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African Masculinities  

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?


Gender and the Study of Slavery and the Slave Trades in Africa  

Vanessa S. Oliveira

Indigenous societies in Africa made use of slave labor and traded in captives. Slavery was one of many forms of dependency and an effective means of controlling people alongside serfdom, clientage, wage labor, and pawnship. In African societies, enslaved individuals could be sacrificed at funerals and in public ceremonies, as well as used in the military and in the production of goods and foodstuffs. Because of their kinlessness and dependent status, some enslaved men and women could hold positions of authority. Women were more wanted in the domestic market, as they played a major role in the production of foodstuffs in agricultural societies and contributed to increasing kinship groups. Indigenous forms of slavery coexisted with demand for enslaved laborers in the trans-Saharan, Indian Ocean, and transatlantic markets from ancient times until the 20th century. The Muslim markets absorbed more women, incorporated as concubines and domestic servants, as well as castrated boys. The transatlantic market, in turn, required more men to work on plantations and in urban occupations. The growing need for slave labor in the Americas and in the Muslim world had profound implications for slavery in Africa. By the late 18th and 19th centuries, the productive use of enslaved labor had become a fundamental feature of the African political economy, resulting in the development of slave societies in various regions of the continent. The demand for captives in the internal and foreign markets resulted in the enrichment of few individuals and firms and in the growth of insecurity and slavery in Africa.


Women in the Gambia  

Catherine Cymone Fourshey

A predominantly rural territory with few urban centers historically, the Gambia holds little in the way of well-known luxury resources commonly discussed in studies of western Africa. People of the region, in particular women, have exploited both riverine and oceanic food and material resources. The limited scholarship available on Gambian women reveals they have been essential to those endeavors contributing to economy, politics, society, and family institutions. Often by pursuing seemingly less-lucrative endeavors, women have been prominent actors innovating production and acquisition techniques as well as product uses in this mixed agricultural and aquatic economy, from precolonial to contemporary times. Despite few raw materials or luxury resources, and in certain contexts great limits on their authority, women of the Gambia River region were central to economic life historically, developing household food production and trading their surplus agricultural, aquatic, and manufactured goods. In different eras and contexts, Gambian women have been agricultural innovators and technologists; catchers, processors, and traders of aquatic resources; merchants of manufactured and crafted items; and educators. In essence, they created intellectual, economic, and artisanal opportunities for themselves and others in their communities. These activities allowed women to influence and propel economic and political agendas over time. In particular, women have been credited with critical developments in rice production technologies going back at least to the 16th century, though women’s expertise in this realm likely has much deeper historical roots. This knowledge and set of skills related to rice agriculture made Mandinka women of the Gambia River region critical to West Africa’s Upper Guinea coast and also to life in the Americas as enslaved producers. Mandinka women and men became a large demographic represented in southeastern US plantations and communities because of their well-developed techniques in rice cultivation. Gambian women significantly influenced the eastern and western Atlantic worlds. The modern-day nation of The Gambia, which achieved independence in 1965, is a relatively small territory hugging the banks of Gambia River for a narrow fifteen miles from the north and south banks. Starting 300 miles inland to the east (upriver), the river flows west into the Atlantic Ocean (downriver). Looking back in time at this region bordering the river, it is important to consider Gambian women’s lives over time in the context of both centralized and non-centralized political units. In the orbit of centralized states such as Ghana (4th–13th centuries), Takrur (9th–14th centuries), Mali (13th–15th centuries), and Jolof (14th–16th centuries), women (and men) negotiated shifting expectations over time. Certainly Gambian women have been born into, circulated among, or married within several local cultural and linguistic traditions that include Aku, Bambara, Fula, Jola, Mandinka, Manjago, Serahulle, Serer, and Wollof. However, scholars have written more about women and gender for these groups in neighboring countries. Non-centralized political and social affiliations typically provided women a great deal of authority and autonomy. However, most positions and statuses women were privy to historically were reshaped and often greatly diminished from the 19th century onward due to processes of the slave trade, Islamization, and European colonialization. With the rise of Atlantic-world trade small numbers of coastal Gambian River women expanded their spheres of influence and wealth by forming both marital and economic alliances with Portuguese, French, Dutch, and British men. By the 20th century a number of women pursued various forms and levels of education in efforts to increase their opportunities in the social, political, and economic arenas. In essence, in each historical era women of the Gambia River have sought out knowledge, expertise, and skills in order to achieve their ambitions regardless of the political, religious, or social order dominant at the time.


