The Financial Times laipigia debe Tanzania kwenye Utali, nini kimetokea?

Jesusie

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Aug 29, 2021
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Financial Times gazeti maarufu duniani linalosomwa na watu milioni 26 kwa mwezi kwa mara ya kwanza nimeona likianza kuisemea vizuri Tanzania baada ya kutuchafua sana miaka mitano iliyopita hasa kuhusu hali yetu ya Uchumi,

Kwahatua hii Tanzania tumepiga bao sana hasa kwenye sekta ya Utalii, Hebu endelea kusoma ushuhuda wa mtalii aliyefika Chumbe -Zanzibar alivyoripotiwa na jarida hili la "The Finincial Times"
===

The effects of H. E. Samia Suluhu Hassan Royal Tour has started rapidly showing an extraordinary impacts on tourism sector and tourists attractions all over the country,

The World biggest Newspaper " Finicial Times " has started aggrandizing our tourism sector all over the world and honesty this mighty be the biggest opportunity We had ever had in the near past as a country,

May you please continue reading this eversweetest testimony from one of our tourist who visited Chumbe Island -Zanzibar,

👇🏿👇🏿
In Tanzania, a Robinson-Crusoe retreat offers hospitality and hope Just off Zanzibar,

Chumbe Island is a small but successful model of how tourism and conservation can work together

At the beginning of October, towards the end of the dry season when east Africa is as parched and wrinkled as an elephant’s skin,

I travelled to Tanzania to do some book research in the Zanzibar National Archives. This kept me confined to the hustle of Stone Town.

It was my first time in the city and I loved its pink light and alleys too narrow to pass through without giving way to a stranger walking in the other direction.

I loved the art of conversation, which is articulated in the architecture, with long stone seats where Zanzibaris gather to talk in squares under the pooling shade of the mango trees.

I even came to like the early morning call to prayer, which flooded out of a tinny microphone at the end of the alley where I stayed, the imam’s high-pitched refrain drilling, then singing, into my ear. Leaving the house, I walked alongside schoolchildren in their clacking flip flops, the girls in flowing white hijabs gliding through the streets like dhows in sail.

Grabbing a coffee and hot chapati somewhere along the way, I was under the lazy beat of the archives’ ceiling fan by 9am. It was hot, bureaucratic, time-consuming work, searching for forgotten history in fragile papers.

Hour by hour, my energy began to dissipate in the wearying heat. By the time the weekend came around, I wanted to swim in the ocean and wash off the close air. More than anything, I wanted to take a break from the densely curled italics of the 19th-century letters I was trying to unpick.

I hoped Chumbe Island Coral Park would be the tonic I needed. There was promise in the name: “Chu”, I was told by locals, meant something like “sandbank” or “rock”; “mbele” meant “faraway”. It was a relatively inexpensive, simple lodge on an otherwise uninhabited island fringed by Tanzania’s first privately run marine protected area (MPA). With just seven cottages, Chumbe’s sustainability credentials also included zero consumption of single-use plastics and efforts to hire local; roughly half the staff are from nearby Zanzibar fishing villages.

Low impact: the island’s cottages were built with sustainability in mind © Sophy Roberts The project had a long track record.

Chumbe Island was first leased from the Zanzibar government in 1994 when the MPA was also formalised. It opened to overnight eco-tourism stays four years later after investment from Sibylle Riedmiller, a German social scientist with a passion for marine conservation. I wondered if Chumbe might fit the low-impact, ecologically sensitive ethos I wanted to lean into with the places I visited coming out of the pandemic. The ocean shallowed to an electric turquoise, which gave way to a band of dazzling sand backed by forest. I could sense the crackling life This is, after all, a time of profound recalibration; with the notion of travel as pure escapism under increasing scrutiny, some fantasies, including the paradise island myth, might not survive the realities exposed by our deepening ecological and climate emergencies.

Chumbe, I hoped, would speak to those shifts in perspective — a lodge that acknowledged the imperfections of our world by actively engaging in the issue of marine degradation.

I made the journey on a wooden boat skippered by a hardy fisherman. He met me beneath the gardens of the former Anglican mission station at Mbweni Beach, a 20-minute car ride from Stone Town. With the brightly painted belly of the vessel sinking low in the rising swell, I wondered if I’d made a mistake. The outboard motor coughed its way across the water. You’ll be fine, said the skipper; navigating the perilous Swahili coast was his people’s heritage.

A centuries-old baobab tree, its girth measured in the arm-spans of six people standing fingertip to fingertip © Sophy Roberts Juma Said, a wildlife ranger on Chumbe, in the lighthouse, which guests can climb to get a view over the island © Sophy Roberts The sky began to break into those fingers of light that in Africa can somehow feel bigger than anywhere else. It was as if Chumbe’s lighthouse, which I’d mistaken for a minaret, had sliced open the ball of sun so it spilled its gold on to this kilometre-long sliver of island.

The ocean shallowed to an electric turquoise, which gave way to a band of dazzling sand backed by forest. I could sense the crackling life, the heavy canopy functioning like a lid on a lost world.

Chumbe is dominated by an unusual ecosystem called coral rug jungle which survives on waterless ground (why the island has never been inhabited). The thick, thirsty canopy sucks in all the moisture it can get from the dew and monsoons. I waded into shore with my bag.

There was an old mosque, once used by the lighthouse keepers of the early 20th century, and an elegant, open-sided main building with peaks of thatch and shady nooks for dining. I picked my way down the edge-line between the sand and trees to my cottage, where a wildlife ranger called Juma Said pointed out a fossilised giant clam hidden in the leaf-mould. Its size reminded me of the shell in Botticelli’s “Birth of Venus”. Later, he said, we’d return to this path, to see the centuries-old baobab tree, its girth measured in the arm-spans of six people standing fingertip to fingertip.

