You are looking at 1-20 of 284 articles
Since antiquity and through the modern era African societies maintained contacts with peoples in Europe, the Near and Far East, and the Americas. Among other things, African peoples developed local forms of Christianity and Islam, contributed large amounts of gold to European medieval economies, and exported millions of slaves through the Sahara, and the Atlantic and Indian Oceans. Despite this, by the 19th century historians and philosophers of history thought Africa was a continent without major civilizations, whose peoples passively rested at the margins of history. These ideas persisted into the 20th century when historians undertook the challenge of writing histories that explained how communities around the world were connected to one another. In their early iterations, however, these “world narratives” were little more than histories of the Western world; Africa continued to be largely absent from these stories. After World War II, increasing interest in the history of African societies and a more generalized concern with the study of communities that were both mis- and under-represented by historical scholarship called for a revision of the goals and methods of world historians. Among the most important critiques were those from Afrocentric, African American, and Africanist scholars. Afrocentric writers argued that Africa had in fact developed an important civilization in the form of Egypt and that Egypt was the foundation of the classical world. African American and Africanist writers highlighted the contributions that peoples of African descent had made to the world economy and many cultures around the globe. Africanists also questioned whether world historical narratives, which meaningfully accounted for the richness and complexity of African experiences, could be achieved in the form of a single universal narrative. Instead, historians have suggested and produced new frameworks that could best explain the many ways in which Africa has been part of the world and its history.
Biography in the African context can take many forms, from brief entries in a biographical dictionary or obituary in a newspaper to multivolume studies of single individuals. It can encompass one or many subjects and serves both to celebrate the famous and illuminate obscure lives. Biographies can be instructional as well as inspirational. Sometimes, it is hard to draw a line between biography and autobiography because of the way a work has been compiled. An attempt is made to understand this vast range of forms, with reference to social and political biography. The main focus is on work produced since the 1970s, with examples drawn from all regions of sub-Saharan Africa (although Southern Africa is better represented than others, as is English-medium material). Matters that preoccupy biographers everywhere, such as the relationship between writer and subject and the larger relationship between biography and history, are raised. Biography can be an excellent entry point into the complexities of African history.
Mohammed Bashir Salau
People of African descent who migrated from their “homelands” constituted, and still constitute, important forces in many African cultures outside of their “homelands” as well as in many other cultures outside of the African continent. Historically, the migration of people of African descent from their “homelands” is mainly linked to the pre-20th century Muslim or Asian trade and the Atlantic trade as well as to the post 1980 globalization of the capitalist system. Even before the post 1980 globalization of the capitalist system deepened the crises in African states and resulted in the migration of skilled and unskilled Africans to places like the United States, Canada, Britain and the Middle East, some scholars had written on people of African descent in several parts of the world. Although the earliest among those who wrote on the subject before the 1980s did not employ the term “African diaspora” in their analysis, an increasing number of scholars who wrote after 1950 have used the term in question in their study of people of African descent in various parts of the world. The relevant literature written after 1950 features disagreement over the meaning of the concept “African diaspora” and point to diverse methodologies that are useful in working on the subject. This particular literature can be divided into three broad categories: works that deal with the Old African diaspora, works that deal with the New African diaspora and works that deal with both the Old and New African diasporas. The historiography shows that works situated in all of these three categories mainly offer competing view over three fundamental questions: why did Africans leave their “homelands” and settle elsewhere? What was the impact of this process on the societies they left? How did Africans who left their “homelands” integrate into their host societies or preserve their unique identities; or, more broadly, what was the impact of their arrival on the host society they entered? Despite the rapid strides that have been made since the 1960s in regard to addressing these questions or in regards to the scholarly study of the African diasporas in general, there is still no firm definition of the term “African diaspora.” Moreover, there are still other gaps in the scholarly knowledge of the subject.
