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During the last decade, popular television formats have been replicated across the globe for local or regional consumption as program imports, adaptations, clones or imitations, raising questions on the possible ramifications of such cultural inflows. For Africa the international program flow and the influence of Western media content has been a contentious issue for decades, underlying the cultural imperialism thesis of the 1970s and 1980s, and the centre– periphery paradigms which conceptualized the series of dependency relationships. In African media research concepts like cultural colonialism, media imperialism, neocolonialism, Americanization, homogenization, have been used to denote the unequal flow and influence of Western media products in Africa. Within the framework of media globalization some scholars have even propounded a scenario of the emergency of a global culture mediated by the dominant Western media. The central issues in African media discussions have mainly revolved around the flow of finished media programs and their perceived detriment to local cultures and identities. What is missing in the African research literature is the attention to television formats, a phenomenon described by Keane et al. (2002) as a vehicle for localization, since what is imported is not the content itself, but a recipe for creating a local version. Global reality format shows thus create a new picture.

In the late 1990s and 2000s, a number of calls were made by scholars to “internationalize” or “dewesternize” the field of media and communication studies. I argue that these approaches have indirectly silenced a much longer disciplinary history outside “the West” that has not only produced empirical knowledge but has also actively challenged Western epistemologies. This article seeks to reinscribe the epistemological and historical foundations of media and communication studies in Africa. By framing the research of African media and communication scholars within the changing nature of knowledge production, shifting power relations between African nations, and the evolving role of African universities, I demonstrate how academic knowledge production is frequently driven and constrained by particular dominant social, political, and economic interests.

How should one think about popular media in the African context? Should we attempt to understand and analyse the increasing proliferation of tabloids, reality television shows, pop music, websites and mobile communications through the analytical frameworks constructed by scholars in the Global North, or does Africa pose unique research questions? Is there a danger of either essentializing Africa by treating her as ‘different’, or by ignoring her specificity by approaching her media via Western theoretical constructs? The scholar wishing to understand the interface between popular media, development and democracy in contemporary African societies is faced with a complex double bind. Elsewhere (Nyamnjoh 2005: 2-3) I have argued that African worldviews and cultural values are doubly excluded from global media discourses, first by the ideology of hierarchies and boundedness of cultures, and second by cultural industries more interested in profits than the promotion of creative diversity and cultural plurality. Little attention is accorded to how Africans negotiate and navigate the various identity margins and cultural influences in their lives, in ways that are not easily reducible to simple options or straightforward choices. The consequence of rigid dichotomies or stubborn prescriptiveness based on externally induced expectations of social transformation is an idea of democracy hardly informed by popular articulations of personhood and agency in Africa, and media whose professional values and content are not in tune with the expectations of those they purport to serve. The predicament of media practitioners in such a situation, as well as those wishing to understand African media practice through media theory, is obvious: to be of real service to liberal democracy and its expectations of modernity, they must ignore alternative ideas of personhood and agency in the cultural communities within which such practices take place and of which such practitioners and, often, scholars form part. Attending to the interests of particular cultural groups as strategically essential entities risks contradicting the principles of liberal democracy and its emphasis on civic citizenship and the autonomous individual, which media practitioners in African societies are being held accountable to.

Parution dans la revue Diogène d’un article co-écrit avec James Berclaz-Lewis. En dépit de la publication de travaux importants depuis les années 1990, le champ disciplinaire des études ciném…

Comme naguère Jean-Jacques Rousseau dénonçait le scandale d'une société fondée sur l'inégalité, avec la même clarté, et un bonheur d'écriture que seule peut inspirer la passion du juste, Aimé Césaire prend ses distance par rapport au monde occidental et le juge. Ce discours est un acte d'accusation et de libération. Sont assignés quelques ténors de la civilisation blanche et de son idéologie mystifiante, l'Humanisme formel et froid. En pleine lumière sont exposées d'horribles réalités : la barbarie du colonisateur et le malheur du colonisé, le fait même de la colonisation qui n'est qu'une machine exploiteuse d'hommes et déshumanisante, une machine à détruire des civilisations qui étaient belles, dignes et fraternelles. C'est la première fois qu'avec cette force est proclamée, face à l'Occident, la valeur des cultures nègres. Mais la violence de la pureté du cri sont à la mesure d'une grande exigence, ce texte chaud, à chaque instant, témoigne du souci des hommes, d'une authentique universalité humaine. Il s'inscrit dans la lignée de ces textes majeurs qui ne cessent de réveiller en chacun de nous la générosité de la lucidité révolutionnaires. Le Discours sur le colonialisme est suivi du Discours sur la Négritude, qu'Aimé Césaire a prononcé à l'Université Internationale de Floride (Miami), en 1987.

