There is a tendency to regard African literature as a homogenous product. Certainly it is true that African writers have created a vibrant, modern literature. Nevertheless, they come from specific societies and reflect vastly differing worlds. Wanasema attempts to show some of the many faces of African literature. Dramatists, poets and novelists speak in these pages. They write in French, English, Portuguese, Arabic and indigenous languages. Some are Christian; others are Muslim. A variety of subjects are discussed, including the status of women, history, religion, politics, dress and education. Taken together, the interviews in Wanasema suggest that Western students of Africa would do well to learn the languages of Africa. They suggest, too, taht there is a need to investigate further the relationship between Islamic North Africa and Sub-Saharan Africa, and finally, that oral literature continues to be a vast marketplace for scholars. This book should interest African Studies specialists, of course, but also those whose concerns include literature, history and contemporary events in the non-Western world generally.

Welcome to Our Hillbrow is an exhilarating and disturbingride through the chaotic and hyper-real zone of Hillbrow—microcosm of all that is contradictory, alluring, and painful in the postapartheid South African psyche. Everythingis there: the shattered dreams of youth, sexuality and its unpredictable costs, AIDS, xenophobia, suicide, the omnipotent violence that often cuts short the promise of young people’s lives, and the Africanist understanding of the life continuum that does not end with death but flows on into an ancestral realm. Infused with the rhythms of the inner-city pulsebeat, this courageous novel is compelling in its honesty and its broad vision, which links Hillbrow, rural Tiragalong, and Oxford. It spills out the guts of Hillbrow—living with the same energy and intimate knowledge with which the Drum writers wrote Sophiatown into being.

Western Bahr al-Ghazal is perhaps one of the least known places in Africa. Yet this remote part of the Republic of Sudan can be regarded as a historical barometer, registering major developments in the history of the Nile valley. In the nineteenth century the region became one of the most active slave-exporting zones in Africa. The area is distinguished from the rest of southern Sudan by its veneer of Muslim influence and an Arabic pidgin. British officials regarded it as a Muslim enclave and in the twentieth century, western Bahr al-Ghazal became a laboratory in which the British colonial administration applied one of its most controversial policies in the Sudan, the so-called Southern Policy. Several decades of colonial rule failed to establish any significant links between the western Bahr al-Ghazal and the world economy. It is hoped that this book will contribute to the understanding of the general impact of colonialism on rural societies in the southern Sudan and the roots of their underdevelopment.

Witchcraft Dialogues analyzes the complex manner in which human beings construct, experience, and think about the “occult.” It brings together anthropologists, philosophers, and sociologists, from diverse social and cultural backgrounds, to engage the metaphysical properties of “witchcraft” and “sorcery” and to explore their manifestations in people’s lived experiences. While many Africanist scholars shun the analysis of “witchcraft” as an appropriate domain of investigation, the experiences, thoughts, activities, and powers that “witchcraft” encompasses have become increasingly the source of interest and debate. Concepts of witchcraft and the phenomena to which they are applied express something fundamental to the human condition and have their equation in the logic of other human practices such as racism and its various crafts. Thus, the focus on “witchcraft” is not just a concern with the occult, but a manifestation of the convergence of interest in mediating and transcending disciplinary domains. The contributors to this volume embrace the challenge of exploring “witchcraft” as a mode of experiencing and explaining human circumstances as well as confronting the limitations of their own intellectual traditions and paradigms. The range of their explorations takes us in new directions, making use not only of their academic training but also of their personal experiences, to reframe the conceptual terrain of the “occult” and the epistemological orientations of their various academic fields of inquiry.

Desire Mensah, a disgraced schoolteacher in her thirties, sees moving to sleepy little Cape Coast, Ghana, as her chance to get away from a shameful secret not buried deeply enough. And maybe, just maybe, she will find the love she craves and the husband her mother craves for her. But in Cape Coast, the past isn’t dead. It isn’t even past. That’s the kind of thing Wolfgang “Wolf” Ofori would say. Everyone says the eleven-year-old is a genius—eccentric though he is—and is bound to win Wonderkids, a quiz competition ordinarily for high school students. Wolf and Desire form a strange friendship, even as their mutual understanding both precipitates and reinforces the downfall of each. Before long, their struggles to exist in a world that dehumanizes and then throws the first stone whip up a perfect storm, with deadly consequences. Debut novelist Ayo Tamakloe-Garr drew inspiration from works such as A Streetcar Named Desire and Frankenstein to create The Wolf at Number 4, a story set in 1990s Ghana. The result is a chilling and funny gothic tale that will disarm readers even as it forces them to confront whether the wolves around us are born or made.