In a world that is increasingly being aware, in a political and cultural sense, of issues surrounding marginalised communities, this book gives a riveting account of the history, culture and politics of the Olukumi people, a marginalised Yoruba community unlike others that had hitherto been the subject of mainstream literature and debates. The Olukumi people are a bilingual (both Yoruba and Ibo) and sophisticated Black African community who were the first humans to inhabit their indigenous homeland but continue to be marginalised and discriminated by the majority newly arrived neighbours. The community practiced female to female marriages long before minority rights (like the LGBTQIA+ rights) came to be recognised even in so-called advanced Western countries like America and in Europe. It is because the Olukumis face appalling discrimination and deprivation at home that they continue to migrate. Yet, their culture of respect for minorities and tolerance for diverse opinions still survive. This book is about war and diplomacy. It is also about migration and settlement as well as a people's determination for survival and coexistence. It is told from an exclusively Olukumi perspective and written by an Olukumi indigene.

This third edition of what has been described as "this minor classic" has been extensively revised to take account of advances in Nigerian historiography. The twenty million Yorubas are one of the largest and most important groups of people on the African continent. Historically they were organized in a series of autonomous kingdoms and their past is richly recorded in oral tradition and archaeology. From the fifteenth century onwards there are descriptions by visitors and from the nineteenth century there are abundant official reports from administrators and missionaries. Yoruba sculpture in stone, metal, ivory, and wood is famous. Less well-known are the elaborate and carefully designed constitutional forms which were evolved in the separate kingdoms, the methods of warfare and diplomacy, the oral literature, and the religion based on the worship of a "high god" surrounded by a pantheon of more accessible deities. Many of these aspects are shown in the drawings and photographs which have been used-for the first time-to illustrate this distinguished work.

Jean Barbot, who served as a commercial agent on French slave-trading voyages to West Africa in 1678-9 and 1681-2, in 1683 began an account of the Guinea coast, based partly on his voyage journals (only one of which is extant) and partly on previous printed sources. The work was interrupted by his flight to England, as a Huguenot refugee, in 1685, and not finished until 1688. When Barbot found that his lengthy French account could not be published, he rewrote it in English, enlarging it even further, and then continually revising it up to his death in 1712. The manuscript was eventually published in 1732. Barbot's book had considerable influence on later European attitudes to Black Africa and the Atlantic slave trade and in modern writings on both subjects is frequently cited as evidence. The French account serves as the base for the present edition and is presented in English translation but additional material in the later English version is inserted. The edition concentrates on Barbot's original information. He copied much from earlier sources - this derived material is omitted but is identified in the notes. The original material, mainly on Senegal, Sierra Leone, River Sess, Gold Coast and the Calabars, is extensively annotated, not least with comparative references to other sources. Apart from its narrative interest, the edition thus provides a starting point for the critical assessment of a range of early sources on Guinea. The edition opens with an introductory essay discussing Barbot's life and career and analysing his sources. Barbot provided a large number of his own drawings of topographical and ethnographical features, in particular drawings of almost all of the European forts in Guinea. Many of these illustrations are reproduced. This volume covers the coast from the River Volta to Cape Lopez. The main pagination of this and the previous volume (2nd series 175) series is continuous. This is a new print-on-demand hardback edition of the volume first published in 1991.

Connecting four centuries of political, social, and religious history with fieldwork and language documentation, A Transatlantic History of Haitian Vodou analyzes Haitian Vodou’s African origins, transmission to Saint-Domingue, and promulgation through song in contemporary Haiti. Split into two sections, the African chapters focus on history, economics, and culture in Dahomey, Allada, and Hueda while scrutinizing the role of Europeans in fomenting tensions. The political, military, and slave trading histories of the kingdoms in the Bight of Benin reveal the circumstances of enslavement, including the geographies, ethnicities, languages, and cultures of enslavers and enslaved. The study of the spirits, rituals, structure, and music of the region’s religions sheds light on important sources for Haitian Vodou. Having royal, public, and private expressions, Vodun spirit-based traditions served as cultural systems that supported or contested power and enslavement. At once suppliers and victims of the European slave trade, the people of Dahomey, Allada, and Hueda deeply shaped the emergence of Haiti’s creolized culture. The Haitian chapters focus on Vodou’s Rada Rite (from Allada) and Gede Rite (from Abomey) through the songs of Rasin Figuier’s Vodou Lakay and Rasin Bwa Kayiman’s Guede, legendary rasin compact discs released on Jean Altidor’s Miami label, Mass Konpa Records. All the Vodou songs on the discs are analyzed with a method dubbed “Vodou hermeneutics” that harnesses history, religious studies, linguistics, literary criticism, and ethnomusicology in order to advance a scholarly approach to Vodou songs.