Between 1888 and 1897, rinderpest virus (cattle plague) spread throughout sub-Saharan Africa, presumably for the first time, killing over 90 percent of African cattle and countless wildlife, expedited by European colonial conquest. Beginning in the Eritrean port of Massawa, the virus was transmitted across the Sahel, reaching the Senegal River by 1891. The epizootic spread south out of the Horn of Africa, into the western and eastern Rift valleys, and likely by sea with coastal commerce, infecting East Africa after 1891. Although slowed by the Zambezi River, in 1896 rinderpest reached the regions of modern Zimbabwe, Mozambique, Botswana, South Africa, Namibia, and southern Angola before it burned out or was arrested by breakthroughs in vaccine therapy by 1900. South of the Zambezi, early European methods of stanching rinderpest by destroying all cattle exposed to the virus often elicited protest, resistance, and sometimes rebellion. Rinderpest was eliminated from southern Africa shortly after the turn of the 20th century but became enzootic in other parts of the continent, often in wildlife, until eradicated globally in 2011. In each region of infection, local ecologies, trade patterns, agricultural bases, social structures, and power dynamics shaped the impact of rinderpest. Almost everywhere, rinderpest was preceded by drought and locust plagues, and followed by human diseases, especially smallpox and malnutrition.
Contrary to popular belief, the animated moving image on the African continent has long and diverse histories across many countries. Although it shares both the technology and some of the formal aspects of cinema, its historical development followed a different trajectory to that of indexical film, both in Europe and in Africa. This may be because of animation’s ability to draw upon a range of artistic practice, which means it can take many guises; at times it appears like a cartoon, or sometimes like puppets or sculptures that come to life; at other times it is a metamorphic drawing or painting, or even a photographic montage. In addition, while animation tends to be associated with content specifically intended for a children’s audience, it has in fact been an effective vehicle to conceal sociopolitical critique that would otherwise be considered problematic. Different animators in Africa have used animation to this end, presenting subversive and social-realist content within the unrealistic depictions of fantastical stories, the parodic, comedic or allegorical, or culturally located visual metaphors. African animators have also used animation to safeguard and give permanence to the stories, myths, and legends they grew up with. These legends have occasionally also informed animated superheroes in games such as the Kenyan mobile phone application Africa’s Legends, or the cast of an Afro-futurist setting such as the Nigerian “Afro-anime” production Red Origins. With the onset of digital technology, the landscape of animation in Africa has seen a blossoming of activity from expert and non-expert prod-users. Their work circulates in formal and informal settings, whether visible at a festival, on television and mainstream media, in online social networking spaces or on video streaming sites such as YouTube or Vimeo. The prolific characteristic of animation made for digital spaces has resulted in a paradoxical simultaneous visibility and invisibility. Networks of African artists have benefited from the visibility and distribution that the Internet and smart phone technologies offer; for example, Kenyan multimedia artists Just a Band were quoted as saying that they were discovered online before they were discovered in Nairobi. However, the ephemeral quality of these digital spaces can also be problematic from the archivist’s perspective as digital traces change. For this reason it is increasingly important to capture the traces that African artists leave in this dynamic space as they reflect the zeitgeist.
For scholars of African history, anthropology offers a number of valuable and invigorating methodological avenues, from engaging directly in ethnographic fieldwork to analyzing anthropological data compiled by others. Given the asymmetries of written documents and the biases of archival material for Africa, anthropological methods and sources offer a different type of access to those who, for various reasons, tend not to appear in other forms of documentary record. The materials of past ethnographic research—texts and material objects, produced and collected by anthropologists and their assistants as well as by missionaries, government officials, travelers, and others—constitute one of the largest categories of written source material. However, the contexts in which such research was conducted can present certain challenges when using these materials as sources. For example, the complex entanglements between colonial governance and the making of anthropological knowledge make it imperative for historians to be aware of the discipline’s intellectual history and how its ways of seeing and ordering have shaped portrayals of Africa’s diverse cultures.
Methodologically, historians are also experimenting with field methods that draw heavily on ethnographic techniques. The emergence of historical ethnography has developed a rich, syncretic approach, in which communities’ own relationships with, and understandings of, the past are brought to the fore. Although ethnography is known for its immersive and long-term fieldwork, elements of the technique can also be incorporated into other historical methods. This is in part a matter of approach, rather than of different source material. For example, engaging ethnographically with archives can offer different insights into issues of governance and the production of knowledge.
