In the early 1980s, a group of radical African economists working at the Dakar-based Institut Africain de Développement Economique et de Planification (IDEP) were dismissed. Among them were three Ghanaian economists, Tony Obeng, Cadman Atta Mills, and Kwame Amoa, who applied a neocolonial analysis of global political economy to critique international development policies. Although the precise circumstances of their dismissal remain unclear, it was evident that their revolutionary approach to development clashed fundamentally with IDEP’s methods. Inspired by Ghanaian President Kwame Nkrumah’s theory of neocolonialism and the Latin American school of dependency theory, these Pan-African scholars refuted the dominant, anti-political, dehistorical, and simplistic Western explanation of Africa’s underdevelopment and urgently searched for better explanations. Drawing on institutional records, working papers, interviews, memos, and published and unpublished papers, this article centers Africans and African institutions engaged in development thinking in the larger history of economic thought in the 1970s and 1980s.

This article examines women’s storytelling and nanga (harp) performances in nineteenth- and twentiethcentury western Uganda to investigate how these songs shaped community identity and norms. Drawing on musical recordings, archival sources, and interviews, this article demonstrates that these performances functioned as important public histories, teaching audiences about past famines, droughts, climate change, and cattle events. These narratives both chronicled regional histories and provided the shared intellectual material from which community norms and a shared identity could be articulated. Extant scholarship has focused overwhelmingly on how male intellectuals contributed to ideas of race, nation, or ethnicity. This article thus provides an important alternative by showing how women produced histories that contributed to group identity—yet this historical production occurred through musical performances rather than in books, tracts, or petitions. In doing so, this article reintegrates western Ugandan women into narratives of imperial encounters and intellectual history.

This article is a case study of the Kasarani Stadium in Kenya as a heuristic through which to understand President Daniel Arap Moi’s political style and priorities during the first decade of his regime. Drawing primarily from national and international newspapers, the archives of national and international sporting organizations and associations, records of the Kenyan government and biographies of Moi, I explore how Moi gave political meaning to sport to advance his populist politics at home and project Kenya on(to) the international stage. At home, he used sports to define himself as a leader of the ordinary mwananchi (citizen), in touch with the experiences, challenges, and visions of the common Kenyan. Internationally, he used sports to chart Kenya’s foreign policy and fashion himself as an international political personality. The article concludes that the study of sports and sporting infrastructure offers a productive way to write social, political, and cultural histories of postcolonial Africa.

Using new interpretations of oral traditions written in older documents, this article changes the origin of complex societies and larger kingdoms. Showing that the Kingdom of Kongo, presently believed to be the origin of large kingdoms actually achieved it status by conquering an existing kingdom, called Mpemba, the author reassigns both the date and origin point of kingdom level polities there. The author further points to new interpretations of documentary evidence to demonstrate that Mwene Muji and Kulembembe, located to the east and south of Kongo were also early large scale polities at a date as early as Kongo.

This paper examines the life trajectories, social contexts and living conditions of women of uncertain status in post-slavery, colonial-era Tabora, with a focus on those involved in the production and consumption of beer. It thereby searches insights into the aftermath of slavery in this region, particularly for women. It reflects on the persistent social unease surrounding slavery and its aftermath, and on the way it shapes and limits sources, arguing that a focus on post-slavery is nevertheless productive. Set in context, brewers’ life stories provide a vivid illustration of a competitive urban environment, the chances for self-emancipation that it offered, and the concomitant challenges and dangers. They thereby also enable fresh insight into the social history of alcohol and of urban women in colonial Africa. We find evidence of more successful brewing careers than existing studies would predict, but also of very stark vulnerability and persistent quests for safety in family networks. This spread of outcomes highlights the contingent nature of emancipation and the endlessly varied ways in which social constraints and personal motivations combined in individual lives.

