CFP: Language, Culture and Colonization: the third JIAS conference on the legacies of colonialism and imperialism

 

Language, Culture and Colonization: the third JIAS conference on the legacies of colonialism and imperialism.

2-4 September, 2019, Johannesburg Institute for Advanced Study

1 Tolip Street, Westdene 2092, P O Box 524, Auckland Park 2006, Johannesburg, South Africa

Convenors David Boucher, Cardiff University and  University of Johannesburg and Ayesha Omar, Witwatersrand UniversityColonialism and Imperialism imposed alien cultures and languages on their subject peoples with the consequence that the legacy in each society, or nation, to varying degrees, was a process of ‘Creolization’ giving rise to cultures and languages with mixed origins. Contemporary decolonisation movements confront this tendency by calling for the reassertion of indigenous practices and languages. The aim of this third JIAS conference on colonialism and imperialism is to explore the effects of ‘creolization’ and to investigate the respects in which they have been both negative and positive, particularly in the areas of language and culture.  Two of the most influential theorists and activists in the national liberation movements of the 1960s and ’70s, for example, took opposing view on the use of the colonizer’s language. For Frantz Fanon, an endemic aspect of the destructive process of colonisation was the acquisition of the coloniser’s language. He contends: ‘A man who has a language consequently possesses the world expressed and implied by that language’. Cabral, on the other hand views language in purely instrumental terms. Portuguese, for him, was not a threat to the culture of Guinea Bissau and Cape Verde, ‘because language isn’t evidence of anything, but an instrument for men to relate with one another, a means for speaking, to express realities of life and of the world.’ Cabral argues that ‘we of the Party, if we want to lead our people forward for a long time to come – to write, to advance in science – our language has to be Portuguese’.

The organisers welcome expressions of interest with abstracts of proposed papers exploring issues of culture and language in relation to decolonization. Deadline 22th April, 2019.

Please send them to:

Boucherde@cardiff.ac.uk and ayesha.omar@wits.ac.za

Emmanuel Macron’s unconventional visit to Nigeria was low on policy but high on culture

On his first trip to Nigeria as president, France’s Emmanuel Macron seemed anti-establishment.

Yes, he landed to the regular pomp of a presidential welcome and had a meeting with Nigeria’s president Muhammadu Buhari in Nigeria’s capital. But beyond that, much of the 40-year old’s visit was removed from government business.

First was a conspicuous trip to New Afrika Shrine, a concert venue in Lagos owned by the family of the Afrobeat legend Fela Anikulapo Kuti. The late musician, a fierce anti-government critic, railed against successive military regimes through music and was jailed several times by military leaders, including current president Buhari who served as head of state between 1983 and 1985. Indeed the New Afrika Shrine replaced the original venue after it was burned down in 1977 by the army.

Given its proudly anti-establishment roots, a visit to the Shrine does not typically feature in a visiting president’s itinerary. But Macron was quick to dispel any notions that his visit was unusual given the shrine’s cultural value. “It may be a surprise that a French president goes to the shrine, but it never surprises anyone if I go to the Albert Hall or the Met,” he said. While there, Macron also announced the launch of African Cultures Season in 2020, an event to promote African culture aimed at changing cliched perceptions of Africa. The visit was a homecoming of sorts for Macron who spent six months in Nigeria working as an intern at the French embassy in 2002 and sojourns to the shrine were part of that experience.

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Originally posted on Quartz Media

Sent by Edouard Bustin