By Katharina Schramm
African american citizens and others within the African diaspora have more and more “come domestic” to Africa to go to the websites at which their ancestors have been enslaved and shipped. during this nuanced research of homecoming, Katharina Schramm analyzes how a shared rhetoric of the (Pan-)African relatives is produced between African hosts and Diasporan returnees and whilst contested in perform. She examines the various interpretations and appropriations of important websites (e.g. the slave forts), occasions (e.g. Emancipation Day) and discourses (e.g. repatriation) in Ghana to spotlight those dynamics. From this, she develops her notions of diaspora, domestic, homecoming, reminiscence and identification that replicate the complexity and a number of reverberations of those cultural encounters past the sector of roots tourism.
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Extra resources for African Homecoming: Pan-African Ideology and Contested Heritage (Critical Cultural Heritage)
It was not the voice of “ancient Africa” that spoke through him but that of a newly emergent Black American middle-class who sought a place and a purpose in the world. Blyden exerted great influence, on his contemporaries as well as on twentieth century Pan-Africanists. Many of his thoughts were taken up by continental Africans who were involved in the anticolonial struggle—on a cultural as well as on a political front. ” Among Afrocentric scholars, both in America and Africa, references to a Black cultural essence as well as to the great heritage of Egypt and the ancient African empires are very common.
Funds were being raised; machines and other items were bought to enable the establishment of a new community of settlers on the land that had been allocated to them in a provisional agreement with the Liberian government (Padmore 1971 :Â€77). Despite the initially positive prospects for the project, it was doomed to failure. S. authorities, which impeded the mission’s success (Bair 1994: 123). Liberia’s neighboring colonies had been extremely suspicious of Liberia’s apparent cooperation with UNIA.
Elizabeth Macgonagle (2006) shifts the attention away from the large structures at Elmina and Cape Coast to the smaller forts and their everyday local usage, which, according to her, stands in sharp contrast to the official discourse and its concern with the African diaspora and the emotional needs of African Americans. Often, in this literature, the positions of Ghanaians and diasporans are presented as diametrically opposed to each other (see especially Hasty 32 African Homecoming 2002; Kreamer 2006; Singleton 1999).
African Homecoming: Pan-African Ideology and Contested Heritage (Critical Cultural Heritage) by Katharina Schramm