handles

A small packet of white ubani (2oz) of which add several pieces are mixed into the shira (boiled sugar and water) before the wood shavings are added.  The rest will be ground and added to the dry mix.

Add ¼ 
¼ kilo of aloe wood shavings or chips – or any aromatic wood such as agar wood or sandalwood.

After the sugar and water has boiled continue and keep checking it until it forms long threads between your thumb and forefinger.

When the sugar and water mixture is ready add the wood shavings or chips and stir until the mixture starts drying out and turning white.  Spread the mix out on a large tray and then mix in the following ingredients:

Grind and add:
1, Remaining ubani to perfume the incense
2, Kucha otherwise known as Kome which is the trap door part of a sea snail – this is used to make the scent last longer when it is burned.
3, Uvumba which is a lower grade ubani is a grey coloured frankincense – just a pinch as it has an overpowering smell which can overpower the final product.

Perfumes -
1, Half a cup of rose water sprinkled on the dry mix.
2, A bottle of perfumed oil to be added to the mixture (mafuta ya kupikia in Swahili)
3, Three small essence bottles filled with a different coloured oil – yellow, blue and green.  These bottles of oil were bought from the shop ‘Kwa Sharifa’ without any further information.  Names that Izam’s wife suggested for a good quality incense were Channel, Pompier and Riverdoor.  These were later translated to me as cheap oil based versions of Chanel, Reve d’or and Pompeya, all popular French perfumes.

Once the incense had been dried it should be kept in a glass or metal container for longevity.  Most people selling incense pack it in plastic with the expectation it will be used quickly.  The more expensive incense’s are sold in glass jars.

Tools used
Large saucepan with handles to boil the shira.
Large wooden spoon to stir.
Large metal tray to dry the incense.
Jars or plastic pots to store.
Hands to test the shira and mix ingredients.


September 25, 2014

Mweso (called Bao in Zanzibar, or Hawalis in Oman)

Mweso, a Buganda variant of Bao

Click links for bao and hawalis

Each player has 32 men. The object of the game is to capture all the opponent’s men or so to reduce them that he cannot move. The centre horizontal line of the board divides it so that each player has two rows each of eight squares. He may play only his own men on his own side of the board and may not interfere with those of his opponent except to count them or take them. When he takes any men from his opponent, a player adds them to his own men and thereafter plays them exactly the same as his original 32.

Each player moves in turn. A move consists in taking up as many men as are in any one square on a player’s own side of the board (provided there are two or more) and dropping them one by one in each succeeding square, travelling in a counter-clockwise direction and starting from the square next to the one which the men were taken. If the last man drops into an empy square the move is finished but if it drops into an occupied square then that square is emptied and the move continued from the next succeeding square. This process is repeated until the last man in the hand falls into an unoccupied square. It should be noted that a move cannot be started from a square containing only one man. This means that when a player is reduced to sixteen men or less, should then happen to be situated only one to a square, the game is lost. Of course, he may be reduced to only ten men, but provided that one square at least contains two or more men he can still move and possibly win the game.

The way in which an opponent’s men are taken is easy to demonstrate on a board but hard to describe. No men are ever taken from the board and the whole 64 remain in play from start to finish; they are merely transferred from one side of the board to the other. When, during a move, the last man from a player’s hand drops into a square in the row nearest the centre line containing one or more men, and it so happens that the two squares on his opponent’s side of the board immediately opposite are occupied, instead of continuing his move in the ordinary way the player takes whatever number of men are in those two opponent’s squares and continues his move with them on his own side of the board. But, and this is important, he does not start from where he left off but from the square next to the one last left empty on his own side of the board.
When this has been done, the player’s move may or may not be finished. If the last of these captured men falls into an occupied square the player continues his move in the ordinary way, unless it should so happen that this occupied square is in the row of squares nearest the center line and that the two squares of his opponent’s half of the board opposite are occupied: in which case he again takes what men are there and proceeds to play them on his own side of the board starting from the square next to the one last empty. It is thus possible for a player by a combination of relayed moves and moves made with men taken from his opponent to travel round his side of the board several times before falling out of play through his last man falling into an empty square. The skill of the game consists in working out the moves well ahead so that the opponent’s men are taken whilst as few openings as possible are left to him.

There is one complication to mention: “going back.” In certain circumstances it is permissible to move back, in a clockwise direction. Notice the diagram highlighting the four squares on the left hand of each player. If a player sees that the number of men (being two or more of course) contained in one of these squares will land him when travelling clockwise into one of the squares in his second row (the row closest to his opponent), which is occupied and has two occupied squares of his opponent immediately opposite, he many move in clockwise direction and take the men. The men which he takes he then proceeds to distribute one to each square in the usual way, starting from the square on the counter-clockwise side of the square last left empty (one of the four left hand squares), unless he finds that the number of men which he has taken, will, if started from the square on the clockwise side of the square left empty land him in an occupied square in his second row which faces two squares of his opponent both occupied. In this last event he takes the men and goes back to the square left empty and continues his move in an anti-clockwise direction unless the requisite conditions for moving backward again prevail. In moving in a clockwise direction a player may not move beyond the right hand end of his second row of squares even though he may be able to relay until he comes round again to a square in the second row which is conditioned to permit him to take some opponent’s men.

