Relevant bibliographies by topics / Slave trade Nigeria

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Academic literature on the topic 'Slave trade Nigeria'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Slave trade Nigeria"

1

Ubah, C. N. "Suppression of the Slave Trade in the Nigerian Emirates." Journal of African History 32, no. 3 (November 1991): 447–70. http://dx.doi.org/10.1017/s0021853700031546.

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This article has concentrated on the efforts made by the British colonial regime in Northern Nigeria to suppress the slave trade. It has shown that the slave trade disappeared gradually, in three phases. The first extended from 1900 to about 1908, the second lasted until about 1919, while the third continued until the disappearance of the slave trade at the end of the 1930s. The task of suppression was carried out by a variety of means: military, including the patroling of trade routes and policing of strategic locations; political and diplomatic, involving co-operation with other colonial powers in the area; and judicial, including arrest, prosecution and punishment of offenders. In all these efforts the colonial administration received assistance from the Native Authorities; by the third phase these Authorities and the Native Courts were the most active forces against slaving. The slave trade dealt to a very significant extent in children. In the environment in which the trade was conducted the dealers developed a range of tricks and subterfuges to evade detection by the law enforcement agencies. The long borders which the agencies had to patrol, the manpower problems which they faced, and the relative ease with which slaves could be obtained in times of adversity combined to make the struggle against slaving a protracted one. Time was not, however, on the side of the traders. Improvements in communications, a stronger administration, the growing effectiveness of patrols, and the deterrent effects of judicial action cut into and finally eliminated the slave trade.
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Taiwo, Rotimi. "The functions of English in Nigeria from the earliest times to the present day." English Today 25, no. 2 (May 26, 2009): 3–10. http://dx.doi.org/10.1017/s0266078409000121.

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ABSTRACTThe use of the English language in Nigeria dates back to the late sixteenth and early seventeenth century when British merchants and Christian missionaries settled in the coastal towns called Badagry, near Lagos in the present day South Western Nigeria and Calabar, a town in the present day South Eastern Nigeria. The merchants initially traded in slaves until the slave trade was abolished in 1807, at which time freed slaves of Nigerian origin returned to the country. Many of them, who had been exposed to Western education and Christianity, later served as translators or interpreters for the Christian missionaries. The primary aim of the Christian mission was not to make their converts speak English; rather, it was to make them literate enough to read the bible in their indigenous languages. This must be the reason why Samuel Ajayi Crowder translated the English bible into Yoruba, the major language in South Western Nigeria.With the attainment of independence, English gradually grew to become the major medium for inter-ethnic communication. Like most African nations, the country, after independence, had to grapple with multi-ethnicity and acute multilingualism. In this article, we shall examine the expansion in the functions of English during the post-colonial period.
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Alpern, Stanley B. "What Africans Got for Their Slaves: A Master List of European Trade Goods." History in Africa 22 (January 1995): 5–43. http://dx.doi.org/10.2307/3171906.

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A great deal has been written in recent decades about the Atlantic slave trade, including the mechanics and terms of purchase, but relatively little about what Africans received in return for the slaves and other exports such as gold and ivory. And yet, if one is trying to reconstruct the material culture of, say, the Guinea Coast of West Africa during the slave-trade period, the vast European input cannot be ignored.The written evidence consists of many thousands of surviving bills of lading, cargo manifests, port records, logbooks, invoices, quittances, trading-post inventories, account books, shipping recommendations, and orders from African traders. English customs records of commerce with Africa during the eighteenth century, when the slave trade peaked, alone contain hundreds of thousands of facts. A thorough analysis of all available data would call for the services of a research team equipped with computers, and fill many volumes. Using a portable typewriter (now finally abandoned for WordPerfect) and a card file, and sifting hundreds of published sources, I have over the years compiled an annotated master list of European trade goods sold on a portion of the Guinea Coast from Portuguese times to the mid-nineteenth century. The geographic focus is the shoreline from Liberia to Nigeria; from it more slaves left for the New World than from any comparable stretch of the African coast. I call the area “Kwaland” for the Kwa language family to which nearly all the indigenous peoples belong.
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Emanemua, Adebowale Bandele. "Human trafficking: a variant of the historic slave trade in contemporary Nigeria." AFRREV IJAH: An International Journal of Arts and Humanities 5, no. 3 (July 19, 2016): 255. http://dx.doi.org/10.4314/ijah.v5i3.21.