Africa’s economic history went through various stages, beginning with Stone Age hunter-gatherers, through the Iron Age and the development of agriculture, to sedentary communities with growing and varied economies, bigger and more sophisticated political states, and growing trade activities. Between the 7th and 19th centuries, several large states emerged in the Sahel and in eastern and southern Africa. Key to their rise and prosperity was a growing population and agriculture as well as expanding trade, either through the trans-Saharan trade to the Mediterranean or across the Indian Ocean to Asia and the Arabian Peninsula. Africa’s fortunes dipped with the onset of the trans-Atlantic slave trade, which ravaged the continent and led to Africa losing millions of people to the New World. Following the abolition of slavery in the 19th century, Europe partitioned and colonized the continent and presided over varied economic regimes. These were settler colonies, peasant-agricultural colonies, and concession company colonies. Of the three, settler colonies developed most, although at the expense of the African majority. Independence came after the Second World War and Africa entered its postcolonial phase. After a promising start in the decade of the 1960s, African economies went into decline in the 1970s, necessitating governments to borrow from the World Bank and the International Monetary Fund (IMF) in order to revamp their economies. The structural adjustment programs they were required to implement as a condition for the loans proved to be deleterious to African economies. African economic history scholars have generally shied away from the continent’s very early periods, preferring to focus on the period after the 15th century which has more documented history. They have used three analytical approaches: classical economics, dependency theory, and Marxist paradigms. Each of the three approaches has some shortcomings. Recently, the New African Economic History approach is using cliometric techniques to study Africa’s economic past. More economics than conventional economic history, it has attracted some from more history-based scholars as ahistorical.
African feminist thought refers to the dynamic ideas, reflections, theories and other expressions of intellectual practices by politically radical African women concerned with liberating Africa by focusing women’s liberation, and as such cannot be easily defined or captured. However, the conditions out of which Africa’s feminist movements form, and the intellectual labor that they carry out in the pursuit of women’s rights and freedoms can be explored and discussed. African feminist thought is the potentially limitless product of movements that are themselves constantly in the making, succeeding in changing the conditions of their formation by their very existence. African feminist political thought can be traced to the world’s women’s movements that formed in the context of transnational liberal and emancipatory political discourses of the late 19th and 20th centuries of European empire. Out of these liberal emancipatory reformist, international labor, communist, socialist revolutionary, and Pan-African Diasporic and African nationalist movements were all formed.
However, following the flag independence of over fifty nation-states, women who joined the anti-colonial freedom movements have had to pursue further struggles in independent nation-states, because Africa’s new states often hesitated or reverted to conservative patriarchal views when it came to extending freedom and equality to African women. It is as citizens of new nations that 20th century African women have formed independent feminist movements that continue to demand freedom, equality and rights, for example, by seeking freedom of movement, political representation, educational and economic equality, and perhaps most commonly of all, freedom from sex and gender-based violence.
Contemporary publications and writings by African feminists are the primary sources consulted here, because of the need to correct the spurious mis-representation of African feminism as “un-African,” a position that hinges on the definition of feminism as exclusively Western. This view is advanced by conservative African men and women who seek the restoration of pre-colonial cultures, as well as in some of the early scholarly literature on the subject.
African feminism is a radical proposition: it refers to the liberatory political philosophies, theories, writings, research and cultural production, as well as the organizing work of the transnational community of feminists from Africa. These respond to objective conditions of global systemic inequality that have led African women to resume the struggle for freedom and liberation. African feminists in 2019 identify with earlier generations of women freedom fighters but enunciate visions of a future in which the women of Africa will be afforded human rights and freedoms, on a continent liberated from a global neoliberal capitalist system that continues to marginalize the vast majority of the world’s peoples and exploits natural and human resources to a degree that now threatens planetary survival.
Walter E.A. van Beek
There is not one African indigenous religion (AIR); rather, there are many, and they diverge widely. As a group, AIRs are quite different from the scriptural religions the world is more familiar with, since what is central to AIRs is neither belief nor faith, but ritual. Exemplifying an “imagistic” form of religiosity, these religions have no sacred books or writings and are learned by doing, by participation and experience, rather than by instruction and teaching. Belonging to specific local ethnic groups, they are deeply embedded in and informed by the various ecologies of foragers, pastoralists, and horticulturalists—as they are also by the social structures of these societies: they “dwell” in their cultures. These are religions of the living, not so much preparing for afterlife as geared toward meeting the challenges of everyday life, illness and misfortune, mourning and comforting—but also toward feasting, life, fertility, and togetherness, even in death. Quiet rituals of the family contrast with exuberant public celebrations when new adults re-enter the village after an arduous initiation; intricate ritual attention to the all-important crops may include tense rites to procure much needed rains. The range of rituals is wide and all-encompassing. In AIRs, the dead and the living are close, either as ancestors or as other representatives of the other world. Accompanied by spirits of all kinds, both good and bad, harmful and nurturing, existence is full of ambivalence. Various channels are open for communication with the invisible world, from prayer to trance, and from dreams to revelations, but throughout it is divination in its manifold forms that offers a window on the deeper layers of reality. Stories about the other world abound, and many myths and legends are never far removed from basic folktales. These stories do not so much explain the world as they entertainingly teach about the deep humanity that AIRs share and cherish.
