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Africans and Their History
Africans and Their History chronicles in fascinating detail African history from prehistoric times through the end of the 20th century.
Africa has witnessed the birth of many important developments in history. Human evolution, including the use of fire, food production via plant cultivation and animal domestication, as well as the creation of sophisticated tools and hunting weapons from iron took place in Africa. Other historical events such as the slave trade, which played a critical role in Western economic power, the rise of Islam as one of the world's dominant religions, and colonization and struggles for independence occurred on African soil.
Originally publihsed in 1972, this second revised edition provides a concise and authoritative overview of the diverse peoples and societies of Africa and includes events through the end of the 20th century, including the emergence of a free South Africa and its landmark enactment of a constitution that recognizes even more rights than the American constitution.
Africa has witnessed the birth of many important developments in history. Human evolution, including the use of fire, food production via plant cultivation and animal domestication, as well as the creation of sophisticated tools and hunting weapons from iron took place in Africa. Other historical events such as the slave trade, which played a critical role in Western economic power, the rise of Islam as one of the world's dominant religions, and colonization and struggles for independence occurred on African soil.
Originally publihsed in 1972, this second revised edition provides a concise and authoritative overview of the diverse peoples and societies of Africa and includes events through the end of the 20th century, including the emergence of a free South Africa and its landmark enactment of a constitution that recognizes even more rights than the American constitution.
- GenresHistoryAfricaNonfiction
352 pages, Paperback
First published January 1, 1972
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October 6, 2022
The first chapter on “myths and stereotypes” of African people was absolutely enraging to read. Author and historian Joseph E. Harris details some of the earliest thoughts on African people by non-Africans, and traces a direct and uninterrupted line of anti-Black prejudice and assumed inferiority, from ancient times all the way through to the present. It is this foundation of anti-Black thought, Harris argues, that has characterized much of the relations between African and non-African people through the ages. From this beginning, Harris analyzes the history of African people, both on the continent and in the diaspora.
“Africans and Their History” provides a nice outline of the numerous (but non-exhaustive) civilizations and societies throughout Africa over time. While Harris does not go into great detail about any specific society, his passion for refuting the lies and racist narratives about African history is immediately apparent. Harris’ basic thesis is that African culture and societies were trending in the direction of Pan African unity prior to the onset of the Trans Atlantic Slave Trade and European colonialism (the former paving the way for the latter). African centralization had become a theme throughout the continent during the Middle Ages, and Africa’s cultural continuity was uniquely suited to serve as a type of vessel for Pan African regionalism and nationalism. Unfortunately, European intrusion—some of which either replaced or built on earlier Arab / Asian intrusions—interrupted this process by leveraging European technical expertise and taking advantage of Africa’s relative lack of familiarity with global happenings, such as the “discovery” of the Americas. Harris convincingly argues that the various European nations—all of which had grossly repugnant views of African people (as discussed in Chapter 1)—obstructed the normal state building process of African polities, depriving Africa of the unified national development that Europe was able to take advantage of.
Harris does a tremendous job explaining African history in a manner that can be understood by lay people. While it is impossible to provide any sort of in depth analysis of African societies (of which their are an innumerable amount throughout history) in just 300 or so pages, Harris’ descriptions were reasonably detailed and well cited. This is a great book for anyone who wants to learn about African people and the continent of Africa, as well as the external forces that have leaned on Africans for centuries.
“Africans and Their History” provides a nice outline of the numerous (but non-exhaustive) civilizations and societies throughout Africa over time. While Harris does not go into great detail about any specific society, his passion for refuting the lies and racist narratives about African history is immediately apparent. Harris’ basic thesis is that African culture and societies were trending in the direction of Pan African unity prior to the onset of the Trans Atlantic Slave Trade and European colonialism (the former paving the way for the latter). African centralization had become a theme throughout the continent during the Middle Ages, and Africa’s cultural continuity was uniquely suited to serve as a type of vessel for Pan African regionalism and nationalism. Unfortunately, European intrusion—some of which either replaced or built on earlier Arab / Asian intrusions—interrupted this process by leveraging European technical expertise and taking advantage of Africa’s relative lack of familiarity with global happenings, such as the “discovery” of the Americas. Harris convincingly argues that the various European nations—all of which had grossly repugnant views of African people (as discussed in Chapter 1)—obstructed the normal state building process of African polities, depriving Africa of the unified national development that Europe was able to take advantage of.
