Introduction: Between Cameroon and Cuba: Youth, slave trades and translocal memoryscapes1

Argenti, Nicolas; Röschenthaler, Ute

doi:10.1111/j.1469-8676.2006.tb00022.x

Cited by 16 publications

(10 citation statements)

References 16 publications

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“…"Translocality" has come into vogue. As a catchword, it appears in the writings of scholars from a variety of disciplinary backgrounds, such as geography (Brickell and Datta 2011b;Castree 2004;Conradson and McKay 2007;Featherstone 2011;2012b;Steinbrink 2009;Verne 2012), history and area studies (Freitag and von Oppen 2010b;Oakes and Schein 2006b), cultural studies (Bennett and Peterson 2004;Ma 2002), anthropology (Appadurai 2003;Argenti and Röschenthaler 2006;Escobar 2001;Gottowik 2010;Greiner 2010;Marion 2005;Núñez-Madrazo 2007;Peleikis 2003) and development studies (Grillo and Riccio 2004;Zoomers and Westen 2011). Sometimes, translocality (or translocalism) is merely used as a synonym for transnationalism.…”

Section: Why Write About Translocality?mentioning

confidence: 99%

Translocality: Concepts, Applications and Emerging Research Perspectives

2013

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The employment of translocality as a research perspective is currently gaining momentum. A growing number of scholars from different research traditions concerned with the dynamics of mobility, migration and socio‐spatial interconnectedness have developed conceptual approaches to the term. They usually build on insights from transnationalism while attempting to overcome some of the limitations of this long‐established research perspective. As such, translocality is used to describe socio‐spatial dynamics and processes of simultaneity and identity formation that transcend boundaries—including, but also extending beyond, those of nation states. In this review, we trace the emergence of the idea of translocality and summarise the characteristics that different authors associate with the term. We elucidate the underlying notions of mobility and place and sketch out fields of research where the concept has been employed. On the basis of our findings, we conclude by proposing key areas where a translocal approach has the potential to generate fruitful insights. © 2012 The Author. Geography Compass © 2012 Blackwell Publishing Ltd

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Section: Why Write About Translocality?mentioning

confidence: 99%

Translocality: Concepts, Applications and Emerging Research Perspectives

2013

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“…My aim in this article is to explore the motivations behind these changes and to examine the way in which memories of migrations are negotiated in a receiving country. In sum, having had the chance to familiarize myself with bodies of cultural memory of the Somali Zigula as they were before the migration caused by the war in 1992, I attempt to uncover what happened when this ‘memoryscape’ (Argenti and Röschenthaler 2006: 40) was ‘transposed through space and place, and contested by different communities’ ( ibid . : 40) in a context of dramatic forced migrations.…”

Section: The Zigula and Shanbara By The River Jubamentioning

confidence: 99%

Shifting memories and forced migrations: the Somali Zigula migration to Tanzania

Declich¹

2018

Africa

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Forced migrations, both now and in the past, imply a process of constructing and modifying accounts of past events, which become codified in memories. Memories are constructed to negotiate and reshape identity in the country of arrival. A number of factors interact in this process, some aspects are silenced and others emphasized, and new events may be invented. One of the arguments I make elsewhere is that, along the way, memories of the past, especially if gathered and codified through writing, may lose meanings that are unknown to the people who codify them. Yet, in times of forced migration, certain aspects of the memories re-emerge from the background and gain new relevance. This was the case, for instance, with matriliny and matrilineal names, which were not recognized or emphasized by those who codified certain oral traditions of migrations at specific historical times in written form in Somalia. Yet, in the process of seeking integration in Tanzania after the forced migration caused by the 1992 war in Somalia, these aspects regained their importance in Somali Zigula memories and helped to achieve inclusion in the country of migration. Zigula memories of the past have undergone some changes. The way in which these changes have occurred is not unique: the process of modelling memories of the past that are based on idioms of kinship follows specific patterns that are part of a specific culture of mobility. Based on fieldwork carried out with refugees forced to migrate from southern Somalia to Tanzania in the early 1990s, I show how their collective memories of past events took on newly gendered features when circumstances changed and the main spoken language progressively shifted from Kizigula to Kiswahili.

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“…Identity‐based social movements based on religious and ethnic lines were not only expanding in Cuba in the 1990s and into the new millennium, but were also building in strength throughout the rest of Latin America. This took place particularly in the realm of Afro‐American identity politics (Argenti and Röschenthaler, 2006) and in relation to indigenous rights (Girardi, 1994) – examples including that of Pan‐Mayan cultural activism (Warren, 1998) and the election of Latin America’s first indigenous president, Evo Morales, in Bolivia in January 2006. In other parts of the world, revitalised or re‐worked ethnic‐based social movements were also proliferating, in areas ranging from the United States (Palmié, 1995), Kenya (Smith, 2005), post‐apartheid South Africa (Robins, 2001), and post‐Soviet Siberia (Vitebsky, 2001).…”

Section: Ethnobotanical Implications For the Rise In Identity Movemenmentioning

confidence: 99%

Afro‐Cuban Religion, Ethnobotany and Healthcare in the Context of Global Political and Economic Change

Moret¹

2008

Bull Latin American Res

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‘Globalisation’, driven by neoliberal‐based policies, can be seen to have significant impacts on ethnobotanical practices, particularly through the commercialisation of traditional knowledge and rise in identity‐based social movements. Despite its relative political and economic isolation in comparison to more ‘neoliberalised’ areas of Latin America, local‐level shifts occurring in post‐Soviet Cuba are similar to those occurring elsewhere in the region. Afro‐Cuban ritual activities have proliferated, particularly in Havana, leading to an increased dependence on the rich magico‐medicinal pharmacopoeias employed in hybridised religions such as santería and palo monte – suggesting that ‘globalisation’ may have profound, albeit indirect, implications for even the most economically marginalised countries such as Cuba.

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Introduction: Between Cameroon and Cuba: Youth, slave trades and translocal memoryscapes1

Cited by 16 publications

References 16 publications

Translocality: Concepts, Applications and Emerging Research Perspectives

Translocality: Concepts, Applications and Emerging Research Perspectives

Shifting memories and forced migrations: the Somali Zigula migration to Tanzania

Afro‐Cuban Religion, Ethnobotany and Healthcare in the Context of Global Political and Economic Change

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