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Wanawa Precolonial Africa: An Introduction focuses on the history and culture of the African continent before it was colonized by Europe. Many people still associate Africa only with the history of the transatlantic slave trade and slavery and neglect the fact that this continent has a rich and diverse history. As this book explains, the history of Africa did not start with the transatlantic slave trade, and Africa is not merely a victim of colonialism but an agent of its own history and rich culture. The intention of this book is to highlight and thereby broaden the knowledge of Africa’s historical, economic, cultural and social diversity. This book is a brief introduction in Papiamentu to the history and culture of precolonial Africa, with the aim of stimulating people to dig deeper into this subject themselves. Its purpose is to provide a general view of the continent’s flora and fauna, to illustrate how large and small states rose, developed and sometimes fell over the course of time, and to shed light on historically significant persons, while also mentioning these states in some cases were connected to the transatlantic slave trade. In addition, the book provides insight into the diverse and heterogeneous cultures of the continent. Rose Mary Allen (Curaçao, 1950) is an anthropologist and Extraordinary Professor of the Chair of Culture, Community and History at the University of Curaçao Dr. Moises da Costa Gomez. She has published many books and articles on migration, slavery, music, oral history, the dynamics of identity formation, modern nationalism, and gender issues. She is a recipient of the Boeli van Leeuwen Award and of the 2015 Cola Debrot Award for her contribution to the sciences.

مسيرة انتشار الإسلام في غرب أفريقيا The research studies the long journey of the spread of Islam in western Africa and the problems that faced its peaceful penetration in it .These problems were relating mainly to the ways and means adopted in spreading Islam. They were the strong links that tied Africans to their environment and the deeply rooted traditions. The research detects the movement of spreading Islam since its commencement in the Vth century until the advent of the European colonization in the century describing the routes and the people who took part in that peaceful movement . The research tackles the allegations raised by some European writers accusing Muslims of enforcing their religion by sword, the hateful slave trade and not contributing in developing the content .However, the research proved that those allegations were non-objective and false .They can only be read within the context of the colonial policy to convert African to Christianity .Indeed, they were an echo of the Medieval Crusades against Islam which has provided a better choice of culture for the Africans

As Britain became the dominant naval power with increasingly global reach, its approach to the oceans underwent an important shift. London abandoned its claims to sovereignty over nearby waters and used its diplomatic and economic weight to push for a three-mile limit to territorial waters. At the same time, Britain shifted away from mercantilism and toward an embrace of free ocean commerce. As the anti-slavery movement gained influence in Britain, London used its maritime might to crack down on the slave trade and to stamp out piracy in several parts of the world. Britain was far from consistent in its defense of ocean freedom, however, and it often used its maritime muscle to interfere with shipping. By the end of the 19th century, however, interdictions at sea were becoming less common, and ocean commerce was booming. The first international attempts to study the health of fisheries and regulate shipping began.

The story of the slave ship La Amistad is one of the most celebrated and narrated 19th-century stories of the transatlantic slave trade. To fully appreciate the significance and impact of the events and circumstances of this fateful episode, it is important to examine its legacy from multiple points of the Atlantic world—vestiges of the triangular trade bequeathed by the Columbian Exchange. For a long time, the Amistad saga has been viewed from a very US-centric perspective because the dispute over the lives of the Africans rose to the US Supreme Court in 1840–1841. New archival and oral research in West Africa, Europe, and the Caribbean is rebalancing the narrative and revising the historical drama. Today, the Amistad story is widely recognized as a quintessentially Atlantic story, a story of mobility that moves back and forth across the Atlantic in multiple directions over many decades. The deployment of the phrase “Amistad saga” provides a vehicle with which to critique the socio-legal battles about transatlantic slave trading in Caribbean, North American, and West African history. The Amistad story is often described as pre-incidental to the US Civil War. The victory of African defendants is often framed as a self-congratulatory vindication of the successful resistance of enslaved Africans. The celebrated figure of “Joseph Cinqué” or Sengbe Pieh, the self-appointed leader of the Africans, and a replica of the ship itself are part of an Amistad memory industry that attempts to narrate the slave trade and its abolition. A new framework for teaching and understanding the history of the Amistad saga and its memory and forgetting through an Atlantic lens must combine historical and contemporary perspectives from the United States, Europe, Cuba, and Sierra Leone.

Studies in African Diaspora ofen privilege the transatlantic slavery, Columbus’ discovery of the New World, and African cultural codes in the Americas. To expand the scope of the studies, this article examines the metaphysical and ontological questions on the enslavement of the Yorùbá – an African ethno-nation whose members were condemned to slavery and servitude in the Americas during the inglorious transatlantic slave trade. I used metaphysical fatalism as a theoretical model to interrogate prognostications about dispersion of the Yorùbá from their matrix as expressed in their mythology. Being a predestining agent, I examined the role of orí (destiny) within the context of rigid fatalism and its textualisation in Prince Justice’s Tutuoba: Salem’s Black Shango Slave Queen. The article argues that the transatlantic enslavement of the Yorùbá is a fait accompli willed by their Supreme Deity. Tough traumatic, transatlantic slavery reworlded Yorùbá cultural codes, birthed the Atlantic sub-group of the ethno-nation, and aided the emergence of Yorùbá-centric religions in the New World.