Rituel et mémoire au Ghana : les usages politiques de la diaspora

Holsey, Bayo; Ettinger, Delphine

doi:10.3917/crii.047.0019

Critique Internationale

2010

DOI: 10.3917/crii.047.0019

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Rituel et mémoire au Ghana : les usages politiques de la diaspora

Bayo Holsey¹,

Delphine Ettinger²

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Cited by 4 publications

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“…It does so in an attempt to garner a mutual commitment to the nation's economic development in ways that reflect the neoliberal condition in which it must operate, where developing nations must seek private international investments. The state not only encourages African Americans to consider Ghana to be their ancestral homeland and to contribute to the nation financially, it also encourages Ghanaians to welcome African Americans as their “brethren.” In this way, it hopes to increase African Americans’ economic involvement (see Holsey ).…”

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BLACK ATLANTIC VISIONS: History, Race, and Transnationalism in Ghana

Holsey

2013

Cultural Anthropology

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This article explores Ghanaians' contemporary understandings of blackness and, in particular, of their connection to African Americans. In it, I argue that while Ghana's diaspora tourism industry directs attention toward the legacy of slavery in order to create ties between African Americans and Ghana, many Ghanaians are interested in constructing a different version of a shared black cultural citizenship that does not rely on this history. Slavery in fact represents a problematic history for Ghanaians, many of whom seek to avoid conversations about it. Instead, they celebrate blackness as a form of cosmopolitanism devoid of historical roots. Through this example, I urge black Atlantic scholars to pay attention not only to the presence or absence of cultural memories of slavery in various societies, but to the problem that slavery may represent within many of them.

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BLACK ATLANTIC VISIONS: History, Race, and Transnationalism in Ghana

Holsey

2013

Cultural Anthropology

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“Watch the Waves of the Sea”: Literacy, Feedback, and the European Encounter in Elmina

Holsey

2011

Hist. Afr.

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On 19 January 1482, a Portuguese fleet of ships under the command of Captain Don Diego d'Azambuja landed at Elmina (a small town on the Gold Coast, what is now Ghana). D'Azambuja immediately set up a meeting with the king of Elmina. King Kwamena Ansa, dressed in all of his finery, met with the Portuguese captain, and during this meeting d'Azambuja asked for permission to build a permanent settlement. At first, Ansa denied his request, stating that he should watch the waves of the sea. Just as they come to the shore, reach the shore, and go back, so too should he continue to come to Elmina, trade, and go back to Portugal. After persistent requests however, Ansa finally agreed and allowed the Portuguese to build a fort known today as Elmina Castle.I first heard this story from men and women in Elmina during field research there in 2001. When I asked people to tell me about the history of the town and gave them free rein to discuss any topic of their choosing, this was often the story that they chose to tell. Kwamena Ansa, it seems, is a local legend. His fame has extended beyond Elmina however, and into Western scholarship. In particular, David Henige has tracked the emergence of Ansa within Elmina's oral tradition. Henige argues that, while this historical figure can be traced through written sources reaching all the way back to the early sixteenth century, his recognition as a past king by local residents in Elmina has a much shorter history. Indeed, Ansa first emerged in kinglists dating back only to the 1920s and 1930s. During this time, Henige argues, local residents began reading European texts about Elmina's history in order to negotiate colonial courts. The inclusion of Ansa on kinglists represents, therefore, an example of feedback, which is the process of the integration of information from the written record into the oral tradition.

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Migrants citoyens, migrants vacanciers

Pattieu¹

2018

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De 1963 à 1982, le Bureau des migrations d’outre-mer a organisé la venue en métropole de 200 000 Antillais et Réunionnais. Instrument de maintien des DOM dans la République, il a proposé pour ses migrants des voyages-vacances à bas prix dans les DOM. Ils ont contribué à les encadrer, et à légitimer l’institution. Ce dispositif vacancier permet une réflexion sur les modes pratiques de (re)production coloniale de la différence dans les années 1960 et 1970. Après 1978, ce modèle entre en crise, sa dimension sociale ne fait pas le poids face à la volonté de développer un tourisme de consommation.

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Rituel et mémoire au Ghana : les usages politiques de la diaspora

Cited by 4 publications

References 0 publications

BLACK ATLANTIC VISIONS: History, Race, and Transnationalism in Ghana

BLACK ATLANTIC VISIONS: History, Race, and Transnationalism in Ghana

“Watch the Waves of the Sea”: Literacy, Feedback, and the European Encounter in Elmina

Migrants citoyens, migrants vacanciers

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