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Capoeira is an effective rehabilitative practice for marginal populations. There is a need to define the essential elements of the trainee's experience, and to conceptualize and define the processes of inclusion and rehabilitation associated with Capoeira training. This study aimed to explore the therapeutic rehabilitative elements of Capoeira pedagogy as perceived by Capoeira instructors who work with youths and young adults who experience social marginalization. Ten Capoeira instructors working with diverse populations were interviewed to gain insights regarding rehabilitative characteristics of Capoeira practice from their experiences. Thematic analysis revealed four components of Capoeira pedagogy that correspond to rehabilitative concepts: an alternative of non-violent aggression, inclusion into a community, promotes diversity and grants the trainee an experience of a significant being in the world and promotes an awareness of freedom and liberation. Combining several rehabilitative paths to a cohesive practice, initiates Capoeira as a fertile terrain for rehabilitation through inclusion.

This article draws on the literature in development economics, psychology and sociology to explicate how decolonised early childhood education and care services can reverse the metacolonial cognition lingering in the postcolonial era. In particular, the author shows that colonial institutions persist even after formal colonisation has ended through the application of de facto power. Self-knowledge developed during early childhood impacts adult socio-economic life outcomes. Thus, decolonising early childhood development and care by ensuring positive representations of self will improve self-perceptions and self-awareness. The implications for practice and policy are discussed within the context of deploying decolonised early childhood development and care services to raise a new generation of confident Africans to accelerate the development of the continent and regions with similar histories of colonisation.

Bomba is an emblematic Puerto Rican musical genre that emerged 400 years ago from the colonial plantations where West African slaves and their descendants worked. It remains one of the most popular forms of folk music on the island and serves as significant evidence of its rich African heritage. This article explores the main components of bomba by making them more accessible to those that have not experienced it from an insider's perspective. The material presented in this article provides a learning sequence that could take the form of several lessons, or even a curricular unit. Transcriptions of rhythms typically learned aurally are also included.

Inadequate attention to race, racism, and Whiteness in social work education ineffectively prepares White students to work with historically excluded racial and ethnic groups, and undermines the profession's fundamental commitment to social justice. This article presents experiences of eight White social work students confronting race, racism and Whiteness during a study abroad program in West Africa. The students' learning experiences included exposure to historical White dominance and exploitation through visiting former slave trade sites, connecting with modern African culture, and interactions and dialogue with their African American and African peers. This case study uncovers a continuum of students' reactions and outcomes, including avoidance, defensiveness, White humility, and a pull toward anti-racism advocacy. As a co-creator in this work, the White researcher exposes her experiences relating to the students. Findings suggest that engagement with critical Whiteness pedagogy and skilled management of students' emotional responses are crucial teaching strategies for social work educators.

With its origin in Greek where "diaspora" as a noun means "a dispersion" or as a verb means to "scatter about", the term is used in this paper to refer to the dispersion or scattering of Africans from their original African homeland and now live in countries other than their own. Indeed some Africans have dispersed from their own countries to other countries in Africa. For the purposes of this paper our analysis focuses on Africans who live outside Africa. This paper explores the African diaspora phenomenon starting from the commercial extraction of Africans as resources to serve as inputs into plantain development in North America and manual labourers in Europe, South America and the Caribbean, to the colonial exploitation of African peoples during the "Scramble for Africa", to political exiles and economic refugees that ensued, following political independence and instabilities, and to expert skilled migrations of Africans abroad, including digital diaspora. Grounded in the educational philosophy of human and social capital theory, the paper presents a cost benefit analysis of the gains and losses that Africans and African countries have experienced as a result of the African diaspora phenomenon. The analysis leads to the philosophical conclusion that whereas the initial dispersion of Africans to overseas countries represented a significant cost to the human and social capital of Africa, African diaspora in the 21st century have potential to improve the human and social capital not only for themselves and their former homeland, but also in the host countries.

