Politics of African Anticolonial Archive by el-Malik Shiera S.;Kamola Isaac A.; & Isaac A. Kamola

Author:el-Malik, Shiera S.;Kamola, Isaac A.; & Isaac A. Kamola
Language: eng
Format: epub
Publisher: Rowman & Littlefield Publishers, Incorporated

1. Below is the full table of contents of Azaare’s Recollections of Past Events of British Colonial Rule in Northern Ghana, 1900–1956:

Agurumyela Series

1.Administrative History of the Northern Territories

2.Military Patrols and Punitive Expeditions in the Kassena-Nankana and Frafra Districts

3.Legacies of Colonial Rule in the Kassena-Nankana District

4.Establishment of Military Camps in the Kassena-Nankana District

5.Missionary Activities in Northern Ghana

6.Inter-clan Wars among the Frafras during the Colonial Period

2. AI: Here by ‘unusual’ Azaare means that Rattray’s and Cardinall’s anthropological accounts ‘do not flow as usual’ and fail to provide sufficient, in-depth understanding of specific clan histories and genealogies. Rather, their books compile research in an arbitrary manner, leaping from one topic to another.

3. Arthur Glyn Leonard, The Lower Niger and Its Tribes (London: Macmillan, 1906), quoted in Francis Arinze, Sacrifice in Igbo Religion (Ibadan: Ibadan University Press, 1970), 31.

4. K.O. Bonsu Kyeretwie, Ashanti Heroes (Accra, Waterville Pub. House, 1964).

5. Quoted in Daily Graphic, 1986.

6. AI: Here ‘progress’, in Azaare’s view, is best understood as a certain level of literacy in one’s history that is a prerequisite for development, regardless of how communities define the latter term.

7. David Hume, Essays: Moral, Political, and Literary (New York: Cosimo Classics, 2006), 561.

8. Sylvia Leith-Ross, African Women: A Study of the Ibo in Nigeria (London: AMS Press, 1939), 54.

9. Kola, in Gurensi custom, is a symbol of life. A common saying goes ‘He who brings kola, brings life’ and kola is presented as a gift during visits to traditional authorities.

10. AI: Here Chris Azaare draws a parallel between his research and the work of the soothsayer, who also has to dig into people’s past in order to divine effectively.

11. AI: ‘Skin’ is a term that refers to customary authority in Ghana. Chiefs sit on skins in Northern Ghana and the process of their instalment into office is known as ‘enskinment’. The name given a chief upon enskinment is known as a ‘skin name’. Tindaanas also wear skins as a part of their regalia and are given skin names.

12. Meyer Fortes, The Web of Kinship among the Tallensi: The Second Part of an Analysis of the Social Structure of a Trans-Volta Tribe (International African Institute, Oxford University Press, 1949), 28.

13. AI: This discussion addresses the problem of interrupting male lineage.

14. ‘Conflict Resolution’, Daily Graphic, Saturday, 1 April 1985 (No.13788), 5.

15. Ibid.

16. The concept was informed by the idea of bringing government to the local, grassroots level but some people used it to spy on their relatives and I was often suspected to be one such spy.

17. NAG – A – ADM8/1/16), (1913) NAG – A – ADM 56/1/288.

18. Enclosure in Gold Coast, No 412 of 12 Oct. 1895.

19. During the colonial era in the Upper East Region the white man was more likely to interact with chiefs and local allies, rather than with tindaanas and clan elders, who were resistant to the colonizers’ presence.

20. PRO Co 879/52 366. Enclosed Report on Mamprusi.

21. NAG-A-ADM 56/1/429.

22. 1894 Report by George Ekem Ferguson.

23. NAG-A-ADM 56/1/38 letter No 54/112/05 of 6/7/06) (proposed Establishment of post in FRAFRA Area).

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