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AFRICAN DIASPORAS African Renaissance Volume 8, No 2, 2011

About This Edition

ISSN : 1744-2532 (Print) 2516-5305 (Online)

Table of Contents :

Editorial
Françoise Ugochukwu (guest editor)6

Afro-Mexicans: The Third Root of Mexico
Chege Githiora10

This article discusses a little known branch of the African Diaspora: Afro-Mexicans, who make up the chronological third “root” of modern Mexico, after the indigenous Mexican and Spanish European. Documented presence of Africans in Mexico goes back to start of the colony of New Spain, as Mexico was then called, in mid-16^th century. Twenty first century Afro-Mexico is the result of a lengthy gestation in the Diaspora, combined with a series of episodes of entries and sometimes exits of people of African origin into Mexico. It is argued that the planting of an African root in Mexico is best understood as part of the transnational capitalism related to mining and sugar industry – slavery, and indentured labour for the building roads and railways of 19^th century Mexico. The paper argues that the little recognition given to Afro-Mexicans within their own nation state today is partly a result of the official doctrine of mestizaje developed in the early 20^th century which belies its founding in official racism of the colony introduced by influential intellectuals of Mexico. Using examples of cultural texts and productions, contemporary Afro-Mexicans are shown to be a living community whose sense of identity is being awakened in good part by the effects of modern transnational capitalism otherwise known as globalisation which has brought them into contact and affinity with other African Diaspora communities, particularly those of the neighbouring USA.

Nigerian Igbos in Switzerland: the new ‘old’ jews?
Daniel Lis25

In this paper I will focus on the migration of some thousands of Igbos from Southeaster Nigeria into Switzerland over the last two decades and on questions concerning their Jewish identity.

The image of “the Jew” has for more than a millennium figured prominently in European discourses of “otherness.” The Jews’ confinement to certain occupations during the Middle Ages – like money lending – inspired William Shakespeare to write his play Merchant of Venice where Shylock the Jewish moneylender took centre stage.

While Jews became considered as a “swarthy race” during the 19^th and first half of the 20^th century, many groups in colonial Africa were portrayed as of Jewish, Israelite or Hebrew origin. The comparison of the customs of the Igbos to Old-Testament rituals first occurred in written sources in the 18^th century and found its continuation in the 19^th and 20^th century. With the British colonisation of Nigeria, Igbos became increasingly confronted with imported anti-Semitic imaginary. During the mid-20^th century these discourses about Igbos started to spread to other West African societies. With the recent migration of West Africans to Europe – among whom the Igbos are a major group – it seems that Igbos are again confronted with a discourse about themselves that they may have thought to have left behind.

Nigerian ‘Third Generation’ Writing and the Idea of Home in Helen Oyeyemi’s The Icarus Girl and Sefi Atta’s Everything Good Will Come
Rebecca Jones39

The ‘third generation’ of contemporary Nigerian novelists writing in English has been said to be characterised by its interest in Diaspora, transnationalism and identity. In this article, I think about the relationship between diaspora and home in contemporary Nigerian writing through a close reading of two novels: Sefi Atta’s Everything Good Will Come and Helen Oyeyemi’s The Icarus Girl.

Both of these texts are very interested in the materiality of home, in particular the boundaries around the home that render it a private, enclosed place. In both texts, these boundaries eventually disintegrate: in Everything Good the protagonistEnitan rejects the idea of home as a bounded, family space, in favour of a new, more politically and socially responsible version of home, and walks out of her family home. In The Icarus Girl, as Jess’s sense of self and identity crumbles, her homes literally fall apart around her, until she finds herself in the Bush, the ‘wilderness for the mind,’ the ultimate state of homelessness.

Home in these texts becomes a strange, unfamiliar place, and both protagonists are left feeling not ‘at home’ in their homes. Not being ‘at home’ in turn allows them to re-imagine a more satisfactory home in the context of diaspora and gender. In a similar way, I argue, these third generation authors retain a home within a lineage of Nigerian writing, engaging with and re-inscribing Yoruba, Nigerian, diasporic and female identities without stepping out of the home of those identities altogether.

Nollywood, Nigerians’ umbilical cord
Françoise Ugochukwu59

Today, a significant 10% of the Nigerian diaspora live in the United Kingdom - probably the largest Nigerian community in Europe. Research carried out between January and March 2011 confirms the slow cultural erosion already reported by earlier studies and affecting Igbo and Yoruba resettled communities, with Nigerian languages on the decline. It also reveals the premium placed on communication among Nigerians, with 73.5% talking frequently to fellow Nigerians and watching Nigerian video films, massively preferred to foreign films. This paper seeks to evaluate the impact of Nigerian video-films among resettled communities in the UK and find the reasons behind the success of these films among Nigerians, focusing on Igbo and Yoruba speakers. It investigates the potential importance of language in viewers’ motivations and practices, the role played by the cultural message of the films in identity-reinforcement within the Nigerian community, and the impact of these video-films on the revival of cultural practices among diasporic groups. It shows that these films, acting like an umbilical cord feeding ‘abroad members’ with pictures and sounds from the home country, have empowered Nigerians to cope with their situation, reclaim their culture and keep in touch with their ancestral land.

The power of Mother Tongue in effecting change in the Family: the Igbo case.
Obiageli Hope Ofomata76

The paper sets out to examine the importance of mother tongue, Igbo language, in the educational development of Igbo children, and the result of recent studies on the importance of mother tongue, and recommends how the Igbo language can be utilised to improve the educational development of Igbo children at home and in Diaspora.

It has been discovered that children are capable of acquiring more than one language, which brings a range of educational benefits, including cognitive advantages, enhanced communication skills and openness to different cultural perspectives. The appropriate use of the mother tongue in addition to English language can improve children’s literacy and understanding. It has been recognised that “bilingualism is an asset and the first language has a significant and continuing role in child’s identity, learning, and the acquisition of additional languages”. This helps in building pupils’ confidence, self-esteem, intercultural awareness, social responsibility and language skills. A child with a high self-esteem and confidence generally succeeds, and is not engaged in anti-social behaviour. But a child with low self-esteem has a tougher time and tends to be withdrawn, always seeking for love and attention; he/she can be aggressive and indulging in anti-social behaviour in the community. Therefore, the more confident the child, the more likely is the overall motivation for learning across the school curriculum.

When Igbo families speak the Igbo language to their children, especially when they are young, it helps the cognitive and social growth of the child. Studies have also shown that a well developed mother-tongue will help develop the thinking, cognitive growth and emotions of the child, all of which will help the child learn other foreign languages. Besides, learning Igbo is no deterrent to their English; rather what is learnt is transferred to the second and even third languages.

The Association of Cameroonians in France, a dynamic Diaspora
Marie-Rose Abomo-Maurin92

This paper presents the Association of Cameroonians in France, its history, purpose and priorities. It highlights its role as a bridge between Cameroon and France and gives a glimpse of its activities, firmly rooted in people’s daily life. It reveals its success as the result of its members’ commitment, its focus on development and a network of strong partnerships.

Book Reviews
Françoise Ugochukwu95

[abstract]


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