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African Identities: Race, Nation and Culture in Ethnography, by Kadiatu Kanneh

By Kadiatu Kanneh

This attention-grabbing and good researched research explores the which means generated by way of `Africa' and `Blackness' in the course of the century. utilizing literary texts, autobiography, ethnography, and ancient records, African Identities discusses how rules of Africa as an starting place, as a cultural entire, or as a sophisticated political frustrating, turn out to be signifiers for research of modernity, nationhood and racial distinction. Kanneh offers special readings of a variety of literary texts, together with novels by way of: * Toni Morrison * Alice Walker * Gloria Naylor * Ngugi Wa Thiong'o * Chinua Achebe * and V.S. Naipaul. For a person attracted to literature, historical past, anthropology, political writing, feminist or cultural research, this ebook opens up new components of concept throughout disciplines.

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Extra resources for African Identities: Race, Nation and Culture in Ethnography, Pan-Africanism and Black Literatures

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Africa’, as an object of Knowledge, is already irrevocably damaged, already entered and changed by Western influence. Johnson, far from being the unadulterated native African in confrontation with a radically other Western culture, has already received some English education, literacy and acculturation, which affords him his ambivalent and possibly subversive position. Okonkwo’s mistake is his inability to recognise this change in the other villagers of Umuofia. This colonial ‘interference in African systems’ (p.

It is a dwelling-place at one stage from the rabbit warren or the badger burrow; and not so cleanly kept as the latter…. Poverty and ignorance, the absolute government of jealous savages, conservative as only the savage can be, have kept it at the first frontier of civilization. Its people would not know the change if time jumped back fifty thousand years. (p. 110) This attack on Fada as a place unworthy of human consideration achieves its force from an interpretation which privileges historical time.

In addition, the discussion of what Lucienne, a White parisienne, calls ‘Negroness’ (p. 141) moves the ascription of difference from a historical, cultural or religious contingency to something more profound. Adèle, a Parisienne of Black Caribbean descent is immediately attuned to Samba’s feeling of exile. Although born in France, her intuitive communion with Samba is allowed to be aligned to a form of racial memory or being—a Négritude: When she happened to discern in herself a feeling or a thought which seemed to her to cut in a certain fashion into the backdrop of the Occident, her reaction for a long time had been to run away from it in terror, as from a monstrosity.

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