Resilient Zulu moral economy compelled Natal’s sugar planters and white settler state to introduce Indian indentured workers since 1860. As concerns over productivity in a weak colonial economy informed this decision, meticulous management of labor time crucially shaped the treatment of migrant Indian indentees. Moreover, systemic violence in capital’s life processes formed the culture of work-discipline in the plantations and in other industrial sectors. Subsequently, as contract expired Indian indentees acquired relative economic mobility compared to Africans, they appeared in Zulu critiques of Natal’s settler colonial order. Ironically, dispossessed Zulus reproduced colonial logic of time management while discussing the comparative economic success of Indian “newcomers.” Zulu critiques of colonial labor management also complemented the racial exclusivity of migrant Indians. Analyzing the complex workings of capital, labor, and race in nineteenth-century Natal, this article explains how capital’s life processes shaped violent conflicts in the intimate domestic space of working-class lifeworld.

On 27 October 2021, Cambridge University’s Jesus College commemorated the historic return to Nigeria of the bronze statue of a cockerel called “Okukur.” This was looted from the ancient Kingdom of Benin in 1897 by British colonizers. The college resolved to relinquish ownership to the Oba, who is the cultural, religious, and legal head of Benin. On 23 March 2023, Nigeria’s President Muhammadu Buhari decreed that the “ownership of the artefacts… is vested in the Oba.” The genesis of this order was controversies about the ownership, control, and management of returning objects. This article analyzes the role of the traditional institution of governance in the socio-legal politics of cultural heritage restitution in Nigeria. Building on the traditional leadership’s claims on the returned artworks, it explains the need to use the momentum of restitution to evaluate and improve the effectiveness of the national and international legal systems to protect cultural heritage.

This study discusses the intersection between Black/African Digital Humanities, and computational methods, including natural language processing (NLP) and generative artificial intelligence (AI). We have structured the narrative around four critical themes: biases in colonial archives; postcolonial digitization; linguistic and representational inequalities in Lusophone digital content; and technical limitations of AI models when applied to the archival records from Portuguese-colonized African territories (1640–1822). Through three case studies relating to the Africana Collection at the Arquivo Histórico Ultramarino, the Dembos Collection, and Sebestyén’s Caculo Cangola Collection, we demonstrate the infrastructural biases inherent in contemporary computational tools. This begins with the systematic underrepresentation of African archives in global digitization efforts and ends with biased AI models that have not been trained on African historical corpora.

The four pioneering African war correspondents who travelled to Asia in 1945 develop our understanding of Africa and the Second World War. This article argues that their tour challenges the existing scholarship on the conflict in two ways. Firstly, it bridges the common divide between “home” and fighting fronts in our understanding of wartime Africa. Secondly, due to the correspondents’ own positionality as colonial African newspapermen, it offers insights into African military service in ways not permitted by colonial and military archives. Within an overarching frame examining the tour’s origin and conclusion in Africa, the article assesses the correspondents’ activities in Asia in terms of their interactions with and analysis of African troops. Cumulatively, it contends that the correspondents’ tour both considerably expands our understanding of African soldiers’ lives in the Second World War, and also directly connects the “home front” with the Asian theatre of combat.

This article examines the politics of restitution within the Black Atlantic through the case of the Restitution Study Group’s legal challenge to the Smithsonian Institution’s return of Benin bronzes to Nigeria. While most scholarship frames restitution as a struggle between Western museums and postcolonial states, this article shifts the lens to intra-Black debates that complicate inherited frameworks of return, foregrounding the unresolved legacies of slavery and the claims of Black American and broader diasporic communities. At the same time, it situates these debates within the larger global landscape in which Western institutions and nation-states continue to define the terms and tempo of restitution. By challenging the assumption that restitution is solely a matter between source nations and former colonial powers, the Restitution Study Group brings attention to how African elites’ historical participation in the transatlantic slave trade and the ongoing marginalization of diaspora communities shape contemporary claims. The article also places these interventions alongside disputes within Nigeria over custodianship between the federal government, Edo State, and the Benin royal court. By tracing these overlapping histories, ethical claims, and political stakes, the article argues that returns of looted artifacts are not simply acts of restitution, but processes of decolonial repair that reconfigure authority, belonging, and historical responsibility across diasporic and national contexts.

