This book was conceptualized at an international conference on refugee studies in Germany in 2018, where the editors, Staci Martin and Deepra Dandekar, first met. At the time, Staci wanted to explore a pedagogic practice of teaching that co-creates spaces of critical thinking and hope in the classroom, resulting in social action or change. Deepra was focused on questions of migration, gender, and belonging outside the bureaucratic-administrative purview of citizenship.
Aymen Amayed is an independent Tunisian researcher based in Tunis. He is currently contributing to a research project about margins and marginality at the Department of Conflict and Development Studies at Ghent University. The interview was conducted during André Weißenfels’ MECAM fellowship on a research tour through different oases in Southern Tunisia.
In the debate about colonial collections in ethnological and other museums, little attention has been paid to things acquired by European missionaries during conversion practices. These things do not fit into the current discussions of looted art and are barely subject to demands for repatriation.
By George Njung. Africans’ lack of knowledge about our own shared refugee experiences continues to fuel hate and discrimination on the continent. For far too long, the global refugee situation has been misconstrued as static, with certain parts of the globe generating disproportionate numbers of refugees and others perpetually faced with the burden of hosting displaced peoples.
By Gabriel Doyle. When new railway lines started to crisscross Ottoman territory at the end of the 19th century, the infrastructural change fuelled a missionary awakening. Catholic congregations, especially, were interested in the urban and rural areas around the Anatolian railway line, which started to be built in 1889 and intended to link Istanbul to Ankara.
By Christoph Kalter. The year is 1975, and the footage comes from the Portuguese Red Cross. Who, or maybe what, are these people? Returnees or retornados is the term commonly assigned to more than half-a-million people, the vast majority of them white settlers from Angola and Mozambique, most of whom arrived in Lisbon in 1975.
By Adérito Júlio Machava. During the period prior to the setting up of the Portuguese colonial administration in southeast Africa, there were important waves of forced migrations caused by, firstly, the Mfecane, and secondly the defeat of King Ngungunhane in 1895, and the subsequent overthrow of the Gaza Empire.
By Lazlo Passemiers. Not all people seeking refuge in Africa have been black. One group of white refuge-seekers in Africa consisted of whites who fled from their African countries of residence after the fall of colonial and white minority rule.
By Madina Thiam. On February 17, 1907, a brief note went out of the Dakar office of the Governor-General of French West Africa, addressed to subordinates. The governor had learned through French newspapers that: “According to a report on Northern Nigeria … thousands of Fulanis from the Middle Niger might be migrating from the French territory and heading towards the Nile valley.”
Un texte de Ihediwa Nkemjika Chimee. L’historiographie africaine suit des divisions, schémas et séquences imposés par les européens. Ceux-ci ont affirmé dans le passé que l’histoire africaine n’existait pas et que l’histoire de l’Afrique débute avec l’histoire des européens en Afrique.