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African Homecoming: Pan-African Ideology and Contested by Katharina Schramm

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 kin is produced between African hosts and Diasporan returnees and even as 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 spotlight those dynamics. From this, she develops her notions of diaspora, domestic, homecoming, reminiscence and identification that mirror the complexity and a number of reverberations of those cultural encounters past the sector of roots tourism.

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Extra resources for African Homecoming: Pan-African Ideology and Contested Heritage (Critical Cultural Heritage)

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For Blyden, t/his “racial purity” was a source of pride, and the idea of race as an essential identity formed the basis for much of his thinking and political writing. Blyden was convinced that every race had its predestination and that every race had to make a genuine contribution toward the development and well-being of humankind. He operated in the framework of essentialist conceptions of race, since it was much in vogue in Euro-American popular and intellectual discourse at the time (Mudimbe 1988: 114).

Certainly this meeting did not bear any concrete results, but for his opponents, especially among liberal Blacks, it was a further indication of Garvey’s demagogic irresponsibility and dangerous machinations (Du Bois 1996d [1923]: 274). After Garvey’s death, his wife Amy Jacques-Garvey qualified the Back-toAfrica-paradigm, when she declared that Garvey was misunderstood and that he was far more concerned with a spiritual return to Africa (quot. in Essien-Udom The Layout of an Ideology 49╇ 1969: 61; cf.

In the course of those considerations, Garvey even converged with representatives of the outwardly racist Ku Klux Klan. Certainly this meeting did not bear any concrete results, but for his opponents, especially among liberal Blacks, it was a further indication of Garvey’s demagogic irresponsibility and dangerous machinations (Du Bois 1996d [1923]: 274). After Garvey’s death, his wife Amy Jacques-Garvey qualified the Back-toAfrica-paradigm, when she declared that Garvey was misunderstood and that he was far more concerned with a spiritual return to Africa (quot.

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