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Robyn d’Avignon tells the history of West Africa’s centuries-old indigenous gold mining industries and its shared practices, prohibitions, and cosmological engagements.

Woven together as a text of humanities-based environmental research outcomes, Himalayan Climes and Multispecies Encounters hosts a collection of historical and fieldwork-based case studies and conceptual discussions of climate change in the greater Himalayan region.The collective endeavour of the book is expressed in what the editors characterize as the clime studies of the Himalayan multispecies worlds. Synonymous with place embodied with weather patterns and environmental history, clime is understood as both a recipient of and a contributor to climate change over time. Supported by empirical and historical findings, the chapters showcase climate change as clime change that concurrently entails multispecies encounters, multifaceted cultural processes, and ecologically specific environmental changes in the more-than-human worlds of the Himalayas.As the case studies complement, enrich, and converse with natural scientific understandings of Himalayan climate change, this book offers students, academics, and the interested public fresh approaches to the interdisciplinary field of climate studies and policy debates on climate change and sustainable development.

In recent years, migration across urban centers and national borders has radically reshaped West African societies and sparked a global debate on the legal and cultural processes of immigration. Along newly constructed international highways in southeastern Senegal, young men and women travel between regional centers and their hometowns in the wake of a gold-mining boom that has brought new opportunities as well as risks.Previous scholarship on migration has often emphasized the movement of bodies and things. In The Verbal Art of Mobility in West Africa, instead of considering language primarily as a way to describe mobility as it happened, author Nikolas Sweet positions language as an essential infrastructure through which individuals forge material connections and communication channels across space and borders. This reinterpretation of migration emphasizes that language is a form of social action in its own right—one that does not merely reflect experiences in the world but can bring things into being. Mobility emerges not only from an individual's given mobile history, but also through an attention to the linguistic resources deployed in everyday interactions with others.Based on ethnographic research on social interaction, verbal creativity, and mobility in southeastern Senegal, The Verbal Art of Mobility in West Africa reveals how migrants use language to build social networks and mitigate risk amid socioeconomic and environmental precarity.

A free ebook version of this title is available through Luminos, University of California Press's Open Access publishing program. Visit www.luminosoa.org to learn more. Over the past few decades, scholars have traced how Indian Ocean merchants forged transregional networks into a world of global connections. East Africa's crucial role in this Indian Ocean world has primarily been understood through the influence of coastal trading centers like Mombasa. In Inland from Mombasa, David P. Bresnahan looks anew at this Swahili port city from the vantage point of the communities that lived on its rural edges. By reconstructing the deep history of these Mijikenda-speaking societies over the past two millennia, he shows how profoundly they influenced global trade even as they rejected many of the cosmopolitan practices that historians have claimed are critical to creating global connections, choosing smaller communities over urbanism, local ritual practices over Islam, and inland trade over maritime commerce. Inland from Mombasa makes the compelling case that the seemingly isolating alternative social pursuits engaged in by Mijikenda speakers were in fact key to their active role in global commerce and politics.

Ab 1893 begann die deutsche Kolonialmacht mit der Enteignung der Erz- und Mineralvermögen in Tsumeb im Norden des heutigen Namibia. Die florierende überregionale Kupferökonomie zwischen Haiǁom, Damara und Aawambo wurde sukzessive durch den Rohstoff-Frontier unterwandert. In drei Kapiteln betrachtet Noam Gramlich koloniale Kontinuitäten anhand von Fotografien, toxischen Überresten des Kupferabbaus und der weißen Ignoranz gegenüber afrikanischer Technologie. Im Anschluss an mediengeologische Ansätze zu Infrastrukturen, Elektroschrott und Extraktionsorten werden Vorstellungen von medialer Konnektivität herausgefordert und untersucht, wie die unscheinbare Kategorie des Rohstoffs in koloniale Prozesse von Rassifizierung und Vergeschlechtlichung eingelassen ist. Vor dem Hintergrund der Lücken im Kolonialarchiv steht die Suche nach alternativen Wissensarchiven im Zentrum. Aus einer weißen Perspektive erprobt die Studie ein verkörpertes und spekulatives Schreiben, das anti-koloniale, queere und feministische Perspektiven auf Kupfer vereint, um Möglichkeiten anti-extraktivistischer Widerstände, Vulnerabilitäten, Allianzen und Widersprüche zu thematisieren.

There is no shortage of Black characters in Miguel de Cervantes's works, yet there has been a profound silence about the Spanish author's compelling literary construction and cultural codification of Black Africans and sub-Saharan Africa. In Cervantine Blackness, Nicholas R. Jones reconsiders in what sense Black subjects possess an inherent value within Cervantes's cultural purview and literary corpus.In this unflinching critique, Jones charts important new methodological and theoretical terrain, problematizing the ways emphasis on agency has stifled and truncated the study of Black Africans and their descendants in early modern Spanish cultural and literary production. Through the lens of what he calls “Cervantine Blackness,” Jones challenges the reader to think about the blind faith that has been lent to the idea of agency—and its analogues “presence” and “resistance”—as a primary motivation for examining the lives of Black people during this period. Offering a well-crafted and sharp critique, through a systematic deconstruction of deeply rooted prejudices, Jones establishes a solid foundation for the development of a new genre of literary and cultural criticism. A searing work of literary criticism and political debate, Cervantine Blackness speaks to specialists and nonspecialists alike—anyone with a serious interest in Cervantes's work who takes seriously a critical reckoning with the cultural, historical, and literary legacies of agency, antiblackness, and refusal within the Iberian Peninsula and the global reaches of its empire.

