Contemporary Creoleness; or, The World in Pidginization?

Knörr, Jacqueline

doi:10.1086/657257

Cited by 45 publications

(10 citation statements)

References 48 publications

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“…These disparate groups passed through a process of creolisation, developing an identity as Krio (Fyfe 1962;Fyle 2006;Knörr 1995). The Krios used to cultivate a rather exclusive identity fashioning themselves as an educated, Christian, urban-based, 'civilised' elite that emphasised the differences rather than the similarities between themselves and 'the natives' (Cohen 1981;Knörr 2010a;Knörr 2010b). Hence, whereas in many other colonial and postcolonial contexts creole populations had unifying effects across ethnic boundaries, the Krios were largely perceived of as a colonial leftover rather than a symbol of postcolonial nationhood in Sierra Leone, widening the gap between Freetown and the Krios on the one hand and the Provinces and the indigenous people on the other (Knörr 2010a, cf.…”

Section: Linking Territory Kinship and Historical Memorymentioning

confidence: 99%

Global and local models of governance in interaction: configurations of power in Upper Guinea Coast societies

Knörr

Schroven

2019

Journal of Contemporary African Studies

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This paper studies emerging power configurations in Upper Guinea Coast societies which result from contemporary interactions of global and local models of governance. With empirical data on shifting meanings of chieftaincy and control of land, changing tax regimes and the rising importance of youth in domestic politics, modifications of legitimate authority across time are contrasted with the effects of international interventions and global discourses on socio-political change. Some of these interventions accelerate, others accentuate or counteract processes of change within local power configurations. Only by carefully considering the innate malleability of local concepts of authority, history, and tradition can contemporary processes of change be identified as either mere reconfigurations or genuinely new configurations of power.

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Section: Linking Territory Kinship and Historical Memorymentioning

confidence: 99%

Global and local models of governance in interaction: configurations of power in Upper Guinea Coast societies

Knörr

Schroven

2019

Journal of Contemporary African Studies

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“…As Eriksen points out, "The term 'creole culture' suggests the presence of a standardized, relatively stable cultural idiom" (2007:173). Indeed, Knorr's (2010) recent discussion stresses that creolization is a finite and specific process that ends with the creation of a new ethic identity.…”

Section: Metaphor and Colonial Processes: Hybridity Creolization Ormentioning

confidence: 99%

Polyvalent Metaphors in South-Central California Missionary Processes

Robinson¹

2013

Am. antiq.

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The Spanish missionary entrada (A.D. 1769 to 1833) along the California coast created a series of complex encounters between multiple cultural discourses. The Franciscan mission system directly brought colonial and indigenous cultural metaphorical understandings into play. Missionary and indigenous discourse interacted largely via the media of material culture, animals, embellished architecture, and landscape—media interpreted through preexisting cultural metaphors and understandings. Investigating how metaphors played a role in constituting colonial entanglements is important in understanding cultural interactions and change. Metaphors structured colonial interactions, simultaneously hindering and enabling missionary–indigenous relationships. These relationships created parameters for unforeseen transitory configurations: a process best theorized under the term polyvalence. By adopting polyvalence, the processes of colonialism can be approached without usage of ethnic or racialized terms such as creolization, hybridity, or amalgamation. In the case of indigenous south-central California, it is suggested here that widely different forms of evidence can be better appreciated without recourse to terms laden with racial or ethnic connotations. The evidence suggests that while missions may have failed to create entirely new ethnic groups, missionary endeavors did result in unanticipated outcomes, presenting problems and creative opportunities for indigenous groups living within immediate coastal and extended interior populations.

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“…Following Knörr (: 738–9), processes of cultural integration across ethnic boundaries involve the evolution of new, shared cultural features and the transcendence of identities without leading to the emergence of a new and common ethnic identity. Instead, the original ethnic identities stay intact.…”

Section: Postcolonial Nation‐buildingmentioning

confidence: 99%

“…Processes of cultural creolization involve both ethnicization – to varying degrees – and indigenization (cf. Knörr : 733–4); in the course of creolization, old identity and cultural boundaries are dissolved, recontextualized and replaced with new ones. Ethnicization entails the emergence of a new common culture and ethnic reference out of a pool of heterogeneous cultural and ethnic ancestries.…”

mentioning

confidence: 99%

“…Creolization can, on the one hand, result in the formation of an ethnic group whose boundaries are somewhat consolidated and which are recognized as such by group members and third parties, or, on the other hand, in the formation of weakly ethnicized categories of identification or transethnic identities. Creolization can occur both among dominant and oppressed groups (Knörr ).…”

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confidence: 99%

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Diverse unity: creole contributions to interethnic integration in Guinea‐Bissau

Kohl

2012

Nations and Nationalism

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The paper explores how creole categories of people who have constituted a small but influential minority in Guinea‐Bissau for centuries contributed to a countrywide, integrated national culture since the eve of independence in 1974. Since independence, several cultural representations previously exclusive to creole communities have been – driven by the nationalist independence movement and the early postcolonial state – transformed into representations of a new national culture, crossing ethnic and religious boundaries. The fact that creole identity and culture had been transethnic – i.e. creole identity brings together individuals of heterogeneous cultural, ethnic and geographic descent – during the colonial period, has fostered in postcolonial times the countrywide spread of previously exclusively creole cultural features. I argue that this ‘transethnicisation’ of creole cultural representations has unified Bissau‐Guineans across ethnic lines, causing a strong commitment with their nation ‘from below’.

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Contemporary Creoleness; or, The World in Pidginization?

Cited by 45 publications

References 48 publications

Global and local models of governance in interaction: configurations of power in Upper Guinea Coast societies

Global and local models of governance in interaction: configurations of power in Upper Guinea Coast societies

Polyvalent Metaphors in South-Central California Missionary Processes

Diverse unity: creole contributions to interethnic integration in Guinea‐Bissau

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