There is one move which counts as a win. If a player, in one move (including a relayed move), succeeds in taking his opponent’s men ins squares 1, 16, 8 and 9, he wins.

The board is divided into four rows of 8 squares, for a total of 32 squares. Each player begins the game with 32 men.

Before the game proper starts each player distributes his men four to each square in his first row. The object of this is to ensure that each player has the correct number of men Having checked this each player allots his men between his sixteen squares as best pleases him. There is no rule as to the number which may be placed in any square and any square may receive any number of men or none at all. One common arrangement is the “seventeen game” (photo). In his own interest he will not place men in squares in rows one and two which are opposite to each other, as this is the position in which his opponent can take them.

A player moves by taking all the men which are in any one square (provided there are two or more) and distributing them one at a time to each successive square starting at the square next to the one vacated and moving in a counterclockwise direction. It does not matter whether a square traversed by the hand is occupied or vacant, each square receives one man and no more. If the move falls into a square already occupied, then the move is relayed and the men in that square together with the one which has just arrived are taken up and distributed one at a time, still moving in a counterclockwise direction, and starting from the square on the counterclockwise side of the square just vacated. (Left hand side in second row, Right hand side in first row). If men are taken from the left hand end square of the second row, the first man is dropped into the left hand end square of the first row. If taken from the right hand end square of the first row, the first man is dropped into the right hand end square of the second row. Movement continues with taking until it is no longer possible, at which point he may relay his men until his last man falls into an empty square.

It is only permissible to move backwards under the following circumstances:
a. Starting from the two squares at the left hand end of the first row or the two squares at the left hand end of the second row.
b. The move must immediately result in the taking of some opponent’s men.
c. The distribution of men taken may be started from either side of the square last left empty, but in the case of a start from the square on the clockwise side of the empty square the move must immediately result in the taking of some more opponent’s men. Having taken all the men possible by moving clockwise, the player continues his move in a counterclockwise direction by starting to distribute the last lot of captured men, relaying where possible and finishing on an empty square.


September 24, 2014

Dates in Oman (excerpt from Unknown Oman, by Wendell Phillips)

“Depending on one’s state of mind, the state of the weather and the time of day, a graceful date garden can be a scene of exceeding beauty. Oasis life is more refined than life on the open desert, with certain oasis tribes proudly referring to themselves as “ahl an-nakhl” (people of the palm). As a general rule, the Omanis eat their dates raw. They claims to possess over one hundred varieties of dates, which are both the ‘staff of life’ and ‘bread of the land’, and they assert that a good wife can place before her husband a dish of dates differently prepared every day of the month. As first noted by Carsten Neibuhr in the late eighteenth century, Arabs classify dates into hot or cold depending on the taste. Oman produces a dozen first-class types of soft dates, with those from al-Batinah noted for their flavor and maturing earlier than those from Basrah. The main variety on al-Batinah (not found in the interior) is the umm silah which, packed in the palm-frond basket, is well know in the markets of South Arabia. The mabsali is not restricted to al-Batinah (found in the interior and on the coast); it is boiled when it reaches the red stage and it is the type which brings the highest price. The most celebrated Omani varieties are the Fardh, Khalas and Khanaizi. Pliny stated in his Natural History that if he could remember their barbarous names he could list forty-nine varieties of dates. In all, over 500 different names and epiphets are used in Arabia, for the date reigns supreme as the queen of trees. Truly the one-humped camel and the date palm are the symbol of Arabia.


September 19, 2014

China to build railway linking East Africa - Africa - Al Jazeera English

Man, they are literally building a new Kenya-Uganda Railway. (Almost 2,500 people died when the British built the original). The symbolic capital involved in this project is HUGE.

China to build railway linking East Africa - Africa - Al Jazeera English


June 16, 2014

Zanjibar: Wa Akfān min Rahim al’alam (Book Review)

Laura Goffman is a Ph.D. student in Middle East and North African History at Georgetown University. She also holds an M.A. in Near Eastern Studies from New York University. Her research focuses on the cultural and social dynamics of militarization in twentieth-century Oman. Check her out on Academia.edu.

Al-Ghonaimi, Sheikha. Zanjibar: Wa Akfān min Rahim al’alam. Maktaba ḍāmirī lilnashar wa at-tawzī‘. Sultana Oman, 2012.

The cover of Sheikha Al Ghonaimi’s 2012 novel Zanjibar: Wa Akfān min Rahim al’alam (Zanzibar: Shrouds from the Womb of Pain) is an outline of the map of Zanzibar, splattered haphazardly with blood-red blotches of paint, spilling from the island into the surrounding Indian Ocean. We learn in Ghonaimi’s introduction that this blood represents the Omanis of Zanzibar who were slaughtered during the 1964 Zanzibar Revolution. This uprising led to the death and expulsion of thousands of Arabs and South Asians, including the Omani Sultan who had been placed at the head of a constitutional monarchy when the British Empire granted Zanzibar’s independence in 1963. He fled the island on his yacht—many others were not so fortunate.