Chris S. Duvall
Cannabis and tobacco have longstanding roles in African societies. Despite botanical and pharmacological dissimilarities, it is worthwhile to consider tobacco and cannabis together because they have been for centuries the most commonly and widely smoked drug plants. Cannabis, the source of marijuana and hashish, was introduced to eastern Africa from southern Asia, and dispersed widely within Africa mostly after 1500. In sub-Saharan Africa, cannabis was taken into ethnobotanies that included pipe smoking, a practice invented in Africa; in Asia, it had been consumed orally. Smoking significantly changes the drug pharmacologically, and the African innovation of smoking cannabis initiated the now-global practice. Africans developed diverse cultures of cannabis use, including Central African practices that circulated widely in the Atlantic world via slave trading. Tobacco was introduced to Africa from the Americas in the late 1500s. It gained rapid, widespread popularity, and Africans developed distinctive modes of tobacco production and use. Primary sources on these plants are predominantly from European observers, which limits historical knowledge because Europeans strongly favored tobacco and were mostly ignorant or disdainful of African cannabis uses. Both plants have for centuries been important subsistence crops. Tobacco was traded across the continent beginning in the 1600s; cannabis was less valuable but widely exchanged by the same century, and probably earlier. Both plants became cash crops under colonial regimes. Tobacco helped sustain mercantilist and slave-trade economies, became a focus of colonial and postcolonial economic development efforts, and remains economically important. Cannabis was outlawed across most of the continent by 1920. Africans resisted its prohibition, and cannabis production remains economically significant despite its continued illegality.
The Horn of Africa has an exceptional cultural heritage, starting with its manuscript sources, which are among the most important on the continent. It is a heritage that is rich but scattered throughout the region and not always easily accessible, prompting researchers to rely on cutting-edge technology. Since the 1970s, photography and microfilm have been key for preserving this especially valuable heritage. In the Horn of Africa, the “digital turn” has been the latest development in the close relationship between technology and research. For Ethiopian manuscript studies, the advent of digitization has meant more than simply improving old techniques. A new generation of projects is experimenting with innovative methods of research made possible by digital technology. The purpose is no longer just to provide digital copies of manuscripts but to explore the possibilities that computerization offers to study documents and other historical sources.
Increasingly competitive prices and low operating costs have made the digital revolution attractive even for African institutions, which, in recent years, have sought answers to the pressing needs of preserving and enhancing their historical sources. These technological developments have significantly broadened the range of sources investigated. While important, manuscripts represent only a part of the documentary heritage of the Horn of Africa. Numerous archives and a long-overlooked print culture offer equally interesting access points for studying the region.
The experience gained, though temporally circumscribed, has highlighted a number of more or less predictable problems. The projects to date, although they have often yielded only partial results, have highlighted the wealth of sources still present in the Horn of Africa and the way in which digital technology is making a valuable contribution to their preservation. Access remains perhaps the most critical issue. In the Horn of Africa, as in other African regions, digitization does not necessarily lead to Internet access.
Among today’s scholars there is a near consensus that precolonial African identities were relatively fluid, permeable, overlapping, and complex; that ethnic identities are socially constructed; and that a colonial order of delineated control encouraged Africans to rethink group identities and heightened a sense of socioeconomic and political competition along ethnic lines. There is also growing consensus that ethnic identities are nevertheless the subject of ongoing (re)negotiation and that, to find resonance, the politicization of ethnicity, while instrumental in motivation and opportunistic in character, must be rooted in linguistic, cultural, and socioeconomic similarities and communal experiences of marginalization, neglect, injustice, and achievement. Many scholars also emphasize how the realities of ethnically delineated political support reflect pragmatism and expectations of patronage in the context of difficult and unequal socioeconomic contexts, as well as the significance of remembered pasts and associated narratives of justice and strategies of acquisition. Such realities and discursive repertoires provide a list of grievances that elites can use to foster a sense of difference and mobilize local support bases, but that also provide nonelites with a means to question and counter intra- and intercommunal differences and thus social and spatial inequalities. Ethnic support then strengthened by a reinforcing cycle of ethnic bias and expectations of greater levels of assistance from co-ethnics. According to such arguments, ethnic identification and political support are rational, but not for the simple reasons that classic primordial, instrumental or neo-patrimonial accounts suggest.