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UGO NWOKEJI, G., and DAVID ELTIS. "CHARACTERISTICS OF CAPTIVES LEAVING THE CAMEROONS FOR THE AMERICAS, 1822–37." Journal of African History 43, no. 2 (July 2002): 191–210. http://dx.doi.org/10.1017/s0021853701008076.

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On the basis of identifying the likely geographic origins of African names extracted from the Sierra Leone Liberated African registers, this essay estimates the provenance of the transatlantic slave trade that drew on the Cameroons estuary between 1822 and 1837. The sample, drawn from six separate vessels, is broken down by age and sex category and constitutes about 7 per cent of all Africans who left from the region in these years. It makes possible analysis of changes over time, comparisons of age and sex with distance between embarkation point and likely provenance zone, as well as interaction between Old Calabar and the Cameroons regions in the supply of slaves. The great majority of the captives originated within 200 miles of the coast and within 120 miles of the modern border with Nigeria.
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Elechi, Maraizu. "Western Racist Ideologies and the Nigerian Predicament." Dialogue and Universalism 31, no. 1 (2021): 87–104. http://dx.doi.org/10.5840/du20213116.

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Racism is responsible for discrimination against some citizens in Nigeria. It influences government's policies and actions and militates against equity and equal opportunity for all. It has effaced indigenous values and ebbed the country into groaning predicaments of shattered destiny and derailed national development. Racism hinges on superciliousness and the assumed superiority of one tribe and religion over the others. These bring to the fore two forms of racism in Nigeria: institutional and interpersonal racisms. The Western selfish motive to dominate, marginalize, and sustain economic gains, political expansion, psycho-mental control, and socio-cultural devaluations escalated racism in Nigeria. Racist ideologies were entrenched through the selfish ventures of slave trade, colonialism and neo-colonialism, which enforced an unprecedented unjust harvest of impugnable systemic practices. Neo-colonial forces continue to promote ethnocentrism, cultural imperialism, and the dehumanization, exploitation, oppression, and suppression of Africans. Adopting a methodical approach of critical analysis, this article spotlights the negative effects of racism on Nigeria's development. However, the bristling challenges of racist ideologies can be resolved within the epistemological compass of gynist deconstruction approach to human thought and action for a better universe of one human race.
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Omonijo, Dare O., Michael C. Anyaegbunam, Chidozie B. Obiorah, Samuel N. C. Nwagbo, Caleb A. Ayedun, Victoria Ajibola Adeleke, Elizabeth I. Olowookere, Jonathan A. Odukoya, and Chioma Agubo. "Examining the Social Problem of Kidnapping as a Reaction Against Injustice in Nigeria." Academic Journal of Interdisciplinary Studies 8, no. 2 (July 1, 2019): 176–85. http://dx.doi.org/10.2478/ajis-2019-0029.

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Abstract Although, studies have shown several cases of kidnapping in both developed and developing countries but the case of a developing country like Nigeria is seems to be pathetic and worrisome, largely because of its contributions to the ancient slave trade that greatly affected several Nigerians for many centuries in the past. With such awful experiences in the past and its contribution to backwardness of the human race, one would have thought that cases of kidnapping would never occur in Nigeria, but the reverse has been the case in the contemporary. Hence, several studies have emerged on the subject of kidnapping in recent times. However, it could be observed that these studies are strongly connected with rituals power, wealth and traditional purposes. While the nature of the Nigerian society which is characterised by injustice and its contributions to the menace of kidnapping has been hitherto neglected in academic literature. The present study intends to address this flaw in knowledge by addressing the three research questions raised. Being a review paper, the study engaged secondary data in collecting relevant information to analyse and illustrate questions raised. The study argues that if the current high level of injustice in Nigeria could be reduced, there may be a corresponding reduction in the cases of kidnapping.
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Gaudio, Rudolf P. "TRANS-SAHARAN TRADE: THE ROUTES OF ‘AFRICAN SEXUALITY’." Journal of African History 55, no. 3 (September 22, 2014): 317–30. http://dx.doi.org/10.1017/s0021853714000619.

