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 vital 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 id that mirror the complexity and a number of reverberations of those cultural encounters past the sector of roots tourism.
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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 relations is produced between African hosts and Diasporan returnees and even as contested in perform.
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Extra info for African Homecoming: Pan-African Ideology and Contested Heritage (Critical Cultural Heritage)
152–153) In his opinion, this acknowledgment of their great past would lead Black people into a great future. Yet, according to Blyden’s philosophy, this was but one element of the African redemption. While Blyden emphasized the African grandeur, 42 African Homecoming he at the same time saw the “power of endurance” (1971i : 200) as the Â�greatest strength of the race. In an arousing lecture to the Young Men’s Literary Association of Sierra Leone, Blyden developed his concept of the African Personality, which, more than fifty years later, would be taken up by Kwame Nkrumah to serve as the cultural foundation of the new, continental Pan-Africanism.
Gilroy 1993: 207). However, it was precisely the glory of suffering and the biblical power of endurance that distinguished the African Personality from the character of other races. He pointed out that Black slaves had made great contributions to the sustaining and enrichment of Europe and the Americas; yet he argued that they had no place in those respective countries. He believed in the self-reliance and self-determination of Africans; but he also argued that they needed to be colonized (by Blacks) to achieve their true independence.
Therefore, when Garvey established the first UNIA-branch in New York City in 1917, the name and the program of the organization soon evoked great enthusiasm and hope among many Black Harlemites. The promise was the resurrection of the “mighty race” that could accomplish anything once it would have retrieved its true substance. The motto under which UNIA was to gain its fame was “One God! One Aim! ” For Garvey and his adherents, the destiny of the Black race lay in Africa. The continent was the legitimate (and only) home of Black people; it was the Promised Land, the destination of a spiritual as well as a physical return movement.
African Homecoming: Pan-African Ideology and Contested Heritage (Critical Cultural Heritage) by Katharina Schramm