Women in West African History  

Barbara Cooper

Across West Africa up to the 19th century, titled positions for women ensured that women’s interests could be voiced and their disputes regulated. Women often had major roles as brokers and intermediaries in trade centers along the Saharan and Atlantic littorals, contributing to the emergence of powerful Euro-African families. Nevertheless, women were particularly vulnerable to the depredations of the trans-Saharan and Atlantic slave trades. Because female labor was so highly valued, female slaves were more expensive than male slaves. The history of women in West Africa has been characterized by marked differences by ecological zone. Those differences have been deepened by Islamic influences in the North and by different experiences under French, British, and Portuguese rule. With the decline in the Atlantic trade and the growing emphasis upon commodity production, the demand for female labor in agriculture and in processing rose. Under colonial rule, the loss of slave labor was partially offset by increasing demands upon the labor of wives. Women mediated demands upon their labor through colonial courts, with some success in the early decades of the 20th century. Later courts and administrators supported patriarchal controls upon women in the interests of order and a smoothly running economy. Women’s control over their traditional means of accumulating wealth through farming, cloth production, and specialized crafts was typically undermined as economies shifted to emphasize cash crop production and tree crops in particular. Women nevertheless could flourish in market trade and could sometimes gain control over new niches in the economy. The growth of colonial infrastructure had contradictory implications. Women’s traditionally important roles as queens, priestesses, and ritual specialists declined in importance. At the same time, schooling gave some women access to new means of gaining income and prestige as teachers and medical practitioners.


Women’s Emancipation from Slavery in Africa in the 19th and 20th Centuries  

Patricia van der Spuy

Women were the majority of enslaved people in Africa in the 19th and 20th centuries. Slavery was transformed and expanded in the context of so-called “legitimate commerce” that followed the abolition of oceanic slave trading. Abolition proclamations followed, in British colonies in the 1830s, and elsewhere from the 1870s through much of the 20th century, but abolition did not equate to freedom. Gender was at the heart of emancipation everywhere. Colonial merchants and officials colluded with local male elites to ensure the least disruption possible to the status quo. For these male allies, emancipation was a contradiction in terms for women, because masculine authority and control over women was assumed. In many regions, it was difficult for Europeans to distinguish between marriage, pawnship, and slavery. Women engaged strategically with colonial institutions like the courts over such distinctions to assert some form of control over their own lives, labor, and bodies. Where slavery and marriage were categorically distinct, again women might engage with Western gender stereotypes of marriage to extricate themselves from the authority of former slaveholders, or they might withdraw their labor by fleeing from the farms. Whereas for Europeans women were ideally defined as subservient wives within nuclear families, for many women themselves motherhood and access to their children were key to struggles toward emancipation. Women’s decisions about their emancipation were influenced by many factors, including whether or not they were mothers, if they were born into slavery or enslaved as children or adults, their experiences of coercion and cruelty including sexual violence, their status within the slaveholding, and their relationships of dependency and support. Topography and location mattered; urban contexts offered different kinds of post-slavery opportunity for many, and access to land and other economic opportunities and limitations were critical. The abolition of slavery by European colonial officials did not emancipate women, but it did provide the context in which some women might negotiate or claim their own rights to freedom as they defined it—which in some cases meant walking away from systems of involuntary servitude. Some women engaged colonial officers and institutions directly to demand a change in status, whereas others decided to stay in relationships that, in many cases, were subtly redefined.