In studying language policy, it is not enough to look at central government management, but also at the influence of managers at levels ranging from the family to international organizations. Actual cases reveal that there are also non-linguistic forces such as demography, war, civil strife, and economic breakdowns which have major effects. This paper summarizes a study of the Portuguese empire and its aftermath. The empire enforced the hegemony of Portuguese as the civilizing force that would remedy deficits in conquered peoples. Because settlers were usually males, intermarriage with local women or slaves was common. However, colonial policy and acceptance by the leaders of independence movements as a unifying language, recognizing the benefits of elite closure, meant that postcolonial successor states kept Portuguese as the language of instruction and government, and did not use indigenous languages. Civil strife, warfare, corruption, and economic breakdown after independence prevented the improvement of education in many cases. Thus, while Portuguese provided access to an international language and served as the unifying symbol for Lusophone organizations, it was at the cost of the stigmatization of indigenous languages and left a social gap between the urban elite and the rural citizens limited to local languages.

The migration of blacks in North America through slavery became united. The population of blacks past downs a tradition of artist through art to native born citizens. The art tradition involved telling stories to each generation in black families. The black culture elevated by tradition created hope to determine their personal freedom to escape from poverty of enslavement and to establish a way of life through tradition. A way of personal freedoms was through getting a good education that lead to a better foundation and a better way of life. With regard to all historic migrations (forced and voluntary), the African Union defined the African diaspora as "[consisting] of people of African origin living outside the continent, irrespective of their citizenship and nationality and who are willing to contribute to the development of the continent and the building of the African Union." Its constitutive act declares that it shall "invite and encourage the full participation of the African diaspora as an important part of our continent, in the building of the African Union."

In this article we first trace the history of "management," particularly in the United States, from the plantation to the factory to the corporation, with the intention of understanding and contextualizing "classroom management" in today's educational lexicon. To do so, we look at the intertwining history of racial knowledge and the management of enslaved persons; the subsequent development of scientific management; social efficiency educators' application of scientific management to education; and conceptions of classroom management in today's neoliberal environment, in which education is increasingly positioned as a consumer good subject to individual choice and competitive markets. We further look to examples from post-colonial Africa to demonstrate the ways in which neocolonial forms of scientific management comingle and entwine with neoliberal policies and procedures. The global phenomenon of scientific management, rife with neoliberalism and racism, is finally examined in the context of (so-called) Culturally Responsive Classroom Management, a neoliberal project that claims to advocate social justice through the process of managing bodies in classrooms.

The author knew that most of her students viewed Africa as a homogeneous place and, moreover, a place that they wanted no connection to. She wanted to be sure that she presented Africa in a way that empowered students and made them proud of their ancestry, as opposed to leaving them feeling the shame and humiliation that she once felt. She wanted to show them the beauty and diverse realities of Africa in order to shift their perceptions, but she also wanted to give an honest representation of some of the struggles. In this article, the author, an African American middle school teacher, describes how she changed her African American students' understanding of Africa and their own history.

This article offers an analysis of the dozens using Black feminist theory. The dozens are a ritualized verbal game of insults that historically have used sexual offenses against Black women as the vehicle for insults. Rather than simply viewing the dozens as a cultural phenomenon, the article draws a connection between its occurrence in West Africa, the West Indies, slave communities, and post enslavement and attempts to understand the various changes and the connection of the dozens to Black female devaluation. Through dialog with Oshun, the author deconstructs the historical and cultural significance of the dozens, placing it in a constructed conversation methodology. Importantly, the article shows how deconstruction of the dozens can be used as a pedagogical tool leading students to a deeper and more thorough understanding of a taken-for-granted cultural phenomenon. (Contains 3 notes.)