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AbstractThe idea that homosexuality is ‘un-African’ is widely regarded, at least among Western scholars, as a myth concocted during the colonial era. The evidence adduced to support this consensus is largely convincing, but it does not account for all the features of contemporary African leaders’ homophobic discourses. In particular, it does not account for differences between Christian and Muslim rhetorics with respect to a putative ‘African sexuality’. Historical, ethnographic, and literary evidence suggests these differences can be traced in part to the trans-Saharan slave trade, which gave rise to racialized sexual tropes of blacks and Arabs that circulated and continue to circulate on both sides of the Sahara. In Nigeria and perhaps elsewhere, it seems that sexual stereotypes of Arabs and black Africans derived from both the trans-Saharan trade and European colonial rule have been respectively, if unevenly, mapped onto Muslims and Christians, in a way that hinders national integration. This is so even when the leaders of both groups seem to be in agreement, as when they join forces to condemn homosexuality. To ignore such religious, racial, and sexual contradictions is to ignore some of the major cultural faultlines within contemporary African nation-states and the continent overall.
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Wild, Johanna. "The Currency of Memory: Ndidi Dike'sWaka-into-Bondageand the Materiality of the Slave Trade in Nigeria and Britain." Critical Interventions 10, no. 2 (May 3, 2016): 237–53. http://dx.doi.org/10.1080/19301944.2016.1205386.

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Arasli, Huseyin, Maryam Abdullahi, and Tugrul Gunay. "Social Media as a Destination Marketing Tool for a Sustainable Heritage Festival in Nigeria: A Moderated Mediation Study." Sustainability 13, no. 11 (May 31, 2021): 6191. http://dx.doi.org/10.3390/su13116191.

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This study explored how social media is used as a destination marketing tool for the sustainability of heritage festival quality in Nigeria, drawing on the theory of planned behavior. The festival, which is an exploration of heritage, was specifically premeditated to celebrate the slave trade period by highlighting the unique connection of African American history to the diaspora ancestors who were literally taken away as slaves through “the point of no return” in Badagry, Nigeria. A structured questionnaire was utilized as a research instrument to gather information aimed at examining the influence of social media (SM), website quality (WQ), and online word of mouth (eWOM) on tourists’ festival satisfaction (FS) and festival revisiting intention (FRI). Data were gathered from samples of 473 diaspora tourists at Badagry Diaspora Festival in Nigeria and analyzed using partial least square structural equation modelling (PLS-SEM) with the aid of WarpPLS (7.0). The findings of the study revealed that social media (SM), festival quality (FQ), website quality (WQ), and electronic word of mouth (eWOM) had a positive and significant relationship with tourists’ festival satisfaction. Additionally, this study found that festival quality had a positive impact on the intention of the tourists to revisit the Badagry Diaspora Festival because tourist attitude is influenced by the socio-cultural background of tourists. Moreover, the result revealed the partial mediating effect of festival satisfaction in the relationship between (a) SM, (b) FQ, (c) WQ, and (d) eWOM and tourists’ festival satisfaction. Similarly, cultural motivation was also found to mediate the relationship between tourists’ festival satisfaction and festival revisiting intension (RI). Based on the findings, the implications of the festival sustainability and future research directions were discussed.
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Dissertations / Theses on the topic "Slave trade Nigeria"

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Sorensen-Gilmour, Caroline. "Badagry 1784-1863 : the political and commercial history of a pre-colonial lagoonside community in south west Nigeria." Thesis, University of Stirling, 1995. http://hdl.handle.net/1893/2641.

