Thus far, though, Nyabongo has remained at the margins of stories about pan-Africanism, Black internationalism, or African anti-colonialism. He conducted research for his doctorate degree at Oxford University, and he pursued additional projects in the Brooklyn Botanical Gardens and numerous universities across the United States. Du Bois, and introduced civil rights activist Eslanda Goode Robeson to Uganda during her trip to the African continent in 1936. Nyabongo led a remarkably global life: he lived and worked with George Padmore, collaborated with W. This article explores the unconventional life of Ugandan Akiki Nyabongo, an “intellectual misfit” whose career and legacy reveal some of the limitations of global intellectual history. This paper examines the archaeology of these aspects of Swahili culture from its early centuries through ca. Such characteristics also can be seen to have contributed to Swahili attractiveness as a place for ongoing small-scale settlement of Indian Ocean peoples on the African coast, and eventually, as a target for nineteenth-century Arab colonizers from the Persian Gulf. These qualities of their identity helped anchor those who became Swahili peoples as participants in the Indian Ocean system. In this paper I explore three ways in which interrelated cultural norms-an aesthetic featuring imported ceramics, foods, and other items, Islamic practice, and a favoring of urban living-created and maintained this difference over many centuries. Clearly rooted in and linked throughout to an indigenous regional Iron Age tradition, they created a marked difference between themselves and their regional neighbors through their active engagement with Islam and the expanding Indian Ocean world system. onwards began converting to Islam in the mid-eighth century. cTiVo is now code-signed for additional security.Coastal peoples who lived along the Eastern African seaboard in the first millennium A.
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