The development of David Armitage's "white Atlantic" history parallels the Cold War origins of American studies with its mission to define and promote "American culture" or "American civilization." British scholar Paul Gilroy's "The Black Atlantic" served as a necessary corrective. Armitage's statement leads his review of Peter Linebaugh and Marcus Rediker's important "The Many-Headed Hydra: Sailors, Slaves, Commoners, and the Hidden History of the Revolutionary Atlantic." In the piece, he refers to the "red Atlantic," by which he means "red" as in radical. In Native American/American Indian studies, the author has been identified, both by others and by self-profession, as a "nationalist." In this essay, without abandoning, rejecting, or betraying his nationalism in any way, the author wants to take a cosmopolitan turn. He posits and discusses the "Red Atlantic." While the author agrees with Gilroy's argument, he fears that, as a black Englishman seeking inclusion for diasporic Africans within the British story, Gilroy becomes ensnared in that trap. Where the author parts company with Gilroy is in his "attacks" on nationalisms. In articulating the Red Atlantic, the author is restoring Indians as actors in the transoceanic story. In helping create the Red Atlantic, they were integrated into--and integrated themselves into--the nascent world economy. (Contains 118 notes.)

On July 8, 2003, at Goree Island, Senegal, George W. Bush delivered the most important speech on American slavery since Abraham Lincoln. As an example of rhetorical artistry, the speech is a masterpiece, putting the brutality of slavery into historical, political, and theological perspective. Although the speech had deliberative effects--it grew out of, and contributed to, the Millennium Challenge as well as the administration's African AIDS initiative--it was primarily an epideictic speech that envisioned Providential history as its audience. By adopting the God of history as audience, Bush was able to confess the nation's original sin and to begin to make amends by directing billions of dollars to African development as well as treatment of AIDS and malaria. While largely successful with Africans, the speech left many African Americans both puzzled and angry. The Bush administration could have built on the initial success of the Goree Island speech by extending the internal logic of the address to the material conditions of African Americans, but it did not. (Contains 61 notes.)

This article examines some of the pertinent challenges arising out of personal experiences encountered through teaching religion and theology within an African environment. What the author describes as the "new Africa" in his title is a continent that has transitioned from slavery and colonialism into a global fraternity of democratic governance, access to wealth, sophisticated media technologies. In addition, the rise of new religious movements of both Christian and non-Christian persuasions following political and economic liberalizations and media explosion in Africa has been phenomenal. The author added that the rise of African migrant churches in the Diaspora has emerged as an important field of study and all indications are that the relationship between religious globalization and Religious Education may be more complex than people think.

Food topics are uniquely suited to increase students' interest in human geography. A highly processed food like chocolate can be studied in a variety of different ways, making it possible to include chocolate examples and activities at various points in a human geography class. The goals of this article are to provide sufficient background knowledge about cocoa and chocolate to instructors and to make concrete suggestions how chocolate examples and activities can be used in human geography classes at the college/university and high school level. (Contains 1 figure and 3 notes.)

This article examines how African American scholars during the early twentieth century employed the genre of curriculum writing to challenge existing discourses of race. Drawing from the findings of a qualitative document analysis of textbooks created by Carter G. Woodson and Charles H. Wesley, this article illustrates how these authors used texts and images to counter dominant racial theories found in school text, academia, and the wider society. This work is significant because while the field of curriculum studies provides exhaustive texts about early twentieth-century contributions to curriculum, few of these texts seriously explore the foundational and theoretical insights of African American scholarship schools.

This article discusses the effects of imperialism on British (or chiefly English) social life and education in the nineteenth century rather than examining the effects on the colonised as is usually done. It is shown that the nineteenth century was infused with different visual and written images which helped develop attitudes and ideas which influenced social change in Britain. The "imperial gaze" demonstrated a fascination with the unknown and exotic; a scientific curiosity to discover, collect, classify and explain; an economic desire to find and exploit; and mixed motivations from religious, humanitarian and nationalistic impulses to convert, "civilise" and dominate. In different ways and at different levels this entailed a wish to "know" and an urge to pass on presumed "truths" that interlocked imperial influences into educational enterprise, although not necessarily within formal schooling. As the century progressed, events within the expanding empire, combining with scientific theories, helped to develop cultural arrogance, dominated by ideas of white, Western superiority. Yet there was no homogenous, uncontested discourse. As post-imperial debates suggest, chronological shifts, differing gender and class responses are significant. Effects could be paradoxical as those of imperial opportunities and rhetoric were on women's lives. Examples from other imperial nations, especially France and the Netherlands, indicate parallel imperial, sometimes imperialistic, concerns and interests and varying consequences, but in different contexts. The paper ends with some suggestions on how the difficulties of analysing the effects of empire on social change and education could be addressed within history of education. (Contains 1 figure and 79 footnotes.)

