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During the colonial period, Africans told each other terrifying rumors that Africans who worked for white colonists captured unwary residents and took their blood. In colonial Tanganyika, for example, Africans were said to be captured by these agents of colonialism and hung upside down, their throats cut so their blood drained into huge buckets. In Kampala, the police were said to abduct Africans and keep them in pits, where their blood was sucked. Luise White presents and interprets vampire stories from East and Central Africa as a way of understanding the world as the storytellers did. Using gossip and rumor as historical sources in their own right, she assesses the place of such evidence, oral and written, in historical reconstruction. White conducted more than 130 interviews for this book and did research in Kenya, Uganda, and Zambia. In addition to presenting powerful, vivid stories that Africans told to describe colonial power, the book presents an original epistemological inquiry into the nature of historical truth and memory, and into their relationship to the writing of history.
More than ten thousand years ago, a race called the Bitalo conquered the continent of Africa. They were something like vampires, something like African vampires. There is a quite a bit of sunshine in Africa. Do you know what that means? It means that the African vampires do not fear the sun. It means that the sun cannot save you from an African vampire. There are African vampires in the United States. They came to this country during the slave trade. Most of them look like ordinary African American people, but there are Bitalos in every race. African vampires do not like blood that much. To them it is like milk—good for their health. Some call them cannibal vampires or ghoul vampires because their main food is people. They like their food prepared in many ways—fried, baked, barbequed, and ground like hamburgers. There are quite a few African vampires in the United States. Now they are planning to take over the United States. Somebody has got to stop them. John Irungu has killed quite a few Bitalos, but he is a very old man now, and he is becoming senile. Also, there would seem to be very few Irungu Knights left. But John Irungu has a much younger friend named John David Hunter, also known as the Preacher. The preacher just might be a natural-born Irungu Knight. He just might be the Chosen One. Bitalo prophecy warns them of the coming of a man who could destroy them. He would be a descendant of Curtis Jore, the man of war, the man who destroyed their ancient vampire. Could this preacher be the Chosen One?
Tariq Chumbe was born in 19th century Zanzibar, East Africa, to African Muslim leader Abdul Chumbe and his Indian wife, Ayesha Khan. Raised as a Prince among his people, Tariq's life changes during a visit to a brothel, where he meets mysterious Nilotic beauty Nyaba. She turns Tariq into one of the Undead, right before his family's enemies capture him and sell him to Arabian slave traders. After escaping, Tariq realizes he's changed. For he is doomed to wander the Earth for all eternity, thirsting for human blood. Tariq begins a new existence as a Vampire. Along the way, he fights against Arabian slave traders, the long-time persecutors of Africans, and opposes oppressive regimes. One day, Tariq meets the Vampires of Africa, a most secretive and powerful brood whose stories have never been told. Until now.
During the colonial period, Africans told each other terrifying rumors that Africans who worked for white colonists captured unwary residents and took their blood. In colonial Tanganyika, for example, Africans were said to be captured by these agents of colonialism and hung upside down, their throats cut so their blood drained into huge buckets. In Kampala, the police were said to abduct Africans and keep them in pits, where their blood was sucked. Luise White presents and interprets vampire stories from East and Central Africa as a way of understanding the world as the storytellers did. Using gossip and rumor as historical sources in their own right, she assesses the place of such evidence, oral and written, in historical reconstruction. White conducted more than 130 interviews for this book and did research in Kenya, Uganda, and Zambia. In addition to presenting powerful, vivid stories that Africans told to describe colonial power, the book presents an original epistemological inquiry into the nature of historical truth and memory, and into their relationship to the writing of history.
"This book examines the link between blackness and immortality in the fledgling genre of African American vampire fiction"--
During the colonial period, Africans told each other terrifying rumors that Africans who worked for white colonists captured unwary residents and took their blood. In colonial Tanganyika, for example, Africans were said to be captured by these agents of colonialism and hung upside down, their throats cut so their blood drained into huge buckets. In Kampala, the police were said to abduct Africans and keep them in pits, where their blood was sucked. Luise White presents and interprets vampire stories from East and Central Africa as a way of understanding the world as the storytellers did. Using gossip and rumor as historical sources in their own right, she assesses the place of such evidence, oral and written, in historical reconstruction. White conducted more than 130 interviews for this book and did research in Kenya, Uganda, and Zambia. In addition to presenting powerful, vivid stories that Africans told to describe colonial power, the book presents an original epistemological inquiry into the nature of historical truth and memory, and into their relationship to the writing of history.
My name is Ammanuel Tilahun, and I've got one hell of a story to share with you. I was born in 1298 A.D. in the City of Gondar, Ethiopia. In 1319, my father Adam Tilahun, a Knight of the Ethiopian Orthodox Tewahedo Church, went out to fight the Vampires who invaded East Africa and returned as one of them. Papa turned me into a Vampire, and I've roamed the world as an Immortal blood drinker ever since. In 1987 in the City of Montreal, Quebec, I met college student and Haitian church leader Esther Polydor, and fell in love with her. I made her into a Vampire. The transformation changed Esther for the worst, and I had to stop her. Now, three decades later, Esther is back, and gunning for me and everyone I care about. An angry woman who absolutely cannot die, that's who I must now face. Heaven help me...
The Things That Fly in the Night explores images of vampirism in Caribbean and African diasporic folk traditions and in contemporary fiction. Giselle Liza Anatol focuses on the figure of the soucouyant, or Old Hag—an aged woman by day who sheds her skin during night’s darkest hours in order to fly about her community and suck the blood of her unwitting victims. In contrast to the glitz, glamour, and seductiveness of conventional depictions of the European vampire, the soucouyant triggers unease about old age and female power. Tracing relevant folklore through the English- and French-speaking Caribbean, the U.S. Deep South, and parts of West Africa, Anatol shows how tales of the nocturnal female bloodsuckers not only entertain and encourage obedience in pre-adolescent listeners, but also work to instill particular values about women’s “proper” place and behaviors in society at large. Alongside traditional legends, Anatol considers the explosion of soucouyant and other vampire narratives among writers of Caribbean and African heritage who in the past twenty years have rejected the demonic image of the character and used her instead to urge for female mobility, racial and cultural empowerment, and anti colonial resistance. Texts include work by authors as diverse as Nobel Laureate Toni Morrison, U.S. National Book Award winner Edwidge Danticat, and science fiction/fantasy writers Octavia Butler and Nalo Hopkinson.
WARNING! Contains moderate bloody violence against slavers and plantation owners!This pioneer vampire tale from 1819 spills revenge-cold blood as its narrator leads us through high gothic terror to radical outrage on the subject of slavery, reaching a blood-soaked conclusion dripping with 'biting' polemic vilifying the bankers who caused the economic recession of that same year.An anti-capitalist horror fable from 200 years ago, The Black Vampyre vilified the worst financial predation the capitalist world would ever see, decades before Karl Marx ― the enslavement of Africans in the New World.One dead man said no! And this is his story.The Black Vampyre; A Legend of St. Domingo tells the affrighting tale of a slave who is resurrected as a vampire after being killed by his owner; the slave seeks revenge by stealing the owner's son and marrying the owner's wife. The anonymous writer D'Arcy sets the story against the conditions that led to the Haitian Revolution.First published in chapbook form in New York in 1819, this emancipatory tale from literary New York in the 1810s arguably dates the birth of horror as know it!This edition features a new introduction as well as extensive notes and a guide to literary allusions.