Kofi Dᴐnkᴐ was a blacksmith and farmer, as well as an important healer, intellectual, spiritual leader, settler of disputes, and custodian of shared values for his Ghanaian community. In Our Own Way in This Part of the World Kwasi Konadu centers Dᴐnkᴐ's life story and experiences in a communography of Dᴐnkᴐ's community and nation from the late nineteenth century through the end of the twentieth, which were shaped by historical forces from colonial Ghana's cocoa boom to decolonization and political and religious parochialism. Although Dᴐnkᴐ touched the lives of thousands of citizens and patients, neither he nor they appear in national or international archives covering the region. Yet his memory persists in his intellectual and healing legacy, and the story of his community offers a non-national, decolonized example of social organization structured around spiritual forces that serves as a powerful reminder of the importance for scholars to take their cues from the lived experiences and ideas of the people they study.
In his groundbreaking study of the Akan diaspora, Kwasi Konadu demonstrates how this cultural group originating in West Africa both engaged in and went beyond the familiar diasporic themes of maroonage, resistance, and freedom. Between the sixteenth and nineteenth centuries, the Akan never formed a majority among other Africans in the Americas. But their leadership skills in war and political organization, efficacy in medicinal plant use and spiritual practice, and culture archived in the musical traditions, language, and patterns of African diasporic life far outweighed their sheer numbers. Konadu argues that a composite Akan culture calibrated between the Gold Coast and forest fringe made the contributions of the Akan diaspora possible. The book examines the Akan experience in Guyana, Jamaica, Antigua, Barbados, former Danish and Dutch colonies, and North America, and how those early experiences foreground the modern engagement and movement of diasporic Africans and Akan people between Ghana and North America. Locating the Akan variable in the African diasporic equation allows scholars and students of the Americas to better understand how the diasporic quilt came to be and is still evolving.
Transatlantic Africa examines the internal workings of African and diasporic slave societies in the transatlantic era. Emphasizing a global context and the multiplicity of African experiences during that period, historian Kwasi Konadu interprets transatlantic slaving and its consequences through African and diasporic primary sources. Based on careful reading of Africans' oral histories, archival documents, and visual evidence, the book connects those experiences to local and international slaving systems. It also tackles the themes of commodification, capitalism, abolitionism, and reparations. By integrating these views with critical interpretations, Transatlantic Africa balances intellectual rigor with broad accessibility, helping readers to think anew about how transoceanic slaving made the modern world
This book presents rare evidence about the lives of three African women in the sixteenth century—the very period from which we can trace the origins of global empires, slavery, capitalism, modern religious dogma and anti-Black violence. These features of today’s world took shape as Portugal built a global empire on African gold and bodies. Forced labour was essential to the world economy of the Atlantic basin, and afflicted many African women and girls who were enslaved and manumitted, baptised and unconvinced. While some women liaised with European and mixed-race men along the West African coast, others, ordinary yet bold, pushed back against new forms of captivity, racial capitalism, religious orthodoxy and sexual violence, as if they were already self-governing. Many Black Women of this Fortress lays bare the insurgent ideas and actions of Graça, Mónica and Adwoa, charting how they advocated for themselves and exercised spiritual and female power. Theirs is a collective story, written from obscurity; from the forgotten and overlooked colonial records. By drawing attention to their lives, we dare to grasp the complexities of modernity’s gestation.
Kofi Dᴐnkᴐ was a blacksmith and farmer, as well as an important healer, intellectual, spiritual leader, settler of disputes, and custodian of shared values for his Ghanaian community. In Our Own Way in This Part of the World Kwasi Konadu centers Dᴐnkᴐ's life story and experiences in a communography of Dᴐnkᴐ's community and nation from the late nineteenth century through the end of the twentieth, which were shaped by historical forces from colonial Ghana's cocoa boom to decolonization and political and religious parochialism. Although Dᴐnkᴐ touched the lives of thousands of citizens and patients, neither he nor they appear in national or international archives covering the region. Yet his memory persists in his intellectual and healing legacy, and the story of his community offers a non-national, decolonized example of social organization structured around spiritual forces that serves as a powerful reminder of the importance for scholars to take their cues from the lived experiences and ideas of the people they study.