Iron production was a particularly important precolonial African technology, with iron becoming a central component of socioeconomic life in many societies across the continent. Iron-bearing ores are much more abundant in the earth’s crust than those of copper, and in Africa, iron was recovered from these ores using the bloomery process, until the importation of European iron in the later second millennium eventually undermined local production. Although smelting was most intensively focused in regions where all the necessary components of a smelt were plentiful—iron ore, ceramic, fuel, and water—frequent occurrences of small-scale, local iron production mean that iron slag and associated remains are common finds on archaeological sites across Africa.
The archaeological remains found on iron production and iron-working sites can provide detailed information about the past processes that were undertaken at these sites, as well as the people involved with the technologies both as practitioners and consumers. A variety of analytical approaches are commonly used by archaeometallurgists to learn more about past iron technologies, particularly those methods that explore the chemistry and mineralogy of archaeological samples. By interpreting the results of these analyses in conjunction with ethnographic, historical, and experimental data, it is possible to reconstruct the techniques and ingredients that past smelters and smiths employed in their crafts, and address important questions concerning the organization of production, the acquisition of raw materials, innovations and changes in technological approach, and the environmental and social changes that accompanied these technologies.
In the open marketplaces found in cities and villages throughout Africa, women traders usually predominate. This gives women considerable weight as economic actors, because these marketplace systems are the primary distributive networks in most parts of Africa. A large proportion of Africa’s consumer goods and foodstuffs move through their intricate chains of intermediaries, which can include market retailers, neighborhood shops, street vendors, wholesalers, and travelers who collect goods from farms, factories, and ports. Although the vast majority of women traders live at or below the poverty line, some have risen to powerful positions that earn them the sobriquet of queen.
Different regions of Africa show distinctive patterns of trading practices and of men and women’s participation in specific trading roles, reflecting specific gendered histories of precolonial trade, colonial interventions, and waves of national policy. These variations arise not from some primordial isolation, but from traders’ varied positioning within longstanding trade relations that have linked Africans since ancient times between regions, across the Sahara Desert and over adjoining oceans. Women’s trading roles are more highly developed in western Africa than in eastern, northern, and southern Africa, where precolonial trading patterns were more radically disrupted by conquest, land appropriation, and apartheid.
Ideologies and arenas of practice such as Islam, Christianity, modernization, socialism, structural adjustment, and globalization likewise shape the constraints and opportunities facing women traders in any given situation. Because these influences operate around the globe, though not uniformly, they to some extent create parallel or convergent trends in widely separated nations. Deepening economic pressures today push even more women and men into trading to support their families and sustain the hope of prosperity. Market women struggle individually and collectively to keep their communities going under difficult circumstances that make formal economic channels function poorly. Their determined efforts give African economies more resilience as they respond to the challenges of war, political instability, and climate change.
Ndubueze L. Mbah
As a system of identity, African masculinity is much more than a cluster of norms, values, and behavioral patterns expressing explicit and implicit expectations of how men should act and represent themselves to others. It also refers to more than how African male bodies, subjectivities, and experiences are constituted in specific historical, cultural, and social contexts. African masculinities, as historical subjects embodying distinctive socially constructed gender and sexual identities, have been both male and female. By occupying a masculine sociopolitical position, embodying masculine social traits, and performing cultural deeds socially construed and symbolized as masculine, African men and women have constituted masculinity. Across various African societies and times, there have been multiple and conflicting notions of masculinities, promoted by local and foreign institutions, and there have been ceaseless contestations and synergies among the various forms of hegemonic, subordinate, and subversive African masculinities. Men and women have frequently brought their own agendas to bear on the political utility of particular notions of masculinity. Through such performances of masculinity, Africans have constantly negotiated the institutional power dynamics of gender relations. So, the question is not whether Africans worked with gender binaries, because they did. As anthropologist John Wood puts it, African indigenous logic of gender becomes evident in the juxtaposition, symbolic reversals, and interrelation of opposites. Rather, one should ask, why and how did African societies generate a fluid gender system in which biological sex did not always correspond to gender, such that anatomically male and female persons could normatively occupy socially constructed masculine and feminine roles and vice versa? And how did African mutually constitutive gender and sexuality constructions shape African societies?
