Pub Date : 2021-11-04DOI: 10.1163/18725465-bja10018
F. Andrianimanana, C. Roca-Cuberes
This article analyses the political blogging of the Malagasy diaspora as part of their transnational political participation. It focuses on three aspects of the blogs: the most frequent topics addressed, how are the topics addressed, and the political bloggers. To do this, a Thematic Content Analysis based on four categories (‘soapboxes’, ‘transmission belts’, ‘conversation starters’ and ‘mobilisers’) of four of their most active and influential political blogs was conducted. The analysis revealed that (i) the blogs are mostly “soapboxes” that consist of commenting the political issues in Madagascar, (ii) their contents were mostly focused on the coup d’ état in 2009, and (iii) the bloggers are involved in direct political participation in parallel offline. This paper shows the role of the studied blogs as tribunes of opinions that gather a partisan audience discussing the Malagasy political issues, and as judgment tools contributing to the braking or fuelling of Madagascar’s international relations.
{"title":"Blogging as Digital Citizen Participation","authors":"F. Andrianimanana, C. Roca-Cuberes","doi":"10.1163/18725465-bja10018","DOIUrl":"https://doi.org/10.1163/18725465-bja10018","url":null,"abstract":"\u0000 This article analyses the political blogging of the Malagasy diaspora as part of their transnational political participation. It focuses on three aspects of the blogs: the most frequent topics addressed, how are the topics addressed, and the political bloggers. To do this, a Thematic Content Analysis based on four categories (‘soapboxes’, ‘transmission belts’, ‘conversation starters’ and ‘mobilisers’) of four of their most active and influential political blogs was conducted. The analysis revealed that (i) the blogs are mostly “soapboxes” that consist of commenting the political issues in Madagascar, (ii) their contents were mostly focused on the coup d’ état in 2009, and (iii) the bloggers are involved in direct political participation in parallel offline. This paper shows the role of the studied blogs as tribunes of opinions that gather a partisan audience discussing the Malagasy political issues, and as judgment tools contributing to the braking or fuelling of Madagascar’s international relations.","PeriodicalId":42998,"journal":{"name":"African Diaspora","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48363199","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-04DOI: 10.1163/18725465-bja10019
Maarten Bedert
Liberia is a state built on a history of migration. From the transatlantic slave trade to its contemporary generation of transnational citizens, images of elsewhere have always informed this West African country’s local and national discussions of integration and exclusion. This paper shows how historical imaginations and representations of ‘here’ and ‘there’, of ‘suffering’ and ‘escape’, inform contemporary discourses of belonging in Liberia. I argue that the imagination of civilisation – kwii – and distinction plays an important role in the ways distance and mobility are perceived and articulated, both from a physical point of view and a moral-social point of view, at transnational and local levels. Rather than being merely tied to a national elite, the imagination of mobility is, I demonstrate, linked to an ethos of suffering articulated at all levels of society, informed by the experience of structural violence and crises over time.
{"title":"“We Are Suffering Here”","authors":"Maarten Bedert","doi":"10.1163/18725465-bja10019","DOIUrl":"https://doi.org/10.1163/18725465-bja10019","url":null,"abstract":"\u0000 Liberia is a state built on a history of migration. From the transatlantic slave trade to its contemporary generation of transnational citizens, images of elsewhere have always informed this West African country’s local and national discussions of integration and exclusion. This paper shows how historical imaginations and representations of ‘here’ and ‘there’, of ‘suffering’ and ‘escape’, inform contemporary discourses of belonging in Liberia. I argue that the imagination of civilisation – kwii – and distinction plays an important role in the ways distance and mobility are perceived and articulated, both from a physical point of view and a moral-social point of view, at transnational and local levels. Rather than being merely tied to a national elite, the imagination of mobility is, I demonstrate, linked to an ethos of suffering articulated at all levels of society, informed by the experience of structural violence and crises over time.","PeriodicalId":42998,"journal":{"name":"African Diaspora","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42801455","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-04DOI: 10.1163/18725465-bja10016
Seth Tweneboah, E. A. Agyeman
This paper interrogates an unexamined component of the religion-migration nexus in Ghana. Using African Traditional Religion as a case in point, the paper examines the function shrines play in sustaining youth migration to Libya and across the Mediterranean to Europe. The paper relies on interviews and fieldtrips to migrant sending communities in the Nkoranza area of the Bono East region of central Ghana. The paper gives an account of the daily realities of prospective migrants, returnees and their families. Among other key findings, it is shown that there is an intricate connection between youth migration, the family system and the deities in sustaining the trans-Saharan migration. This migration, we observe, has become a livelihood strategy, the perpetuation of which reassures the survival of not only the people, but their gods as well.
