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.
Luis Nicolau Parés
Despite their diverse political and cultural backgrounds, West Africans and West Central Africans shared some basic religious orientations. With a strong pragmatic focus on solving problems in this world, the dynamism and flexibility of their religious practices were critical for their quick reactivation within Brazilian slave society. The Atlantic transfer, however, deprived African institutions of their structural social basis so a complex innovative process of re-institutionalization was necessary to allow new forms of Afro-Brazilian religions to emerge. Ritual associativism first occurred around the colonial Calundu, mostly concerned with interpersonal healing and divination interactions, but rapidly saw the formation of parallel religious congregations inspired by an ecclesiastical mode of organization based on the initiatory recruitment of novices and the worship of multiple deities. Despite common elements of healing, divination, sacrifice, spirit possession, initiation, and celebration, the genesis of Afro-Brazilian religions was marked by astounding pluralism and eclecticism that led to a wide range of regional variation. The demographics and cultural specificities of the enslaved in each place, as well as local historical circumstances, determined distinct processes of creative synthesis among the various African traditions and between these and hegemonic Iberian Catholicism, Amerindian healing practices, and others. The circulation of ideas and priests across the country and between Africa and Brazil after the end of the Atlantic slave trade also added to the 19th-century consolidation of an Afro-Brazilian religious field. Despite a history of continuous discrimination and persecution, alongside occasional selective tolerance, Afro-Brazilian religions offered a unique space for the transformative reproduction of African values, behaviors, and forms of sociability, which had a long-lasting effect on Brazilian national culture. The temples’ struggles for legitimacy and recognition was expressed in a latent tension between those which claimed an alleged African ritual purity and those accused of syncretism, a divide to which scholars greatly contributed to and which has oriented their classificatory efforts.
While the single most consequential event in Africa during the 19th century was European colonization of the continent, most of the century was characterized by tremendous growth and innovation in African political and economic institutions, as well as the expansion of literacy and the development of enduring intellectual traditions. Many African societies were making strides toward the creation of new self-governing nations over the course of the 19th century, as the ending of the transatlantic slave trade made way for the development of new industries and commercial systems. Large powerful states governed in numerous places across the continent, including the Sokoto and Tukulor Empires, Asante, Dahomey, Egypt, Buganda, Bunyoro, and Ethiopia. Many African states had powerful armies and distinct political identities. The emergence of modernities in 19th-century Africa also came in the form of religious change. This era saw the expansion of Islam in rural areas of western, northern, and eastern Africa, accompanied by the rapid growth of Islamic education and literacy. At the same time, Christian mission societies facilitated the establishment of mission schools and colleges based on European institutions of higher education. The new class of mission-educated African elites included teachers, clergymen, doctors, civil servants, law clerks, journalists, private entrepreneurs, and academics. These individuals, mostly men, had a profound influence on African visions of modern nationhood, particularly in West and Southern Africa. In many ways, Africa was becoming modern in the decades prior to the European conquests of the late 19th century. For the purposes of this article, “modernity” refers to the cultural and social revolution that accompanied the rise of industrial capitalism and included an expansive universalism. The development of modernity in Africa and elsewhere was linked to the new age of science, economics, realism, rationalism, and humanism dawning toward the end of the 18th and start of the 19th century. In particular, the newly founded colonies of Sierra Leone and Liberia became centers for the diffusion of African-American cultural influence, as liberated former slaves and their descendants from the British Empire, the United States, maroon communities, and captured slave ships settled there. In order to appreciate the 19th-century development of African modernity, it is important to remember, as A. Adu Boahen once explained, that European colonization of the African continent occurred suddenly and unpredictably. As late as 1880, there was little indication that European nations intended to dramatically alter the map of Africa by force. Most African states and societies were entirely autonomous and controlled by their own rulers. The unexpected European conquest of African territories at the end of the 19th century thwarted much of the progress Africans had made throughout that century and arguably reversed key processes of modernization. And while colonial regimes also introduced new modernities into Africa, these were mainly destructive and exploitative in nature.
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.
The history of North Africa from the coming of Islam to the rise of the Almoravid Empire in the 11th century is a crucial period in the making of the Islamic Maghrib. From 600 ce to 1060 ce Berbers and Arabs interacted in a variety of ways and through a process of acculturation. This interaction created a distinctive cultural and historical zone called the “Maghrib” or the “land of the setting sun,” a zone that would be recognized throughout the Islamic world. While many questions remain unanswered or yet to be explored from this period due to issues with sources, the first centuries after the coming of Islam to the Maghrib (7th—11th centuries) set the stage for the rise of the great Berber and Muslim empires: the Almoravid and Almohads. This period is crucial for understanding the development and history of Maghribi Islam.
West Africa has been home to and contributed to the development of several important Islamic intellectual traditions, including logic (manṭiq), theology (kalām), Sufism (taṣawwuf), legal philosophy (uṣūl al-fiqh), and even philosophy (falsafa)—all of which influenced the distinctive forms of pedagogy that emerged in West Africa, in which ritual practice, physical presence, and the cultivation of virtue and adab (manners, a particular habitus) played an important role. The 20th and 21st centuries ce (14th and 15th centuries ah) witnessed the emergence of radically different forms of pedagogy and epistemology in Muslim West Africa, because of both increasing exposure to texts and ideas from other Muslim societies and the colonial encounter with Western philosophy and institutional education in the context of nation-states, which profoundly altered the intellectual landscape of the region. The contemporary situation in West Africa is quite plural and dynamic, in which traditions of Sufism, Salafism, Shiʿism, Western philosophies and pedagogies, Pentecostalism, and traditional African religions coexist, compete, interact, and influence each other across a wide variety of domains of life. Nevertheless, Sufism remains an important and prominent feature of many dimensions of life in Muslim West Africa, including Islamic education.