African military history is more than just the study of “tribal warfare,” imperial conquest, military coups, and child soldiers. Moving beyond conventional questions of strategy, tactics, battles, and technology, historians of precolonial Africa are interested in the role of armies in state formation, the military activities of stateless societies, and armed encounters between Africans and foreign visitors and invaders. Scholars working in the 19th and 20th centuries are similarly focused on the role and influence of African soldiers, military women, and veterans in society. In this sense, African military history is part of a larger effort to recover the lived experiences of ordinary people who were largely missing from colonial archives and documentary records. Similarly, Africanist historians focusing on the national era are engaging older journalistic and social science explanations for military coups, failed states, and wardlordism. The resulting body of literature productively offers new ways to study military institutions and collective violence in Africa.
Toyin Falola and Abikal Borah
Since the late 1950s, the field of African historiography has undergone many changes. While discussing African philosophies of history, one must acknowledge shifts within the discipline of history and the Afrocentric vision of historical scholarship as two constitutive processes through which different historiographical trends have come into being. It is difficult to take an essentialist position on African philosophies of history, because Africa has been at the center of various transnational and global processes of historical formation. As a result, the scope and scale of African historiography signals a variety of entanglements. The imperative lies in recognizing such entanglements in the longue durée of Africa’s past, to dislodge the narrowly framed imagination attached to African historiography. Considering the complexity of the terrain, it would be appropriate to view African philosophies of history and historiography from three different vantage points. Firstly, historical scholarship centering on Africa has produced critiques of the post-Enlightenment philosophy of history in Europe and elsewhere. This strand highlights the interventions posed by African historiography that decenter a globalized philosophical tradition. Secondly, the inclusion of African indigenous epistemological formations into historical scholarship has transformed the scope of African historiography. This shows shifts in the methodological approaches of historical scholarship and highlights the question of access to the multiplicity of Africa’s past. Thirdly, Pan-Africanism and Afropolitanism expanded the scope and scale of the African philosophy of history by thinking through the transnational and global connections of Afrocentric thought. In other words, Afrocentric historiography attends to the ideas of globalism and cosmopolitanism within its scope and scale.
John M. Janzen
Religion and healing are useful scholarly constructs in summarizing, consolidating, and interpreting a myriad of details from the historic African-Atlantic experience. For heuristic purposes, religion is understood as the worldviews, rituals, and supernatural beings that represent ultimate reality; healing is the understanding of, and responses to, affliction and misfortune, and the struggle to achieve wholeness. Combining religion and healing in an overview of the African diaspora experience will consider the following: original African worlds in four regional contexts in Western and Western Central Africa (e.g., Senegambia, Upper Guinea, Southern Guinea, Kongo-Angola); the traumatic middle passage refracted in the “broken mirrors” of memory; how this memory is mixed and reinterpreted with the New World experience of slave markets, plantations, maroon settlements, and during post-slavery, post-empire times; scholarly models of continuity and transformation; and modern constructions of religion and healing.
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.
World Wars I and II were very probably the most destructive conflicts in African history. In terms of the human costs—the numbers of people mobilized, the scale of violence and destruction experienced--as well as their enduring political and social impact, no other previous conflicts are comparable, particularly over such short periods as four and ten years, respectively. All told, about 4,500,000 African soldiers and military laborers were mobilized during these wars and about 2,000,000 likely died.