This essay offers an earlier chapter in the history of African American literacy by examining colonial literacy campaigns within the eighteenth-century Atlantic world. The discussion focuses on one such transatlantic effort spanning from London to Barbados, South Carolina, and West Africa, which used enslaved teachers as agents of literacy. (Contains 1 figure and 9 notes.)

Girls' enrolment in primary schools has achieved significant increase and parity with male enrolment in many countries in Africa since the 1960s. Some of these countries include Botswana, Namibia and Tanzania. However, in most Sub-Saharan African countries, female enrolment still lags behind male enrolment. This paper examines some of the reasons for the persistent gender gap between females and males in the three African countries of Ghana, Nigeria and Togo within the West Africa sub-region. It discusses gender relations, cultural practices such as early marriage, child slavery, and child fostering/trafficking, poverty and multiple household duties for girls as some of the contributing factors. It is argued that unless these cultural beliefs and attitudes are changed and mandatory measures such as holding parents accountable and responsible are put in place, gender parity and quality education for all, especially for females, will not be achieved in Africa. A number of additional strategies for improvement in school attendance and retention for females are also discussed.

In simple terms, diaspora can be defined as the identity community that is formed when people move. Although the term African Diaspora seems relatively new, a number of 20th century scholars have utilized a diasporic framework to explain the commonalities among people of African descent around the world. The earliest scholars did not use the term; however, scholars post-1950 have consistently used the analytical concept when studying and describing Black communities that were dispersed from Africa and germinated in the New World. This article highlights the competing attempts at theorizing the African Diaspora from its earliest proponents to its more contemporary adherents. Finally, this article illustrates the usefulness of the multivalent concept by applying the framework to slave autobiographies.

In 1792 more than 350,000 people in Britain signed a petition calling for an end to the slave trade. It was, writes historian Adam Hochschild in his book "Bury the Chains," "the first time in history that a large number of people became outraged, and stayed outraged for many years, over someone else's rights". In 1807--after 15 years of obstruction by the House of Lords--Parliament finally passed a bill abolishing a trade which, at its peak, saw 80,000 slaves trafficked from Africa to the New World each year. The trade, as is well known, was appallingly cruel. Men, women and children, marched mercilessly from their villages to ports hundreds of miles away, would be crammed into the holds of slave ships, where they might remain for months on end. Many would die of smallpox or dysentery before reaching land. Those who survived spent the remainder of their unnaturally short lives in bondage, vital cogs in a global economy that relied on forced labour. In this article, the author reports on mass political actions that helped abolish the slave trade in the British colonies. The movement involved thousands of ordinary people--most of them denied the right to vote--in the first-ever mass human rights campaign. Campaigning tools and tactics used by the campaigners, everything from posters and merchandising to book tours, parliamentary lobbying and consumer boycotts, are also reported.

