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A family from Sierra Leone moves to Atlanta and all is well.....until the little "big" brother learns his older brother will soon be living with them. Written by Aminata Jalloh.

Hadrian’s Wall has been in the news again recently for all the wrong reasons. Occasional wits have pondered on its significance in the Scottish Referendum, neglecting the fact that it has never marked the Anglo-Scottish border, and was certainly not constructed to keep the Scots out. Others have mistakenly insinuated that it is closed for business, following the widely reported demise of the Hadrian’s Wall Trust. And then of course there is the Game of Thrones angle, best-selling writer George R R Martin has spoken of the Wall as an inspiration for the great wall of ice that features in his books.

Media coverage of both Hadrian’s Wall Trust’s demise and Game of Thrones’ rise has sometimes played upon and propagated the notion that the Hadrian’s Wall was manned by shivering Italian legionaries guarding the fringes civilisation – irrespective of the fact that the empire actually trusted the security of the frontier to its non-citizen soldiers, the auxilia rather than to its legionaries. The tendency to overemphasise the Italian aspect reflects confusion about what the Roman Empire and its British frontier was about. But Martin, who made no claims to be speaking as a historian when he spoke of how he took the idea of legionaries from Italy, North Africa, and Greece guarding the Wall as a source of inspiration, did at least get one thing right about the Romano-British frontier.

There were indeed Africans on the Wall during the Roman period. In fact, at times there were probably more North Africans than Italians and Greeks. While all these groups were outnumbered by north-west Europeans, who tend to get discussed more often, the North African community was substantial, and its stories warrant telling.

Perhaps the most remarkable tale to survive is an episode in the Historia Augusta (Life of Severus 22) concerning the inspection of the Wall by the emperor Septimius Severus. The emperor, who was himself born in Libya, was confronted by a black soldier, part of the Wall garrison and a noted practical joker. According to the account the notoriously superstitious emperor saw in the soldier’s black skin and his brandishing of a wreath of Cyprus branches, an omen of death. And his mood was not further improved when the soldier shouted the macabre double entendre iam deus esto victor (now victor/conqueror, become a god). For of course properly speaking a Roman emperor should first die before being divinized. The late Nigerian classicist, Lloyd Thompson, made a powerful point about this intriguing passage in his seminal work Romans and Blacks, ‘the whole anecdote attributes to this man a disposition to make fun of the superstitious beliefs about black strangers’. In fact we might go further, and note just how much cultural knowledge and confidence this frontier soldier needed to play the joke – he needed to be aware of Roman funerary practices, superstitions, and the indeed the practice of emperor worship itself.

Why is this illuminating episode not better known? Perhaps it is because there is something deeply uncomfortable about what could be termed Britain’s first ‘racist joke’, or perhaps the problem lies with the source itself, the notoriously unreliable Historia Augusta. And yet as a properly forensic reading of this part of the text by Professor Tony Birley has shown, the detail included around the encounter is utterly credible, and we can identify places alluded to in it at the western end of the Wall. So it is quite reasonable to believe that this encounter took place.

Not only this, but according to the restoration of the text preferred by Birley and myself, there is a reference to a third African in this passage. The restoration post Maurum apud vallum missum in Britannia indicates that this episode took place after Severus has granted discharge to a soldier of the Mauri (the term from which ‘Moors’ derives). And has Birley has noted, we know that there was a unit of Moors stationed at Burgh-by-Sands on the Solway at this time.

Sadly, Burgh is one of the least explored forts on Hadrian’s Wall, but some sense of what may one day await an extensive campaign of excavation there comes from Transylvania in Romania, where investigations at the home of another Moorish regiment of the Roman army have revealed a temple dedicated to the gods of their homelands. Perhaps too, evidence of different North African legacies would emerge. The late Vivian Swann, a leading expert in the pottery of the Wall has presented an attractive case that the appearance of new forms of ceramics indicates the introduction of North African cuisine in northern Britain in the second and third centuries AD.

What is clear is that the Mauri of Burgh-by-Sands were not the only North Africans on the Wall. We have an African legionary’s tombstone from Birdoswald, and from the East Coast the glorious funerary stela set up to commemorate Victor, a freedman (former slave) by his former master, a trooper in a Spanish cavalry regiment. Victor’s monument now stands on display in Arbeia Museum at South Shields next to the fine, and rather better known, memorial to the Catuvellunian Regina, freedwoman and wife of Barates from Palmyra in Syria. Together these individuals, and the many other ethnic groups commemorated on the Wall, remind us of just how cosmopolitan the people of Roman frontier society were, and of how a society that stretched from the Solway and the Tyne to the Euphrates was held together.