Harris does a tremendous job explaining African history in a manner that can be understood by lay people. While it is impossible to provide any sort of in depth analysis of African societies (of which their are an innumerable amount throughout history) in just 300 or so pages, Harris’ descriptions were reasonably detailed and well cited. This is a great book for anyone who wants to learn about African people and the continent of Africa, as well as the external forces that have leaned on Africans for centuries.
May 24, 2020
Joseph E. Harris is a professor of history at Howard University. He wrote in the Preface to the 2nd (1998) revised edition of this book, “A number of very significant developments have occurred since the last edition appeared… Ethnic conflicts have continued to threaten national borders in Africa… the implications for other secessionist movements are clear, in spite of the charter commitment members of the Organization of African Unity made to respect the national borders won at independence… The central thrust of this volume remains continental Africa and the evolution of its societies within the context of the world …”
He wrote in the Preface to the first (1972) edition, “The vastness and diversity of Africa, and the many unexplored sources, make it virtually impossible to write a complete history text… the primary stress has been put on the black societies because of their greater numbers and larger roles in Africa’s past, and because racial denigration placed them in a uniquely disadvantaged position, which, for many centuries, significantly affected the course and interpretation of African history and from which their continued struggle for … freedom is already causing major transformations…”
He notes, “Although the ‘father of history,’ Herodotus, made significant contributions to the evolution of history as a field of study, in attempting to explain African culture, which was so different form his own, he sowed seeds of racial prejudice that shaped black-white images for centuries to come. He frequently referred to Africans as ‘barbarians,’ and characterized the people of Libya by saying ‘their speech resembles the shrieking of a Bat rather than the language of Men.’” (Pg. 4)
He points out, “The image of Africans as inferiors was reinforced further by arguments of several Christian missionaries, ministers, and others who explained that an African was better off a slave in a Christian society than free in ‘African Savagery.’ One is reminded that most missionaries … did not visit Africa until the latter part of the nineteenth and early twentieth centuries, but all the same, Africa was presumed to be savage.” (Pg. 6)
He observes, “Clearly, degrading racial descriptions developed in parts of Europe prior to the high point of the Atlantic slave trade… Thus, some Europeans were aware of and had owned black slaves, who were identified as inferiors, long before the extensive trade in Africans was extended in Brazil and elsewhere in the Americas. It is essential to stress that a combination of European attitudes about blacks, the fact of black visibility, and the demand for cheap labor al combined to entrench the institution of slavery and the deeply embedded myths that were used not only to justify slavery but black inferiority as well. Consequently, the racial conditions that followed in the Americas… were logical sequences to those earlier attitudes about Africans; and Western institutions … supported those beliefs.” (Pg. 10)
In the late 16th century, “the greatest kingdom of the western Sudan was destroyed, and with it the glory of the African achievement in the region was temporarily shattered. No large unit would emerge in this region until the nineteenth century, by which time a new force was gaining momentum. That was the European presence.” (Pg. 60)
He explains, “it is noteworthy that except for the northern coast, Islam spread rather peacefully until the eighteenth century… This… may be explained further by the fact that early African rulers tolerated the Muslim presence in order to enhance their economic and diplomatic relations with Muslim-controlled areas. Two points should be stressed in this connection. First, Islam traveled the trade routes and won its… most effective converts in the towns and cities… Second, it was in the centralized states, which encouraged and protected trade and in which the elite embraced the faith… Much of the appeal of Islam, however, was inherent in the faith itself. In addition to the promise of equality, Islam’s heritage… included the extended family and polygamy. Magic and divination were tolerated. Further, Islam was presented as a way of life without particular emphasis on abstract, complicated theology.” (Pg. 72-73)
He comments, “The question of traditional servitude in Africa is often raised in connection with the development of the overseas slave trade… there was domestic slavery as well as other classes of people with virtually no freedom: community outcasts, adulterers, debtors, prisoners of war, and persons convicted of witchcraft… [But] servants were regarded as human beings and not chattel. They could marry, own property, maintain their family unity, freely worship their god… This kind of servitude, therefore, should not be confused with American slavery in which the slave was regarded as chattel, and in some cases defined as property and real estate.” (Pg. 80-81)