In his groundbreaking study of the Akan diaspora, Kwasi Konadu demonstrates how this cultural group originating in West Africa both engaged in and went beyond the familiar diasporic themes of maroonage, resistance, and freedom. Between the sixteenth and nineteenth centuries, the Akan never formed a majority among other Africans in the Americas. But their leadership skills in war and political organization, efficacy in medicinal plant use and spiritual practice, and culture archived in the musical traditions, language, and patterns of African diasporic life far outweighed their sheer numbers. Konadu argues that a composite Akan culture calibrated between the Gold Coast and forest fringe made the contributions of the Akan diaspora possible. The book examines the Akan experience in Guyana, Jamaica, Antigua, Barbados, former Danish and Dutch colonies, and North America, and how those early experiences foreground the modern engagement and movement of diasporic Africans and Akan people between Ghana and North America. Locating the Akan variable in the African diasporic equation allows scholars and students of the Americas to better understand how the diasporic quilt came to be and is still evolving.
Transatlantic Africa examines the internal workings of African and diasporic slave societies in the transatlantic era. Emphasizing a global context and the multiplicity of African experiences during that period, historian Kwasi Konadu interprets transatlantic slaving and its consequences through African and diasporic primary sources. Based on careful reading of Africans' oral histories, archival documents, and visual evidence, the book connects those experiences to local and international slaving systems. It also tackles the themes of commodification, capitalism, abolitionism, and reparations. By integrating these views with critical interpretations, Transatlantic Africa balances intellectual rigor with broad accessibility, helping readers to think anew about how transoceanic slaving made the modern world
This book explores incentives capable of enhancing the effectiveness of urban planning systems in Sub-Saharan Africa using economic theory as a framework. It argues that urban planning is fundamental to the achievement of sustainable and resilient cities, but against the backdrop of rising levels of urbanisation and growth, poverty, informal development, and climate change, such systems are failing to be promoted and successfully maintained in the region. Across ten chapters, it analyses the connection between urban planning and socio-economic development, indicators of effective urban planning systems, and the role and influence of incentives with real-world evidence. It develops quantitative models to estimate the costs and benefits of urban planning systems, focussing on the developing world where organised data is less accessible. Using Ghana as a case study, it demonstrates a step-by-step approach on how to implement the quantitative models discussed. Economic Incentives in Sub-Saharan African Urban Planning will be useful reading for researchers, policy-makers, development agencies, and students in urban planning, sustainable development, and economics.
Asante Court Music and Verbal Arts in Ghana is a comprehensive portrait of Asante court musical arts. Weaving together historical narratives with analyses of texts performed on drums, ivory trumpets, and a cane flute, the book includes a critical assembly of ancient song texts, the poetry of bards (kwadwom), and referential poetry performed by members of the constabulary (apae). The focus is on the intersections between lived experience, music, and values, and refers to musical examples drawn from court ceremonies, rituals, festivals, as well as casual performances elicited in the course of fieldwork. For the Asante, the performing arts are complex sites for recording and storing personal experiences, and they have done so for centuries with remarkable consistency and self-consciousness. This book draws on archaeological, archival, historical, ethnographical and analytical sources to craft a view of the Asante experience as manifested in its musical and allied arts. Its goal is to privilege the voices of the Asante and how they express their history, religious philosophy, social values, economic, and political experiences through the musical and allied arts. The author’s theoretical formulation includes the concept of value, referring to ideas, worldview concepts, beliefs, and social relationships that inform musical practices and choices in Asante.
This book presents rare evidence about the lives of three African women in the sixteenth century—the very period from which we can trace the origins of global empires, slavery, capitalism, modern religious dogma and anti-Black violence. These features of today’s world took shape as Portugal built a global empire on African gold and bodies. Forced labour was essential to the world economy of the Atlantic basin, and afflicted many African women and girls who were enslaved and manumitted, baptised and unconvinced. While some women liaised with European and mixed-race men along the West African coast, others, ordinary yet bold, pushed back against new forms of captivity, racial capitalism, religious orthodoxy and sexual violence, as if they were already self-governing. Many Black Women of this Fortress lays bare the insurgent ideas and actions of Graça, Mónica and Adwoa, charting how they advocated for themselves and exercised spiritual and female power. Theirs is a collective story, written from obscurity; from the forgotten and overlooked colonial records. By drawing attention to their lives, we dare to grasp the complexities of modernity’s gestation.
