The past decade has seen an increase in attention to Tangut, an extinct Sino-Tibetan language spoken by the rulers of the Western Xia xīxià 西夏 empire. The question of its classification has become a subject of discussion especially since the documentation of its closest relatives came to light recently. The present paper builds on the study of the Tangut verb template by Jacques (2011) to question the place of Tangut with regard to the Horpa languages (Beaudouin 2023b). By doing so, it identifies a phenomenon of attraction encompassing synchronic and diachronic analysis and proposes that verbal templatic morphology in West Gyalrongic is nuclear.

Through a personal mentoring relationship with Yacouba Sawadogo, the author analyzes his narrative, highlighting the roots of the climate crisis in the disconnection between humans and nature. The catastrophe epitomizes the visible manifestation of the invisible decay of “the interconnected relationships within creation (Zamane).” The author demonstrates how the Champion of the Earth advocates for a shift in mindset towards Mother Earth. Their qualitative inquiry includes interviews and narratives, examining Sawadogo’s Afrocentric ecological wisdom. In smelling his smell, the focus is on his resilience to provide a comprehension of individual ingenuity and community support, which are valuable for sustainable practices.

The paper critically revisits Chinweizu’s contributions to Pan-Africanism and African sovereignty, focusing on his analysis of Arab and Western imperialism, internal complicity, and the concept of “culturecide.” His call for a distinct Black African identity is explored as a foundation for reclaiming sovereignty, while also addressing critiques of nativism and essentialism. A nuanced approach to decolonization is proposed, emphasizing its relevance in today’s globalized world. Chinweizu’s ideas challenge a rethinking of the intersections between history, culture, and power in the ongoing quest for African autonomy.

This article critically examines the antislavery activism of Francis P. Fearon, an African activist based in late nineteenth-century Accra. His correspondence with the Aborigines’ Protection Society (APS) provides a profound insight into the dynamics of African abolitionism. By analysing a collection of letters housed in the APS archive, this study sheds light on Fearon’s commitment to abolishing slavery, driven by his principled opposition to family separation. The article underscores Fearon’s active involvement in a network of African antislavery advocates who sought to disrupt the institution of slavery through legal challenges and international advocacy. This research extends the growing literature on African abolitionism, which primarily focuses on the efforts of African missionaries, educated elites, and grassroots movements, adding a new dimension by exploring the operations of a dedicated network committed to the abolitionist cause.

This essay is a study in bureaucratic knowledge production using the example of the postal system in German East Africa. There is a great deal of historical literature that focuses on bureaucratic-knowledge-as-power: bureaucracies produced information that was used to quantify and, ultimately, to control populations both in the metropole and the colony. In this piece I want to emphasize another kind of bureaucratic knowledge production: namely, information about the bureaucratic system that was created through bureaucratic practice — what I call “studied bureaucratic knowledge.” Beyond understanding German attempts to translate (linguistically, administratively, and culturally) one understanding of bureaucracy, the historian who pays attention to the users of colonial bureaucratic structures can uncover bureaucratic knowledge created by those who encountered those structures in their daily lives — and how that information in turned shaped their use of the bureaucratic system.

Slavery persisted in Morocco well into the twentieth century and throughout the French Protectorate (1912–56), long after it was abolished in other French-occupied territories (1848). While work by historians has illuminated a previously shadowy history of race and slavery in Morocco, less attention has been paid to the growing corpus of literary texts representing enslaved subjectivities under the Protectorate. Through their literary excavations of the slave past, such works retell the history of Moroccan slavery from the perspective of those most affected. This essay takes translator Nouzha Fassi Fihri’s Dada l’Yakout (2010) as a case in point. Although marketed as a novel, the text is also a dense oral history that channels the voice of an enslaved woman who really existed: Jmia, who was abducted as a child at the beginning of the twentieth century and died in 1975. Considered as “Moroccan other-archive” (El Guabli 2023) and imaginative archeology, literary works chart a way forward for reckoning with the enduring legacies of slavery and the slave trade in Morocco.