By Katharina Schramm
African americans 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 focus on 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 field of roots tourism.
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Additional resources for African Homecoming: Pan-African Ideology and Contested Heritage (Critical Cultural Heritage)
First, the people I mainly worked with were busy professionals, and my opportunity to participate in their routines was restricted to public events, archival sources, and our various communications, ranging from highly formalized interviews (as, for example, with the Minister of Tourism and other high-ranking bureaucrats) to more confidential and personal conversations. The second reason lay in the fact that the topic of homecoming was extremely charged, emotionally as well as politically. The people in the field were well aware of global power hierarchies and maintained a very critical stand regarding White Euro-American hegemony, with which I was clearly associated owing to my academic and personal background (see Schramm 2005).
Mail to defraud (by sending UNIA shares via mail). After his early release in 1927 he was deported to Jamaica as an undesirable alien. Garvey died in London in 1940. All his attempts to revive UNIA had failed—with the breakdown of the Black Star Line, the silencing of its most important political leader and internal mismanagement and corruption, the Association had disintegrated. It was not until the rise of Black Power and the concurrent African striving toward independence that Marcus Garvey regained his reputation.
The criticism that he directed toward them took on a cynical note when he wrote: Some of these coloured men, so lofty in the superiority of their benevolence, and so rich in the generosity of their hearts, are proclaiming themselves cosmopolites, as unwilling to recognize any distinction of races and countries, and are gladly welcoming and rejoicing in those abnormal The Layout of an Ideology 43â•‡ and humiliating processes by which the Negro is being absorbed by the Caucasian. (1971b : 17)6 His “romantic racialism” (Appiah 1992: 101) with its emphasis on purity brought Blyden in close proximity to White racists who vehemently and violently opposed the idea of a multiracial America.
African Homecoming: Pan-African Ideology and Contested Heritage (Critical Cultural Heritage) by Katharina Schramm