"Amistad," the story of a group of Mende people illegally brought to the United States from West Africa in 1839, was taught to a group of 90 eighth grade students. To learn about the "Amistad," these eighth graders visited a replica of the ship, read a nonfiction account of the Amistad story, and viewed the Steven Spielberg film "Amistad." Two aspects of this project were found to be of special interest: (1) the teachers wondered whom the eighth grade students would choose as the heroes of the "Amistad;" and (2) how the multimodal approach to this unit -- discussion, hands-on experience, reading, and film viewing --would influence students' learning and perceptions, particularly with respect to the heroes of the incident. Three teacher education faculty members, the authors of this article, helped to plan these various learning activities and involved several of their teacher education students in discussing the Amistad story with the eighth graders immediately before and after viewing the film. Visualization of the story and the characters was the overriding theme in student reports of what influenced their learning and their insights. However, each medium provided students with a vehicle with which to confront or conjure images of the Africans' experiences, and these visualizations engaged them in learning. The multiple learning experiences appealed to varied learning styles and helped students to go beyond the facts of the Amistad story to develop a much more immediate and intense appreciation of the evils of slavery and the kinds of heroism needed to confront and defeat such evil. The teachers got a clear sense of the students' development of ethical standards, their moral offense in the face of injustice, their interests, and their learning preferences. The teacher education students came to appreciate the abilities and engaging qualities of middle school students and learned several useful lessons about teaching and learning in the middle school. Critics argue that school curricula often do too little with too much; however the students in this project acquired a greater understanding of many important themes in American history and enabled them to make crucial intertextual links. The project demonstrated the many possibilities for making learning and teaching engaging, exciting, and powerful.

This article presents the results of a study that was conducted as an effort to identify the needs of sex workers as potential beneficiaries of future HIV prevention and empowerment activities. The purpose of this study was to assess the situation and needs of sex workers in the context of HIV/AIDS. Data were collected from one of the small villages that are also used as an international truck stop-over for truck drivers from the Southern African region. There were three main research areas that focused this needs assessment study, namely: (1) to describe the situation and extent of sex work in the community/village; (2) to identify the problems and needs of the sex workers operating from that locality; and (3) to identify the perceived strategic response to the situation of commercial sex work.

Presents a teaching unit on the global impact of the abolition of slavery in the Western Hemisphere. Asserts that abolition of slavery brought economic disruption to many African states and parts of the Western Hemisphere. Provides a chronologically based map, five student handouts, and questions for each handout. (CFR)

Assesses to present state of knowledge of African-American contributions to, and the role of slavery in the settlement of, the Americas. Suggests areas for future research and discusses research problems. Argues that the economics of capitalism had more effect on conditions of slavery than did the legal codes. (DK)

Millions of African people who were captured, kidnapped and shackled for sale as part of the trans-Atlantic slave trade first passed through Cape Coast Castle in Ghana, West Africa. They stepped through the doorway that set them on a horrifying journey across the Atlantic Ocean. Men, women and children were taken by force, leaving their loved ones, languages and their claims of humanity behind in this instance of involuntary migration to enter what has become known as "The Door of No Return."In a month or so, 16 Barnard College seniors will stand in the same corridor and peer out through the same door over the same waters that carried approximately 12 million Africans to an unfamiliar country."I want them to actually physically be put into a place where they cannot look away," says Barnard professor Caryl Phillips about the students from his senior English seminar who will journey with him across the Atlantic to Ghana as part of his fall course, "The Literature of the Middle Passage."

Describes the Igbo tradition of "Mbari," a communal creative enterprise that celebrates the world and the life lived in it through art. Contrasts the cooperative, social dimension of pre-colonial African culture with the exclusion and denial of European colonialism, and sees new African literature again celebrating human presence and dignity. (AF)

With an estimated 27 million people enslaved around the world, academics at a recent international conference on human trafficking explored ways they could help end the shameful practice. Professors, students, non-governmental organizations and others gathered at the Conference on Religion, Human Trafficking and Modern Slavery, held at the University of Denver, to share information about human trafficking in Africa, Asia, Europe, Latin America, the Middle East and the United States. They brainstormed ways that universities and individuals can help fight human trafficking, including forming anti-slavery societies on campuses, incorporating the topic into a wide range of courses, buying products from companies that don't use slave labor and making more people aware of the problem. Trafficking has grown alongside free trade, globalization and other economic and social trends. Victims are often abducted, lured with false job offers, sold by relatives or sometimes enter into slavery voluntarily to help their families. Slave trafficking comes in a staggering array of forms around the world, with slaves engaging in the sex trade, agriculture, construction, domestic work and factory work, among others. While the problem remains difficult to eradicate, there have been some bright spots. Human trafficking cuts across virtually all subject areas, and students and faculty members would be invigorated by studying it and working against it.