While Ghonaimi’s narrative focus is on the social life and political events of Zanzibar, the orientation of her characters firmly remains in the Omani homeland. Ghonaimi structures her novel in the form of a letter written by her narrator, Mohammed bin Abdullah Al Harthy, to his older brother, whom he has not seen since he departed from Oman some 30 years earlier. Like many Omanis of the impoverished interior, the fictional Mohammed left Oman with his father in the early 1950s in search of greater prosperity in East Africa. Mohammed is only 8 years old when he and his father arrive in Zanzibar, and the first part of the novel is built around a child's nostalgia for an idealized home in Oman. The dramatic focus of this section is Mohammed's recollection of his mother's reluctance to agree to her youngest son's departure, and his father's persistence in convincing her that their son would benefit from learning the ways of trade. Guiltily, Mohammed describes his childish ignorance of the gravity and permanence of his departure, and his mother's rare display of tears as he left. His mother, we learn, has long since passed away, and he longs to have been able to tell her goodbye.

This melancholic nostalgia for his family colors Mohammed's depiction of life in Oman, which Ghonaimi describes, through the lens of his memories, as a pure and simple existence among an intimate circle. The predictable rhythm of trips to the mosque, agricultural work, and religious education structures Mohammed's early life. This Omani community emerges in his memory as majestic in its commitment to these daily rituals. For example, he describes his first trip to the mosque with his father, "I entered the mosque for the first time at dawn...there the men were as though they were illuminated...they were dressed in the Omani way, which reflected the purity of their hearts...it was beautiful to see human beings participating as angels in that atmosphere of spiritual purity" (17, quotations are my translations).

Some troubles do seep into Mohammed’s memories of this well-ordered world of Oman's interior: the father and the teacher both feel justified in beating mischievous children, who in turn harass Antoor, a homeless wanderer who lost his entire family in a fire that started while his wife was cooking. Also, clear hierarchies prevail, as girls cook and boys carry tools to work on the date farms, and Mohammed recalls his mother sadly reminding his aunt after she learns of Mohammed's approaching departure, "I had no say in the matter" (29). His aunt is horrified that her sister is forced to relinquish her youngest son, but the necessity of covering her face and retreating from view as the men arrive to take him away prevents her from expressing these feelings to Mohammed's father, so away they go, over the mountains with their caravan to catch a ship to Zanzibar.

The Omani community in Zanzibar is apparently close-knit and guards its communal privileges by maintaining a tight control over its network of families. Ghonaimi illustrates this protection of their own when Muhammad and his father arrive in Zanzibar as bedraggled immigrants, but are immediately taken up by Al Barwani, a prominent Omani merchant with an elegant home and a host of black servants. Mohammed and his father have no connection to Barwani except for their shared Arabic language and Omani heritage, but he becomes their willing patron and invites them to be his guests after Mohammed’s father asks him for help translating the Swahili spokenon the dock. Barwani supplies Mohammed with a black servant boy, Youssef, to teach him Swahili until he is proficient enough to enroll in the local school, and he helps Mohammed’s father to start a business.

Youssef becomes like family to Mohammad, yet he holds a separate status as a non-Arab “native”. For example, when Barwani first suggests that Mohammed learn Swahili from Youssef, his father worries about his son mixing with blacks.Barwani assures him, “Don’t worry, Youssef has been brought up in my house, and his manners and morals are excellent” (61). The implication here is that Youssef, despite his race, is an acceptable companion due to his cultivation in an Omani domestic setting. When violence erupts on the island in 1964, Youssef's family saves Mohammed, now 18, and his little brother, Ahmed. In an ultimate act of loyalty, Youssef decides to accompany Mohammed and Ahmed as they smuggle themselves off of the island in the storage cabin of a ship, and when Mohammed questions his willingness to leave his own family, Youssef asks him angrily, "How can you say that there is a price for friendship?" (127).

Friendship between a black former servant and an Omani immigrant may be priceless, but it does have its limitations: after they have reached Dar es Salaam, for example, Mohammed spots an older Omani woman on the docks, and switches from Swahili to Arabic. When Youssef protests that he does not understand, Mohammed replies that he is using Arabic because "I want her to feel that I am close to her" (156). Just as Barwani took in Mohammed and his father in Zanzibar, in Dar es Salaam Mohammed immediately forges a connection with an Omani he identifies by language and appearance. As Mohammed and his brother settle into another enclave of the Omani diaspora, only Youssef’s exceptional loyalty to Mohammed and his upbringing in Barwani’s household grant him entry to this community.