From the period of the “Scramble for Africa” in the 1880s to the era of decolonization that began in the 1950s, culture and media played essential roles in constructing images of the colonized subject as well as governing newly conquered empires. In the struggle for political independence, Africans used film, music, literature, journals, and newspapers to counter European ideas about African society as well as to provide the foundations for postcolonial national identities. With sovereignty largely realized across Africa in the 1960s and 1970s, the roles of culture and media were critical in forging the bonds of nationhood and solidifying the legitimacy of the new states. However, those official efforts increasingly clashed with the aspirations of cultural activists, who desired a more thorough transformation of their societies in order to transcend the colonial legacy and construct progressive communities. Media and culture became a forum for political conflict whereby governments increasingly restricted creativity and subsequently sought complete control of the means of cultural creation and diffusion. Both the aspirations of public officials and opposition activists suffered during a period of prolonged economic crisis in Africa, which began in the 1970s and stretched into the 1990s. The sinews of governance as well as the radical pretensions of culture workers were torn asunder as many parts of Africa suffered state collapse, civil war, famine, and epidemic diseases (including the HIV/AIDS and Ebola crises). The dawn of the new millennium coincided with the age of neoliberal globalization that, for many African countries, was synonymous with structural adjustment programs and oversight from such international lending institutions as the International Monetary Fund (IMF) and the World Bank. This often required the privatization of media across Africa and included the greater prominence of non-African media sources on radio, television, and the cinema throughout the continent. It also was reflected in a shift among African culture workers, who frequently centered on the impact of globalization on African societies in their work. Filmmakers, musicians, and writers often use their platforms to speak to the wider world beyond Africa about the place of African societies in the globalized world.
Natural and human histories intersect in Africa’s forested regions. Forests of several types cover the continent’s mountains, savannas, and river basins. Most current classifications divide forest by physical structure. Open canopy forests occur in semi-arid regions of western, eastern, and southern Africa, while closed canopy rain forests with large emergent trees cover much of the Congo River basin, the upland forests of Rift Valley escarpments, and the volcanic mountains in eastern and Central Africa. Along the tropical coasts, mangrove forests hug the river estuaries. For much of human history, Africa’s forests have anchored foraging and agrarian societies. In the process of domesticating the landscape through agriculture, Africans modified forests in ways that ranged from large-scale deforestation to forest creation on savanna environments. A boom in forest commodities preceded European colonialism and then continued when foreign governments took formal possession of African territory in the late 19th century. In this context, states ascribed value to forest trees as commodities and so managed them as profitable agricultural crops. Colonial forestry separated people from forests physically and culturally. This fundamental shift in human–forest relations still resonates in postcolonial African countries under the guise of internationally funded forest conservation.
The history of Islam in East Africa stretches back to around 1000 CE. Until the mid-20th century, it remained largely confined to the coast and closely bound up with the history of the Swahili towns situated on it. The Swahili language remains central to many East African Muslims, hence the occasionally heard phrase, “Swahili Islam.” East African Muslims are mostly Shafiites and some belong to Sufi orders, especially Qadiriyya and Shadhiliyya. Since c. 1850, Islam, with many variations in ritual, has become the religion of speakers of a multitude of languages across the region, second only to Christianity. The region’s independent nation-states initially promised equality for all religions within a secular order. Since c. 1990, though, the minority status of East African Muslims has fed into a multitude of grievances related to the region’s economic and political impasses. This situation has led to growing movements of Islamic preaching and activism, supported by increased contacts with congregations elsewhere in the Indian Ocean. At times, they have influenced electoral politics, especially in Zanzibar, where Islamic activism resonates with fear of marginalization by the mainland. In Kenya, Somali-influenced Islamist terrorists committed a series of atrocities in the 2010s. East African governments, in turn, have been proactive in tracking and disrupting such networks, and in Kenya, the government engaged in targeted assassination. Nevertheless, peaceful coexistence between Muslims and adherents of other religions remains the norm in East Africa, and its dynamics are often poorly understood.
Approximately 36.7 million people worldwide are living with the Human Immunodeficiency Virus (HIV). Almost 20 percent of South Africa’s adult population (aged fifteen to forty-nine) is HIV-positive, and about one in every five people living with HIV worldwide is in South Africa. The pandemic, and the political controversies it elicited, have come to define both local and global understandings of the post-apartheid nation. The history of HIV in South Africa begins in the 1980s during an era of heightened repression by the apartheid state, in which discriminatory laws and fearful public responses tapped into broader prejudices relating to race and sexuality. During the 1990s, as South Africa transitioned to democracy and as rates of HIV reached pandemic levels, partnerships were built between civil society and state actors to confront the many challenges that the HIV epidemic presented. However, from the late 1990s, corruption and the abuse of political power within the Department of Health, together with the government’s refusal to provide life-saving antiretroviral treatment (ART), ignited a new era in health advocacy. While the HIV-treatment activist movement won the struggle for public access to treatment, Jacob Zuma’s succession to President Thabo Mbeki heralded a new era of political controversies in the state’s HIV response. A copious historiography on the HIV epidemic in South Africa maps the contemporary chronology and evolution of the disease, including a focus on changing public understandings and responses