This article examines the impact of art, performance, and technology on the global transformation of heritage tourism in recent years. Thanks to a series of case studies focusing on sites of memory deemed important to diasporic Africans, this article shows how art, performance, and technology are central to identity formation through an examination of mnemonic aesthetics and practices. Recent changes in heritage tourism have given rise to the establishment of categories such as “tangible“ and “intangible“ heritage as well as the construction of museums, the implementation of walking tours or the promotion of reenactments and ritual performances alongside environmental, volunteer, and virtual tourism. But how do tourists' interpretations of historic sites of memory change when various economic, political, social, and cultural factors converge globally? People seek experiences and outlets that could enable them to cling to those things that are familiar to them, while enabling them to identify with like communities in the midst of ground-shaking social, technological, economic, and political changes. Heritage tourism is one of those social practices that produces a sense of centeredness through a complex negotiation and presentation of memory, art, and performance.
This article considers how the life of Aimé Césaire constitutes a template for the black presence in Paris. It concentrates on three themes: Paris as a (conflicted) symbol of liberty; Paris as an artistic and intellectual center; and Paris as a global city. It shows how, as the life of Césaire exemplifies, the black communities of Paris have seen the French capital as both a site of diasporic encounters and as a beacon of liberty. Like Césaire, the black presence in Paris has both challenged and underscored traditions of French universalism.
The Convergence of Memory, Tourism and National History in Ghana
The year 2007 marks the fiftieth anniversary of Ghana and the two hundredth anniversary of the abolition of the slave trade. The Ghana Ministry of Tourism and Diasporan Affairs is planning the Joseph Project, a roots tourism initiative, aimed at ‘welcoming home’ its African diaspora. The historic slave forts and castles on Ghana’s coast are important sites for diasporic roots tourists, who also maintain symbolic links to Ghana’s independence movement through the history of Pan-Africanism. The Joseph Project uniquely includes a programme of national healing and atonement for African complicity in the slave trade and aims to remap national memory through tourism, education and the establishment of new museums, monuments and rituals.
Rebekka King, Jonathan Spencer, Liam D. Murphy, Frederick P. Lampe, Sherry Angela Smith, Michael Rowlands, Nanlai Cao, Julie Botticello, Joana Santos, Joël Noret, José Mapril, George St. Clair, Tom Boylston, Marie Brossier, Alexander Horstmann, Detelina Tocheva, Galina Oustinova-Stjepanovic, Michael W. Scott, Uday Chandra, Ana Stela de Almeida Cunha, Steven J. Sutcliffe, Jackie Feldman, Benedikte Moeller Kristensen, and Alyssa Grossman
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In the last couple of decades, research interest in the African diaspora in France has grown exponentially. Scholars across the Atlantic have established networks and are now offering courses on the subject. In 2008 Pap N’Diaye published La
Klaus Oschema, Mette Thunø, Evan Kuehn, and Blake Ewing
is related to diaspora as continuity and lost territory (epitomized by the Jewish Diaspora), part 2 relates to diaspora as discontinuity and hybridity without territorial linkages (Black/African Diaspora), and part 3 focuses on the most recent
African traders and the nondocumenting states
), Guangzhou stands out as hosting the largest African diaspora communities in the country. African migration to South China has been boosted by the enormous growth of Sino-African trade relations and the increasing presence of mainland Chinese enterprises and
Cambridge. The anti-colonial, Pan-African and transcontinental traditions of African Studies, with their focus on the African diaspora, race and Africa-centred knowledge, were not institutionalized within British universities to the extent they were in some
A Participant Observer’s View
culminated in the publication of his American Civilization ( James 1993 ). In shadowing the African diaspora, I had absorbed their perspective on history as dispersion and movement. I came to think of this vision as ‘cubist’ ( Berger 1993 ), following the
Valery B. Ferim
of black pride ( Biko 1978 ); to Afrocentrism, which is a predominantly African-diaspora version of Africa-centeredness, which positions black people as subjects and not objects ( Asante 2003 ); postcolonialism, which is aimed at deconstructing