ABSTRACT
For more than thirty years historians and archaeologists have worked to counteract primitivist ideas about the absence of change, the cultural backwardness and technical failure of Africa. In the 1950s it seemed as if little had changed to alter Hegel’s view that ‘Africa is not an historical continent; it shows neither change nor development…as we see them today, so have they always been’ (The Philosophy of History, p. 6). If it was still unproblematic for a modern historian to reiterate Conrad’s horror in Heart of Darkness, ‘there is only the history of Europeans in Africa…the rest is darkness and darkness is not a subject of history’ (Trevor-Roper 1963:871), then the work of researchers in African history since has been both consciously and unconsciously guided by the quest to refute it and to represent the African past as a unique synthesis of oral tradition, archaeology and history, the autonomy of which was beyond doubt and would support the claim that Africa had made a privileged contribution to the diversity of human cultures (cf. Phillipson 1985:10; Connah 1987:6).