In his groundbreaking study of the Akan diaspora, Konadu demonstrates how this cultural group originating in West Africa both engaged in and went beyond the familiar diasporic themes of maroonage, resistance, and freedom. Between the sixteenth and nineteenth centuries, the Akan never formed a majority among other Africans in the Americas. But their leadership skills in war and political organization, efficacy in medicinal plant use and spiritual practice, and culture archived in the musical traditions, language, and patterns of African diasporic life far outweighed their sheer numbers. Konadu argues that a composite Akan culture calibrated between the Gold Coast and forest fringe made the contributions of the Akan diaspora possible. The book examines the Akan experience in Guyana, Jamaica, Antigua, Barbados, former Danish and Dutch colonies, and North America, and how those early experiences foreground the modern engagement and movement of diasporic Africans and Akan people between Ghana and North America. Locating the Akan variable in the African diasporic equation allows scholars and students of the Americas to better understand how the diasporic quilt came to be and is still evolving.
At the turn of the 20th century, African societies witnessed the suppression of indigenous healing specialists as missionary proselytization and colonial rule increased. Governments, medical practitioners and academics focused little attention or resources on the production of "traditional" medicine, despite its potential use for advancing health care delivery to millions of people in rural communities and providing the basis for a medicinal industry. Focusing on the case of Ghana, Indigenous Medicine and Knowledge in African Societyinvestigates the ways in which healers and indigenous archives of cultural knowledge conceptualize and interpret medicine and healing. In order to unearth these prevailing concepts, Konadu utilizes in-depth interviews, plant samples, material culture, linguistics, and other sources. This groundbreaking study of indigenous knowledge has important implications for the study of medical and knowledge systems in Africa and the African Diaspora worldwide. By closely examining a range of multidisciplinary sources and utilizing fieldwork in the Takyiman district of central Ghana, the book contributes a new dimension to the study of health and healing systems in the African context and offers scholars, students, and general readers a vital reference.
This groundbreaking study tells the story of a West African people, the origins and character of their cultural forms and ideas, and how these Akan, or "pioneering peoples," shaped the politics and societies of their homeland as well as the European colonies in the Americas that received their enslaved members since the sixteenth century.
What and who constitutes world history? What makes a history a "world" history? What is the "world" with which world history is concerned? Can another "world" be considered? Scholars of African birth or descent are acutely absent in the writing of and debates concerning world history, inept when it comes to the foregoing questions, and invisible in the production of worldly historical knowledge. Once known as the continent without history or historical consciousness, Africa and its intellectuals represent a much larger segment of the marginalized intellectual world. In fact, the African Network in Global History, founded in 2009 at the University of Ilorin (Nigeria), is the clearest evidence of African scholars' tardy entry into a world history discourse, as well as support for studies in world history that address Africa and the world as seen from African perspectives. We can only begin to answer the above questions when the former peoples and places without history rewrite world history. Certainly, the world should constitute and make a "world history" driven by perspectives on the world rather than a Eurasian world of perspectives. In the past three decades, writers of world history have focused comparatively on historical themes and recurring processes. In their history and traditions, writers of world history and their past exemplars share more than a Eurasian origin; the older traditions modeled by Herodotus of ancient Greece and Sima Qian of China viewed the world through the superiority of their own societies, and current European or white historians honed their views in the context of imperialism and colonialism. Implicit in those traditions is that world history research and writing began when Europeans discovered the world outside of Europe. Consequently, formerly unknown peoples of Africa and the Americas had to fit within Christian frames of history that remained until the twentieth century and, in some cases, the twenty-first century. Reading the World combines the strength of recent scholarship and research-based monographs, the coherency of single authorship, and the presentation and somewhat narrative style of textbooks. Reading the World provides an intellectually stimulating, authoritative, and engaging history that is both concise and global in scope, and offers a readable introduction to a challenging topic. Reading the World also aims to challenge the way readers think about the histories of people and places of the globe and how they and others might interpret or write their own "world" histories. This book does not attempt a "grand narrative" or provide a recipe textbook with prefabricated questions, test banks, audiovisual supplements, and indigestible sequences of "facts" and historical events packaged in such a way that you think less and forgo your creativity. Rather, Reading the World is but one of what should be a number of world history monographs representing an integral contribution from the historically marginalized in worldly historical knowledge and its production, engaging in the unfinished and fascinating conversation of a composite world history.
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