As Nate Mathews noted in another post on Coverage of East Africa in the Omani Media, nostalgia for Oman's East African "empire" has become widespread in Omani media today. Ghonaimi adopts the standard points of this narrative. Through the voice of a minor character (a man who helps Mohammed and his companions to escape Zanzibar during the uprising), Ghonaimi offers an elaborate account of the history of Omanis in Zanzibar. The crucial points here are the propagation of Islam in East Africa through Omani efforts, the primitive nature of Africans before the Arab arrival (even alluding to acts of cannibalism), and the gracious, cultivating influence of the Omanis (138-139). The legacy of slavery is hardly mentioned, and after this historical rendition, Mohammed asks indignantly, "Why do the Omanis deserve all this pain in a country they improved so much?" (141). The answer to this query is at the didactic heart of the novel, and Ghonaimi assures us that the horrors of 1964 came about due to officious British colonizers and demagogic mainlanders (in the final section of the book, Mohammed even lists the names and crimes of specific political leaders), whose combined influence, she suggests, tragically disturbed the harmonious and cosmopolitan balance of pre-1964 Zanzibar.

The most engaging parts of Zanzibar: Shrouds from the Womb of Pain are Ghonaimi’s vivid descriptions of family and community life in Oman and Zanzibar. Here, her enthusiasm for Omani history and her sensitivity to the textures of daily life make for fascinating and compelling reading. Ghonaimi’sinsistence on Omani benevolence and victimhood in East Africa is, however, somewhat one-sided due to her reliance on racial and cultural stereotypes of "Africans" and to her neglect of the historical reverberations of slavery and ethnic chauvinism. Ultimately, these shortcomings are detrimental to her innovative attempt to use the epistolary novel and the complex power of memory to make some sense of the horrific violence of the 1964 Zanzibar Revolution.


May 24, 2014

Speak Swahili Dammit (Book Review)

James Penhaligon. Speak Swahili Dammit! Trevelyan Publishers. Falmouth, Cornwall, 2012.

James Penhaligon is a doctor who grew up on a remote gold mining town in colonial Tanganyika. The book is a memoir of childhood, told through a child's narration. The resulting narrative is rich in affect and Penhaligon exploits the hilarity of a child's point of view with great skill and relish. Penhaligon, whose father dies at the beginning of the book, grows up between two worlds--the white colonial world of the wazungus, whom he hates, and the African world of the watu.
Jim is gradually (and reluctantly) incorporated into wazungu society through his boarding school experience, though he hates every minute of it, and rebels by running away several times. He describes the sense of "double-consciousness" he feels as someone straddling both worlds, and how people around him call him a social chameleon. The book ends with the closing of the mine after Tanganyikan independence.

Penhaligon has a gift for vivid description, and succeeds in both skewering the provincial racism and insularity of the white colonials, while also showing some of its internal diversity--Germans, Italians, Greeks, Scots, and Austrian Jews, survivors of the Nazi death camps. He portrays a rich tapestry of life choices that bring people to Geita, the mining town. There are surprisingly perceptive observations on the elaborate internal social hierarchies that pervade the town.
The book is also rich with Swahili vocabulary, although it is obvious from the many oddly spelled Swahili words and strange grammatical constructions that the author is remembering a language he picked up orally and then likely stopped speaking for many years. As someone who learned Swahili in a formal setting, I cringed each time Penhaligon quoted people using the word kuja to command someone to come. (The imperative command for come in Swahili is, in fact, njoo; kuja is the infinitive form of the verb). But I am also not familiar with how Swahili was spoken in the 1950s around Lake Victoria; perhaps my "Kiunguja" snobbishness has got the better of me!

As a boy, Jim loves nothing more than running and playing in the bush, creating imaginary kingdoms with his best friend Lutoli, harassing the "night soil" man (who comes during the day and is called in Swahili, machula) and listening to war veterans from the first and second world wars recount their exploits.

As a historian, these stories were one of the most interesting parts of the book. I learned about General Paul Von Lettow Vorbek, the enterprising German general whose military genius during the first World War routed superior British forces time and time again, and who was only forced to surrender by the German declaration of surrender. I also learned about the local askaris, trained by Germans, who carried themselves with pride and dignity as members of an elite fighting force. Through Jim's inquisitiveness, we also learn snatches of the experience of the Africans who were brought to Burma to fight agains the Japanese, and the impact of this experience on their consciousness.

The other part of the book that particularly interested me was the author's recounting of the Zanzibar Revolution, through an Indian clerk who works with his mother at the store. Here is Amil Mistree, the Indian clerk's account, as described by Penhaligon:

"At Bagamoyo, Amil and his relatives are woken in the small hours by the distant sound of explosions and gunfire. Zanzibar is only four miles away. They're alarmed. Later that morning, towards noon, bodies began to float up onto the beach below his cousin's house. Many have chunks bitten off by sharks. Flies carpet the rest. Panic-stricken, Amil takes his wife and children and flees the coast. Three days later, exhausted, dusty and terrified,, he arrives back at the mine. His is the first news of the massacre to reach Geita. Until then all that's known is that the 'corrupt' sultan has been overthrown by 'valiant freedom forces' on Zanzibar."

