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“Provocative and well written . . . a must-read for any scholar interested in African identity, the transatlantic slave trade, and resistance.” —American Historical Review Although they came from distinct polities and peoples who spoke different languages, slaves from the African Gold Coast were collectively identified by Europeans as “Coromantee” or “Mina.” Why these ethnic labels were embraced and how they were utilized by enslaved Africans to develop new group identities is the subject of Walter C. Rucker’s absorbing study. Rucker examines the social and political factors that contributed to the creation of New World ethnic identities and assesses the ways displaced Gold Coast Africans used familiar ideas about power as a means of understanding, defining, and resisting oppression. He explains how performing Coromantee and Mina identity involved a common set of concerns and the creation of the ideological weapons necessary to resist the slavocracy. These weapons included obeah powders, charms, and potions; the evolution of “peasant” consciousness and the ennoblement of common people; increasingly aggressive displays of masculinity; and the empowerment of women as leaders, spiritualists, and warriors, all of which marked sharp breaks or reformulations of patterns in their Gold Coast past. “One of the book’s greatest strengths is the ways in which Rucker painstakingly traces how ethnic labels were appropriated, recast, and ultimately employed as a means to establish community bonds and resist oppression . . . Chapters that focus on the creation of the Gold Coast diaspora, religion, and women make for a captivating text that will be of interest to graduate students and specialist readers. Recommended.” —Choice
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My name is Geuleui Dji Jr. Im a mixed child. My mother is mixed, and my father is black from Ivory Coast, West Africa. I grew up in America raised by my Caucasian maternal grandmother, Carol. As a child growing up in America, the only connection I had with my father was the last name (Geuleui) we shared and a statuette my grandmother Carol gave me. A few months after my parents met, they got married and were both murdered in Ivory Coast, West Africa, while they attended a political event. My grandmother Carol explained to me that the statuette represented a god worshipped by my late father and his people. The statuette became my childhood playmate, and at the same time, it gave me a sense of closeness to a father Ive never known physically or emotionally. As far as I can remember, my curiosity about the statuette started when my grandmother first gave me the statuette when I was around three years old. Unfortunately, my efforts to find out more about the statuette and my late father were met by resistance from my grandmother Carol. The cloud surrounding my father and the statuette did not quench my curiosity; on the contrary, it amplified it. My quest to find out more about the statuette and my father led me to Ivory Coast, West Africa. There, I unfolded story of a god called Gobei the mask and, in the process, the complex relationship this god had with my fathers family (the Geuleuis) and his tribe (the Wobe people). My compelling findings have led me to write The Geuleuis Dynasty. NDolo
This volume's contributors explore the links among sexuality, ethnography, race, and colonial rule through an examination of ethnopornography—the eroticized observation of the Other for supposedly scientific or academic purposes. With topics that span the sixteenth century to the present in Latin America, the United States, Australia, the Middle East, and West Africa, the contributors show how ethnopornography is fundamental to the creation of race and colonialism as well as archival and ethnographic knowledge. Among other topics, they analyze eighteenth-century European travelogues, photography and the sexualization of African and African American women, representations of sodomy throughout the Ottoman empire, racialized representations in a Brazilian gay pornographic magazine, colonial desire in the 2007 pornographic film Gaytanamo, the relationship between sexual desire and ethnographic fieldwork in Africa and Australia, and Franciscan friars' voyeuristic accounts of indigenous people's “sinful” activities. Outlining how in the ethnopornographic encounter the reader or viewer imagines direct contact with the Other from a distance, the contributors trace ethnopornography's role in creating racial categories and its grounding in the relationship between colonialism and the erotic gaze. In so doing, they theorize ethnography as a form of pornography that is both motivated by the desire to render knowable the Other and invested with institutional power. Contributors. Joseph A. Boone, Pernille Ipsen, Sidra Lawrence, Beatrix McBride, Mireille Miller-Young, Bryan Pitts, Helen Pringle, Pete Sigal, Zeb Tortorici, Neil L. Whitehead