The Kolam (Rangolee) art (Fig. 1) from Southern India and Sona drawings (Fig. 2) from Africa show the similarity of lines going around the dots. Kolam is usually drawn, with paste made up of rice powder, on the floor in front of a house. Typically girls draw these in India on occasions such as welcoming the spring season, weddings, or birthdays. Sona drawings are drawn in the sand using fingers. Typically young boys in Africa were taught to draw these as they went through puberty. They used to impress their masters by drawing these designs quickly in sand and erasing them afterwards. So Europeans never learned these designs. Due to slavery this art or knowledge has disappeared.

Discusses Black Americans' concern about what to call themselves and examines attempts to develop an Afrocentric point of view. Questions an automatic identification between African-Americans and Africa, citing political, historical, and socioeconomic factors that qualify assumptions of cultural continuity, and calls for continued assessment and work toward substantive change. (AF)

This special issue introduces the concept of e-motions in (post-)slavery Africa to analyse movement or motion that is not so much driven by labour and economic survival but rather by relational/emotional (dis-)connection. We introduce the term e-motions to qualify the gendered mobilities mainly of subaltern girls and women who have been voluntarily or forcedly moving in the past and present to establish and consolidate emotional ties. These ties exist in intimate spheres that are profoundly entangled in histories of slavery and asymmetrical dependencies. In this special issue, we use the concept of e-motions to flesh out the link between small-scale and rural (im-)mobilities executed by subaltern women and girls, who are expected to fulfil important ritualised roles in various emotional stages of life through pathic labour and care work. While not denying we are living in a world with exponential digitisation, mobilities and extreme forms of exclusion, we wish to historicise less spectacular but acute, highly impactful and often implicitly violent e-motions that mostly women at the lowest echelons of their societies faced and continue to face in a male-dominated world. [ABSTRACT FROM AUTHOR]

This paper examines the composition of families in the parish of São José de Encoge, northern Angola, in the early colonial era, using a series of 'family bulletins' collected by the Portuguese colonial government in 1910. Encoge was one of the earliest centres of coffee cultivation in west-central Africa. While not all local families participated in this economy, the census sheds light on family-based cash-crop production after the abolition of slavery in Angola. The literature on post-slavery labour arrangements in Africa almost unanimously suggests that family-extension strategies predominantly aimed to integrate young women and girls into households, using pawnship and guardianship as important methods. The family bulletins from Encoge provide a means to evaluate this assumption on a quantitative basis in an Angolan context. They indicate that, besides natural reproduction and the adoption of second wives, the incorporation of wards, nephews, and nieces was the most common form of household extension, in which elders showed a remarkable preference for male dependants. The bulletins do not provide clear evidence of the presence of enslaved dependants, although some individuals listed as servants were possibly enslaved. Overall, the data suggest that, contrary to common assumptions about agricultural labour in Africa, family-based cultivation and trade of coffee did not discriminate against men or boys. [ABSTRACT FROM AUTHOR]