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By tracing the history of Badagry, from its reconstruction after 1784 until its annexation in 1863, it is possible to trace a number of themes which have implications for the history of the whole 'Slave Coast' and beyond. The enormous impact of the environment in shaping this community and indeed its relations with other communities, plays a vital part in any understanding of the Badagry story. As a place of refuge, Badagry's foundation and subsequent history was shaped by a series of immigrant groups and individuals from Africa and Europe. Its position as an Atlantic and lagoonside port enabled this community to emerge as an important commercial and political force in coastal affairs. However, its very attractions also made it a desirable prize for African and European groups. Badagry's internal situation was equally paradoxical. The fragmented, competitive nature of its population resulted in a weakness of political authority, but also a remarkable flexibility which enabled the town to function politically and commercially in the face of intense internal and external pressures. It was ultimately the erosion of this tenuous balance which caused Badagry to fall into civil war. Conversely, a study of Badagry is vital for any understanding of these influential groups and states. The town's role as host to political refugees such as Adele, an exiled King of Lagos, and commercial refugees, such as the Dutch trader Hendrik Hertogh, had enormous repercussions for the whole area. Badagry's role as an initial point of contact for both the Sierra Leone community and Christianity in Nigeria has, until now, been almost wholly neglected. Furthermore, the port's relations with its latterly more famous neighbours, Lagos, Porto-Novo, Oyo, Dahomey and Abeokuta, sheds further light on the nature of these powers, notably the interdependence of these communities both politically and economically. Badagry's long-standing relationship with Europe and ultimate annexation by Britain is also an area which has been submerged within the Lagos story. But it is evident that the, annexation of Badagry in 1863 was a separate development, which provides further evidence on the nature of nineteenth century British imperialism on the West Coast of Africa.
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Ojo, Olatunji. "Warfare, slavery and the transformation of Eastern Yorubaland c.1820-1900 /." 2003.

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Thesis (Ph.D.)--York University, 2003. Graduate Programme in History.
Typescript. Includes bibliographical references. Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url%5Fver=Z39.88-2004&res%5Fdat=xri:pqdiss &rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NQ99219
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Books on the topic "Slave trade Nigeria"

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Antera, Duke, Latham A. J. H, and Northrup David A, eds. The diary of Antera Duke, an eighteenth-century African slave trader. New York: Oxford University Press, 2009.

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Slavery and slave trade in Nigeria: From earliest times to the nineteenth century. Ibadan: Safari Books, 2010.

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Antera, Duke, Latham A. J. H, Northrup David A, and International African Institute, eds. The diary of Antera Duke: An eigtheenth-century African slave trader. New York: Oxford University Press, 2012.

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Mann, Kristin. Slavery and the birth of an African city: Lagos, 1760-1900. Bloomington, IN: Indiana University Press, 2008.

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The two princes of Calabar: An eighteenth-century Atlantic odyssey. Cambridge, Mass: Harvard University Press, 2004.

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Power relations in Nigeria: Ilorin slaves and their successors. Rochester, NY, USA: University of Rochester Press, 1997.

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Afigbo, A. E., and Carolyn A. Brown. Repercussions of the Atlantic slave trade: The interior of the Bight of the Biafra and the African diaspora. Trenton, NJ: Africa World Press, 2010.

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Dispensing spiritual capital: Faith-based responses to the HIV/AIDS epidemic in Nigeria. [Lagos]: University of Lagos, Faculty of Arts, 2007.

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Adeboye, Olufunke. Dispensing spiritual capital: Faith-based responses to the HIV/AIDS epidemic in Nigeria. [Lagos]: University of Lagos, Faculty of Arts, 2007.

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Effah, Josephine. Modernised slavery: Child trade in Nigeria. [Lagos, Nigeria]: Constitutional Rights Project, 1996.

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Book chapters on the topic "Slave trade Nigeria"

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Oriji, John N. "The Igbo and the Benin, Igala, and Ijo Mega States During the Trans-Atlantic Slave Trade." In Political Organization in Nigeria since the Late Stone Age, 87–106. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230116689_4.

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Oriji, John N. "Abolition of the Slave Trade and the Geneses of Legitimate Commerce, Christianity, and the New Imperialism." In Political Organization in Nigeria since the Late Stone Age, 139–59. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230116689_6.

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Oyediran, Wale. "Port of Badagry, a Point of No Return: Investigation of Maritime Slave Trade in Nigeria." In SpringerBriefs in Archaeology, 13–25. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-46985-0_2.

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"3. Keeping Slaves in Place: The Secret Debate on the Slavery Question in Northern Nigeria, 1900-1904." In The Atlantic Slave Trade, 49–76. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822382379-004.

