Introduction to the First Edition

Africana: The Encyclopedia of the African and African American Experience

Between 1909 and his death in 1963, W. E. B. Du Bois, the Harvard-trained historian, sociologist, journalist, and political activist, dreamed of editing an "Encyclopdia Africana." He envisioned a comprehensive compendium of "scientific" knowledge about the history, cultures, and social institutions of people of African descent: of Africans in the Old World, African Americans in the New World, and persons of African descent who had risen to prominence in Europe, the Middle East, and Asia. Du Bois sought to publish nothing less than the equivalent of a black Encyclopaedia Britannica, believing that such a broad assemblage of biography, interpretive essays, facts, and figures would do for the much denigrated black world of the twentieth century what Britannica and Denis Diderot's Encyclopée had done for the European world of the eighteenth century. These publications, which consolidated the scholarly knowledge accumulated by academics and intellectuals in the Age of Reason, served both as a tangible sign of the enlightened skepticism that characterized that era of scholarship, and as a basis upon which further scholarship could be constructed. These encyclopedias became monuments to "scientific" inquiry, bulwarks against superstition, myth, and what their authors viewed as the false solace of religious faith. An encyclopedia of the African diaspora in Du Bois's view would achieve these things for persons of African descent.

But a black encyclopedia would have an additional function. Its publication would, at least symbolically, unite the fragmented world of the African diaspora, a diaspora created by the European slave trade and the turn-of-the-century "scramble for Africa." Moreover, for Du Bois, marshalling the tools of "scientific knowledge," as he would put it in his landmark essay, "The Need for an Encyclopedia of the Negro" (1945), could also serve as a weapon in the war against racism: "There is need for young pupils and for mature students of a statement of the present condition of our knowledge concerning the darker races and especially concerning Negroes, which would make available our present scientific knowledge and set aside the vast accumulation of tradition and prejudice which makes such knowledge difficult now for the layman to obtain: A vade mecum for American schools, editors, libraries, for Europeans inquiring into the race status here, for South Americans, and Africans."

The publication of such an encyclopedia, Du Bois continued, would establish "a base for further advance and further study" of "questions affecting the Negro race." An encyclopedia of the Negro, he reasoned, would establish both social policy and "social thought and discussion . upon a basis of accepted scientific conclusion."

Du Bois first announced his desire to edit an "Encyclopdia Africana" in a letter to Edward Wilmot Blyden, the Pan-Africanist intellectual, in Sierra Leone in 1909: "I am venturing to address you on the subject of a Negro Encyclopdia. In celebration of the 50th anniversary of the Emancipation of the American Negro, I am proposing to bring out an Encyclopdia Africana covering the chief points in the history and condition of the Negro race." Du Bois sent a similar letter to dozens of other scholars, white and black, including William James, Hugo Munsterberg, George Santayana, Albert Bushnell Hart (his professors at Harvard), President Charles William Eliot of Harvard, Sir Harry Johnston, Sir Flinders Petrie, Giuseppe Sergi, Franz Boas, J. E. Casely-Hayford, John Hope, Kelly Miller, Benjamin Brawley, Anna Jones, Richard Greener, Henry Ossawa Tanner, and several others, all of whom—with the sole exception of President Eliot—agreed to serve on his editorial board. Du Bois sought to create a board of "One Hundred Negro Americans, African and West Indian Scholars," as he put it in a letter, and a second board of white advisors. Du Bois, in other words, sought the collaboration of the very best scholars of what we would call today African Studies and African American Studies, as well as prominent American and European intellectuals such as James and Boas.

Nevertheless, as he put it to Blyden, "the real work I want done by Negroes." Du Bois, admitting that this plan was "still in embryo," created official stationery that projected a publication date of the first volume in 1913-"the Jubilee of Emancipation in America and the Tercentenary of the Landing of the Negro." The remaining four volumes would be published between 1913 and 1919.

Despite the nearly unanimous enthusiasm that greeted Du Bois's call for participation, he could not secure the necessary funding to mount the massive effort necessary to edit an encyclopedia of the black world. But he never abandoned the idea. At the height of the Great Depression, the idea would surface once again.

