Bøger udgivet af Diasporic Africa Press

This is the first complete English translation of Ludewig Ferdinand Rømer's sensitive account of the Gold Coast (present-day Ghana) in the mid-eighteenth century. A vital resource on the history of West Africa, Rømer's work offers rich descriptions of African societies, trading practices with Europe, and religion. Ludewig Ferdinand Rømer was employed in West Africa from 1739 to 1749 by the Danish West India and Guinea Company. He published two books about the Gold Coast, a short one in 1756, and then his more substantial A Reliable Account of the Coast of Guinea in 1760. Rømer deals with the operation of the various European trading companies, and discusses the African-European relations that he had witnessed. But the real value of his work lies in his descriptions of the local context-the African traders and customers, their societies, practices and religion. And he was much interested in African history, particularly from oral traditions.This edition (principally of Rømer's 1760 text, but drawing on his 1756 volume too) makes available an uncommon source for the history of West Africa. This edition of Rømer's volume was runner-up for the African Studies Association's Texts Prize, 2001.

The present volume is quite different from the other two autobiographies by W. E. B. Du Bois not only because of its additional two-decade span, and the significantly altered outlook of its author, but also because in it-unlike the others-he seeks, as he writes, "to review my life as frankly and fully as I can." This is an indispensable volume.

Carter G. Woodson's classic text on the emergence of African American churches, chronicling their story out of the eighteenth-century evangelical revivals and their transformations through the nineteenth and early twentieth century, is important for reasons other than "black church" history. With the exception of recent books, such as C. Eric Lincoln and Lawrence H. Mamiya's "The Black Church in the African-American Experience," Woodson's text remains one of the best overviews of the topic. But Woodson's text is also a significant account of the ways in which Christian-based instruction and socialization shaped not only class divisions and vetted leadership among, but also shaped who/what became the "Negro/Colored/Black/African American." For even the "Father of Black History," as Woodson is often called, could not escape the spell casted by the prevailing Christian ideology of his time, and in the earlier periods he investigated. In fact, Woodson viewed "Christianity [as] a rather difficult religion for [the] undeveloped mind [of the enslaved African] to grasp," and never questioned this Christianity or probed the African basis of rituals and ideas among the enslaved and the emancipated. Instead, Woodson extols the virtues of Christianity among the converted, and the men who established the various churches in African descended communities, including the educative, social, economic, and political roles played by these institutions after the U. S. Civil War. There is little here about those who adhered to spiritual or religious practices and ideas that remained as close to Africa as possible.For Woodson, then, the ministry was one of the highest callings and occupations to which African American male leaders could aspire, and from which they accrued prominence within their communities at a time when religious instruction was the primary schooling option available. These "educated Negroes," as Woodson called them, were now armed with the Christian religion, Christian names, and a dream to partner (in an inferior position) with the dominant values and views of white society, which all created sectarianism and, eventually, two divergent visions among African descended peoples in North America. Nineteenth century converts split along "class" lines, and urbanized elites developed a Christian distaste for their kinfolk who continued to engage in African-based rituals and practices, such as the ring shout. By the first quarter of the nineteenth century, these elites began to seek equal rights and full acceptance by whites-thus the need to distance themselves from things "African" and despite the fact that a few church organizations kept the term "African" as part of their name. The majority of the African-based community saw racism and its insidiousness as deeply rooted in their fight for human rights, while the elites viewed slavery and discrimination as obstacles which prevented "their" particular progress rather than a collective advancement. Since Woodson, writing in the first quarter of the twentieth century, had access to individuals who were either enslaved or children of the enslaved, his account is still therefore relevant as both a source and as a story that captures some of the foregoing processes in African and African American history.