Cape Verdean labourers, settlers and emigrants

Cape Verdean labourers, settlers and emigrants They arrived in Angola 100 years ago. They witnessed the decline of a colonial power that instrumentalized them and the birth of the Angolan nation. The memory of Cape-Verdean immigrants in our country tells a story of oppression and resistance that the creole sociologist Nardi Sousa salvaged and is to publish in a book.

13.12.2018 | by Pedro Cardoso

To be African in Cape Verde is a Taboo

To be African in Cape Verde is a Taboo Cape Verde is not Africa, Cape Verdeans are “special blacks” and the closest to Portugal. Cape Verde is the country of miscegenation, the “proof” of “racial harmony” of Luso-Tropicalism. For many years, this was the dominant narrative. To be or not to be African continues to be a question.

04.12.2018 | by Joana Gorjão Henriques

Why the sandwich will not take over Cape Verde

Why the sandwich will not take over Cape Verde  In Cape Verde, the sandwich is not making significant inroads. It continues to be foreign, prepared fresh and appreciated by tourists and in a restricted circle of young middle-class professionals. This must be understood within the social and economic context. The following discusses whether or not the sandwich stands a chance in the Atlantic. It looks at the history and current development of Cape Verde, focuses on food issues, and explores how the sandwich fits in.

24.11.2018 | by Kaian Lam

Mythology and memory

Mythology and memory On the contrary, myth derives from oral traditions and has its roots in the fantastic. At the same time, although myth does not need reality to acquire meaning, it does maintain some contact with experience and the world, as a kind of reality-in-disguise.

12.11.2018 | by Roberto Vecchi

The gulf between truth and memory

The gulf between truth and memory When history and duties to memory are ignored, truth can easily be thought of as a personal choice. Once accommodated in powerful discourse, these “truths” assume impunity: often disregarded and rarely condemned, even though they represent hate speech. Hatred has been normalized and has propelled a radicalism in which “good” struggles against “evil.” In this dichotomy, evil is once again the ‘other’. A discourse that does not humanize the ‘other’ authorizes barbarism – as we have seen in the post-election reactions

05.11.2018 | by Fernanda Vilar

Liberty / Diaspora a universal chronology of the history of decolonization

Liberty / Diaspora a universal chronology of the history of decolonization The societies in which we live at different latitudes are legacies of colonialism and constituted by imperial ruins. Depending on our skin colour, social class, academic background and where we live, we can inherit privilege – by benefitting directly or indirectly from the wealth European exploration accumulated – or we can inherit, even accumulate, the oppression of institutional racism and be exposed to inequality and racist colonial violence.

04.11.2018 | by Bruno Sena Martins

Designing national identity through cloth: the pánu di téra of Cape Verde

Designing national identity through cloth: the pánu di téra of Cape Verde Ana Maria Garcia Nolasco da Silva Member of the Research Unit in Design and Communication (UNIDCOM) of the Creative University of Lisbon (IADE-U) and of the Centre for Comparative Studies (CEC) of the University of Lisbon. analascosapopt@gmail.com In the same way each re-invents his own childhood by creating a narrative – one out of many possible others – with which he identifies in the present moment, so can it be said that national identities are continuously created retroactively though discourse, of which their citizens are active participants.

18.10.2018 | by Ana Maria Garcia Nolasco da Silva

Europe, periphery of the creole islands

Europe, periphery of the creole islands  They are stories from which the narrator takes on the ambiguities of the discourses of negritude and whiteness, racism and antiracism, the plasticity of discrimination, the trap of stereotype, and the awareness of prejudice. These are stories that point us to a common past made up of very different memories.

02.10.2018 | by Margarida Calafate Ribeiro

Forgetting in portuguese

Forgetting in portuguese It is a fact: societies forget. Forgetting is a necessary process for creating collective identities, political solidarities and projects of social governance. It plays a role, too, in survival and rebeginning after civil wars or other crises in which societies break down.

02.10.2018 | by Hélia Santos

The Fallacy of “Reverse Racism”

The Fallacy of “Reverse Racism” But we can't reverse History, even with the several attempts to naturalize it, to deny it and to manipulate it. Hence the importance of paying attention to the reluctant times we are now living in, which repeatedly insist on following the same old paradigms and refuse to make structural changes.

22.09.2018 | by Joacine Katar Moreira

What can a book do

What can a book do According to the authors themselves, reflecting on the complexity of the dilemma, “what cannot be said cannot be silenced either.” All of us at some point in our lives feel relief when it is possible to share something that affects us. We realize that whoever hears us, in addition to understanding us, validates and legitimizes what we are feeling with their gaze or words, thus confirming that we are not crazy.