{"title":"African Traditional Religion and Trans-Saharan Migration from Ghana","authors":"Seth Tweneboah, E. A. Agyeman","doi":"10.1163/18725465-bja10016","DOIUrl":"https://doi.org/10.1163/18725465-bja10016","url":null,"abstract":"\u0000 This paper interrogates an unexamined component of the religion-migration nexus in Ghana. Using African Traditional Religion as a case in point, the paper examines the function shrines play in sustaining youth migration to Libya and across the Mediterranean to Europe. The paper relies on interviews and fieldtrips to migrant sending communities in the Nkoranza area of the Bono East region of central Ghana. The paper gives an account of the daily realities of prospective migrants, returnees and their families. Among other key findings, it is shown that there is an intricate connection between youth migration, the family system and the deities in sustaining the trans-Saharan migration. This migration, we observe, has become a livelihood strategy, the perpetuation of which reassures the survival of not only the people, but their gods as well.","PeriodicalId":42998,"journal":{"name":"African Diaspora","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44777764","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-04DOI: 10.1163/18725465-bja10015
Gladys Akom Ankobrey, V. Mazzucato, L. Wagner
This article analyses the ways in which young people with a migration background develop their own transnational engagement with their or their parents’ country of origin. Drawing on 17-months of multi-sited ethnographic fieldwork in the Netherlands and Ghana, we add to the emerging literature on ‘return’ mobilities by analysing young people of Ghanaian background, irrespective of whether they or their parents migrated, and by looking at an under-researched form of mobility that they engage in: that of attending funerals in Ghana. Funerals occupy a central role in Ghanaian society, and thus allow young people to gain knowledge about cultural practices, both by observing and embodying them, and develop their relationships with people in Ghana. Rather than reproducing their parents’ transnational attachments, young people recreate these according to their own needs, which involves dealing with tensions. Peer relationships—which have largely gone unnoticed in transnational migration studies—play a significant role in this process.
{"title":"‘Why Are You Not Crying?’","authors":"Gladys Akom Ankobrey, V. Mazzucato, L. Wagner","doi":"10.1163/18725465-bja10015","DOIUrl":"https://doi.org/10.1163/18725465-bja10015","url":null,"abstract":"\u0000 This article analyses the ways in which young people with a migration background develop their own transnational engagement with their or their parents’ country of origin. Drawing on 17-months of multi-sited ethnographic fieldwork in the Netherlands and Ghana, we add to the emerging literature on ‘return’ mobilities by analysing young people of Ghanaian background, irrespective of whether they or their parents migrated, and by looking at an under-researched form of mobility that they engage in: that of attending funerals in Ghana. Funerals occupy a central role in Ghanaian society, and thus allow young people to gain knowledge about cultural practices, both by observing and embodying them, and develop their relationships with people in Ghana. Rather than reproducing their parents’ transnational attachments, young people recreate these according to their own needs, which involves dealing with tensions. Peer relationships—which have largely gone unnoticed in transnational migration studies—play a significant role in this process.","PeriodicalId":42998,"journal":{"name":"African Diaspora","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48118015","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-06DOI: 10.1163/18725465-bja10006
A. I. Tewolde
Little is known about racial identity claims of African migrants living in Israel who originate from countries where race is not a dominant identity marker. This article examines how Eritrean migrants, coming from a country where race-based social organisation is not prevalent, strategically adopted ‘Black’ as their identity marker in Israel. Online newspaper reports and conversational interviews with four Eritrean migrants were used as sources of data. During various anti-deportation protests, Eritrean migrants held signs with slogans referring to themselves as Black. Some of the slogans include: ‘Do Black lives matter in Israel?’, ‘Black or White I am human’, ‘Deported to death because I am Black’, and ‘Now I am White, will you deport me?’ I argue that for first generation Eritrean migrants in Israel, Black racial identity was adopted strategically as a political identity of social mobilisation and resistance in the face of a racialised and exclusionary migration policy.