Anson Phelps Stokes, head of the Phelps-Stokes Association, a foundation dedicated to ameliorating race relations in America, called a meeting of 20 scholars and public figures at Howard University on November 7, 1931, to edit an "Encyclopedia of the Negro," a Pan-African encyclopedia similar to Du Bois's 1909 project. Incredibly, neither Du Bois nor Alain Locke, a Harvard trained Ph.D. in philosophy and the dean of the Harlem Renaissance, nor Carter G. Woodson (like Du Bois, a Harvard Ph.D. in history and the founder of the Association for the Study of Negro Life and History) was invited to attend. Du Bois protested, angrily, to Phelps Stokes. A second meeting was convened on January 9, 1932, at which Du Bois was unanimously elected editor-in-chief. Between 1932 and 1946, Du Bois would serve as "Editor-in-Chief" of the second incarnation of his project, now named "The Encyclopdia of the Negro," and housed at 200 West 135th Street in New York City.

Du Bois planned a four-volume encyclopedia, each volume comprising 500,000 words. Just as he had done in 1909, he secured the cooperation of an impressive array of scholars, including Charles Beard, Franz Boas, John R. Connors, Edith Abbott, Felix Frankfurter, Otto Klineburg, Carl Van Doren, H. L. Mencken, Roscoe Pound, Robert E. Park, Sidney Hook, Harold Laski, Broadus Mitchell, "and scores of others," as Du Bois put it in a letter to the historian Charles Wesley. Du Bois's "Encyclopdia of the Negro" would require a budget of $225,000. It would be written by a staff of between "25 and 100 persons" hired to be "research aides," to be located in editorial offices to be established in New York, Chicago, Atlanta, and New Orleans. They would prepare bibliographies, collect books and manuscripts, and gather and write "special data" and shorter entries. Black and white scholars, primarily located in Europe, America, and Africa, would write longer interpretive entries.

Du Bois tells us that his project was interrupted by the Depression for three years. But by 1935, he was actively engaged in its planning full-time, time made available by his forced resignation from his position as editor of the Crisis magazine, the official organ of the National Association for the Advancement of Colored People, which Du Bois had held since its first publication in 1910. Du Bois had written an editorial advocating the development of independent Negro social and economic institutions, since the goal posts of the Civil Rights Movement appeared to be receding. The NAACP's board of directors was outraged and demanded his resignation. Du Bois obliged. Du Bois sought funding virtually everywhere, including the Works Progress Administration and the Federal Writers' Project, to no avail, despite the fact that Phelps Stokes had pledged, on a matching basis, half of the needed funds. He continued to write to hundreds of scholars, soliciting their cooperation. E. Franklin Frazier, the great black sociologist, declined Du Bois's overture, citing in a letter dated November 7, 1936, the presence of too many "politicians," "statesmen," "big Negroes," and "whites of good will" on Du Bois's editorial board. Throw out the table of contents, fire the board of editors, replace them with scholars, Frazier wrote, and he would consider joining the project.

A few months before this exchange, Du Bois was viciously attacked by Carter G. Woodson in the black newspaper the Baltimore Afro-American. On May 30, 1936, a page-one headline blared the news that Woodson "Calls Du Bois a Traitor if He Accepts Post," with a subtitle adding for good measure: "He Told Ofays, We'd Write Own History." Woodson charged that Du Bois had stolen the idea of The Encyclopedia of the Negro from him and that his project was doomed to failure because Du Bois was financed by, and his editorial board included, white people. Du Bois was embarrassed and sought to defend himself in letters to potential contributors and board members. Between his enemies at the NAACP and his intellectual rivals such as Woodson and Frazier, Du Bois faced an enormous amount of opposition to his encyclopedia project. In this swirl of controversy, in the midst of the Depression, funding appeared increasingly elusive.

Du Bois's assistant editor, Rayford Logan, like Du Bois, Woodson, and Charles Wesley a Harvard-trained Ph.D. in history, told a poignant story about the failure of this project to receive funding. By 1937, Du Bois had secured a pledge of $125,000 from the Phelps-Stokes Fund to proceed with his project-half of the funds needed to complete it. He applied to the Carnegie Corporation for the remaining half of his budget, with the strong endorsement of Phelps Stokes and the president of the General Education Board, a group of four or five private foundations that included the Rockefeller Foundation. So convinced was Du Bois that his project would finally be funded, that he invited Logan to wait with him for the telephone call that he had been promised immediately following the Carnegie board meeting. A bottle of vintage champagne sat chilling on Du Bois's desk in a silver bucket, two cut crystal champagne flutes resting nearby.

The phone never rang. Persuaded that Du Bois was far too "radical" to serve as a model of disinterested scholarship, and lobbied by Du Bois's intellectual enemies, such as the anthropologist Melville J. Herskovits, the Carnegie Corporation rejected the project.