14.09.2018 | by Ana Tironi

Amílcar Cabral: journeys, memories, descolonization

Amílcar Cabral: journeys, memories, descolonization For many young people today, in Cape Verde, Guinea Bissau, Portugal, France, Brazil, the United States of America, Cabral represents the possibility of criticizing various forms of power, of resistance and of affirming their identities. The ways that Cabral has been taken up confirm that the originality of his praxis lies in its articulation of, and opposition to, different dimensions of domination and violence, from neo-colonialism to gender discrimination.

04.08.2018 | by Sílvia Roque

“Discoveries” - colonialities of memory

“Discoveries” - colonialities of memory One of the most important discoveries to which the museum of the “Discoveries” could lead would, thus, be the perception that the uses of language are not innocent and the grammar of memory has always much more to do with the present than with the past – the perception, in short, that, in the whole controversy, what is at stake is not simply what we were, but, rather, what we are and, above all, what we want to be.

14.07.2018 | by António Sousa Ribeiro

The national meeting of veterans: "Perhaps during the ceremony we should only hear the bugles play"

The national meeting of veterans: "Perhaps during the ceremony we should only hear the bugles play" Now, forty-four years after the end of the War, for the former combatants who celebrate it in Belém, June 10 is, above all, a day when those who once fought together in Africa pay tribute to their comrades who died there. This year the meeting was celebrated for the 25th time. The same format unfolded: interfaith ceremony; speeches; a message from the President (in the Azores for other celebrations); parades, a cortège and the laying of flowers. Adriano Moreira did not speak, but he was a guest of honour. This tribute to the war-dead stages the consensus on which the meeting itself has always relied.

13.07.2018 | by Fátima da Cruz Rodrigues

Which "legacies" are we taking about?

Which "legacies" are we taking about? Which colonial or imperial history are we talking about? What do we know about this past, whether distant or recent? What do we really know about such fundamental questions as occupational or income structures in former colonial societies, or patterns of consumption, degrees of literacy, cultural practices, ideological possibilities, levels of political education and participation, or citizenship and land policies, in the city, countryside or in between?

02.06.2018 | by Miguel Bandeira Jerónimo

A Revolutionary Lifeline: Teaching Fanon in a Postcolonial World

A Revolutionary Lifeline: Teaching Fanon in a Postcolonial World I want to first discuss the politics around teaching Fanon in today’s postcolonial world, and in particular in a post-Brexit Britain. What is it about Fanon that captures the hearts and minds of so many students, particularly students of colour? I then want to discuss the continuing debate around Fanon’s relationship to Marxism, looking at some of the ways in which Fanon’s work provides a refreshing lens on capitalism in the postcolonial world.

20.08.2017 | by Sara Salem

Modernity vs. Epistemodiversity

Modernity vs. Epistemodiversity Art has always been able to gather critical tools of action from different contexts of knowledge in order to intervene in institutions, politics, and social problems. This makes it a privileged place to find new strategies for empistemodiversity. At the same time, art has always maintained a strict border between itself and popular culture, to ensure that art is on the same level as the Western sciences. What if this border disappeared? How do we construct a new language that uses popular knowledge not as a theme for contemporary art, but as a spark for creating new regimes of representation and new structures of thought? How can contemporary art contribute to the learning of epistemodiversity?

10.10.2016 | by María Iñigo Clavo

Nina Simone's face

Nina Simone's face Simone was able to conjure glamour in spite of everything the world said about black women who looked like her. And for that she enjoyed a special place in the pantheon of resistance. That fact doesn’t just have to do with her lyrics or her musicianship, but also how she looked. Simone is something more than a female Bob Marley. It is not simply the voice: It is the world that made that voice, all the hurt and pain of denigration, forged into something otherworldly.

23.03.2016 | by Ta-Nehisi Coates

"Cuban Identity and the Angolan Experience"

"Cuban Identity and the Angolan Experience" November 5, 1975 marked the 132nd year anniversary of the slave rebellion at the Triumvirato sugar plantation in Matanzas province, led by an enslaved African woman named Carlota. As one of the first acts in her liberation campaign, Carlota, accompanied by her captains, made her way to another plantation, Arcana, where a number of co-conspirators were being held in captivity following an uprising there in August of that year’s incendiary summer, when Africans and their descendants rose up against their enslavers throughout the province. As word spread of Carlota’s successes, one estate after another erupted in insurrection—San Miguel, Concepción, San Lorenzo, and San Rafael.

15.11.2015 | by Christabelle Peters

Language and Power: Oppressions within the Word

Language and Power: Oppressions within the Word If we accept that racism, sexism and other forms of oppression exist within language, then we must also recognize that it is through language – or languages – that oppression can be unmasked and combated. How? By allowing its structural, inclusive and persistent appeal to flow within the language towards creation and domesticated plurality. Linguistically created identities are not necessarily impenetrable frontiers or oppressive walls raised against the Other, but rather celebrations of every person’s multicolored singularity.

17.08.2015 | by Hugo Monteiro