Artists and cultural practitioners from Indigenous communities around the world are increasingly in the international spotlight. As museums and curators race to consider the planetary reach of their art collections and exhibitions, this publication draws upon the challenges faced today by cultural workers, Indigenous and non-Indigenous, to engage meaningfully and ethically with the histories, presents and futures of Indigenous cultural practices and world-views. Sixteen Indigenous voices convene to consider some of the most burning questions surrounding this field. How will novel methodologies of word/voice-crafting be constituted to empower the Indigenous discourses of the future? Is it sufficient to expand the Modernist art-historical canon through the politics of inclusion? Is this expansion a new form of colonisation, or does it foster the cosmopolitan thought that Indigenous communities have always inhabited? To whom does the much talked-of 'Indigenous Turn' belong? Does it represent a hegemonic project of introspection and revision in the face of today's ecocidal, genocidal and existential crises?"--Page 4 de la couverture. Autres auteurs/titres:edited by Katya García-Antón ; contributors, Daniel Browning, Kabita Chakma, Megan Cope, Santosh Kumar Das, Hannah Donnelly, Léuli Māzyār Luna'i Eshrāghi, David Garneau, Biung Ismahasan, Kimberley Moulton, Máret Ánne Sara, Venkat Raman Singh Shyam, Irene Snarby, Ánde Somby, Megan Tamati-Quennell, Prashanta Tripura, Sontosh Bikash Tripura.

Author Bagele Chilisa updates her groundbreaking textbook to give a new generation of scholars a crucial foundation in indigenous methods, methodologies, and epistemologies. Addressing the increasing emphasis in the classroom and in the field to sensitize researchers and students to diverse perspectives - especially those of women, minority groups, former colonized societies, indigenous people, historically oppressed communities, and people with disabilities, the second edition of Indigenous Research Methodologies situates research in a larger, historical, cultural, and global context to make visible the specific methodologies that are commensurate with thetransformative paradigm of social science research"

This comprehensive anthology places issues of racial representation squarely on the canvas. Within these pages are representations of Nubians in ancient art, the great tradition of Westernmasters such as Manet and Picasso and contemporary work by lesser known artists.

This multidisciplinary collection probes ways in which emerging and established scholars perceive and theorize decolonization and resistance in their own fields of work, from education to political and social studies, to psychology, medicine, and beyond

Tourist art production is a global phenomenon and is increasingly recognized as an important and authentic expression of indigenous visual traditions. These thoughtful, engaging essays provide a comparative perspective on the history, character, and impact of tourist art in colonized societies in three areas of the world: Africa, Oceania, and North America. Ranging broadly historically and geographically, Unpacking Culture is the first collection to bring together substantial case studies on this topic from around the world.

"Si tous les groupes humains sont touchés par la violence à grande échelle, les femmes la subissent sous des formes spécifiques, comme en témoignent les assassinats systémiques des femmes et des filles autochtones en Amérique du Nord et en Amérique latine, ou encore les nombreux conflits armés (Syrie, Lybie, Birmanie, entre autres) dans lesquels le viol est érigé en arme de guerre. Les deux phénomènes peuvent d'ailleurs se recouper puisque l'un des tout premiers féminicides à avoir été qualifié et documenté comme tel en Amérique est celui ayant été perpétré contre les femmes mayas durant la guerre civile guatémaltèque au début des années 1980. Cependant, les femmes ne sont pas seulement les victimes de la violence de masse, puisqu'elles sont aussi les premières à témoigner et dénoncer pour faire barrage à cette violence. Ce numéro hors-série regroupe des articles et des projets visuels qui décrivent et analysent la violence de masse liée au genre. Il s'agit de réfléchir sur la manière de représenter cette violence et d'en témoigner, d'autant plus qu'elle est bien souvent rendue invisible et inaudible par le patriarcat, le colonialisme, les intérêts politiques en présence ou l'impéritie de l'État."

ouble Desire challenges the tendency by critics to perpetuate an aesthetic apartheid between Indigenous and Western art. The double desire explored in this book is that of the divided but also amplified attractions that occur between cultural traditions in places where both indigenous and colonial legacies are strong. The result, it is argued, produces imaginative transcultural practices that resist the assimilation or acculturation of Indigenous perspectives into the dominant Western...

Ce survol de l'art contemporain indigène, qui connut un succès retentissant dès son ouverture en novembre 2019, a été prolongé jusqu'au 4 octobre au Musée des beaux-arts du Canada. Àbadakone permet de découvrir des œuvres de plus de 70 artistes qui revendiquent leur appartenance à quelque 40 nations, ethnies et tribus de 16 pays, dont le Canada. Traitant des thèmes de la continuité, de l'activation et de l'interdépendance, Àbadakone explore la créativité, les préoccupations et la vitalité qui marquent l'art indigène de presque tous les continents. L'exposition est organisée par les conservateurs du Musée des beaux-arts du Canada Greg A. Hill, Christine Lalonde et Rachelle Dickenson, conseillés par les commissaires Candice Hopkins, Ariel Smith et Carla Taunton, ainsi que par une équipe d'experts du monde entier. .

