The excerpt below chronicles his observations of the three belief systems that shaped African history, namely indigenous African spiritualities, Islam and Christianity, as they played out on Africa’s Gold Coast
Though I am aware of Coates’s new book, We Were Eight Years in Power, released today, what follows is a condensed version of my views, stirred principally by BWM but also by the repurposed essays and anecdotes that form the contents of Eight Years in Power. More importantly, there has been insufficient consideration of what BWM’s argument portends for the fate of “black” people—a race identifier used grudgingly but in no way do I subscribe to it. My concern is the defective premise, a story if you will, anchoring Coates’s argument and its dead-end implication if we were to follow that argument to its logical conclusion. I offer another way to think about the fate of black people in the United States and in white societies more broadly.
While searching online at the start of the new year, I came upon a blog maintained by a PhD history student at one of the University of California schools. Interested in Atlantic history and “slave ethnicity,” this student displayed an historiographical essay, probably written for a class, in which the future historian wrote, “Even more dogmatic are such scholars as Kwasi Konadu, who has argued that Coromantees were essentially the early modern precursors to modern Ghanaians, joined together by a ‘shared genetic culture.’” Curious, I emailed the student, who responded, “I meant to quote your phrase ‘shared (genetic) language.’ I have changed the quote, and I also rewrote the sentence to reflect that my opinions are coming from Rucker’s reading of your work.” Less an apology and more a confession, I briefly contemplated this student’s essay and response, and wondered, more broadly, if this is the kind of scholarship Atlantic history—and its stepchild, black Atlantic history—inspires, and to which it aspires. Rather than accept the received wisdom of the academic grapevine, I kept gossip and book reviews at a distance while I carefully read Walter Rucker’s Gold Coast Diasporas with the seriousness it deserved, making marginal notes from the acknowledgement to the bibliography during the spring semester. This book sets out to examine “the formation of the Gold Coast diaspora from the 1680s to the 1760s,” identifying “the early decades of the eighteenth century [as] a period when Coromantee and (A)mina ethnic groups formed in the Americas” from Akan, Gã, Adangme, and Ewe speakers originating in Africa’s Gold Coast (p. 23). Using sociologist Orlando Patterson’s well-worn notion of “social death” and historian Michael Gomez’s “ethnicity to race” paradigm, Rucker argues, “Gold Coast Africans reinvented, redefined, and transformed Gold Coast cultural materials and deployed them in unprecedented ways in the Americas,” informed by a “commoner consciousness” and new notions of masculinity and womanhood (p. 9). This review assesses the validity of Rucker’s case study through an examination of the sources used and the reading practices or interpretive techniques employed, and suggests some implications for African history/studies and diasporic African history/studies.