By Dominic Thomas

This stimulating and insightful publication finds how elevated keep an eye on over immigration has replaced cultural and social creation in theater, literature, or even museum development. Dominic Thomas's research unravels the advanced cultural and political realities of long-standing mobility among Africa and Europe. Thomas questions the try and position strict limits on what it skill to be French or ecu and gives a feeling of what needs to take place to result in a renewed experience of integration and worldwide Frenchness.

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Extra resources for Africa and France: Postcolonial Cultures, Migration, and Racism

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I propose to place this text under critical pressure in order to suggest how its structuring rationale is informed by an implicit ideological logic that ultimately has much to teach us about the conflicted landscape of contemporary French politics. In the presence of Kofi Annan (then secretary-general of the United Nations) and Adbou Diouf (former president of Senegal and now secretarygeneral of the Organisation Internationale de la Francophonie, OIF), Chirac began by denouncing ethnocentrism: “Central to our idea is the rejection of ethnocentrism and of the indefensible and unacceptable pretension of the West that it alone bears the destiny of humanity, and the rejection of false evolutionism, which purports that some peoples remain immutably at an earlier stage of human evolution, and that their cultures, termed ‘primitive,’ only have value as objects of study for anthropologists or, at best, as sources of inspiration for Western artists” (Chirac, “Address,” 2).

Comparative analysis on the relative effectiveness of museological projects in addressing the complexity of racial formations and historical processes can, at the very least, provide indicators on the postcolonial condition in the context under investigation. Britain has, like other European nation-states with historical ties to slavery and imperialism, struggled to reconcile this heritage with the demands and exigencies of a contemporary multicultural and postcolonial society. Certainly, recourse to legal devices such as the Race Relations Act as early as the 1970s served to advance tangible reform and to partially recalibrate perceptions and mindsets concerning formerly colonized subjects.

It is essential to keep in mind that these recastings, remappings, and reorganizations always require negotiating the political economies of resources and power and that help define the very terms of engagement. But these are challenges that must be undertaken boldly, with no fear of friction” (“Remapping the Museum,” 356). ”19 These revisions have primarily concerned Article 6, given the degree to which museum collections reflect the cultural and natural heritage of the communities from which they have been derived.

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