Archaeological Perspectives on Colonial Slavery: Placing Africa in African Diaspora Studies in the Caribbean

Abstract

This chapter examines imbalances in approaches to the archaeological study of the history of slavery in Africa and the African Diaspora. It argues that the main causes of interpretive problems are a lack of coordination between disciplines and regional specialisms. A ‘Kormantse’ case study, bridging Africa and the Caribbean, is used to demonstrate how archaeological endeavours may attempt to address such imbalances in understanding African cultures. Yet, despite recent gains, most archaeological researchers and projects continue to maintain their guarded interests, even where it is clear that they need to reach out and connect the two sides of the Atlantic.

The concept of the Hausa nation from an ethnolinguistic perspective

“…In statements about Hausa identity, the complexity of group identification is often emphasized. Following Agorsah (2012: 69), a Hausa is identified by language and lifestyle and, to some extent, by religion, for not all Hausa people are Muslims. Bearing in mind the basic indicators of group identification provided by de Vere Allen (1993: 1), the most distinctive factors that determine Hausa identity will now be discussed in greater depth.…”

Between Tradition and Modernity: Dynamics of Krobo Marriage Rites in the Eastern Region of Ghana

“…Within the Krobo society in Eastern Ghana, marriage rites have long marked the importance of a rich cultural and historical heritage while instilling diverse psychological consequences for those involved. Traditionally, these ceremonies were highly structured and involved the active participation of both the bride's and groom's families, often featuring the exchange of gifts, libations, and symbolic beads as part of the ritual (Agorsah, 2012). However, in recent years, significant changes in socio-cultural education and urbanization, particularly in how the younger generation of Krobo meet and choose their partners, have reshaped the Krobo marriage ceremonies (Olupona, 2014).…”