The passage is remarkable. I do not believe that Bagamoyo and Unguja were close enough to actually hear gunfire from the island on the mainland. And certainly Unguja is further than four miles offshore from Zanzibar! This is the first account I have read of mainlanders actually seeing corpses from Zanzibar float to the mainland. Finally is the death toll, which Penhaligon quotes (without attribution) as 17,000, claiming this figure was only admitted to years later (by who, he does not say). This is almost double the traditionally cited figure of 10,000. (Although during field research in Muscat I heard people quote figures as high as 30,000). It made me wonder if perhaps there are other accounts that reproduce these stories, as a kind of rumor, expressing something of the bloody terror that overran Zanzibar in the wake of the revolution.
Overall, this is a great book to pass time with. I do not know how much pedagogical value it has, and I remain skeptical of some of the Swahili reconstructions, but it is filled with hilarious and poignant stories.


May 12, 2014

Comparative African Diasporas: Towards a Thematic Reading List

Dear readers,

Some time ago, I compiled a bibliography for my exams on comparing Atlantic and Indian Ocean diasporas from Africa. I present here the rough list, in case folks would like to build on this work or utilize it for teaching or an exam question. The problem of comparisons are many, but the rewards when done well are potentially great. One major problem is that there is far more information on Atlantic African diasporas, and the literature is much more voluminous. On top of this, movement and migration in the Indian Ocean predates that in the Atlantic by several millenia. There is also a question of the usefulness of the terms "African" and "diaspora" in an Indian Ocean context. The following is far from a comprehensive list, and is especially weak on the enormous literature on the black Atlantic. I am not sure that "littoral culture" and "African creoles" belong together, but I wanted to give some sense of the parallel processes of identity making and their contexts in each basin.

Lots to chew on here, so happy reading!

Framing piece:
Phillip Curtin. Why People Move: Migration in African History. Waco, TX: Markham Press Fund, 1995.

Manning, Patrick. Migration in world history. New York: Routledge 2005.

Some general studies on African Diaspora:
Joseph Harris.” The dynamics of the Global African Diaspora.” In Global Dimensions of the African Diaspora. Washington, DC: Howard University Press, 1993.

Oliver Bakewell. “In Search of the Diasporas Within Africa.” African Diaspora 1 (2008).

Katharina Schramm. “Leaving Area Studies Behind: The Challenge of Diasporic Connections in the Field of African Studies.”African and Black Diaspora 1(1): 2008.

Patrick Manning. The African Diaspora: A History Through Culture. New York: Columbia University, 2009.

Dubois, Laurent & Julius Scott, eds.Origins of the Black Atlantic. New York: Routledge, 2010.
Greenblatt, Stephen, ed. New World Encounters. Berkeley: University of California Press, 1993.

Isidore Okpewho, Ali Mazrui and Carole Davies.The African Diaspora: African Origins and New World Identities. Bloomington, IN: Indiana University Press, 1999.

Michael Conniffand Thomas Davis. Africans in the Americas: A History of the Black Diaspora. New York: St. Martens Press, 1994.

Segal,Ronald. The Black Diaspora.New York: Farrar, Strauss and Giroux, 1995.

Segal,Ronald. Islam’s Black Slaves: The Other Black Diaspora. New York: Farrar, Strauss and Giroux, 2001.

Gilroy,Paul. The Black Atlantic: Modernity and Double Consciousness. Cambridge: Harvard University Press, 1993.

Thornton,John. Africa and the Africans in the Making of the Atlantic World, 1400-1800.New York: Cambridge University Press, 1992.

Hamilton, Ruth Simms (ed.)Routes of Passage: Rethinking the African Diaspora. East Lansing, MI: Michigan State University Press, 2007.

Palmer,Colin. “Defining and Studying the Modern African Diaspora.” The Journal of Negro History 85, No. 1/2 (Winter -Spring, 2000), pp. 27-32.

The African Studies Review.No. 1, Special Issue on the Diaspora, Apr., 2000, pp. 1-202.

Thompson, Vincent Bakpetu. Africans of the Diaspora: The Evolution of African Consciousness and Leadership in the Americas (from Slavery to the 1920s). Trenton, NJ: Africa World Press, 2000.

Atlantic and Indian Ocean in Historical Context
Egerton, Douglas, Alison Games, Kris Lane, and Donald R. Wright. The Atlantic World: A History, 1400-1888. Wheeling: Harlan Davidson, 2007.

Bernard Bailyn. Atlantic History: Concepts and Contours. Cambridge: Harvard University Press, 2005.

Greene, Jack and Phillip Morgan. Atlantic History: A Critical Appraisal. Oxford: Oxford University Press, 2009.

Alison Games. “Atlantic History: Definitions, Challenges, and Opportunities.” AHR2006, Vol.111(3), pp.741-757. 

KärenWigen, Peregrine Horden, Nicholas Purcell, Alison Games, and Matt K. Matsuda,  “AHR  Forum:  Oceans  of  History,”  American Historical Review 111 (June 2006): 717-780.