Historical analysis of Ghana’s late colonial mine communities has been extensive and overwhelmingly dominated by organised and politically active male mineworkers. Questions regarding the linkages between formal and informal mining actors and cultural ideas in the broader mine communities have remained inadequately explored. This article makes a timely investigation by critically analysing a range of governmental and corporate archival documents and situating the discussion within the context of expansive literature on Asante, and complemented by oral histories. It centres on the Asante/Akan term “kankyema”—a sociocultural phenomenon which women transformed towards economic ends to navigate the late colonial political economy’s mining income disruptions. The article argues for the essential need to centre marginalised voices in understanding diverse agencies in African mining history and for a deeper reflection on the potentialities of contextual sociocultural ideas—notably, how marginalised actors invoke and evoke their capacities over different times.

This essay discusses the contours of what I call a new instrumental turn in Nigerian historical scholarship. It argues that the historical discipline in Nigeria is experiencing a new instrumental turn, which finds expression in several new features of academic history writing, teaching, and programming. Some aspects of this trend hearken back to the original instrumental history of the pioneers of Nigerian and African nationalist history; others represent something new, being responses to novel twenty-first-century anxieties and imperatives of nation-building, development, and the place of humanities knowledge in those aspirations. Unlike old conceptions of instrumentality, this new turn signals a more explicit agenda of problem-solving through historical research. It also entails a rather formulaic embrace of proposals for solutions to problems identified in or through historical research.

Independent Christian Churches were an important aspect of African anticolonial activism, but the political afterlives of these movements in the immediate postcolonial period have been broadly overlooked. This article studies the African Independent Pentecostal Church, focusing on its entanglement with the politics of reconciliation and state-building in a decolonising Kenya. During the 1950s Mau Mau uprising, the church lost its entire portfolio of land, churches, and schools. The article explores how church adherents sought to re-establish themselves on these holdings. These contests reveal that churches were political agents engaged in debates about the boundaries of postcolonial political community and the nature of post-conflict reconciliation. Churches’ roles as landowners and education providers meant denominational rivalries masked political struggles over justice for past violations. Embedded in intra-ethnic conflicts, churches negotiated with elites seeking to establish ethnic constituencies. Through this conflict and compromise, the brokered nature of the postcolonial nation-building project is revealed.

In 1959 and 1960, Cameroonian women nationalists visited the People’s Republic of China. These members of the Union démocratique des femmes camerounaises (UDEFEC) practiced what I term a “diplomacy of intimacy,” which highlighted the effects of colonialism on their bodies, fertility, and intimate relationships to create a shared affective experience of anticolonial solidarity with their Chinese counterparts. Expanding the definition of “diplomat” to reflect how diplomacy functioned in the decolonizing world reveals that women played a much larger role than previously understood. These women diplomats remained largely invisible to the Western powers and to the postcolonial Cameroonian government, but Chinese sources provide a valuable vantage point on their diplomacy. By drawing on sources from Cameroon, China, France, and the UK, I demonstrate that during decolonization African nationalist women represented their parties on the world stage, exercising far more diplomatic power than appears in histories of decolonization focused on the West.

The domination and exploitation inherent to colonialism entailed casting Africans as violators of European standards, expectations, and even aspirations. This article identifies messaging which permeated the everyday experiences of African wage earners by locating the ways in which employers embedded their understanding of Africans as potential violators into the employment relationship. It examines the records of the Tribunal de Première Instance in Dakar, Senegal, during the decades of high colonialism to reveal the nature of that dynamic, exploring implicit expectations among employers regarding their employees, particularly related to allegations of theft or abandonment of work brought against workers. Analysis of such cases particularly highlights domestic workers, who were overwhelmingly male. The interactions and claims in the justice records reveal clear constructions of violation within the attitudes and actions of non-African employers in colonial Dakar and present the court as a venue for perpetuating that rhetoric.