Kwasi Konadu


African Diaspora Culture in the Americas

African History 360Kwasi KonaduComment

Charles Ball (1781? – 1840s?) was born on a tobacco plantation in Maryland, eventually purchasing his legal freedom and serving as a naval officer in the war of 1812. Ball spent much of his live laboring and being sold and resold—and captured and re-enslaved—on plantations in South Carolina and Georgia, before resigning himself to Pennsylvania to escape recapture. While in South Carolina, Charles witnessed and participated in a funerary ritual brought from Africa. Since almost all enslaved Africans took death and funerary rites seriously, dedicating funds toward and undertaking such rites as community affairs, the funerary ritual Charles observed has therefore wider significance for understanding the continuity and transformation of African cultures in the Americas.

Religious Effects of Atlantic Slaving on African Regions

African History 360Kwasi KonaduComment

Toward the end of the seventeenth century, marabout Nasir al-Din launched a religious movement against transatlantic slaving but for the Islamization of the Senegal valley. French colonial official Louis Chambonneau, stationed at the French outpost of St. Louis at the mouth of the Senegal river, was an eyewitness whose reporting of the events to his superiors remains one of the best first-hand accounts Nasir al-Din’s movement. Nasir al-Din was born in the southern Sahara to an elite family of the Traza Moors (so-called “Berbers”). Chambonneau referred to the movement as Toubenan (from the Wolof tuub, “conversion”). Chambonneau and many after him agreed the success of the Toubenan religious movement, though Nasir al-Din was killed, was due to the negative effects wrought by transatlantic slaving.