On modern-day Grenada, African work is the most enduring and significant cultural inheritance of both enslaved and liberated Africans. Using oral narratives produced by M. G. Smith in 1952-3 and collected by this author between 2009 and 2023, Chapters 7, 8, and 9 complicate Smith's early twentieth century conceptualisation of African work as a surviving cultural practice of a large group of Ijesha-speaking Yoruba recaptives. Chapter 7 delineates Yoruba aspects of African work, arguing that some Yoruba influences can be located beyond the Ijesha. Yoruba cultures appealed to a diverse audience, leading to the Yorubisation of various African beliefs. Eventually, Yoruba-derived religious cultures came to be known as 'African' in response to local circumstances, such as the rejection of exogenously imposed labels by practitioners and the appeal from the broader African-descended population.

The epilogue reflects on some of the stark differences between the Grenadian and Trinidadian and Tobagonian religious climates and considers recent efforts to revive Yoruba culture on Grenada, reiterating the ways African work within the Eastern Caribbean Sea is co-constructed and interrelated - yet also marked by difference. It emphasises the book's aim of providing a study of Africans who, arriving decades after the abolition of the British slave trade, radically shaped the religious and cultural landscape of Grenada. It argues for the need to move beyond emphasising unidirectional culture flows as is characteristic of the creolisation- survival debate to examining the historical processes by which African work has been recreated, reconfigured, and rejuvenated by local factors as well as the movement of peoples, commodities, and ideas around the Eastern Caribbean Sea and beyond.

The British colonial invasion of the territories that would come to constitute the nation-state of Nigeria also planted the seeds for the birth of nationalist and anticolonial movements. This chapter traces the advent and growth of Nigerian nationalism across its different phases, beginning with the immediate aftermath of the colonial invasion until the period of the 1940s. This showed how the seeds of nationalist consciousness were sown in the resistance of traditional rulers to the colonial attacks on their political authority and territorial integrity. It also showed how the alliances of these rulers with emerging Western-educated elites formed the core of the struggles against the colonial administration in the post-amalgamation period. The chapter pays attention to a variety of internal and external factors, ranging from aggressive taxation and unrepresentative government to discrimination in the civil service, Western education, and the work of Christian missionaries. It traces three kinds of formations: political organizations such as the People’s Union, the NNDP and the Nigerian Youth Movement; media outlets such as the Lagos Times and the West African Pilot; and pan-African organizations like the NCBWA.