Nevertheless, Du Bois stubbornly persisted, even publishing two putative "entries" from the Encyclopdia in Phylon magazine in 1940, one on Robert Russa Moton, the principal of Tuskegee Institute between 1915 and 1935, the other on Alexander Pushkin. He even was able to publish two editions in 1945 and 1946 on a Preparatory Volume with Reference Lists and Reports of the Encyclopdia of the Negro. But the project itself never could secure adequate backing.

David Levering Lewis, Du Bois's biographer, tells us what happened to Du Bois's promised funding. The executive committee of the General Education Board rejected the proposal early in May 1937. "In his conference a few days later with Carnegie Corporation president Frederick Keppel, GEB's Jackson Davis paradoxically pleaded for favorable Carnegie consideration of the project. `Dr. Du Bois is the most influential Negro in the United States,' Davis reminded Keppel. `This project would keep him busy for the rest of his life.' Predictably, Carnegie declined. Within a remarkably short time, the study of the Negro (generously underwritten by the Carnegie Corporation) found a quite different direction under a Swedish scholar then unknown in the field of race relations, one whose understanding of American race problems was to be distinctly more psychological and less economic than was Du Bois's. . When the president of the Phelps Stokes Fund wrote Du Bois in 1944 at the time of the publication of An American Dilemma: [The Negro Problem and Modern Democracy] that `there has been no one who has been quite so often quoted by [Gunnar] Myrdal than yourself,' Du Bois must have savored the irony."

Adding insult to injury, in 1948 the General Education Board, along with the Dodd Mead publishing company, approached Frederick Patterson, the president of Tuskegee Institute, to edit a new incarnation of the project, to be titled The Negro: An Encyclopedia. Then in 1950, the historian Charles Wesley wrote to Du Bois, informing him that in the wake of Carter Woodson's death, the Association for the Study of Negro Life and History had decided to resurrect the Encyclopedia Africana project, reminding him of Woodson's claims to have conceived of it in 1921. Du Bois wished him well, but cautioned him in a postscript that "there is no such thing as a cheap encyclopedia." Everyone, it seemed, wanted to claim title to the encyclopedia, but no one wanted Du Bois to serve as its editor. For black scholars, Africana had become the Grail. Its publication, as Du Bois put it "would mark an epoch."

Long after Du Bois had abandoned all hope of realizing his great ambition, an offer of assistance would come quite unexpectedly from Africa. On September 26, 1960, Du Bois announced that Kwame Nkrumah, the president of the newly independent Republic of Ghana, had invited him to repatriate to Ghana, where he would serve as the editor-in-chief of The Encyclopdia Africana. Du Bois accepted, moving in 1961. On December 15, 1962, in his last public speech before his death on the eve of the March on Washington in August 1963, Du Bois addressed a conference assembled expressly to launch-at last-his great project.

He wanted to edit "an Encyclopdia Africana based in Africa and compiled by Africans," he announced, an encyclopedia that is "long overdue," referring no doubt to his previously frustrated attempts. "Yet," he continued with a certain grim satisfaction, "it is logical that such a work had to wait for independent Africans to carry it out [because] the encyclopedia is concerned with Africa as a whole." Citing his own introductory essay in the Preparatory Volume of 1945, Du Bois justified this project by railing against "present thought and action" that "are all too often guided by old and discarded theories of race and heredity, by misleading emphasis and silence of former histories." After all of these centuries of slavery and colonialism, on the eve of the independence of the Continent, "it is African scholars themselves who will create the ultimate Encyclopdia Africana." Eight months later Du Bois would be dead, and with him died his 54-year-old dream of shepherding a great black encyclopedia into print. Nevertheless, the Secretariat of the Encyclopdia Africana, based in Accra, Ghana, which Du Bois founded, eventually published three volumes of biographical dictionaries, in the late seventies and early eighties, and has recently announced plans to publish an encyclopedia about the African continent in 2009, which is welcome news.

