This book discusses the role of cultural practices and policy for sustainable development in West Africa across different artistic disciplines, including performance, video, theatre, community arts ...and cultural heritage. Based on ethnographic field research in local communities, the book presents findings on current debates of cultural sustainability in Nigeria, Ghana, Cameroon and Benin. It provides a unique perspective connecting cultural studies, conflict studies and practical peacebuilding approaches through the arts. The first part pays particular attention to aspects of social cohesion and the circumstances of internally displaced persons e. g. caused by the Boko Haram insurgency in Northeast Nigeria. The second part focuses on cultural policy issues and challenges in the context of sustainable development, investigating participatory approaches and bottom-up processes, the role of governments and civil society, as well as performing arts organizations and universities in policy making and implementation processes. Performing Sustainability in West Africa presents research results and new methods on the role of artistic and cultural practices in conflict situations as well as current debates in cultural policy for researchers, academics, NGOs and students in cultural studies, sustainable development studies and African studies.
This volume incorporates historical, ethnographic, art historical, and archaeological sources to examine the relationship between the production of space and political order in the West African ...Kingdom of Dahomey during the tumultuous Atlantic Era. Dahomey, situated in the modern Republic of Bénin, emerged in this period as one of the principal agents in the trans-Atlantic slave trade and an exemplar of West African state formation. Drawing from eight years of ethnohistorical and archaeological fieldwork in the Republic of Bénin, the central thesis of this volume is that Dahomean kings used spatial tactics to project power and mitigate dissent across their territories. J. Cameron Monroe argues that these tactics enabled kings to economically exploit their subjects and to promote a sense of the historical and natural inevitability of royal power.
This volume consists of multiple original comprehensive scholarship about and approaches to the history of the fortresses of Ghana and Benin. It suggests an alternative approach and view on them.
Ouidah Law, Robin
2004, 2005-10-25, Letnik:
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eBook
Ouidah, an African town in the Republic of Benin, was the principal precolonial commercial center of its region and the second-most-important town of the Dahomey kingdom. It served as a major outlet ...for the transatlantic slave trade.
In this sensitive and personal investigation into Benin's occult world, Douglas J. Falen wrestles with the challenges of encountering a reality in which magic, science, and the Vodun religion ...converge into a single universal force. He takes seriously his Beninese interlocutors' insistence that the indigenous phenomenon known as àze ("witchcraft") is an African science, credited with fantastic and productive deeds, such as teleportation and supernatural healing.
Although the Beninese understanding of àze reflects positive scientific properties in its use of specialized knowledge to harness nature's energy and realize economic success, its boundless power is inherently ambivalent because it can corrupt its users, who dispense death and destruction. Witches and healers are equivalent to supervillains and superheroes, locked in epic battles over malevolent and benevolent human desires. Beninese people's discourse about such mystical confrontations expresses a philosophy of moral duality and cosmic balance. Falen demonstrates how a deep engagement with another lived reality opens our minds and contributes to understanding across cultural difference.
Tourists to Ouidah, a city on the coast of the Republic of Bénin, in West Africa, typically visit a few well-known sites of significance to the Vodún religion—the Python Temple, where Dangbé, the ...python spirit, is worshipped, and King Kpasse's sacred forest, which is the seat of the Vodún deity known as Lokò. However, other, less familiar places, such as the palace of the so- called supreme chief of Vodún in Bénin, are also rising in popularity as tourists become increasingly adventurous and as more Vodún priests and temples make themselves available to foreigners in the hopes of earning extra money.Timothy R. Landry examines the connections between local Vodún priests and spiritual seekers who travel to Bénin—some for the snapshot, others for full-fledged initiation into the religion. He argues that the ways in which the Vodún priests and tourists negotiate the transfer of confidential, sacred knowledge create its value. The more secrecy that surrounds Vodún ritual practice and material culture, the more authentic, coveted, and, consequently, expensive that knowledge becomes. Landry writes as anthropologist and initiate, having participated in hundreds of Vodún ceremonies, rituals, and festivals.Examining the role of money, the incarnation of deities, the limits of adaptation for the transnational community, and the belief in spirits, sorcery, and witchcraft, Vodún ponders the ethical implications of producing and consuming culture by local and international agents. Highlighting the ways in which racialization, power, and the legacy of colonialism affect the procurement and transmission of secret knowledge in West Africa and beyond, Landry demonstrates how, paradoxically, secrecy is critically important to Vodún's global expansion.
Walk into any European museum today and you will see the curated spoils of Empire. They sit behind plate glass: dignified, tastefully lit. Accompanying pieces of card offer a name, date and place of ...origin. They do not mention that the objects are all stolen. Few artefacts embody this history of rapacious and extractive colonialism better than the Benin Bronzes - a collection of thousands of brass plaques and carved ivory tusks depicting the history of the Royal Court of the Obas of Benin City, Nigeria. Pillaged during a British naval attack in 1897, the loot was passed on to Queen Victoria, the British Museum and countless private collections. The story of the Benin Bronzes sits at the heart of a heated debate about cultural restitution, repatriation and the decolonisation of museums. In The Brutish Museums, Dan Hicks makes a powerful case for the urgent return of such objects, as part of a wider project of addressing the outstanding debt of colonialism.