Originally published in 1931, this book collects tales told to the author by agricultural labourers and hunters in what was Togoland in the 1920s. A rare and valuable resource of oral history, the book also contains the history of the Dagomba from Northern Ghana.

This anthropological study of hoe-farming in West Africa outlines the cultural meanings involved in working the land and rearing/raising society. Unlike other studies which usually focus on the kin-group as the basic social unit, this piece of work considers the house society or community as the most appropriate focus by which the Dagara people themselves tend to structure their society and to work out their social relationship including cultural practices of different kinds. With many ethnographic details, the study shows how much the house figure functions as a physical and social institution in Dagara mode of thinking and also in the imagination including the intellectual sphere as an important concept. Therefore, the author sees hoe-farming and the figure of the house as linked themes which have to be jointly studied. Considered as such, the study uses them to outline Dagara mode of thinking about themselves and what they do in terms of social relations.

Studies of the Curse of Ham, the belief that the Bible consigned blacks to everlasting servitude, confuse and conflate two separate origins stories (etiologies), one of black skin and the other of black slavery. This work unravels the etiologies and shows how the Curse, an etiology of black slavery, evolved from an earlier etiology explaining the existence of dark-skinned people. We see when, where, why, and how an original mythic tale of black origins morphed into a story of the origins of black slavery, and how, in turn, the second then supplanted the first as an explanation for black skin. In the process we see how formulations of the Curse changed over time, depending on the historical and social contexts, reflecting and refashioning the way blackness and blacks were perceived. In particular, two significant developments are uncovered. First, a curse of slavery, originally said to affect various dark-skinned peoples, was eventually applied most commonly to black Africans. Second, blackness, originally incidental to the curse, in time became part of the curse itself. Dark skin now became an intentional marker of servitude, the visible sign of the blacks’ degradation, and in the process deprecating black skin itself.

It's an awful story. It's an awful story. Why do you want to bring this up now?--Chief Awusa of Atorkor For centuries, the story of the Atlantic slave trade has been filtered through the eyes and records of white Europeans. In this watershed book, historian Anne C. Bailey focuses on memories of the trade from the African perspective. African chiefs and other elders in an area of southeastern Ghana-once famously called "the Old Slave Coast"-share stories that reveal that Africans were traders as well as victims of the trade. Bailey argues that, like victims of trauma, many African societies now experience a fragmented view of their past that partially explains the blanket of silence and shame around the slave trade. Capturing scores of oral histories that were handed down through generations, Bailey finds that, although Africans were not equal partners with Europeans, even their partial involvement in the slave trade had devastating consequences on their history and identity. In this unprecedented and revelatory book, Bailey explores the delicate and fragmented nature of historical memory.

One of UNESCO's most important publishing projects in the last thirty years, the General History of Africa marks a major breakthrough in the recognition of Africa's cultural heritage. Offering an internal perspective of Africa, the eight-volume work provides a comprehensive approach to the history of ideas, civilizations, societies and institutions of African history. The volumes also discuss historical relationships among Africans as well as multilateral interactions with other cultures and continents.