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Scholars of children and migration have recently turned their attention to how children mediate home and belonging, especially through contradictory or challenging circumstances. For unfree children in Africa, challenging circumstances of sale or debt-bondage pose particular difficulties. Despite what historians of slavery have noted of their adaptability for survival, questions remain about how the unfree child constructs self, home, and belonging when transferred over long distances, and when age and size precludes running away as a strategy for survival or return. This article focuses on the transcript involving the testimonies of three young, unfree girls transacted in 1930 and redeemed through a district court of the Northern Territories of the Gold Coast in 1941. Though their testimonies are provided within the arena of a male, colonial district court, Atawa, Kibadu, and Abnofo reveal how their treatment, duration of bondage, and geographical and cultural distance shaped their constructions of self, home, and belonging. [ABSTRACT FROM AUTHOR]

This article examines the experiences of immigrants from British and French West African colonies in the Accra lunatic asylum in the first half of the twentieth century. Placing particular emphasis on how immigrants got into and out of the asylum, the article argues that immigrants were marginalized and manipulated by colonial psychiatric institutions to a greater extent than non-migrant colonial subjects in Gold Coast. In making this argument, the article argues for the value of adding colonial origin and subjecthood to the racial and gendered perspectives that have dominated the history of health and medicine in Africa to date. [ABSTRACT FROM PUBLISHER]

In 1918, Faith Tabernacle Congregation was established in southern colonial Ghana. This Philadelphia-based church flourished in the context of colonialism, cocoa, and witchcraft, spreading rapidly after the 1918–19 influenza pandemic. In this context, several healing cults also proliferated, but Faith Tabernacle was particularly successful because the church offered its members spiritual, social, and legal advantages. The church's leadership was typically comprised of young Christian capitalist men, whose literacy and letter writing enabled the establishment of an American church without any missionaries present. By 1926, when Faith Tabernacle began its decline, at least 177 branches had formed in southern Ghana, extending into Togo and Côte d'Ivoire, with over 4,400 members. [ABSTRACT FROM PUBLISHER]