By Matthias Krings
Why could a Hollywood movie turn into a Nigerian video remake, a Tanzanian comedian booklet, or a Congolese track video? Matthias Krings explores the myriad methods Africans reply to the relentless onslaught of world tradition. He seeks out areas the place they've got tailored pervasive cultural types to their very own reasons as photograph novels, comedian books, songs, posters, or even rip-off letters. those African appropriations demonstrate the wide scope of cultural mediation that's attribute of our hyperlinked age. Krings argues that there's now not an "original" or "faithful copy," yet merely never-ending ameliorations that thrive within the fertile floor of African well known culture.
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Additional info for African Appropriations: Cultural Difference, Mimesis, and Media
I wish to extend this definition, which he reserves for a particular type of relationship—that between works of art, which t h e w ick e d m ajor 41 applies equally to the relationship between staged performances, such as drama or spirit possession, and real-life models. Dyer’s definition implies that the beholder of a pastiche “gets” the references to the absent model while looking at the pastiche. I suggest that the Babule spirits worked exactly this way. Speaking “French,” holding military ranks, exercising, and handling weapons (or at least imitations of the latter) were actions that made their relationship to the French blatantly obvious.
It is also unclear why Shibo, daughter of the chef de village of Shikal in the neighboring canton of Kurfey, went to that particular Arewa village. The spirit, however, must have struck a chord with the villagers who flocked to the séances Shibo began to organize. Soon, more villagers, especially young people, became possessed, and the number of spirits grew. Embodying spirits such as the Governor, Commandant de Cercle, and Capitaine, the possessed “became invulnerable, swallowing cinders, flogging each other with torches and so on” (Fuglestad 1983: 129).
To lull their victims, the majority of whom are from America or Europe, Nigerian advance fee fraudsters mimic the common forms of Western representations of Africa. And sure enough, the stories made up by scammers in these unsolicited emails tie in very well with Western stereotypes of Africa, and are deliberately meant to do so. As the scam goes, some ex-dictator or corrupt government official offers to pay for the privilege of moving millions of dollars out of his country, in exchange for a bank account number.
African Appropriations: Cultural Difference, Mimesis, and Media by Matthias Krings