K.N. Chaudhuri. Trade and Civilization in the Indian Ocean: An Economic History from the Rise of Islam to 1750. Cambridge: Cambridge University Press, 1985.

Sugata Bose. A Hundred Horizons: The Indian Ocean in the Age of Global Empire. Cambridge: Harvard University Press, 2006.

Peter Coclanis, “Atlantic World or Atlantic/World?”William and Mary Quarterly  63 (October 2006):725-742.

Gupta, Pamila, Isabel Hofmeyr and Michael Pearson, eds. Eyes across the Water : Navigating the Indian Ocean. Pretoria: Unisa Press, 2010.

Ray, Himanshu Prabha and Edward A. Alpers, eds. Cross Currents and Community Networks: The History of the Indian Ocean World. New York : Oxford University Press, 2007.

Alpers, Edward. East Africa and the Indian Ocean. Princeton, NJ: Markus Weiner Publishers, 2009.

Michael Pearson.The Indian Ocean. New York: Routledge, 2003.

Janet Abu-Lughod. Before European Hegemony: The World System 1250-1350 AD. New York: Oxford University Press, 1989.

Jerry H. Bentley, “Sea and Ocean Basins as Frameworks of Historical Analysis,” Geographical Review 89, Special Issue: Oceans Connect (April 1999): 215-224.

Arasaratnam, S. “Recent Trends in the Historiography of the Indian Ocean, 1500 to 1800.”Journal of World History 1(2): Fall, 1990, 225-248.

Beaujard, PhilippeThe Indian Ocean in Eurasian and African World-Systems before the Sixteenth Century.”  Journal of World History 16(4): 2005, 411-465.

Regimes of labor/Labor Migration/Trade Migration
Marcus Rediker. Between the Devil and the Deep Blue Sea: Merchant Seamen, Pirates and the Anglo-American Maritime World, 1700-1750. Cambridge: Cambridge University Press, 1987.
Marcus Rediker. The Many Headed Hydra: Sailors, Slaves, Commoners and the Hidden History the Revolutionary Atlantic. Boston: Beacon Press, 2000.

Byrd, Alexander X. Captives and Voyagers: Black Migrants across the Eighteenth-Century British Atlantic World. Baton Rouge: Lousisiana State University Press, 2008.

Eltis, David, Philip Morgan, and David Richardson. “Agency and Diaspora in Atlantic History: Reassessing the African Contribution to Rice Cultivation in the Americas.” American Historical Review 112.5 (December 2007): 1329–1358.

Simpson, Ed. Muslim Society and the Western Indian Ocean: The Seafarers of Kachchh.

Ewald, Jan, et. "Crossers of the Sea: Slaves and Migrants in the Western Indian Ocean, c. 1800-1900." AHR 105(1): 2000, 69-91.

Ewald, Janet. “Bondsmen, Freedmen, and Maritime Industrial Transportation, c. 1840-1900.” Slavery and Abolition 31(3): Sept 2010, 451-466.

Campbell, Gwynn. “The African-Asian Diaspora: Myth or Reality? AAS 5: 3-4, 2006.

Hugh R. Clark. “Maritime Diasporas in Asia before da Gama: An Introductory Commentary.” Journal of the Economic and Social History of the Orient 49(4): 2006, 385-394.

Slavery/The Slave Trade
Walter Hawthorne. From Africa to Brazil: Culture, Identity and an Atlantic Slave Trade, 1600-1830. New York: Cambridge University Press, 2010.

Stephanie Smallwood. Saltwater Slavery: A Middle Passage from Africa to American Diaspora. Cambridge: Harvard University Press, 2007.

W.G. Smith, ed.The Economics of the Indian Ocean Slave Tradein the Nineteenth Century. London: Frank Cass, 1989.

Sparks, Randy J. The Two Princes of Calabar: An Eighteenth-Century Atlantic Odyssey. Cambridge, Mass., 2004.

Edda L. Fields-Black. Deep Roots: Rice Farmers in West Africa and the African Diaspora. Bloomington, IN: Indiana University Press, 2008.

Judith Carney. Black Rice: The African Origins of Rice Cultivation. Cambridge, MA: Harvard University Press, 2001.

Janet Ewald. "Slave Trade: The Indian Ocean, c1750-1880." Oxford Encyclopedia of the Modern World, edited by Peter N. Stearns (Spring, 2008), Oxford University Press.

Gwyn Campbell, ed. The Structure of Slavery in Indian Ocean Africa and Asia.London: Frank Cass, 2004.

Alpers, Edward, Gwyn Campbell and Michael Salman, eds. Resisting Bondage in the Indian Ocean Africa and Asia. London: Routledge, 2006.
Campbell, Gwyn, ed. Abolition and Its Aftermath in Indian Ocean Africa andAsia. London: Routledge, 2005.
Allen, Richard B. “The Constant Demand Of The French: The Mascarene Slave Trade And The Worlds Of The Indian Ocean And Atlantic During The Eighteenth And Nineteenth Centuries.”Journal of African History, 49 (2008), 43–72.

