Suchergebnisse

ch. 1. Introduction : African diasporic homecoming and the ambivalence of belonging -- ch. 2. The layout of an ideology : claiming the African heritage in early pan-Africanism -- ch. 3. Early connections : pan-Africanism and Ghana's independence -- ch. 4. History cast in stone : representing the slave trade at Ghana's forts and castles -- ch. 5. Confronting the past : touring Cape Coast castle -- ch. 6. Pilgrimage tourism : homecoming as a spiritual journey -- ch. 7. Emancipation day : a route to understanding homecoming -- ch. 8. "The re-emergence of African civilization : uniting the African family" : claiming a common heritage in PANAFEST -- ch. 9. Pan-Africanism as a resource : contested relationships of belonging in the practice of homecoming -- ch. 10. Conclusion.

From the early 2000s onward, scientists, politicians, and intellectuals have presented the South African gene pool as a new archive for the new nation, suggesting a non-racial unity in diversity through common human origins. In this discourse, population genomics and genetic ancestry allude to metaphors of shared kinship to overcome the legacies of race. However, a focus on the underlying practices of measuring and classification reveals how the genomic archive is implicated in the history of apartheid and its racialized subjectivities. Similarly, individual interpretations of genetic ancestry show that race is constantly brought forth in this archival process. The genomic archive interweaves measuring practices in the sciences with the politics of social and biographical experience—a relationship that is at the heart of genetic genealogies.

ABSTRACTThis article examines a project of facial reconstruction of human remains from an archaeological excavation that took place in 1994 in the inner city of Cape Town, South Africa. The initiators of the project envisioned it as an opportunity to translate the power of scientific knowledge to a lay audience, conveying a postapartheid, postracial vision of unity in diversity. However, this translation failed, and the faces got stuck in limbo. I demonstrate how the logic of face resisted a linear translation whereby past could be juxtaposed with present, death with "bringing back to life," or slavery, colonialism, and apartheid with a new nonracial democracy. Instead, all these different temporalities were collapsed in the practice of face‐making and the politics surrounding it. I argue that it is important to pay attention to such failed translation as an avenue to understanding race as an ongoing and troubling matter of concern. [facial reconstruction, race trouble, Indigenous human remains, postapartheid South Africa]