He states, “In order to understand why Africans participated in the slave trade it is necessary first to realize that many Africans had long been accustomed to European goods… There was thus a demand for those items that African merchants had already engaged in supplying (cloth, metalware, trinkets, and most significantly, firearms and gunpowder) in exchange for ivory, gold, and kola nuts… As the demand for slaves grew, they used their knowledge of Africans factionalism to play one leader against another or one group against another … In any case, when Europeans demanded laborers or slaves, the African merchant had to comply or lose his business.” (Pg. 83)
He says, “Since the possible abolition of the slave trade had been set in 1787 for 1807, American planters sought ways of protecting and indeed expanding slavery itself. The smuggling of slaves from abroad and slave breeding were two ways of maintaining slavery; moreover, slavery was protected by a variety of laws, customs, and force. There remained, however, over eighty thousand ‘free’ Africans in 1790. Some had secured that status through the performance of heroic deeds and services in the military; others attained it through wills, purchase, and escape. In any case, the ‘free’ African was an anomaly in a country where the concept of black inferiority became a generally accepted ‘truth’… where proponents of slavery explained that blacks were born for slavery and could not survive as free persons. Thus, slaveowners regarded the ‘free’ blacks as a threat to their institution of slavery…” (Pg. 109-110)
He points out, “With an unquestioned belief in their own self-righteousness and the depravity of Africans, missionaries were determined to change indigenous institutions and behavior and thus say themselves as Christian agents of the civilization. This conclusion meant that Africans had to be taught different values, goals, and modes of behavior. Consequently, missionary schools became the keystone of the missions’ activities. The curricula of those schools either ignored or distorted African culture and emphasized European history and culture, thereby instilling the idea that the important developments of the past, even for Africans, occurred in Europe… Had the missionaries… not sought a deliberate destruction of African values and customs… all of their contributions would have had greater meaning and would have led to more positive race relations.” (Pg. 224-225)
He notes, “The Second World War and its aftermath contributed immensely to emergent political nationalism. Africans witnessed the fallibility of Europeans during the war; they experienced European dependence on African troops and material aid; they learned new technical skills and gained a wider perspective on world affairs… The great symbol in this connection was the United Nations, whose anti-colonialist, anti-imperialist, and anti-racist posture became more vocal as new Asian nations joined … the trend toward national liberation in the African countries after World War II.” (Pg. 234-235)
He explains, “a growing number of Africans because socialized in European culture and missionaries, teachers, clerks, lawyers, physicians, and business persons. It was primarily from these classes that the leaders of the nationalist movements and first heads of state emerged… They no doubt honestly wanted to modify the systems for the greater benefit of Africans generally… They very likely realized, however, that the elimination of the existing system would have destroyed not only their … economic and political bases, but would have seriously delayed the chances of fulfilling the material aspirations of their people… one is not surprised that several political and economic agreements favorable to both the imperial power and the new leaders were consummated… with the former colonial powers.” (Pg. 289)
He acknowledges, “neither form of government [one-party, or multi-party] has escaped instability, with coups and attempted coups. Indeed, by 1974 the following countries has experienced at least one military coup: Algeria, Benin, Burkina Faso, Burundi, Central African Republic, Congo, Egypt, Ethiopia, Ghana, Libya, Mali, Niger, Nigeria, Sierra Leone, Somalia, Sudan, Togo, Uganda, and Zaire… There have been various coups and results. Perhaps the most disastrous and notorious examples occurred in the Central African Republic and Uganda…” (Pg. 294-295)
He concludes, “African states have a significantly different political heritage, indigenous and colonial, from that of the West and not surprisingly have great difficulty adopting the Western mode of democratization. This process has been aggravated by the fact that .. during the imposition of colonial rule, they handsomely rewarded undemocratic regimes that support Western national interests during the Cold War… Unencumbered by … convictions about European models, this new generation should find greater freedom to experiment with bold solutions for the challenges they must face in the twenty-first century.” (Pg. 301-302)
This book will be of great interest to those studying the history of Africa.