Alpers, Edward A. “Flight to Freedom: Escape from Slavery among Bonded Africans in the Indian Ocean world, c.1750–1962.” Slavery &Abolition: A Journal of Slave and Post-Slave Studies, 24(2): 2003, 51-68.
Pier Larson, "Horrid Journeying: Narratives of Enslavement and the Global African Diaspora," Journal of World History  19(4): 2008.

Kim Butler. “From Black History to Diasporan History: Brazilian Abolition in Afro-Atlantic Context.” African Studies Review 43(1): Special Issue on the Diaspora (Apr., 2000), 125-139.
Miller, Joseph C. “Retention, Reinvention, and Remembering: Restoring Identities  through Enslavement in Africa and under Slavery in Brazil.” In Enslaving Connections: Changing Cultures of Africa and Brazil during the Era of Slavery, eds. José C. Curto and Paul E. Lovejoy. Amherst, N.Y.: Humanity Books, 2004. 81–121.

Vernet, Thomas. "Slave trade and slavery on the Swahili coast (1500-1750)." In Slavery, Islam and Diaspora,edited by Paul Lovejoy, Behnaz A. Mirzai and Ismael M. Montana, 37-76. Trenton, NJ: Africa World Press. (Revised and expanded version of 2003 article.)

Vernet, Thomas. 2013 "East African Slave Migration." In Encyclopedia of Global Human Migration, edited by I. Ness. Oxford: Wiley-Blackwell.

Littoral Culture/African Creoles
Michael N. Pearson. Port Cities and Intruders: The Swahili Coast, India and Portugal in the Early Modern Era. Baltimore: Johns Hopkins University Press, 1998.

John K. Thornton.The Kongolese Saint Anthony : Dona Beatriz Kimpa Vita and the Antonian movement, 1684-1706. New York: Cambridge University Press, 1998.

Gwendolyn Midlo Hall. Africans in colonial Louisiana: the development of Afro-Creole culture in the eighteenth century.Baton Rouge: Louisiana State University Press, 1992.

Nancy Priscilla Naro, Roger Sansi-Roca, and David H. Treece, eds. Cultures of the Lusophone Black Atlantic. New York : Palgrave Macmillan 2007

Bennett, Herman. Africans in Colonial Mexico: Absolutism, Christianity, and Afro-Creole Consciousness, 1570-1640. Bloomington and Indianapolis: Indiana University Press, 2003.

Franklin Knight and Peggy Liss. Atlantic Port Cities: Economy, Culture and Society in the Atlantic World, 1650-1850. Knoxville: University of Tennessee Press, 1991.

Restall, Matthew. The Black Middle: Africans, Mayas, and Spaniards in Colonial Yucatan. Stanford: Stanford University Press, 2009. Stanford: Stanford University Press, 2009.

Shahan de Silva Jayasuriya.“Trading on a thalassic network: African migrations across the Indian Ocean.”International Social Science Journal 58(2): 2006, 215-225.

J. LorandMatory, “Introduction,” and “The English Professors of Brazil: Of the Diasporic Roots of the Yorùbá Nation,”Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomblé. Princeton, Princeton University Press, 2005.

Enseng Ho. The Graves of Tarim: Geneaology and Mobility Across the Indian Ocean. Berkeley: University of California Press, 2006.

Ed. John Hawley. India in Africa, Africa in India: Indian Ocean Cosmopolitanisms. Bloomington, IN: Indiana University Press, 2008.

Piers Larson.Ocean of Letters: Language and Creolization in an Indian Ocean Diaspora. Cambridge: Cambridge University Press, 2009.

Paul C. Johnson. Diaspora Conversions: Black Carib Religion and the Recovery of Africa. Berkeley: University of California Press, 2007.

Erik Gilbert. “Coastal East Africa and the Western Indian Ocean: Long-Distance Trade, Empire, Migration,and Regional Unity, 1750-1970s.”The History Teacher 36(1): (Nov., 2002), 7-34.

Jane Landers.Atlantic Creoles in the Age of Revolutions. Cambridge: Harvard University Press, 2010.

Linda Heywood and John Thornton.Central Africans, Atlantic Creoles, and the Foundation of the Americas, 1585-1660. New York: Cambridge University Press, 2007.

Jacqueline Nassy Brown. Dropping Anchor, Setting Sail: Geographies of Race in Black Liverpool. Princeton: Princeton University Press, 2005.

Lee Haring.“African Folktales and Creolization in the Indian Ocean Islands.”Research in African Literatures 33(3): Autumn, 2002, 182-199.

Megan Vaughn. Creating the Creole Island: Slavery in Eighteenth Century Mauritius.Durham: Duke University Press, 2005.

Paul E. Lovejoy and David V. Trotman, eds.Trans-Atlantic dimensions of ethnicity in the African diaspora.London ; New York : Continuum 2003.

African Return/African culture in Diaspora
Melville Herskovitz. The Myth of the Negro Past.Boston: Beacon Press, 1990 (1958).