Rural Disease Knowledge examines the ways in which knowledge of rural spaces and environments, on the one hand, and infectious diseases, on the other, have become inter-constituted since the late nineteenth century. With contributions by leading anthropologists and historians of medicine, it examines the epistemic co-constitution of the rural and of infectious diseases. Ranging from Brazil, Argentina, and Colombia to Java, Tanzania, West and South Africa, and Britain, the chapters cover diverse geographies, timelines, and diseases, including plague, brucellosis, leishmaniasis, yaws, yellow fever, nagana, sleeping sickness, and Chagas disease. The book considers how human interactions with infectious diseases have impacted ways of knowing and acting on rural spaces and environments, and in turn how human interactions with rural spaces and environments have impacted ways of knowing and acting against infectious diseases. It reflects on how the rural has been configured as a space of either health or sickness over the centuries and around the globe, the role of rural landscapes in the epistemic emergence of microbiology and tropical medicine, and the interaction with global processes such as European imperialism, the emergence of capitalism, and postcolonial nation-building projects. The studies engage with current debates on decolonizing knowledge and highlight how local disease knowledge has troubled and unsettled hegemonic medical perspectives and created new ways of understanding the relationship between diseases and rural spaces and environments. The volume will be of particular interest to scholars of medical anthropology, global health, and the history of medicine.

Set against critiques of neoliberal capitalism in the present, Infrastructural Attachments argues that the technopolitics of austerity have been the organizing logic of statecraft in Kenya since the late nineteenth century, calling into question the novelty of austerity as a mode of governance and a lived experience. Using infrastructures as a lens to explore state formation over the long twentieth century—roads in the early colonial period, radio broadcasting from the interwar through the postwar periods, and mobile phones and digital financial services in the present—historian Emma Park reveals that as the state drew on private capital to make up for limited budgets, it inaugurated a peculiar political-economic form: the corporate-state. For more than a century—in pursuit of minimizing costs and maximizing profits—the corporate-state crucially relied on the exploitation and expropriation of its subject-citizens. By foregrounding these workers, Park interrogates how Kenyans'knowledge and expertise has been rescaled and subsumed, quietly underwriting the development of infrastructural expertise, the circuits of finance upon which (post)colonial infrastructural expansion has been premised, and the forms of profit-making it has enabled.

How Colombian mining communities navigate state power in a context of criminalization and political neglectIn the Chocó rainforests of Colombia, local and settler miners turn to gold as a means to get by and get ahead on the margins of capitalism. They eke out livelihoods while worrying about the declining richness of subsoils, their heightened persecution by state troops, the stigmatizing language of politicians, and the extortion of paramilitaries and guerrillas. Underground Politics follows the everyday sociopolitical life of this supposedly lawless gold frontier, revealing how gold-mining communities in Chocó navigate state power in a context of criminalization and political neglect.Drawing on ethnographic encounters and conversations in mining regions, Jesse Jonkman traces how miners and their surrounding communities reappropriate the state's legal and bureaucratic tools for their own ends. Far from being outside of state governance, or only on the receiving end of it, mining stakeholders involve legal categories and representatives of the state in their daily organizational practices, rendering mundane and lawful a livelihood that official discourses deem destructive and illegal. In so doing, they bring about another kind of state presence in their gold frontier, through what Jonkman calls “underground politics”—the process by which those ostensibly working outside of state structures are nonetheless active participants in bottom-up state-making.In Chocó, gold gives rise to social and ecological violence. Yet, Jonkman shows, it also ties into cultural ideals of autonomy, stories of identity and prosperity, and local political formations that simultaneously erode and confirm the authority of the state. Underground Politics unearths contentious forms of extractive organization that, while contradicting the formal regulatory framework, are nevertheless constitutive of state power.

Explaining how the legacy of colonialism and the nature of the liberal economy play a significant role in the development of Africa today, keeping Africa poor and dependent, this book explains how trade liberalization, deregulation, and privatization had opened doors for the New Scramble for Africa.Green technology and the high demand for electronics have intensified Africa's role as a supplier of raw materials, natural resources, and cheap labor and as a large market of more than one billion people in the global economy. This unique ethnographic study, with elements of autoethnography, starts with the author's journey to Bulyanhulu, Tanzania, one of the largest gold mines in Africa, and moves to a broader analysis that reveals the systemic violence of resource extraction. Focus groups, interviews, and observations demonstrate the lack of distributive justice and intersectional equality in the process of land acquisition and resource extraction, described by villagers in racialized and gendered terms as exploitative and part of a racist system that fails to provide a fair distribution of benefits to local people.Recolonizing Africa examines resource conflicts among local people, governments, and transnational corporations from Europe, North America, and Asia, revealing how global systemic violence and irresponsible business practices precipitate economic inequality between African and financially rich nations – threatening peace and security, indigenous rights, and the environment.

Scholars have sometimes maintained that the study of the history of African religions is an impossible endeavor. Some have contended that African religions do not have a history unto themselves, apart from their interaction with the newer religious traditions of Islam and Christianity. Others concede that such a history exists, but believe the source materials are insufficient to reconstruct such a history. This book speaks directly to these critics. The history of African religions becomes in many ways like a pentathlon, expecting the scholar who conducts such research to work with written texts, to learn African languages, to live within a community where these religious traditions are practiced, to study material culture, both sacred and mundane, and a variety of archaeological sources from tree rings to stone circles and gravesites. By relying on the existing corpus of written texts, oral traditions, linguistic analyses, descriptions based on participant observation, and various types of archaeology, Robert M. Baum demonstrates that African religious history is nearly as old as humanity itself. Baum has spent his entire academic career focused on the historical study of African religious traditions, as far back as accessible sources will permit. This volume traces the history of African religions beginning with early hominids and their ritual and burial sites through ancient Egypt, North and Northeast Africa, and Africa south of the Sahara from the Fourth Millennium BCE to the birth of Islam in the Seventh Century.