As a name and a sign, Africa has always occupied a paradoxical position in modern formations of knowledge. On the one hand, it has been largely assumed that things African are residual entities, the study of which does not contribute anything to the knowledge of the world or the human condition in general On the other hand, it has always been implicitly acknowledged that there is no better laboratory than Africa to gauge the limits of our epistemological imagination or to pose questions about how we know what we know and what that knowledge is grounded upon; how to draw on multiple models of time so as to avoid one-way causal models; and how to account for the multiplicity of pathways and trajectories of change (Mbembe, in Shipley , p. 654).
The point is not to reject social science categories but to release into the space occupied by particular European histories sedimented in them other normative and theoretical thought enshrined in other existing life practices and their archives. For it is only in this way that we can create plural normative horizons specific to our existence and relevant to the examination of our lives and their possibilities (Chakrabarty , p. 20).
Matters of History: Colonial Studies and African Archaeological Materialities
In recent years , studies of colonial processes have captured a growing share of the archaeological literature, with a number of volumes focused exclusively on questions of colonial power, entanglements, and hybridity (Croucher and Weiss ).
This recent literature has contributed critical insights to the analysis of colonial dynamics in the archaeological record and the materiality of these encounters (e.g., Lightfoot et al. ) .
This dual peripheralityof Africa in archaeological studies of colonialism and of archaeology in anthropological and historical accounts of colonial lifeprovides the starting point for this book. Our hope, in assembling the present volume, is to take a first step toward addressing some of these imbalances and open lines of conversation between African archaeology and broader audiences about the making of colonial lifeworlds. We do so by presenting original case studies from across the continent to explore the diverse pathways, practices , and projects constructed by Africans in their engagement with the forces of imperial modernity and capitalism. All chapters are driven by the twinned questions of materialities and colonial experiences: more specifically, how did material worlds intervene in the making of colonial lives and conditions, and more precisely, what can archaeological evidence and readings of the past tell us about the material foundations of imperial dynamics? The volume seeks to engage broader conversations and fields of inquiry by dwelling in resolutely interdisciplinary spaces, and drawing at the wells of different data sources and disciplines. As we will see, we understand archaeology somewhat ecumenically: as a sensibility, rooted in the archaeological record, but keyed to materialities expressed in other media, both past and present.
Finally, because of its entanglement with an African present shot through with the legacies of colonialism, each chapter is inescapably engaged with matters of theory and epistemology , tacking between the two sets of commitment outlined in the epigraphs to this introduction. With Mbembe, the authors recognize the contributions that Africa can make to what we know (or do not know) about colonialism, and how we might know (or not) about it. With Chakrabarty, however, they also understand that vernacular African pasts are inextricably tangled up with categories, histories, and theories rooted in Euro-American thought. The paradox of provincializing Europe (Chakrabarty , p. 16; also pp. 20, 4243). Theory is not a mist of abstraction blanketing the specificities of indigenous knowledges and feelings. In fact, it is precisely because the authors of this volume engage with theory from specific places in Africa , each with their own demands of culture, history, and politics, that they can critically enrich broader discussions, archaeological or otherwise, about colonialism .
The rest of this introduction examines two broad categories of contributions that African archaeology can make to the analysis of colonial settings: first, historical images carved out of the specific properties of archaeological materials and reasoning; and second, theoretical perspectives on colonialism derived from the repertoire of African culture-, history-, and knowledge-making practices . With regard to the first rubric, archaeologists can capitalize on the distortions of archaeological assemblages to explore (1) the different kinds of times, of the long and shorter run, that fashioned colonial worlds, providing temporal perspective that stretches beyond the reach of other archives and (2) materialities that operate beyond the realm of awareness and sayability, ranging from the very small (mundane objects that exert effects on the humans using them) to the very big (configurations of practice unfolding over long durations) . These singular translations, in turn, result in genres of history-writing that have no direct equivalents in other modes of storytelling. In terms of the second rubric, African cultural histories are fertile repertoires of clues about colonialism itself and the experiences of communities enveloped in it. Collectively, these heterogeneous material arrangements have comparative potential beyond themselves, as sources of analogical models and interpretive inspiration for studies of colonial dynamics in other parts of the world (also Stahl ). Similarly, the methodologies and analytical frameworks designed by Africanist scholars to retrieve material traces of these processes can stimulate archaeological imaginations elsewhere .
The idea of materializing (Buchli and Lucas ). In the end, archaeological narratives have the potential to supplement the stories of imperialism and materiality assembled by anthropologists and historians. In this regard, we would contend that African archaeology is generating insights whose relevance extends beyond itself and beyond the continent, and we imagine this volume as a platform for engaging with these broader horizons of discourse .
Theorizing Archaeological Colonialisms from Africa
most of us bear scholarly signatures that are simultaneously north and south. Our critical edges are honed not from single placements but from multiple displacements, multiple focal lengths, multiple interpellations, multiple movements both away and towards (Comaroff and Comaroff ) .
African Archaeologies: Three Moments of Engagement with Colonialism
In a sense, modern African archaeology has never not been concerned with colonialism. These preoccupations became explicit during the first three decades of independence, as African scholars mounted fiery critiques linking the continents contemporary woes to a long history of entanglements with European imperial enterprises (Achebe ), for instance, articulated a powerful critique of the lingering forms of colonial prejudice inhabiting archaeological questions, chronologies, and theoretical perspectives. Where processualist thinking tended to erase Africas creative capacities behind the disembodied work of systems and evolutionary processes operating at very large scales, Andah advocated archaeological studies attentive to the actions of past people and cultural contexts, and relevant to historical needs in the present. This preoccupation with the specificities of history and culture is a crucial feature of the critique of colonialism, and important reminder that the trowel is never really far from words (conversations about historical memories) and deeds (observations about contemporary practices) .