Wherever and whenever systems of slavery existed, enslaved people struggled to attain freedom. Spanning various imperial contexts from 1750 to 1920, this special issue convenes a team of scholars to investigate the aftermath of emancipation. What did freedom from slavery entail in deeply unequal colonial societies? This issue explores diverse experiences, from maroon communities in the Caribbean wilderness to the forced resettlement of freed slaves in European colonies in Africa, and the legal emancipation of slaves in segregated colonial port cities in Asia. Enslaved people encountered 'freedom' with its attendant threats and opportunities in myriad ways. Building on the rich historiographical tradition of slavery studies, this special issue aims to broaden the scope of historical research from the slave trade and the lives of enslaved individuals to their post-emancipation existence. However, even recent literature often treats freedom after abolition and manumission as distinct phenomena, representing different legal paths to freedom—one associated with the early modern period and the other with the nineteenth century. This special issue re-evaluates this presupposition by foregrounding the post-emancipation life events of formerly enslaved individuals. It questions whether and how these different transitions from slave status to freedom can and should be structurally compared in slavery studies. By tapping into previously unexplored sources, re-examining older datasets with fresh perspectives, and employing record linkage to uncover forgotten slave histories, the authors seek to assess the living conditions of formerly enslaved people and their direct descendants after emancipation. In doing so, we aim to explore how past experiences of enslavement influenced future life choices and opportunities, thereby questioning the so-called afterlives of slavery. [ABSTRACT FROM AUTHOR]

The links between Brazil and African countries go far beyond official political or economic relations and date back to the beginnings of Portuguese colonisation in the New World. They are bound by the painful history of many centuries of slavery, but also the influence of the African population on Brazilian culture, religion and society. Today, Brazil is the country with the second largest population of African descent after Nigeria, yet Brazil’s policy towards Africa seems largely short-term. The aim of the following article is to show the evolution of Brazil’s policy towards Africa in these dimensions from a historical perspective, with particular emphasis on the changes in its dynamics in the 21st century and its inclusion in a broader strategy of the country’s international activity. [ABSTRACT FROM AUTHOR]

Although climate change is among the main ecological crisis the world is grappling with today, relevant discourses on the subject often focus exclusively on the existential threats it presents ignoring other associated risks, including how it exacerbates modern slavery vulnerabilities. Despite already constituting a major human rights challenge, climate change promises to further exacerbate the modern slavery conundrum in Africa. Thus, in this paper, two interconnected questions are engaged with. Firstly, the climate crisis is interrogated vis-à-vis the way it induces modern slavery vulnerabilities in Africa and undermines human rights. The second aspect assesses the utility of the human rights framework in climate change action and its potential to protect modern slavery victims. While African countries are obligated to implement mitigation and adaptation strategies within their jurisdictions, to effectively address the modern slavery challenge, the paper suggests a stronger focus on global climate action via international cooperation and debt-for-nature swap. [ABSTRACT FROM AUTHOR]

This paper examines issues of the slave trade and slavery in the Momo River valley of Cameroon. Using primary sources (oral tradition and archival materials) and secondary sources, the paper shows the impact of the transatlantic slave trade in the region not only in the slave trade and slaving activities but also in the transformation of some old social institutions and the emergence of new ones. The paper argues that the transatlantic slave trade introduced capitalists in this part of Africa, who continued to make profits from legitimate commerce after the abolition of the slave trade through the persistent enslavement of other Africans to work in the palm oil industry. The Momo River valley continued to be a major source of these slaves. This paper therefore brings into the limelight slavery and the slave trade in an area which contributed to the transatlantic and the post-transatlantic slave trade but which has still not received adequate scholarly attention. [ABSTRACT FROM AUTHOR]

This article is about why Africa is overlooked in eighteenth‐century literary studies. Africa's neglect is not merely a problem of attention. Neither the parameters of the field nor the tools of the discipline appear particularly suited for engaging Africa as anything other than an invention of the European imagination. In what follows, I seek to bring more clarity to the origins of this paradox and to contextualize some of its governing assumptions not in order to solve it but to show that having already solved it can't and doesn't need to be a prerequisite for scholars of eighteenth‐century literature to face it head‐on. The first section offers a brief account of how this paradox arose from the political and intellectual matrix of the mid‐twentieth century when African Studies was first institutionalized in the West. The subsequent sections highlight the way this history has shaped—both directly and indirectly—the way scholars and teachers of eighteenth‐century literature have understood Africa and their obligations to it and suggests some ways we might begin to rethink Africa's place in the field [ABSTRACT FROM AUTHOR]