We first became enamored of this project as students at the University of Cambridge. One of us, Henry Louis Gates, Jr., was a student of Wole Soyinka, the great playwright who in 1986 became the first African to receive the Nobel Prize for Literature. The other, Kwame Anthony Appiah, was an undergraduate studying philosophy. Though we came from very different backgrounds-in rural West Virginia and in urban Asante, in Ghana-we both already had, like Soyinka, a sense of the worlds of Africa and her diaspora as profoundly interconnected, even if, as we learned ourselves, there were risks of misunderstanding that arose from our different origins and experiences. The three of us represented three different places in the black world, and we vowed in 1973 to edit a Pan-African encyclopedia of the African diaspora, inspired by Du Bois's original objective formulated in 1909. Du Bois's later conception of the project was, we felt, too narrow in its scope, and too parochial in its stated desire to exclude the scholarly work of those who had not had the good fortune, by accident of birth, to have been born on the African continent. (Du Bois himself, had this rule been literally applied, would have been excluded from his own project!) Instead, we sought to edit a project that would produce a genuine compendium of "Africana."

Our own attempts to secure the necessary support were in vain, too, until four years ago when, first, Quincy Jones and Martin Payson, and then Sonny Mehta and Alberto Vitale at Random House, agreed to fund the preparation of a prototype of a CD-ROM encyclopedia of the African diaspora, to be edited by us, with Soyinka serving as the chair of an international and multiethnic board of editors. Two years later we secured the support for a 2-million-word encyclopedia from Frank Pearl, the CEO of a new publisher called Perseus Books, and from the Microsoft Corporation. Modifying the editorial structure that Du Bois planned to use to complete The Encyclopdia of the Negro, we deployed a staff of some three dozen writers and editors, and we solicited about 400 scholars to write longer, interpretive articles.

Du Bois's own idea, although he did not admit this, probably arose at least in part out of the publication of the Encyclopdia Judaica in 1907, as well as black encyclopedia antecedents such as James T. Holly, who published The Afro-American Encyclopedia in 1895, Alexander W. Wayman's Cyclopedia of African Methodism (1882), Charles O. Boothe's The Cyclopedia of the Colored Baptists of Alabama (1895), and Revels Adams's Cyclopedia of African Methodism in Mississippi (1902). Other unpublished projects patterned after Du Bois's 1909 proposal included Daniel Murray's monumental "Historical and Biographical Encyclopdia of the Colored Race Throughout the World," which was to have been published in 1912 in six volumes and, later, Edward Garrett's self-written "A Negro Encyclopedia," consisting of 4000 entries, and completed on the eve of World War II. Both encyclopedias exist in manuscript form, but tragically were never published. All told, more than two dozen black encyclopedias have been published in the past century with limited distribution, but none has explored in a single compass both the African continent and the triumphs and the tragedies of Africa's people and their descendants around the globe.

That continent is where human prehistory begins. It was in Africa, as biologists now believe, that our species evolved, and so, in a literal sense, every modern human being is of African descent. Indeed, it was probably only about 100,000 years ago that the first members of our species left Africa, across the Suez Peninsula, and set out on an adventure that would lead to the peopling of the whole earth.

It is important to emphasize that Africa has never been separate from the rest of the human world. There have been long periods and many cultures that knew nothing of life in Africa. For much of African history, even in Africa, most Africans were unaware of other peoples in their own continent, unaware, in fact, that they shared a continent at all (just as most people in Europe, Asia, Australasia, and the Americas would have been astonished to learn that they were Europeans, Asians, Australasians, or Americans!). But the Straits of Gibraltar and the Suez Peninsula were always bridges more than obstacles to travel; the Mediterranean was already a system of trade long before the founding of Rome; the Sahara Desert, which so many people imagine as an impenetrable barrier, has a network of trade routes older than the Roman Empire. Starting some 2,000 or so years ago, in the area of modern day Cameroon, Bantu-speaking migrants fanned out south and east into tropical Africa, taking with them the knowledge of iron smelting and new forms of agriculture. And so, when Greek and Arab travelers explored the East Coast of Africa in the first millennium c.e., or European explorers began to travel down the West African coast toward the equator in the fifteenth century, they were making direct contact with cultures with which their ancestors had very often been in remote and indirect contact all along.

The first European scholars to write about Africa in the modern period, which begins with the European Age of Discovery, knew very little of Africa's history. They did not know that their ancestors, thousands of generations ago, had also lived in Africa. If they had read Herodotus, they might have noticed his brief discussion of the civilizations of the upper Nile, and so they might have realized that Egypt was in touch with other African societies. However, it probably would not have occurred to them that, since those societies were also in touch with still others, Egypt was in touch with Central Africa as well. So they thought of much of Africa as being outside the human historical narrative they already knew.

