Introduction: Global Majority Decolonising Narratives

Campbell-Stephens, Rosemary M.

doi:10.1007/978-3-030-88282-2_1

Cited by 15 publications

(16 citation statements)

References 29 publications

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“…'Global minority' refers to the smaller population of the world that live in wealthier nations, often described as 'the West' or 'the Global North'. 51…”

Section: Global Majority Global Minoritymentioning

confidence: 99%

Inclusive Language Guide

2023

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Language has the power to reinforce or deconstruct systems of power that maintain poverty, inequality and suffering. As we are making commitments to decolonization in practice, it is important that we do not forget the role of language and communications in the context of inequality. The Inclusive Language Guide is a resource to support people in our sector who have to communicate in English to think about how the way they write can subvert or inadvertently reinforce intersecting forms of inequality that we work to end. The language recommended is drawn from specialist organizations which provide advice on language preferred by marginalized people, groups and communities, and by our own staff and networks, to support us to make choices that respectfully reflect the way they wish to be referred to. We want to support everyone to feel empowered to be inclusive in their work, because equality isn’t equality if it isn’t for everyone.

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“…'Global minority' refers to the smaller population of the world that live in wealthier nations, often described as 'the West' or 'the Global North'. 51…”

Section: Global Majority Global Minoritymentioning

confidence: 99%

Inclusive Language Guide

2023

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“…The historical reasons for this inequitable recognition of the recent past are complex, but they have significant consequences in the present that cannot be disassociated from colonial and imperial experiences dating back to at least the 15th century when Africa began to attract the unwanted attentions of early European colonialists. Modern heritage, as a legacy of these experiences, is therefore a particularly well focussed lens, temporally and disciplinarily, through which to observe the inequities and iniquities of the recent past – a modern age constructed by, for and of a dominant minority to the detriment of what the writer and anti‐racist activist Campbell‐Stephens (2021) has coined the “global majority”.…”

Section: Figurementioning

confidence: 99%

Towards the Cape Town Document

Vawda¹,

Denison²

2022

Curator The Museum Journal

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The Modern Heritage of Africa (MoHoA) initiative was conceived at a critical confluence of existential planetary conditions and rising global inequality, exacerbated and accelerated by the Covid‐19 pandemic, the Ukraine ‐Russia war, and a resurgence of racism and extreme nationalism. These phenomena share a common root in being products of the modern age and yet, paradoxically, endanger its legacy through the pursuit of inequitable and unsustainable practices. It is one of the key questions and concerns for MoHoA. MoHoA seeks to decentre, reframe and reconceptualise the legacies of the recent past in light of these existential crises, and to acknowledge the inequitable ways in which this past has been researched and recorded, and consequently valorised and protected. This article addesses these issues in the context of African cultural heritage and the long duree of its global connections.

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“…This acknowledgement would formally emphasize the significant role of Eritrean and, by extension, African cultural traditions in realizing a modernism of Africa and of the distinction of this experience from other modernist encounters – an embodiment and endorsement of multiple modernities. Such endorsement would support ongoing efforts to equitably reframe and decentre modernist heritage by centring the experiences not merely of Africa and Africans, but of all those who Campbell‐Stephens (2021) refers to as the “global majority” who have been marginalized, omitted or othered by modernist history and historiography. As it is, by acknowledging only Criteria 2 and 4, Asmara's inscription remains bound to largely European experiences and interpretations of modernism.…”

Section: St Mary's Orthodox Cathedralmentioning

confidence: 99%

Asmara's architectural heritage as a bricolage: The case of St. Mary's Orthodox Cathedral

Kordonouri¹,

Teame²,

Denison³

2022

Curator The Museum Journal

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Asmara's modernist heritage, adjudged by UNESCO to possess “outstanding value to humanity”, combines the architectural practices of locals and former “colonizers”, and embodies Eritrea's modernist encounters. In 2017 Asmara was inscribed on the UNESCO World Heritage List under Criteria 2 and 4 and remains Africa's only explicitly modernist site. Employing the concept of bricolage to examine some of Asmara's most notable buildings, this paper questions UNESCO's rejection of Eritrea's claim to Criterion 3, which was intended to acknowledge the essential contribution of indigenous labour and cultural traditions in the creation and articulation of modernism in Asmara. The work focusses on the pre‐eminent example of St. Mary's Orthodox Cathedral, a building with deep symbolic meaning and material and constructional histories of both Eritrean and Italian architecture. Finally, its bricolages contributed significantly to the production of a unique modernist language that defines Asmara's claims to modernism, a modernism not of Europe, but of Africa.

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Introduction: Global Majority Decolonising Narratives

Cited by 15 publications

References 29 publications

Inclusive Language Guide

Inclusive Language Guide

Towards the Cape Town Document

Asmara's architectural heritage as a bricolage: The case of St. Mary's Orthodox Cathedral

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