By Dominic Thomas
This stimulating and insightful e-book finds how elevated keep an eye on over immigration has replaced cultural and social construction in theater, literature, or even museum development. Dominic Thomas's research unravels the advanced cultural and political realities of long-standing mobility among Africa and Europe. Thomas questions the try and position strict limits on what it capability to be French or ecu and gives a feeling of what needs to take place to lead to a renewed feel of integration and worldwide Frenchness.
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Additional resources for Africa and France: Postcolonial Cultures, Migration, and Racism
58 Ultimately, this raises at least two important matters: on the one hand (and this aspect is of paramount importance to all museums), the relationship between the audience and the exhibit, and on the other, the associations of the audience to the exhibit. In the case of the MQB and the CNHI, this means immigrants and ethnic minorities in France whose histories are inseparable from the objects and narratives on display (alongside other hexagonal residents of course whose own history is also intertwined with the objects on display).
His position rejoins in powerful ways not only the republican ideal of invisible ethnic affiliation in relation to citizenship but also the official government line on market forces as the solution to economic (and racial) marginalization. The MQB concerns (and is concerned with ) the circulation of objects and the CNHI, one could argue, with migrant subjects. But how can one achieve democracy without people? In conclusion, I would like to juxtapose a number of temporary exhibitions that have been held at the MQB with what we have discussed thus far in relation to the permanent collection.
The overarching framework of the CNHI is structured around the following notion: “Leur histoire est notre histoire” (Their history is our history). The distance between the “we” and the “other” is reiterated (even though, as we have been informed, there are supposedly no “hierarchies” between peoples), and the paternalistic appropriation of the other— to be civilized and colonized—is now reformulated through the imperative of assimilation and integration—culminating, as Lebovics demonstrates in conjunction with the MQB, in a process whereby “all this modernizing updates the old ‘we’ and the ‘other’ of the colonial era.