{"title":"‘Becoming Black’","authors":"A. I. Tewolde","doi":"10.1163/18725465-bja10006","DOIUrl":"https://doi.org/10.1163/18725465-bja10006","url":null,"abstract":"\u0000 Little is known about racial identity claims of African migrants living in Israel who originate from countries where race is not a dominant identity marker. This article examines how Eritrean migrants, coming from a country where race-based social organisation is not prevalent, strategically adopted ‘Black’ as their identity marker in Israel. Online newspaper reports and conversational interviews with four Eritrean migrants were used as sources of data. During various anti-deportation protests, Eritrean migrants held signs with slogans referring to themselves as Black. Some of the slogans include: ‘Do Black lives matter in Israel?’, ‘Black or White I am human’, ‘Deported to death because I am Black’, and ‘Now I am White, will you deport me?’ I argue that for first generation Eritrean migrants in Israel, Black racial identity was adopted strategically as a political identity of social mobilisation and resistance in the face of a racialised and exclusionary migration policy.","PeriodicalId":42998,"journal":{"name":"African Diaspora","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45369045","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-28DOI: 10.1163/18725465-bja10014
Michael McEachrane
The article argues that there are three senses of the term African diaspora – a continental, a cultural and a racial sense – which need to be distinguished from each other when conceptualising Black African diasporas in Europe. Although African Diaspora Studies is occupied with African diasporas in a racial sense, usually it has conceptualised these in terms of racial and cultural identities. This is also true of the past decades of African Diaspora Studies on Europe. This article makes an argument for a socio-political conceptualisation of Black African diasporas in Europe that includes, but goes beyond, matters of identity and culture.
{"title":"On Conceptualising African Diasporas in Europe","authors":"Michael McEachrane","doi":"10.1163/18725465-bja10014","DOIUrl":"https://doi.org/10.1163/18725465-bja10014","url":null,"abstract":"\u0000 The article argues that there are three senses of the term African diaspora – a continental, a cultural and a racial sense – which need to be distinguished from each other when conceptualising Black African diasporas in Europe. Although African Diaspora Studies is occupied with African diasporas in a racial sense, usually it has conceptualised these in terms of racial and cultural identities. This is also true of the past decades of African Diaspora Studies on Europe. This article makes an argument for a socio-political conceptualisation of Black African diasporas in Europe that includes, but goes beyond, matters of identity and culture.","PeriodicalId":42998,"journal":{"name":"African Diaspora","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41624191","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-03-04DOI: 10.1163/18725465-BJA10013
Célia Lamblin
En Égypte, les coûts économiques engagés par les futurs époux pour le paiement du mariage sont colossaux, dépassant largement les revenus réguliers des contractants. La migration apparaît souvent comme une voie possible pour accumuler les capitaux économiques nécessaires au paiement des frais consécutifs à la mise en couple et à l’ entretien du ménage. Cet article s’ appuie sur des données récoltées lors de plusieurs enquêtes ethnographiques réalisées entre 2014 et 2017 dans un village du Delta du Nil. Cette contribution aborde la question du « faire famille » en situation migratoire pour des hommes partis en France, mais également pour des femmes restées au village. Elle présente le mariage des migrants au village comme un instrument qui assure à la fois le retour des hommes émigrés et permet l’ ascension sociale des femmes sans pour autant remettre en cause l’ organisation patriarcale de la société égyptienne.
{"title":"Faire famille dans le Delta du Nil","authors":"Célia Lamblin","doi":"10.1163/18725465-BJA10013","DOIUrl":"https://doi.org/10.1163/18725465-BJA10013","url":null,"abstract":"\u0000 En Égypte, les coûts économiques engagés par les futurs époux pour le paiement du mariage sont colossaux, dépassant largement les revenus réguliers des contractants. La migration apparaît souvent comme une voie possible pour accumuler les capitaux économiques nécessaires au paiement des frais consécutifs à la mise en couple et à l’ entretien du ménage. Cet article s’ appuie sur des données récoltées lors de plusieurs enquêtes ethnographiques réalisées entre 2014 et 2017 dans un village du Delta du Nil. Cette contribution aborde la question du « faire famille » en situation migratoire pour des hommes partis en France, mais également pour des femmes restées au village. Elle présente le mariage des migrants au village comme un instrument qui assure à la fois le retour des hommes émigrés et permet l’ ascension sociale des femmes sans pour autant remettre en cause l’ organisation patriarcale de la société égyptienne.","PeriodicalId":42998,"journal":{"name":"African Diaspora","volume":"1 1","pages":"1-26"},"PeriodicalIF":0.6,"publicationDate":"2021-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42328213","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-03-04DOI: 10.1163/18725465-BJA10012
Célia Lamblin
In Egypt, the economic costs incurred by spouses to pay for a marriage are huge, going far beyond the parties’ regular income. Migration often appears to be the only possible way to amass the capital required to pay the expenses associated with their establishment as a couple and to support the household. This article is based on data collected in the course of several ethnographic surveys carried out between 2014 and 2017 in a village in the Nile Delta, and deals with the issue of establishing a family in the context of migration for men who have left for France, and for women who remain in the village. It presents the marriage of migrants in the village as an instrument which both guarantees the homecoming of the men who have emigrated and enables the upward social mobility of women without however challenging the patriarchal organisation of Egyptian society.