The post African encounters in Roman Britain appeared first on OUPblog.

        

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February marks a month of remembrance for Black History in the United States. It is a time to reflect on the events that have enabled freedom and equality for African Americans, and a time to celebrate the achievements and contributions they have made to the nation.

Dr Carter Woodson, an advocate for black history studies, initially created “Negro History Week” between the birthdays of two great men who strived to influence the lives of African Americans: Fredrick Douglass and Abraham Lincoln. This celebration was then expanded to the month of February and became Black History Month. Find out more about important African American lives with our quiz.

Rev. Ralph David Abernathy speaks at Nat’l. Press Club luncheon. Photo by Warren K. Leffler. 1968. Library of Congress.

The landmark American National Biography offers portraits of more than 18,700 men & women — from all eras and walks of life — whose lives have shaped the nation. The American National Biography is the first biographical resource of this scope to be published in more than sixty years.

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The post African American lives appeared first on OUPblog.

By Ennis B. Edmonds

Recently, I was discussing my academic interest with an acquaintance from my elementary school days. On revealing that I have researched and written about the Rastafarian movement, I was greeted with a look of incredulity. He followed this look with a question: “How has Rastafari assisted anyone to progress in life?” My friend assured me he was aware that prominent and accomplished Rastas exist in Jamaica, however he was convinced that Rastafari did not contribute to the social and economic mobility of most of its adherents. Sensing that my friend was espousing a notion of progress based on rising social status and increasing economic resources — reflecting his own journey from a peasant farming family to an elementary school teacher to a highly regarded principal of a number of schools to an educational officer at present — I pointed out that Rastafari rejects this conventional notion of progress, especially when it is for a few at the exclusion of the many. Pointing out that I had no understanding of Rastafari until I started researching it, I left hoping that next time he engages in a conversation on Rastafari, he will do so with greater understanding and appreciation.

Unfortunately, my acquaintance’s attitude towards Rastafari is widely shared by those who judge progress and personal worth by social mobility and increasing material resources within a Western cultural framework. Conversely, Rastafari has articulated a trenchant critique of Western values and institutions, asserting that they are based on exploitation and oppression of both humans and the environment. Western values and institutions have sown seeds of discord, distrust, and conflict that translate into social disharmony and all the social ills that plague contemporary societies. The rapacious exploitation of natural resources in pursuit of profit have violated sound ecological principles and will ultimately trigger an ecological backlash (are we already experiencing this in changing weather patterns?). In this respect, Rastafari is an implicit call for us to examine the foundation on which our political, economic, and cultural institutions and values are constructed. Are they designed to cater to the interest of the whole human family or the interest of those who monopolize and manipulate power? Are they informed by a desire to live in harmony with other humans and nature or by a desire to dominate both?

But Rastafari is much more than a critique of Western society; it is a fashioning of an identity grounded in a sense of the human relationship to the Divine and to the African heritage of most of its adherents. Thus for Rastas, the Divine is not just some transcendent, ethereal being, but an essential essence in all humans and a cosmic presence that pervades the universe. To be Rasta is to be awakened to one’s innate divine essence and to strive to live one’s life in harmony with the divine principles that govern the world, instead of living like “baldheads” (non-Rastas) who are sometimes driven to excess in their pursuit of ego-satisfaction. On a more cultural level, Rastafari seeks to cultivate for its adherents an identity and a lifestyle based on a re-appropriation on an African past. Rejecting the slave and post-slavery identity foisted upon them by colonial powers, early Rastas and their successors turned to their African heritage to reconstitute their cultural selves. Despite the derogation of Africa and the denigration of Africans in colonial discourse, Rastas proudly affirm themselves as Africans and posit that an African sense of spirituality that embraces communality and living in harmony with the forces of nature is not only in line with divine principles, but also makes for a more harmonious relationship among humans and a more sustainable future for the earth.