Ce travail vise à montrer deux choses. La première, c’est de saisir toute l’importance du tournant postcolonial/afro-décolonial dans la construction d’une contre-épistémologie propre au sujet culturel colonisé africain. En d’autres termes, pour le sujet colonisé, cette contre-épistémologie sert à décoloniser les imaginaires, à partir d’un questionnement de la colonialité de l’épistémologie et du savoir donnés pour universels par l’occident. La deuxième chose, c’est que ̶ à quelques mois de la commémoration du centenaire de la naissance du prolixe et polygraphe auteur africain-colombien Manuel Zapata Olivella (1920-2004) ̶ cet article puisse le situer à sa juste place. Celle d’un sujet culturel colonisé africain des Amériques dont l’abondante production culturelle et la pensée, portées et révolutionnées par le concept de Muntu africain, participent de la décolonisation des imaginaires et de l’épistémologie

Compuesta por 355 obras de arte de naturaleza muy variada, la exposición en sala y ahora impresa busca visibilizar, dignificar, valorar y difundir los legados civilizatorios, reativos, culturales, económicos, sociales, políticos, tecnológicos, ambientales e históricos de los pueblos del África occidental y de sus descendientes en la construcción de Antioquia. Además, este catálogo pretende ubicar en las manos del público, y de los especialistas en museos y en estética, el de-bate sobre las encrucijadas que encierra la representación museal de las obras artísticas y de las culturas de los pueblos afroamericanos fraguados en el seno de las dinámicas esclavistas, imperiales y coloniales.

Pairing Dominican-born artist Firelei Báez with Kenyan-born artist Wangechi Mutu, this article meditates on relational black and brown aesthetic strategies by reading femme gestures performatively across individual works, as well as the exhibition spaces within which the artists draft practices of informed and resistant engagement. Working with both theories of brownness that emerge from Latinx studies as well as scholarship of the black radical tradition, the author follows a sense of shared aesthetic gestures in Báez and Mutu’s work toward an indictment of pervasive Global North racial epistemologies. Focusing on the performative gesture as the basis for relation, this article ultimately hones in on the chimeric figures—amalgamations of flora and fauna—that both artists deploy, arguing that these present a model for imagining an otherwise arrangement of the social.R Poniendo en diálogo a Firelei Báez, una artista nacida en República Dominicana, con Wangechi Mutu, que nació en Kenia, este artículo invita a una meditación sobre las estrategias estéticas relacionales negras y morenas mediante una lectura en clave performativa de gestos femeninos en obras individuales y en aquellos espacios de exposición en que las artistas elaboran prácticas de participación política informada y de resistencia. Trabajando tanto con las teorías de lo moreno (brownness) que emergen de los estudios Latinx como con el trabajo académico de la tradición radical negra, la autora rastrea gestos estéticos presentes tanto en el trabajo de Báez como en el de Mutu para denunciar las omnipresentes epistemologías raciales del norte global. Centrándose en el gesto performativo como la base de la relación, este artículo se enfoca en última instancia en las figuras quiméricas – amalgamaciones de flora y fauna – que ambas artistas despliegan en su trabajo para sostener que estas presentan un modelo para imaginar otra manera de organizar lo social.

Written by one of the foremost scholars of African art and featuring more than 125 color images, Postcolonial Modernism chronicles the emergence of artistic modernism in Nigeria in the heady years surrounding political independence in 1960.

Este artículo discute el concepto de tiempo en la historia-disciplina como una noción política. A partir del análisis de las relaciones entre historia, nación y temporalidad, el autor intenta desentrañar por qué existe una distribución jerárquica de sujetos de la historia y sujetos de la cultura. Estudiando casos concretos de Sudáfrica y Argentina, intenta ver de qué manera esa distribución (incluso resignificada en la “nación multicultural”) impide ver ciertas continuidades en la reproducción de las asimetrías. El trabajo culmina analizando una noción poscolonial de historia como pérdida, como un regimen híbrido de historicidad. This article discusses the concept of time in History (the discipline) as a political notion. Starting with and analysis of the connivences between history, nation and temporality, the author tries to unravel why it operates a hierarchical distribution of “subjets of history” and “subjects of culture”. Dealing with specific cases of South Africa and Argentina, he tries to see how this distribution (even resignified in the “multicultural nation”) prevents to realize certain continuities in the reproduction of asymmetries. This piece of work ends analyzing a postcolonial notion of history as loss, meaning a hybrid regime of historicity.