Robert Farris Thompson. Flash of the Spirit: African and Afro-American Art and Philosophy. New York: Random House, 1983.

Michael Gomez. Exchanging Our Country Marks: The Transformation of African Identities in the Colonial and Antebellum South. Chapel Hill, University of North Carolina Press, 1998.

Ehud Toledano, ed. African Communities In Asia And The Mediterranean: Identities betweenIntegration andConflict. Trenton, NJ: Africa World Press, 2012.

James Sweet. Domingos Alvares, African Healing and the Intellectual History the Atlantic World. Chapel Hill, University of North Carolina Press, 2011.

James Sweet. Recreating Africa: Culture, Kinship and Religion in the African-Portuguese World, 1441-1770. Chapel Hill, University of North Carolina Press, 2003.

Alpers, Edward.“Recollecting Africa in the Indian Ocean World.”African Studies Review 43(1): 2000, 83-99.

Alpers, Edward. “The African Diaspora in the Northwestern Indian Ocean: Reconsideration of an Old Problem, New Directions for Research.”Comparative Studies Of South Asia, Africa And Middle East Bulletinxv(2),1997.

Shihan de S. Jayasuriya and Richard Pankhurst, eds.The African Diaspora in the Indian Ocean. Trenton, NJ: Africa World Press, 2003.

J.A. Langley. Pan Africanism and Nationalism in West Africa, 1900-1945. Oxford: Clarendon Press, 1973.

Brent Edwards. The Practice of Diaspora: Literature, Translation and the Rise of Black Internationalism. Cambridge: Harvard University Press, 2003.

McKnight, Kathryn J. and Leo J. Garafalo,  eds. Afro-Latin Voices: Narratives from the Early modern Ibero-Atlantic World, 1550-1812. Indianapolis: Hackett Publishing Company, 2009.

Johnson, Paul Christopher. “On Leaving and Joining Africanness Through Religion: The ‘BlackCaribs’ Across Multiple Diasporic Horizons,” Journal of Religion in Africa 37 (2007): 174-211.

Rucker, Walter C. The River Flows On: Black Resistance, Culture, and Identity Formation in Early America. Baton Rouge: Louisiana State University Press, 2006.

Sidbury James. Becoming African in America: Race and Nation in the Early Black Atlantic. Oxford: Oxford University Press, 2007.

 Catlin-Jairazbhoy,Amyand Edward A. Alpers. Sidis and Scholars: Essays on African Indians. Noida, India: Rainbow Publishers, 2004.

Hanchard,Michael. “Afro-Modernity: Temporality, Politics, and the African Diaspora,” Public Culture, No. 27, 1999, pp. 245-268.

Eshun, Ekow.Black Gold of the Sun: Searching for Home in England and Africa. New York: Hamish Hamilton, 2005.

Meriwether, James H. “Ghana: African Independence, 1957-1958,” Proudly We Can Be Africans: Black Americans and Africa, 1935-1961. Chapel Hill: University of North Carolina Press, 2002.

Nelson, Gersham A., “Rastafarians and Ethiopianism,” in Imagining Home: Class, Culture and Nationalism in the African Diaspora, Sidney Lemelle and Robin D.G. Kelley, eds., pp. 66-84.

Lake,Obiagele.  “Toward a Pan-African Identity: Diaspora African Repatriates in Ghana.” Anthropological Quarterly 68(1): (Jan., 1995), 21-36.

Alpers,Edward and Vijaya lakshmi Teelock (eds.) History Memory and Identity. Mauritius: Nelson Mandela Centre for African Culture ; University of Mauritius 2001.

Johnson, Robert Jr. Returning home : a century of African-American repatriation. Trenton, NJ: Africa World Press c2005

Kwasi Konadu. The Akan Diaspora in the Americas. New York: Oxford University Press 2010.

Jayasuriya Shihan de Silva and Jean-Pierre Angenot. (eds.) Uncovering the history of Africans in Asia. Leiden ; Boston : Brill 2008.

Jayasuriya, Shihan de Silva.The African Diaspora in Asian trade routes and cultural memories. Lewiston, NY: Edwin Mellen Press, 2010.

Young, Jason R. Rituals of Resistance: African Atlantic religion in Kongo and the lowcountry South in the era of slavery.Baton Rouge: Louisiana State University Press, 2007.

Esedebe,P. Olisanwuche. Pan-Africanism : the idea and movement, 1776-1991. Washington, D.C. : Howard University 1994.

Kelley, Robin and Patterson, Tiffany Ruby .“Unfinished Migrations: Reflections on the African Diaspora and the Making of the Modern World.”African Studies Review43(1): 2000, 11-45.

Zeleza, Tiyambe. "African Diasporas: Toward a Global History.African Studies Review 53(1): 2010, 1-19.

Zeleza, P.T. "Rewriting the African Diaspora Beyond the Black Atlantic." African Affairs 104(414): 2005, 35-68.


  © Blogger templates The Professional Template by Ourblogtemplates.com 2008

Back to TOP