Many of us approach Rastafari from a sense of curiosity inspired by the dramatic imagery that dreadlocks present, rumours we have heard about the copious use of ganja (marijuana) by its adherents, or the realization that the enchanting rhythms and conscious lyrics of reggae are Rasta-inspired. However, a closer look will make us realize that Rastafari presents us with a perspective that can help us ask questions about the mainstream values and institutions of Western society and beyond. Do these values and institutions promote freedom, justice, harmony, opportunity, and sustainability? Long before the Arab Spring and the Occupy Movement, Rastafari has been criticizing the “downpression,” inequities, and unsustainability of the political and economic structures of the world. How about how we regard our human selves? Are we just cogs in the wheel of an economic machine? Or do we have intrinsic value that is enhanced by living in harmony with other humans and our natural environment? You need not embrace Rastafari to appreciate Marley’s lyrics from “Survival”:

Click here to view the embedded video.

Ennis B. Edmonds is Assistant Professor of African-American Religions and American Religions at Kenyon College, Ohio. His areas of expertise are African Diaspora Religions, Religion in America, and Sociology of Religion. His research has focused primarily on Rastafari, leading to Rastafari: From Outcasts to Culture Bearers and Rastafari: A Very Short Introduction.

The Very Short Introductions (VSI) series combines a small format with authoritative analysis and big ideas for hundreds of topic areas. Written by our expert authors, these books can change the way you think about the things that interest you and are the perfect introduction to subjects you previously knew nothing about. Grow your knowledge with OUPblog and the VSI series every Friday and like Very Short Introductions on Facebook.

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Image credit: Judah Lion, By Weweje [Public domain], via Wikimedia Commons

The post Appreciating the perspective of Rastafari appeared first on OUPblog.

4 Stars Drummer Boy of John John Mark Greenwood Frané Lessac Lee and Low Books Pages: 32         Ages: 4+ Jacket:  Carnival is coming and the villagers of John John, Trinidad, are getting ready to jump up and celebrate with music dancing, and a     parade. Best of all, the Roti King has promised free rotis—tasty friend [...]

* 13 pages

After a decade of work, Oxford University Press and the W. E. B. Du Bois Institute published the African American National Biography(AANB). The AANB is the largest repository of black life stories ever assembled with more than 4,000 biographies. To celebrate this monumental achievement we have invited the contributors to this 8 volume set to share some of their knowledge with the OUPBlog. Over the next couple of months we will have the honor of sharing their thoughts, reflections and opinions with you.

Donald Ritchie, author of Reporting from Washington: The History of the Washington Press Corps, Our Constitution, and The Congress of the United States: A Student Companion, has been Associate Historian of the United States Senate for more than three decades. In the article below he looks at Annie Lee Moss.

A peculiar effort has been underway to rehabilitate Joe McCarthy as a Red-hunting investigator. Some commentators have declared the censured senator vindicated by the opening of Cold War archives that revealed the extent of Soviet espionage in the United States. A key figure in this debate is a witness whose brief appearance before McCarthy helped undo his public reputation: Annie Lee Moss. (more…)

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It was fun.

(I'll do a slightly dessicated version here, because I'm in the lounge at Narita and don't have long before my plane boards now...)

I was brought in for the Ad Congress -- I gave a talk about the imagination and why it is a good thing, and then, on Saturday morning, did a reading of the complete first chapter of The Graveyard Book, an interview and a signing for about 200 people (it was only meant to be for the first 100 in the line -- some of whom started lining up at midnight -- but I added in about an extra 45 minutes signing at the end). Then to Manila -- on the way I read the finalists for the Philippine Graphic/Fiction Awards, and was really impressed by the quality of the prose stories. Fully Booked runs the awards, and on Saturday morning I found myself sitting in Fully Booked while stacks of copies of Expeditions were put in front of me to sign. These were the two collections (prose and comics) of winners and runners-up from the first Award, last year. Many interviews followed, and a mass press conference. And then, in the afternoon, I had the odd experience of being a magicians' assistant (for local magician Eric Bana) and awards presenter, in front of a large crowd (and despite the rain), and I announced the thing we're adding to the awards for next year (a short films category), and at one point I dragged Mike up on stage with me (when I was asked about being a children's author and having children), and I sort of promised I'd come back for the third round, and that I'd do a signing if I did...

(I loved the whole trip but it was made much more fun by having a son with me.)

Then dinner with the winners and judges from this year and last year's competition.

Back to the hotel, and up at 5.00am to leave Manila. And now I'm here.