{"title":"Establishing a Family in the Nile Delta","authors":"Célia Lamblin","doi":"10.1163/18725465-BJA10012","DOIUrl":"https://doi.org/10.1163/18725465-BJA10012","url":null,"abstract":"\u0000 In Egypt, the economic costs incurred by spouses to pay for a marriage are huge, going far beyond the parties’ regular income. Migration often appears to be the only possible way to amass the capital required to pay the expenses associated with their establishment as a couple and to support the household. This article is based on data collected in the course of several ethnographic surveys carried out between 2014 and 2017 in a village in the Nile Delta, and deals with the issue of establishing a family in the context of migration for men who have left for France, and for women who remain in the village. It presents the marriage of migrants in the village as an instrument which both guarantees the homecoming of the men who have emigrated and enables the upward social mobility of women without however challenging the patriarchal organisation of Egyptian society.","PeriodicalId":42998,"journal":{"name":"African Diaspora","volume":"-1 1","pages":"1-26"},"PeriodicalIF":0.6,"publicationDate":"2021-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47424554","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-06-28DOI: 10.1163/18725465-bja10007
V. Bernal
Diasporas have a long history. The essence of diaspora is some form of displacement coupled with relations of belonging and identification that link members of a diaspora to each other and to a shared origin (Braziel and Mannur 2007). In the case of African diasporas, their long history stems largely from the European enslavement and transport of Africans from the continent to the Americas. The term ‘African diaspora’, therefore, has generally been understood to refer to the well-established populations of African descent in the Western hemisphere whose ties to particular places, communities, or institutions on the continent had been severed by force and subsequently lost. An unintended effect of this construction of African diaspora was that it rendered invisible Africans who left Africa more recently and established themselves on other continents. As Kamari Clarke (2010: 48) observes this has been changing as “scholars have extended the terrain of African American and Africana studies by creating a widening field of engagement that makes the Africa in ‘African American’ present”. As Clarke’s formulation suggests, longstanding notions of African diaspora also centered on American racialised experiences. These views have been shifting as scholars and publics increasingly recognise the diversity and extent of African diasporas around the globe (Pitts 2019; Alves 2018; Winders 2007; Gilroy 1993). The meanings and implications of the concept of ‘African diaspora’, thus, are complex, contested, and evolving (Kamel 2011; Rahier et al 2010; Zeleza 2010; Okpewho and Nzegwu 2009). Over the past decade, however, the so-called ‘migrant crisis’ in Europe and the media circulation of images showing Africans at risk or drowned in the Mediterranean, languishing in makeshift camps at Calais, and other scenes of
移民有着悠久的历史。侨民的本质是某种形式的流离失所，加上归属感和身份关系，将侨民成员彼此联系起来，并与共同的起源联系起来(Braziel和Mannur 2007)。就非洲侨民而言，他们漫长的历史主要源于欧洲人对非洲人的奴役和从非洲大陆到美洲的运输。因此，“非洲侨民”一词通常被理解为指在西半球定居的非洲人后裔，他们与非洲大陆上特定地方、社区或机构的联系被武力切断，随后失去了联系。这种对非洲侨民的建构产生了一个意想不到的影响，那就是它使最近离开非洲并在其他大陆立足的非洲人变得不为人所知。正如Kamari Clarke(2010: 48)所观察到的那样，这种情况正在发生变化，因为“学者们通过创造一个扩大的参与领域，扩展了非裔美国人和非洲研究的领域，使非洲在‘非裔美国人’中出现”。正如克拉克的表述所表明的那样，长期以来关于非洲侨民的概念也集中在美国的种族化经历上。随着学者和公众越来越认识到非洲侨民在全球的多样性和范围，这些观点已经发生了转变(Pitts 2019;阿尔维斯2018;络筒机2007;尽1993)。因此，“非洲侨民”概念的含义和含义是复杂的、有争议的和不断发展的(Kamel 2011;Rahier et al . 2010;Zeleza 2010;Okpewho and Nzegwu 2009)。然而，在过去的十年里，欧洲所谓的“移民危机”和媒体上流传的非洲人在地中海面临危险或被淹死的照片，在加莱的临时营地里受苦受难的照片，以及其他的场景
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