Mobilization on this scale among African peasant societies was only sustainable because they were linked to the industrial economies of a handful of West Central European nation states at the core of the global commercial infrastructure, which invariably subordinated African interests to European imperial imperatives. Militarily, these were expressed in two ways: by the use of African soldiers and supporting military laborers to conquer or defend colonies on the continent, or by the export of African combat troops and laborers overseas—in numbers far exceeding comparable decades during the 18th-century peak of the transatlantic slave trade—to Europe and Asia to augment Allied armies there.
The destructive consequences of these wars were distributed unevenly across the continent. In some areas of Africa, human losses and physical devastation frequently approximated or surpassed the worst suffering experienced in Europe itself; yet, in other areas of the continent, Africans remained virtually untouched by these wars.
These conflicts contributed to an ever-growing assertiveness of African human rights in the face of European claims to racial supremacy that led after 1945 to the restoration of African sovereignty throughout most of the continent. On a personal level, however, most Africans received very little for their wartime sacrifices. Far more often, surviving veterans returned to their homes with an enhanced knowledge of the wider world, perhaps a modicum of newly acquired personal prestige within their respective societies, but little else.
The urban history of Africa is as ancient, varied, and complex as that of other continents, and the study of this history shares many of the theoretical, conceptual, and methodological challenges of urban history generally. Knowledge of Africa’s historic cities is based on archaeological investigation, analysis of historic documents, linguistics, and ethnographic field methods. The historiography of cities in Africa has debated what constitutes a city, how urbanization can be apprehended in the archaeological record and in documentary sources, why cities emerged, and how historic cities have related to states. The great impact colonization had on African urbanization is a major topic of research, including in the study of postcolonial cities. The “informality” of much contemporary urbanization, both in terms of economic activities and architecture, has been a major topic of research since the 1970s.
With few exceptions, prior to the 20th century cities were relatively small, with no more than 20,000–30,000 inhabitants. Religion, trade, and the concentration of power were major factors in the rise of cities across the continent. The largest and most well-studied cities were often the capitals of important states. At times networks of city-states flourished, as in Hausaland, Yorubaland, and along the Swahili coast. The cities of northern Africa shared many morphological characteristics with other cities of the Mediterranean Basin and the Middle East, being characterized by a high density of population, masonry architecture, and encircling city walls. South of the Sahara, cities tended to be multinucleated, with low densities of population and built-over surfaces, and they tended to merge with surrounding agricultural landscapes in an urban–rural continuum. Perishable construction materials such as earth, wattle, and thatch were widely used for both domestic and public architecture.
The intersecting histories of African women artists are often found in three historical categories: traditional/classical, modern, and contemporary. As historical categories they mark the transitions in conceptualizations of gender, race, and class. Treated as a linear progression of history, these categories may, on the one hand, be useful in understanding the radical impact of imperialism and colonialism on African societies and specifically African women and their creative practices. On the other hand, however, they obscure the intricacies of intertwined creative practice, separating urban and cosmopolitan art forms from rural, localized ones, drawing more attention to art that circulates in market-driven international exhibitions, making it harder to comprehend and account for nuanced historical narratives of African women artists.
Furthermore, the hangover of hypermasculine colonial bureaucratic structures not only displaced African histories but more specifically silenced gendered perspectives on art and creative practice in general. The modern African nation, though liberated, confined women to colonially constructed gendered spaces. However, through nationalist ideologies the figure of the woman—or at least as male artists generally portrayed her—came to symbolize rebirth and the rising nation. This artistic rendition of women did not materialize into the formal recognition of the work of women artists, making it possible to declare that “African women artists remain unknown to the Western world,” as art historian Freida Tesfagiorgis states. This is affirmed by the sparse literature on African women artists and analyses of their work. There are more resources about internationally recognized contemporary women artists than there are about modern women artists or women whose work has been foundational in the so-defined traditional category. These categories, then, are indicative not only of the gaps in art history but also of the incongruent methodological approaches to how that gendered history is constructed. In this article, these categories are used loosely to reflect on gender and creative practice in Africa.
The first permanent African residents of the new towns established by whites in southern and eastern Africa at the end of the 19th century were female. These towns were new social spaces, existing where no towns had existed before. The residents had to invent the rules for living: new forms of urban identity emerged over time. For white settlers, the towns were intended to mirror familiar European urban spaces. For Africans, little was recognizable, but there were many opportunities to adapt familiar social relationships to the new contexts.