He wrote in the Preface to the first (1972) edition, “The vastness and diversity of Africa, and the many unexplored sources, make it virtually impossible to write a complete history text… the primary stress has been put on the black societies because of their greater numbers and larger roles in Africa’s past, and because racial denigration placed them in a uniquely disadvantaged position, which, for many centuries, significantly affected the course and interpretation of African history and from which their continued struggle for … freedom is already causing major transformations…”
He notes, “Although the ‘father of history,’ Herodotus, made significant contributions to the evolution of history as a field of study, in attempting to explain African culture, which was so different form his own, he sowed seeds of racial prejudice that shaped black-white images for centuries to come. He frequently referred to Africans as ‘barbarians,’ and characterized the people of Libya by saying ‘their speech resembles the shrieking of a Bat rather than the language of Men.’” (Pg. 4)
He points out, “The image of Africans as inferiors was reinforced further by arguments of several Christian missionaries, ministers, and others who explained that an African was better off a slave in a Christian society than free in ‘African Savagery.’ One is reminded that most missionaries … did not visit Africa until the latter part of the nineteenth and early twentieth centuries, but all the same, Africa was presumed to be savage.” (Pg. 6)
He observes, “Clearly, degrading racial descriptions developed in parts of Europe prior to the high point of the Atlantic slave trade… Thus, some Europeans were aware of and had owned black slaves, who were identified as inferiors, long before the extensive trade in Africans was extended in Brazil and elsewhere in the Americas. It is essential to stress that a combination of European attitudes about blacks, the fact of black visibility, and the demand for cheap labor al combined to entrench the institution of slavery and the deeply embedded myths that were used not only to justify slavery but black inferiority as well. Consequently, the racial conditions that followed in the Americas… were logical sequences to those earlier attitudes about Africans; and Western institutions … supported those beliefs.” (Pg. 10)
In the late 16th century, “the greatest kingdom of the western Sudan was destroyed, and with it the glory of the African achievement in the region was temporarily shattered. No large unit would emerge in this region until the nineteenth century, by which time a new force was gaining momentum. That was the European presence.” (Pg. 60)
He explains, “it is noteworthy that except for the northern coast, Islam spread rather peacefully until the eighteenth century… This… may be explained further by the fact that early African rulers tolerated the Muslim presence in order to enhance their economic and diplomatic relations with Muslim-controlled areas. Two points should be stressed in this connection. First, Islam traveled the trade routes and won its… most effective converts in the towns and cities… Second, it was in the centralized states, which encouraged and protected trade and in which the elite embraced the faith… Much of the appeal of Islam, however, was inherent in the faith itself. In addition to the promise of equality, Islam’s heritage… included the extended family and polygamy. Magic and divination were tolerated. Further, Islam was presented as a way of life without particular emphasis on abstract, complicated theology.” (Pg. 72-73)
He comments, “The question of traditional servitude in Africa is often raised in connection with the development of the overseas slave trade… there was domestic slavery as well as other classes of people with virtually no freedom: community outcasts, adulterers, debtors, prisoners of war, and persons convicted of witchcraft… [But] servants were regarded as human beings and not chattel. They could marry, own property, maintain their family unity, freely worship their god… This kind of servitude, therefore, should not be confused with American slavery in which the slave was regarded as chattel, and in some cases defined as property and real estate.” (Pg. 80-81)
He states, “In order to understand why Africans participated in the slave trade it is necessary first to realize that many Africans had long been accustomed to European goods… There was thus a demand for those items that African merchants had already engaged in supplying (cloth, metalware, trinkets, and most significantly, firearms and gunpowder) in exchange for ivory, gold, and kola nuts… As the demand for slaves grew, they used their knowledge of Africans factionalism to play one leader against another or one group against another … In any case, when Europeans demanded laborers or slaves, the African merchant had to comply or lose his business.” (Pg. 83)