These first scholars were also obviously struck by the physical differences between Africans and themselves-especially of skin color and hair-and by the differences between the customs back home and the ones the European explorers found on the Guinea coast. And so they thought of Africans as different in kind from themselves, wondering, sometimes, whether they were really also descendants of Adam and Eve.

Attitudes like these already distorted Western understandings of Africa from the fifteenth century on. Worse yet, as the transatlantic slave trade developed, so did an increasingly negative set of ideas about African peoples and their capacities. It became normal to think of black Africans as inferior to Europeans, and many Europeans found in that inferiority a rationalization for the enslavement of Africans. As a result, much of the writing about Africans and about people of African descent in the New World was frankly derogatory. Because modern Africans were educated in European colonies, they too inherited a distorted and dismissive attitude toward Africa's past and African capacities, and one of the first tasks of modern African intellectuals has been to try to frame a sense of the world and our place in it that is freed from these sad legacies.

There have been many skirmishes in the battle to find a just representation of Africa and her peoples. But in the course of this century-and more especially in the last 30 or 40 years-a more objective knowledge of Africa has gradually emerged, both in Africa and elsewhere. Anthropologists began to describe the rich religious, artistic, and social life of African peoples. African historians have learned to interpret oral histories, passed down in Africa's many traditions, cross-checking them against archological and documentary evidence to produce a rich picture of the African past. Economists and political scientists, literary critics and philosophers, scholars of almost every discipline in the social sciences and the humanities have contributed to this new knowledge. And it has been the work of scholars on every continent, Africans prominent among them. Work in African American studies has led to new understandings of the culture of slaves and of the role of people of African descent in shaping the New World's language, religion, agriculture, architecture, music, and art. As a result, it is now possible to comb through a great library of material on African history and on the peoples of Africa and her diaspora, and to offer, in a single volume, a compendium of facts and interpretations.

An encyclopedia cannot include everything that is known about its subject matter, even everything that is important. So we have had to make choices. (And, alas, some of the most interesting questions are as yet unanswered.) But we have sought to provide a broad range of information and so to represent the full range of Africa and her diaspora. About two-fifths of the text of the encyclopedia has to do exclusively, or almost so, with the African continent: the history of each of the modern nations of Africa and what happened within their territories before those nations developed; the names of ethnic groups, including some that were formerly empires and nations, and their histories; biographies of eminent African men and women; major cities and geographical features: rivers, mountains, lakes, deserts; forms of culture: art, literature, music, religion; and some of Africa's diverse plant and animal life. Another third deals mostly with Latin America and the Caribbean, focusing on the influence of African cultures and people of African descent in shaping those portions of the New World. Slightly less than a third of the material deals with North America in the same way. And the rest is material of cross-cultural significance or has to do with the African presence in Europe, Asia, or the rest of the world.

Our main focus has been on history-political and social-and on literature and the arts, including music, to which African and African American contributions have been especially notable in modern times. Our aim has been to give a sense of the wide diversity of peoples, cultures, and traditions that we know about in Africa in historical times, a feel for the environment in which that history was lived, and a broad outline of the contributions of people of African descent, especially in the Americas, but, more generally, around the world.

It is natural, faced with a compendium of this sort, to go looking first for what we know already and to be especially pleased with ourselves if we find something missing! But in setting out to make an encyclopedia in a single volume, we had to make choices all the time about what to include, and we did so in the light of our own best judgments, in consultation with many scholars from around the world. It has been one of the great satisfactions of compiling a work with so many colleagues with so many different specialized areas of knowledge, that we have been able to fill in some of our own many areas of ignorance. That, we believe, is the great pleasure of this new encyclopedia: it not only answers many questions that you knew you wanted to ask, it invites you to ask questions that you had not dreamed of asking. We hope you will find, as we have, that the answers to these unfamiliar questions are as amazing and as varied as Africa, her peoples, and their descendants all around the globe.

We mentioned earlier some of the many encyclopedias of various aspects of African and African American life that have been published in the past. The publication of Africana: The Encyclopedia of the African and African American Experience as a one-volume print edition aspires to belong in the grand tradition of encyclopedia editing by scholars interested in the black world on both sides of the Atlantic. It also relies upon the work of thousands of scholars who have sought to gather and to analyze, according to the highest scholarly standards, the lives and the worlds of black people everywhere. We acknowledge our indebtedness to these traditions of scholarly endeavor-more than a century old-to which we are heirs, by dedicating our encyclopedia to the monumental contribution of W. E. B. Du Bois.

Kwame Anthony Appiah
Henry Louis Gates, Jr.