African women’s lives in the early years of these white settler towns seem paradoxical. They were permanent residents, but officially they had no rights of residence at all. They had very limited economic opportunities, being pushed into prostitution and beer brewing, yet they ended up being powerful property owners with independent wealth. They can appear as both victims and liberated agents. Their lives were complicated. But part of the paradox arises from trying to interpret their lives through European lenses, in which terms such as “prostitute wife” seem oxymoronic. Their lives perhaps made more sense to these women pioneers than they have to the academics who have attempted to reconstruct them.
While African women in film have distinct histories and trajectories, at the same time they have common goals and objectives. Hence, “African women in film” is a concept, an idea, with a shared story and path. While there has always been the hope of creating national cinemas, even the very notion of African cinema(s) in the plural has been pan-African since its early history. And women have taken part in the formation of an African cinema infrastructure from the beginning. The emergence of an “African women in cinema movement” developed from this larger picture. The boundaries of women’s work extend to the global African diaspora. Language, geography, and colonial legacies add to the complexity of African cinema history. Women have drawn from the richness that this multiplicity offers, contributing on local, national, continental, and global levels as practitioners, activists, cultural producers, and stakeholders.
Hasna Lebbady and Hiam El Hilali
Referred to as the best-known Amazigh malika (queen), Zaynab al-Nafzaouiya was centrally involved with the building of the Almoravid dynasty of Morocco and its empire in the 11th century. The Almoravids were Sanhaja tribesmen who, led by Abdellah b. Yasin, started off as religious reformers and developed into empire builders when they embarked on a campaign to regain control over trans-Sahara trade, which the Sanhaja had lost the previous century. Two Almoravid leaders, Abu Bakr b. Umar and Yusuf b. Tashfin, married Zaynab, who had already been married twice before, and brought her to the world’s notice. The sources, in which she receives brief but significant notice, mention her only as her life touches upon those of the Almoravids; however, they depict her as playing a pivotal role in both the cultural and the political spheres of Aghmat (near Marrakesh), in which she was based.
Although some called her a magician, Zaynab was actually just intelligent, knowledgeable, and capable of benefitting from the intellectual and cultural affluence that characterized her era. She was, moreover, gifted with political acumen, making her a good advisor for Abu Bakr b. Umar and a good co-ruler for Yusuf b. Tashfin. Her understanding proved to be particularly helpful concerning the founding of the Almoravid empire, stretching from modern-day Senegal to al-Andalus (Muslim Spain), which the two emirs were instrumental in building. They were both virtuous men who possessed considerable military skills; however, they were basically nomads from the desert. It was Zaynab who was familiar with the more settled and refined way of life in Aghmat, enabling her to advise them diplomatically concerning the politics of the area to which she was accustomed. She was even able to advise Yusuf b. Tashfin on how to handle Abu Bakr b. Umar, enabling him, with her at his side, to take over the leadership of the dynasty and launch the extension of its empire all the way to al-Andalus.
The study of West Africa has contributed to the expansion of comparative arid-lands floodplain prehistory, from both the data collection (cultural and historical) and the theoretical aspects. The neoevolutionary approach that often pictures Africa as a backward continent has been successfully challenged. In the Middle Senegal Valley and in the Inland Niger Delta, research on their societies’ complexity done along these two subcontinent’s floodplains has described new processes (including urbanization) that were not previously featured in the archaeological literature. The two floodplains, because of their ecological diversity, with the richness of their ecological diversity, attracted Saharan populations affected by drought at the end of the second millennium and the first millennium BC. However, after their initiation occupation the two areas took different trajectories in complexity and settlement organization. Large complex settlements have been found at Jenne-jeno and in the Ile a Morphil that illustrate whole new trajectories of civilization. These forms of complexity, found in areas with historically known polities, were not included in the range of possibilities predicted by standard complexity theories regarding civilizational development. Ethnographic and historical data, reveal the existence of societies with a central authority embedded within and balanced by a diffuse, segmented and heterarchical power structure; often as a strategy to resist the individual consolidation of power. These societies exhibit evidence of horizontal differentiation and consensus-based decision making. All these types of organization are characterized by the presence of several sources of power vested in corporate entities, such as lineages, age groups, cults and secret societies.