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Okpara, Stellamaris Ngozi. "Media, the Family, and Human Trafficking in Nigeria." In Handbook of Research on the Global Impact of Media on Migration Issues, 96–114. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-0210-5.ch007.

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Human trafficking is a phenomenon that has attracted global attention. In Africa, it has existed even before the slave trade between Africans and Europeans, when people were trafficked for mainly economic and cultural reasons. The prevalence of human trafficking today, especially in developing countries, and the spate of ignorance among rural dwellers make it a complex issue requiring a multi-stakeholder approach for resolution. This chapter hypothesises that the more aware families are of human trafficking and its forms of manifestation, the less the likelihood of its occurrence. It was revealed that the media had not fulfilled its social responsibility in raising awareness about human trafficking, hence the continued involvement of people in this act. Further, it was discovered that most media professionals have little or no knowledge of the dimensions of human trafficking. Based on the findings, the chapter recommends that Nigerian media need to embark on effective public sensitisation in deconstructing human trafficking and its attendant consequences in Nigerian society.
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Parker, John. "Human Sacrifice." In In My Time of Dying, 139–54. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691193151.003.0010.

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This chapter recounts the broader Akan world's or Asante's human sacrifice. It notes that the practice, as established by Law, was widespread in those parts of the West African coastal and forest zones largely untouched by Islam, both in powerful states such Benin, Dahomey and Asante and among non-centralized peoples such as the Igbo in present-day southeastern Nigeria. The chapter presents evidence suggesting that human sacrifice may well have increased in magnitude in the era of the Atlantic slave trade, as increasing levels of militarization and accumulation generated new forms of violence, predation and consumption. The earliest evidence for human sacrifice in the region, however, came from the Gold Coast itself, where, as elsewhere in West Africa, it was identified as an integral part of mortuary customs for the wealthy and powerful. The chapter then shows seventeenth-century accounts about the slaves who composed the majority of those immolated at royal funerals. It also explores how the self-sacrifice of certain individuals served on the early Akan states.
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Blench, Roger. "The Present in the Past: How Narratives of the Slave-Raiding Era Inform Current Politics in Northern and Central Nigeria." In Slavery in Africa. British Academy, 2011. http://dx.doi.org/10.5871/bacad/9780197264782.003.0016.

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Although slavery had long existed in Nigeria, the nineteenth century undoubtedly saw a major expansion of long-distance slave raiding fuelled by the rise of the Hausa states. This had significant negative consequences for the minority populations of the Middle Belt, impacting on their settlement patterns, interethnic relations, trade, and religion. During the colonial era, the strong support given to Hausa‐Islamic culture through the system of Indirect Rule had the consequence of suppressing minority views about this era. However, since independence, greater access to education and thus to local political power has dramatically reversed relations between the Muslim north and the Middle Belt. This chapter considers how local, Middle Belt publications are now attempting to reverse the narrative currents of the colonial era, by reframing the history of the slaving period.
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Attir, Mustafa O., Mohamed Jouili, and Ricardo René Larémont. "Living with Uncertainty." In Mobility and Forced Displacement in the Middle East, 133–64. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197531365.003.0007.

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Migration across the Sahara from the Sahel to North Africa is a longstanding practice. Its origins can be traced to 1500 BCE when three routes were established to traffic goods and people: the Ghadames road (from Gao in present Mali to Ghat, Ghadames, and Tripoli); the Garamantean road (from Kano and Lake Chad to Bilma, Murzuk, and then Tripoli); and the Oualata road (from what is now Mali to Sijilmasa in Morocco). Traffic increased significantly from the eighth to the seventeenth century CE when the principal commodities in trade were salt, gold, and slaves. These trading routes have continued to be used in the twentieth and twenty-first centuries, with people and commodities in continuous movement from the south to the north and vice versa. These contemporary patterns of mobility are examined in this chapter. Migrants are arriving in Libya and Tunisia, for the most part, from the neighboring countries of Egypt, Sudan, Chad, Niger, Burkina Faso, Mali, Côte d’Ivoire, and Cameroon. Migrants from these countries frequently settle in Libya or Tunisia, or are engaged in circular migration between Libya and Tunisia and their home countries.
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