The Watery Border between Empire and Independence: Cape Verdean Migrants and Senegalese Citizenship in the 1960s
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Drawing on postcolonial archives, this paper examines citizenship in independent Senegal through Cape Verdean migrants in the 1960s. A political palimpsest, independent Senegal – and Dakar’s Cap-Vert peninsula in particular – had to contend with its role as French West Africa’s capital and the Four Communes’ relationship with France. After 1960, migrants from neighboring Guinea, Mali, and Mauritania would be defined by a matrix of independent nation-states; the porous inter-imperial borders with British Gambia and Portuguese Guinea transformed into the very limits of colonialism. Dakar sought “an adequate formulation for the African situation,” an accommodating citizenship law that in practice hindered citizenship applications from Malian, Guinean, and Bissau-Guinean migrants. Counterbalancing the histories of exclusion and expulsion described by Ousman Kobo and Bruce Whitehouse, citizenship applications by Cape Verdean ocean migrants were favorably received. By offering citizenship to subjects of a recalcitrant colonial state, Senegal opened new possibilities for challenges to Lisbon’s Estado Novo. A simultaneous caution in dealing terrestrial migrants hardened the definitions of Senegalese nationality and state in distant provinces struggling with separatist movements and military threats from unfriendly neighbors.Keywords:
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Journal Article RECENT PORTUGUESE LEGISLATION ON THE NEGRO LABOUR QUESTION IN PORTUGUESE AFRICA Get access H. H. JOHNSTON H. H. JOHNSTON Search for other works by this author on: Oxford Academic Google Scholar African Affairs, Volume 3, Issue X, January 1904, Pages 166–172, https://doi.org/10.1093/oxfordjournals.afraf.a093273 Published: 01 January 1904
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Gender Relations
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The historical continuities of the Zimbabwe–South Africa crossborder migrations provide a context in which such movements have continued, despite securitized borders, in post-apartheid South Africa. Based on a qualitative study of undocumented Zimbabwean migrants in three places; namely, the Beitbridge border, South African border town of Musina and the city of Johannesburg, between December 2014 and March 2015, I argue that, securitizing the border between South Africa and Zimbabwe leads to human smuggling, which places smuggled migrants in liminality and marginality, which in turn militates against the goal of free human mobility in the Southern African Development Community (SADC).
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In a village near the modern town of Gabú, in Guinea-Bissau, a Mandinka descendant of the Kaabunké explained to me why everyone in his village was concerned at the aging of their marabout, or mooro, Talla Seydi. The reason, he explained, was that a good marabout helped a village to keep ahead. When Talla Seydi died, his village would no longer have the advantage that it then had over its neighbours and rivals. All the villagers feared the consequences.
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Abstract The current study unravels religious practices, politics and perceptions as forms of multiple identities within and amongst different types of migrant groups in South Africa. Using purpose sampling from members of the Christ Assembly Church of Africa, we explore how the appeal to religion is a form of identity construction that differentiates Congolese from other groups of migrants. We utilized social identity theory in showing how Congolese use religious practices at the mentioned church to assert and reaffirm their identity and use it as a form of resilience to any external threat to the existence of their ‘culture’. Our findings reveal that there exists a complex relationship between religion and Congolese refugees in Durban that is an identity maker that acts as a form of mobilization and resilience to any form of external threats to the identity of the Congolese community in Durban. Furthermore, our findings reveal that the negotiation and construction of Congolese identity through religious practices at Christ Assemblies Church of Africa can play an important role in determining how prejudices and behaviour that reject, exclude and often vilify persons based on the perception that they are outsiders or foreigners to the community are constructed.
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