He says, “Since the possible abolition of the slave trade had been set in 1787 for 1807, American planters sought ways of protecting and indeed expanding slavery itself. The smuggling of slaves from abroad and slave breeding were two ways of maintaining slavery; moreover, slavery was protected by a variety of laws, customs, and force. There remained, however, over eighty thousand ‘free’ Africans in 1790. Some had secured that status through the performance of heroic deeds and services in the military; others attained it through wills, purchase, and escape. In any case, the ‘free’ African was an anomaly in a country where the concept of black inferiority became a generally accepted ‘truth’… where proponents of slavery explained that blacks were born for slavery and could not survive as free persons. Thus, slaveowners regarded the ‘free’ blacks as a threat to their institution of slavery…” (Pg. 109-110)
He points out, “With an unquestioned belief in their own self-righteousness and the depravity of Africans, missionaries were determined to change indigenous institutions and behavior and thus say themselves as Christian agents of the civilization. This conclusion meant that Africans had to be taught different values, goals, and modes of behavior. Consequently, missionary schools became the keystone of the missions’ activities. The curricula of those schools either ignored or distorted African culture and emphasized European history and culture, thereby instilling the idea that the important developments of the past, even for Africans, occurred in Europe… Had the missionaries… not sought a deliberate destruction of African values and customs… all of their contributions would have had greater meaning and would have led to more positive race relations.” (Pg. 224-225)
He notes, “The Second World War and its aftermath contributed immensely to emergent political nationalism. Africans witnessed the fallibility of Europeans during the war; they experienced European dependence on African troops and material aid; they learned new technical skills and gained a wider perspective on world affairs… The great symbol in this connection was the United Nations, whose anti-colonialist, anti-imperialist, and anti-racist posture became more vocal as new Asian nations joined … the trend toward national liberation in the African countries after World War II.” (Pg. 234-235)
He explains, “a growing number of Africans because socialized in European culture and missionaries, teachers, clerks, lawyers, physicians, and business persons. It was primarily from these classes that the leaders of the nationalist movements and first heads of state emerged… They no doubt honestly wanted to modify the systems for the greater benefit of Africans generally… They very likely realized, however, that the elimination of the existing system would have destroyed not only their … economic and political bases, but would have seriously delayed the chances of fulfilling the material aspirations of their people… one is not surprised that several political and economic agreements favorable to both the imperial power and the new leaders were consummated… with the former colonial powers.” (Pg. 289)
He acknowledges, “neither form of government [one-party, or multi-party] has escaped instability, with coups and attempted coups. Indeed, by 1974 the following countries has experienced at least one military coup: Algeria, Benin, Burkina Faso, Burundi, Central African Republic, Congo, Egypt, Ethiopia, Ghana, Libya, Mali, Niger, Nigeria, Sierra Leone, Somalia, Sudan, Togo, Uganda, and Zaire… There have been various coups and results. Perhaps the most disastrous and notorious examples occurred in the Central African Republic and Uganda…” (Pg. 294-295)
He concludes, “African states have a significantly different political heritage, indigenous and colonial, from that of the West and not surprisingly have great difficulty adopting the Western mode of democratization. This process has been aggravated by the fact that .. during the imposition of colonial rule, they handsomely rewarded undemocratic regimes that support Western national interests during the Cold War… Unencumbered by … convictions about European models, this new generation should find greater freedom to experiment with bold solutions for the challenges they must face in the twenty-first century.” (Pg. 301-302)
This book will be of great interest to those studying the history of Africa.
August 25, 2013
Africans and their History takes readers on an enlightening journey that includes chronological accounts between the races with a cultural focus that details how the start of life from Africa, giving an account of slavery and how it became so prevalent once the states started to form. It helps readers to understand how seeded the ideals of skin color are and how past ideas about race and culture play into todays more contemporary environment. The Author Joseph E. Harris nailed this historical account by elaborating on the lack of responsibility shown by seamen who often fathered children and continued with their travels, leaving families behind as they explored new territory. A realistic account of congregational formation is given for various faiths and early culture and acceptance of diversity between people interacting during different periods seemed more hospitable than even today.
January 16, 2024
Amazing overview of African history. I learned so much in this book that I never learned from school. Even though it’s a little bit dated, it’s still a good book. 5/5 for informative purposes.
December 20, 2011
Informative...a little dry though
February 28, 2013
Dry, a bit subjective and surely repetitive!
September 10, 2015
A history of Africa and an analysis of the view of Africa in a Eurocentric world. Quite informative.
Displaying 1 - 7 of 7 reviews