Is Africa Cursed

Africa's heartrending picture begs the question: Is Africa cursed? In this book, the author conveys a winning message - that there can be hope for Africa. He unwraps Africa's place in the Bible, wards off superstition and advocates Christians' active engagement in transforming Africa.

How old is prejudice against black people? Were the racist attitudes that fueled the Atlantic slave trade firmly in place 700 years before the European discovery of sub-Saharan Africa? In this groundbreaking book, David Goldenberg seeks to discover how dark-skinned peoples, especially black Africans, were portrayed in the Bible and by those who interpreted the Bible--Jews, Christians, and Muslims. Unprecedented in rigor and breadth, his investigation covers a 1,500-year period, from ancient Israel (around 800 B.C.E.) to the eighth century C.E., after the birth of Islam. By tracing the development of anti-Black sentiment during this time, Goldenberg uncovers views about race, color, and slavery that took shape over the centuries--most centrally, the belief that the biblical Ham and his descendants, the black Africans, had been cursed by God with eternal slavery. Goldenberg begins by examining a host of references to black Africans in biblical and postbiblical Jewish literature. From there he moves the inquiry from Black as an ethnic group to black as color, and early Jewish attitudes toward dark skin color. He goes on to ask when the black African first became identified as slave in the Near East, and, in a powerful culmination, discusses the resounding influence of this identification on Jewish, Christian, and Islamic thinking, noting each tradition's exegetical treatment of pertinent biblical passages. Authoritative, fluidly written, and situated at a richly illuminating nexus of images, attitudes, and history, The Curse of Ham is sure to have a profound and lasting impact on the perennial debate over the roots of racism and slavery, and on the study of early Judaism, Christianity, and Islam.

His unforgiving brother, a post-apartheid politician, tries to come to terms with Oscar's apostasy but will himself betray both his principles and his family when he falls in love with Amina, a beautiful and spirited psychotherapist.

At the 1884-1885 Conference of Berlin a cartel of largely European states effectively set the rules for the partition of Africa, an event whose historical and structural importance continues to affect and shape Africa's contemporary international relations. This 'Curse' is a recurring theme in Adebajo's trenchant historical analysis, even though its main focus is on contemporary African issues after the Cold War. The first part of the book examines Africa's quest for security with three essays on Africa's security institutions such as the African Union and sub-regional bodies; another on the political, peacekeeping, and socio-economic roles of the United Nations (UN) in Africa; and a third on Africa's two UN Secretaries-General between 1992 and 2006: Egypt's Boutros Boutros-Ghali and Ghana's Kofi Annan. The second section of the book focuses on Africa's quest for leadership, and five chapters examine the hegemonic roles of South Africa, Nigeria, the United States, China and France on the continent. The five chapters in the final section of the study analyse Africa's quest for unity, and examine the roles and significance for Africa of six historical figures: Mandela, Mbeki, Kwame Cecil Rhodes, Obama, and Gandhi; as well as assessing the African Union and the EU in comparative perspective.

For hundreds of years, the biblical story of the Curse of Ham was marshalled as a justification of serfdom, slavery and human bondage. According to the myth, having seen his father Noah naked, Ham's is cursed to have his descendants be forever slaves. In this new book the Curse of Ham is explored in its Reformation context, revealing how it became the cornerstone of the Christian defence of slavery and the slave trade for the next four hundred years. It shows how broader medieval interpretations of the story became marginalized in the early modern period as writers such as Annius of Viterbo and George Best began to weave the legend of Ham into their own books, expanding and adding to the legend in ways that established a firm connection between Ham, Africa, slavery and race. For although in the original biblical text Ham himself is not cursed and race is never mentioned, these writers helped develop the story of Ham into an ideological and theological defence for African slavery, at the precise time that the Transatlantic Slave Trade began to establish itself as a major part of the European economy during the sixteenth and seventeenth centuries. Skilfully weaving together elements of theology, literature and history, this book provides a fascinating insight into the ways that issues of religion, economics and race could collide in the Reformation world. It will prove essential reading, not only for those with an interest in early modern history, but for anyone wishing to try to comprehend the origins of arguments used to justify slavery and segregation right up to the 1960s.

Studies of the Curse of Ham, the belief that the Bible consigned blacks to everlasting servitude, confuse and conflate two separate origins stories (etiologies), one of black skin and the other of black slavery. This work unravels the etiologies and shows how the Curse, an etiology of black slavery, evolved from an earlier etiology explaining the existence of dark-skinned people. We see when, where, why, and how an original mythic tale of black origins morphed into a story of the origins of black slavery, and how, in turn, the second then supplanted the first as an explanation for black skin. In the process we see how formulations of the Curse changed over time, depending on the historical and social contexts, reflecting and refashioning the way blackness and blacks were perceived. In particular, two significant developments are uncovered. First, a curse of slavery, originally said to affect various dark-skinned peoples, was eventually applied most commonly to black Africans. Second, blackness, originally incidental to the curse, in time became part of the curse itself. Dark skin now became an intentional marker of servitude, the visible sign of the blacks’ degradation, and in the process deprecating black skin itself.