Home, music and memory for the Congolese in Kampala

Russell, Aidan

doi:10.1080/17531055.2011.571390

Cited by 40 publications

(7 citation statements)

References 10 publications

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“…He emphasises that ‘making music isn't a way of expressing ideas; it is a way of living them’ (1996: 110–11). Likewise, Russell (2011) states that music provides a framework to express historical memory. Of course, not all music is political; however, while focusing on group identity, historical memory, and a way of living ideas, it is beneficial to this study to draw from the subversive sounds of hip-hop culture and rap music to unpack these themes.…”

Section: A Space Of Political and Creative Expressionmentioning

confidence: 99%

Poetic resistance: Karen long-distance nationalism, rap music, and YouTube

Hill

2021

International Journal of Cultural Studies

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This article investigates a concern among encamped elder Karen refugees (an ethnic minority from Myanmar) living along the Thai–Myanmar border that the youth are disconnected politically and culturally. I argue that Karen youth are creative, active participants, reimagining and revitalising Karen politics and culture in their image. I explore how displaced youths have found a voice in Karen rap and how they express this voice in the digitally mediated lived space of YouTube. I consider YouTube as a lived space where citizenship is reimagined and long-distance nationalism is articulated. Finally, I contend that YouTube is transforming Karen youths’ political experiences and mobility and that they are actively political – just not in the way the elders expect.

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Section: A Space Of Political and Creative Expressionmentioning

confidence: 99%

Poetic resistance: Karen long-distance nationalism, rap music, and YouTube

Hill

2021

International Journal of Cultural Studies

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“…De facto, the Ugandan government pursues a "policy of self-suffi ciency" (Stark et al 2015: 174) toward urban refugees. Studies with urban refugees in Kampala confi rm Francois, Alice and Marie's livelihood struggles, painting a picture of ongoing economic hardship, feelings of alienation and dreams of onward mobility (e.g., Bernstein and Okello 2007;Clark-Kazak 2014;Den Boer 2015;Lyytinen 2015;RLP 2005;Russell 2011;Sandvik 2012;Stark et al 2015;WRC 2016). While refugees' access to chronically underfunded public health care seems to be no diff erent from the struggles of locals, they experience discrimination in schools and the labor market.…”

Section: Refugee Self-reliance In Kampalamentioning

confidence: 99%

“How to Live a Good Life”

Palattiyil

Zuntz

Nair

et al. 2022

Conflict and Society

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This article provides an ethnographically informed critique of the humanitarian self-management model that informs reproductive health trainings for young urban refugees in Kampala, Uganda. It draws on interviews with 16 adolescent refugees, as well as policymakers, aid workers and health care professionals in Kampala in April 2019. We found that reproductive health education training sessions are a site of gendered learning where displaced boys and girls gain an understanding of what it means “how to live a good life” and how to become marriage material. Their focus on self-control also reflects a wider shift in humanitarianism toward female empowerment as a tool of neoliberal governance. In a low-resource context, however, “self-managing” one’s reproductive health takes on a different meaning, as displaced adolescents weigh up opportunities for short-term income from transactional sex with imagined reproductive futures elsewhere.

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“…The deliverance session, with its emotional effervescence, can thus be seen as lying beyond the "problem of belief "; as a space in which to express the emotions that are not allowed in everyday life, it provides a context in which suffering can become a dignified performance. Building a shared sense of "community" in diasporic contexts is a complex process, made even more difficult in the case of the drc: Congolese people express the fear that the conflicts of their homeland may extend into transnational spaces among diasporic groups, thus preventing them from re-creating a sense of "home" and belonging in their exile (Russell 2011). In this situation, religious affiliation can become an instrument that transcends ethnic and national boundaries.…”

Section: Congolese "Refugee Churches" In Kampalamentioning

confidence: 99%

Affective Trajectories

Dilger¹,

Bochow²,

Burchardt³

et al. 2020

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The book series examines the religious, cultural, and political expressions of African, African American, and African Caribbean traditions. Through transnational, cross-cultural, and multidisciplinary approaches to the study of religion, the series investigates the epistemic boundaries of continental and diasporic religious practices and thought and explores the diverse and distinct ways African-derived religions inform culture and politics. The series aims to establish a forum for imagining the centrality of Black religions in the formation of the "New World.

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Home, music and memory for the Congolese in Kampala

Cited by 40 publications

References 10 publications

Poetic resistance: Karen long-distance nationalism, rap music, and YouTube

Poetic resistance: Karen long-distance nationalism, rap music, and YouTube

“How to Live a Good Life”

Affective Trajectories

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