Abstract
In their quest to gain complete independence from Europe and to consolidate the new nations, nationalist leaders and adherents of the négritude movement, such as Aimé Césaire (Martiniquan poet, intellectual and politician), Léopold Sédar Senghor (the first president of Senegal), as well as Kwame Nkrumah (who advanced the ideology of the African Personality), sought to highlight the common cultural and political history of Africa.1 The positive aspects of black history and culture were articulated through their individual writings, speeches, and political activities. Being an avid reader and the author of over 20 books, Nkrumah had a special penchant for the role of history, particularly that of Africa, in the nation-building process. He also understood that nations construct museums to preserve and display their glorious historical past, expressive culture, and traditions for the citizenry and the world to memorialize and celebrate. The best examples of this for Nkrumah were the British Museum and the Smithsonian Museum, which developed displays relating not only to the respective past of their own countries, but also the continent to which they belong, as well as the peoples whom they had ruled or from whom they had descended. In 1956, Prime Minister Nkrumah paid a visit to egyptologist Pahor Labib at the Coptic Museum in Cairo and was given a tour of the museum.
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Notes
Roy Richard Grinker and Christopher B. Steiner, eds, Perspectives on Africa: A Reader in Culture, History and Representation (Oxford: Blackwell, 1997), xxviii.
Merrick Posnansky, “Propaganda for the Millions: Images from Africa,” African Arts 37, no. 2 (2004): 54–56.
Agbenyega Adedze, “Museums as a Tool for Nationalism in Africa,” Museum Anthropology, Theme issue on Museums and the Politics of Nationalism 19, no. 2 (1995 Fall): 58.
Mark Crinson, “Nation-Building, Collecting and the Politics of Display: The National Museum, Ghana,” Journal of the History of Collections 13, 2 (2001): 231–232; Adedze, “Museums as a tool for Nationalism in Africa,” 60–61.
Richard Rathbone, ed. Ghana: Part 1, 1941–1952. Ser. B, vol. 1 of British Documents on the End of Empire (London: H.M.S.O., 1992), li.
See, for example, A.W. Lawrence, Trade Castles and Forts of West Africa (Palo Alto, CA: Stanford University Press, 1963).
A. W. Lawrence and Ralph Merrifield, “The National Museum of Ghana,” Museums Journal 57, no. 4 (July 1957): 88, as quoted in Crinson, “Nation-Building, Collecting and the Politics of Display,” 235.
Christopher B. Steiner, “Museums and the Politics of Nationalism,” Museum Anthropology 19, 2 (1995): 5.
Janet B. Hess, Art and Architecture in Postcolonial Africa (Jefferson, NC: McFarland & Company, Inc., 2006), 21.
Francis Boakye Duah, “Community Initiative & National Support at the Asante Cultural Centre, Ghana,” in Museums & the Community in West Africa, ed. Claude Daniel Ardouin and Emmanuel Arinze (Washington: Smithsonian Institution Press, 1995), 105–106, 110; Crinson, “Nation-building, Collecting and the Politics of Display,” 240.
See J. B. Danquah, The Akan Doctrine of God: A Fragmentation of Gold Coast Ethics and Religion (London: Lutterworth Press, 1944)
Eva Meyerowitz, Akan Traditions of Origin (London, 1952)
Meyerowitz, The Akan of Ghana, Their Ancient Beliefs (London 1953)
Meyerowitz, The Divine Kingship in Ghana and Ancient Egypt (London, 1960)
Meyerowitz, The Sacred State of the Akan (London, 1951).
For further analysis on the Ghana hypothesis, see also R. A. Mauny, “The Question of Ghana,” Africa: Journal of the International African Institute 24, 3 (July 1954): 200–213.
Dennis Austin, “The Working Committee of the United Gold Coast Convention,” Journal of African History 2, no. 2 (1961): 297.
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© 2014 Harcourt Fuller
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Fuller, H. (2014). Exhibiting the Nation. In: Building the Ghanaian Nation-State. African Histories and Modernities. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137448583_6
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