Expect postings to decrease between here and Xmas. I have a book to finish, and I'm done gallivanting, I hope... Read the rest of this post

The signing was fun and, er, long -- probably the longest lunchtime signing I've done, which I wasn't really expecting. I played with the Japanese brush-pens a lot. I like the way that sometimes good drawings you don't expect come out of your brush.

Working on article about fairy tales for the Guardian right now, and they've also put an interview from several months ago up -- http://books.guardian.co.uk/departments/sciencefiction/story/0,,2177992,00.html
and a pretty simple quiz that could win two pairs of tickets to the Criterion Event on Tuesday night at http://books.guardian.co.uk/competition/0,,2177394,00.html

The Times did an interview with Matthew Vaughn about directing Stardust, at http://entertainment.timesonline.co.uk/tol/arts_and_entertainment/film/article2538898.ece

Not a question but a heads up on the Latest Dork Tower strip:
http://archive.gamespy.com/comics/dorktower/archive.asp?nextform=viewcomic&id=1286
I am sure others have pointed this out as well but hey ho.

Nope. You were first.

Which reminds me that John Kovalic sent me one of these -- http://dreamlandtoyworks.com/my_little_cthulhu.html and it has become of my favourite toys...

Hey Neil, Just watched the Beowulf trailer - very snazzy - but I wondered, is it too late to get that fella to put a shirt on? Or maybe the Photoshop guy could airbrush one on or something? It is all a bit disturbing and a bit Conan. :-) Thanks,Pete

Yup. Too late. That longship has sailed. Oddly, though, in the morning scene in the Inn in the Stardust film, Charlie Cox is wearing a CGI shirt, because there were concerns that his naked torso could bring down America.

I was wondering if you knew if the stage production of Wolves in the Walls would be playing anywhere other than New York. I live in Chicago and would absolutely love to go (and take my mother, who is also a huge fan) but just can't afford to make it to NY. You have a huge Midwest following - which I am sure you already know, and I know it would be a hit out here. Thank you for your time and help. Jessica

Not that I know of at this time. When I hear anything, I'll post it here. If you have an appropriate local theatre, tell them you want to see it. You never know...

And this last one really puzzled me, mostly because it's citing something I can't recall encountering before. I'm on the road, so couldn't check the reference works I'd usually look at,

Dear Neil,

Hi! Sounds like you're having quite the time traipsing 'round the world!

So, to business:

You have written something in your blog that set off my "pet peeve alert." :

PLEASE PLEASE PLEASE PLEASE

Do not use "me and him." (Your actual statement was "me and Susanna.")

Naming oneself first, rather than last, drives me crazy!

It used to be that only uneducated people talked that way, but now I hear it everywhere, even out of the mouths, and blogs, of People Who Should Know Better.

I realize that a) language changes, and legitimately so, over time, and b) you are using a more casual voice when blogging

But, still, let's set a Good Example for those impressionable readers out there!

(And would Neil Gaiman, master of the English language, actually say "me and ...?" I shudder to imagine that.)

Carefully stepping down from my soapbox, and wishing you a Chag Sukkot Sameach and Shabbat Shalom!

-Randi Suss

So the sentence in question began And for those of you who want to hear me and Susanna Clarke chatting ... which is grammatically just fine, at least the way that I was taught grammar. I googled and saw no problems with that construction at http://www.askoxford.com/asktheexperts/faq/aboutgrammar/meandi where they give several mayor-and-party-based examples...

Me and my friend went to a party last night. [Wrong]
I and my friend went to a party last night.

My friend and me went to a party last night. [Wrong]
My friend and I went to a party last night.

The mayor has invited me and my husband.
The mayor has invited I and my husband. [Wrong]

The mayor has invited my husband and me.
The mayor has invited my husband and I. [Wrong]

...and then I tried randomly googling "you and me" (2.7 million) vs "me and you" (2.5 million), then "me and my friends" (about 2 million examples) and "my friends and me" (168,000 examples), and decided that if there was a general "me second" rule it was one that wasn't very well known. Is this a North American rule? Is it something I've missed? Definitive links or quotes from Fowler are welcome... Read the rest of this post

Here's some Comic-con info.

incidentally, if you're planning on carrying something around on the offchance you find yourself bumping into me in a breakfast line or a lift, make it something light. I will feel guilty if anyone carries around an Absolute Sandman for the whole convention, just in case.