This article is a literary analysis of the autobiography of Olaudah Equiano, or Gustavus Vassa, the African. It examines Equiano’s use of multiple discursive and rhetorical strategies in order to move the self of his slave narrator from “marginal” to “central” status in the international debate over slavery. The essay focuses on Equiano’s understanding of morality as a multicultural framework and his application of Christian rhetoric in explaining it. The main argument is that his search for religious understanding and his experiential knowledge allowed him to move between cultural “centers” and cultural “margins” while speaking with an authoritative voice against slavery.

This article examines the epistemological certainties and uncertainties of Akan spirit possession and witchcraft knowledge. It is based on fieldwork carried out between 1990 and 1991 in Dormaa-Ahenkro, Brong-Ahafo region, Ghana. The article examines the transcendental knowledge found among antiwitchcraft shrine gods and their priests and how the sacred knowledge of gods is utilized to counter witchcraft in the modern postcolony. This, it is argued, is an ambiguous process, involving the “partial” knowledge of the shrine priest versus the “complete” picture of events held by the god. However, it is suggested that antiwitchcraft practices are very popular among priests because this type of knowledge allows the priest to manage uncertainty at first hand. The witch confesses directly to the priest, and this knowledge is not mediated through a god.

The focus on decentralization and civil society in Africa demands that scholars examine the factors that affect the institutions (i.e., rules and procedures) of local development organizations. Using two case studies from rural Senegal, this article investigates how the preferences of group participants, the authority positions of group actors, and the alternatives that individuals have shape the institutions of local organizations. The article then illustrates how the rules that emerge through institutional bargaining affect the decisions local organizations make about issues such as resource allocation and the implementation of development projects.

This article examines the nature of conflicts over natural resources in the postwar period in Sussundenga district, Mozambique, as contextualized within a broad history of natural resource management in Mozambique from the colonial period through the postindependence and war years to the present day. The evidence suggests that the notion of a simple transition from wartime conflict to postwar sustainable development needs revision. Instead, some patterns and practices of resource use predated the war and have outlasted it, some began and ended with the peace agreement, and others accelerated or were initiated after the end of armed hostility. Throughout these periods, there have been social conflicts between and within different groups of resource users at all levels. Armed conflict did change patterns of resource use in some respects, but the result was not entirely negative for the natural resource base; forest resources in some areas actually regenerated during the war years. These conclusions build on arguments in environmental history and political ecology demonstrating that there is no deterministic relationship between humans and the natural environment. Rather, there is a range of possible interactions depending on locally varying contexts as well as broader social and political structures.

This article explores the movement to decriminalize sex work in the Gauteng province of Johannesburg from 1994 to 2002. In particular, I examine the actions and statements of the provincial Ministry of Safety and Security and other ministries in the decision to de facto decriminalize prostitution using the international language of human rights. This article illustrates that the movement to decriminalize sex work in the postapartheid period is not a sharp departure from the past. Rather, as early as the 1970s there were minority contingents that advocated a legalization or decriminalization of sex work, arguing for the public health or policy benefits that would follow. What is new in the postapartheid period is the justification for decriminalization, which now is based on the international language of human rights. Also new in the postapartheid period is the inclusion in the debate of voices that were not heard during apartheid, when the media was dominated by white South Africans. There is now a counterdiscourse opposing decriminalization, based on religion and on the argument that sex work is “un-African.”