This study discusses the intersection between Black/African Digital Humanities, and computational methods, including natural language processing (NLP) and generative artificial intelligence (AI). We have structured the narrative around four critical themes: biases in colonial archives; postcolonial digitization; linguistic and representational inequalities in Lusophone digital content; and technical limitations of AI models when applied to the archival records from Portuguese-colonized African territories (1640–1822). Through three case studies relating to the Africana Collection at the Arquivo Histórico Ultramarino, the Dembos Collection, and Sebestyén’s Caculo Cangola Collection, we demonstrate the infrastructural biases inherent in contemporary computational tools. This begins with the systematic underrepresentation of African archives in global digitization efforts and ends with biased AI models that have not been trained on African historical corpora.

There is limited analysis of the adoption of luxury tourism strategies in Africa. Such strategies promise lower ecological impact and higher tourism revenues. Through an analysis of economic data and secondary literature, as well as interviews conducted in Mauritius, Botswana, and Rwanda, this article examines why once luxury tourism strategies are adopted and do not deliver expected results, some countries reverse these strategies while others do not. Contrary to recent African political economy literature, this paper shows that “democratic” governments (Mauritius, Botswana) with shorter-term horizons have more flexibility in adapting their strategies compared to “authoritarian” governments with longer-term horizons (Rwanda).

This small project was initiated to create a broader understanding of the working properties of sarsen and its challenges. This notoriously durable coarse-grained sandstone is most familiarly associated with the Phase 3 monument at Stonehenge, Wiltshire, although its exploitation persisted into the twentieth century. Discussion has focused on the probable methods employed in prehistory to work the stone: splitting, flaking and pecking. These techniques have rarely been applied in practice, but have been considered broadly in this project. The preliminary results, obtained from a single block of saccharoidal sarsen, have reawakened understanding and appreciation of the potential provided by shock waves to split and shape this intractable silicate successfully and repeatedly using direct percussion, techniques that were familiar to Neolithic communities to work flint. The flaking properties of the stone are considered together with attributes of hammer mode in comparison with data from prehistoric stone assemblages at Stonehenge. The discussion questions to what extent flaking could be controlled repeatedly to form a major part of monolith production. Results derived from the laborious nature of pecking supplement previous attempts to recreate dressed surfaces at Stonehenge. Efficiency was not improved by applying heat to the surface of the stone; indeed, it confirmed that uncontrolled, excessive heat shatters the structure of sarsen, rendering it unworkable.

This short research article interrogates the rise of digital platforms that enable ‘synthetic afterlives’, with a focus on how deathbots – AI-driven avatar interactions grounded in personal data and recordings – reshape memory practices. Drawing on socio-technical walkthroughs of four platforms – Almaya, HereAfter, Séance AI, and You, Only Virtual – we analyse how they frame, archive, and algorithmically regenerate memories. Our findings reveal a central tension: between preserving the past as a fixed archive and continually reanimating it through generative AI. Our walkthroughs demonstrate how these services commodify remembrance, reducing memory to consumer-driven interactions designed for affective engagement while obscuring the ethical, epistemological and emotional complexities of digital commemoration. In doing so, they enact reductive forms of memory that are embedded within platform economies and algorithmic imaginaries.

Between the late Middle Ages and the early modern period, large quantities of wax were exported from the Maghrib to Europe. In the Maghrib, both raw wax and wax candles were involved in various social interactions that transcended mere environmental and economic considerations. For some Muslims, wax came to index Christianity, and its significance during the celebration of the Prophet’s birthday was critiqued as a corrupt innovation. At the same time, to prevent the facilitation of Catholic devotion—and because wax was deemed war material—the sale of wax to Christians was forbidden. Nevertheless, wax remained a profitable product sold to Christians in significant quantities. The anxiety surrounding the movement of wax and the attempts to regulate it indicate that for Muslims, wax served as a religious boundary marker. Christians too utilized the substance to reinforce communal boundaries. Catholics in the Maghrib—captives, clergy, and merchants—used wax to establish and express confessional divides, aiming to deter Catholic captives from converting to Islam. Priests distributed blessed candles to captives, who in turn donated wax to the clergy. Moreover, priests gifted candles to Algerian dignitaries, a practice opposed by the papacy. Wax formed invisible, often unintended connections between Muslim theologians and rulers, Catholic and Muslim captives, slaves, wax makers, merchants, and redeemers. These entanglements sparked anxiety, a sense of impurity, and a drive to reinforce religious boundaries. This article explores a fragmented history of these connections and relationships and argues that the failed attempts to regulate this circulation fostered new entanglements.

The four pioneering African war correspondents who travelled to Asia in 1945 develop our understanding of Africa and the Second World War. This article argues that their tour challenges the existing scholarship on the conflict in two ways. Firstly, it bridges the common divide between “home” and fighting fronts in our understanding of wartime Africa. Secondly, due to the correspondents’ own positionality as colonial African newspapermen, it offers insights into African military service in ways not permitted by colonial and military archives. Within an overarching frame examining the tour’s origin and conclusion in Africa, the article assesses the correspondents’ activities in Asia in terms of their interactions with and analysis of African troops. Cumulatively, it contends that the correspondents’ tour both considerably expands our understanding of African soldiers’ lives in the Second World War, and also directly connects the “home front” with the Asian theatre of combat.

This article examines multi-vector pro-life exchanges between Poland and two American countries: the United States and Chile. We make the case that the 1970s through 1990s represent a significant historical moment that yielded both transplantable templates and direct longitudinal consequences for transnational social activism in the twenty-first century. We argue that during this time Poland acted as an incubation site for pro-life transnationalism, where “right to life” became the rallying cry of new generations of Catholic Far Right thinkers and activists like the politician Marek Jurek and journalists and social activists Ewa Kowalewska and Lech Kowalewski. The transnational entanglements that empowered Jurek, Kowalewska, and Kowalewski assumed intellectual and political forms, while also producing direct contact and active exchange of tactics, ideas, and know-how with the leaders of the U.S. pro-life movement such as John Willke or Father Paul Marx. Our study, situated at the intersection of intellectual history and social movement studies, highlights the importance of examining transnationalism with full attention to its local rootedness, and makes a case for incorporating non-progressive social activism into the post-1989 story of civic and social mobilization.

This article considers the history of Egypt’s mid-twentieth-century Spiritualist movement through an examination of its periodical, a monthly Arabic magazine called ʿAlam al-Ruh (The World of the Spirit) (1947–1960). As it shows, Egyptian Spiritualists defended and promoted their project by crafting an experimental cosmology, one that blended claims about empirical verification with elements of Islamic and Spiritualist cosmologies. It further shows how this combination of scientism and cosmology reflects a core dynamic within the history of scientific exploration in the Islamic world. Like spiritual seekers and occult practitioners in Muslim societies elsewhere, Egyptian Spiritualists positioned their project as one of eradicating superstition from religion, modernizing the nation, and advancing science. By attending to the Egyptian Spiritualist effort to scientize religion and spiritualize science, this article foregrounds the Islamic tradition’s entanglements with scientific discourses and navigates beyond claims about epistemological rupture that often characterize the study of Islam’s relationship to modern science.