In Stone Town, I’d come across black baobab fruit which is turned into ubuyu, a sweetened clove-and-cinnamon candy. Said also wanted to show me the brain and mushroom corals in the island’s interior, which over the past 15,000 years have been pushed up from the ocean floor.

I found them for myself the next day: curious white lumps belonging to an ancient underwater world overtaken by the snaking root systems of the forest. It was strange and mesmerising, a kind of millefeuille of sea and land, of life and death, experienced on a footpath meandering through deep time.

The protected turquoise waters off Chumbe Island © Sophy Roberts I was almost too tired to eat, so I settled into my room — a thatched, two-floor beach cottage made from coconut palm fronds (makuti) strung with sisal ropes to a simple casuarina and stone frame. On the ground floor, there was a hammock and a daybed fashioned from old dhow wood.

I took a warm shower — given there is no fresh water on the island, it is harvested from rain — in a bathroom open to the insect life. Upstairs, there was a large double bed under a cloud of mosquito net. By pulling a rope, I could operate a huge makuti flap to reveal the ocean. I dozed with it open, listening to a white-browned coucal, whose call sounded like water pouring from a bottle.

I watched the passage of a dhow, its white sail catching the silver glow of the rising moon. Such are the rhythms on Chumbe: the pulse of the Indian Ocean, the ebb and flow of the tides, which hide and reveal the twiggy legs of black mangroves and secret intertidal pools.

There is nothing much to do — snorkelling, sleeping, reading, eating — which also felt like just enough, though that might not work for everyone. No one raked the beach, which is scored by the criss-crossing journeys of scuttling hermit crabs. No one brought drinks to the sun-loungers, which are few and far between.

I usually had to look for someone for service, which was more about smiles than speed. Jennifer Mussa Sisuan, a staff member at Chumbe © Sophy Roberts Snorkelling is one of the few activities on the easy-going island © Sophy Roberts The food, however, was delicious.

The lunchtime spread was laid out in clay pots over red-hot coals: curried kole kole fish, slowly stewed with aromatic cardamom, chillies and cinnamon; king prawns in a milky coconut sauce; farm-fresh salads. Dinner was a set menu. Then when the sun went down, the coconut crabs came out — two-to-three-kilo scavengers that scuttled out of deep holes in the island’s coralline rocks.

They are the largest land-living crustaceans in the world, with such mighty claws they can crack a coconut husk for food. They are also locally extinct in many fishing communities in Zanzibar, the crabs hunted for their meat.

I spent my happiest hours snorkelling the reef. I could see coral bleaching from the warming seas — triggered by the El Niño years of 1998 and 2016 — but in spite of this, the marine life was abundant. Large parrotfish hovered and shone in conspicuous numbers.

These are the coral gardeners, contributing to sand replenishment and making clear areas for new corals to settle. It was all the colour I’d been longing for after the grey days of multiple lockdowns: shimmering silvers, pinks, oranges, psychedelic blues.

An American guest, who had spent a couple of weeks photographing the marine life off Zanzibar, said it was the best he’d seen all vacation. Guests relax under the thatched roofs 

Sophy Roberts A dhow drifts over waters teeming with marine life Sophy Roberts There is a reason for this: since 1998, when the island first opened to eco-tourism, no fishing has been allowed along a 300-metre-wide, shore-to-reef strip on the island’s western shore.

The reef’s natural balance, despite proximity to heavily fished areas, has returned to near pristine condition. There is now a healthy spillover of stock into adjacent fishing waters, which, according to Said, creates a persuasive case for the Zanzibar government to set aside more marine conservation areas in the future.

It is the same argument Chumbe makes to local communities, to show the younger generation that ecosystem protection can provide a more sustainable future for everyone.From its first year of operation, Chumbe has provided access to day visitors, including Zanzibari schoolchildren.

Income from overnight tourists covers the costs of these daytrips, which since Chumbe’s inception have benefited some 12,000 Zanzibaris, including kids from more than 100 local schools. “Everyone wants to work here,” said Masoud Soud, an administrative assistant on the island, who originally came to Chumbe on a student day trip in 2008. “I was inspired by it.

The marine park has inspired a generation.” To hear these words was heartening. Because while Chumbe isn’t large-scale, it is providing a positive model for marine rewilding in Africa. At a time when so many livelihoods in the travel industry have been destroyed by the pandemic, we should celebrate those individuals willing to inject their passion or money into conserving those precious ecosystems which have managed to survive, like sandbanks faraway. Chumbe may be the proverbial drop in the ocean, but by the time I left its shores, I felt I’d experienced something genuine in what are otherwise such torrid, confusing times.


Source : Finincial Time,
Visit Tanzania


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"A Robinson-Crusoe retreat"

1636111757064.png


In Robinson Crusoe by author Daniel Defoe, representation of colonialism is clearly reflected through the relationship between the colonized and colonizer, representation of a colonized land and people, and representation of colonialism from the viewpoint of trade, commerce and buildings empire ....
 
"A Robinson-Crusoe retreat"

View attachment 1999550

In Robinson Crusoe by author Daniel Defoe, representation of colonialism is clearly reflected through the relationship between the colonized and colonizer, representation of a colonized land and people, and representation of colonialism from the viewpoint of trade, commerce and buildings empire ....
Hujaelewa wapi?
 

Avoiding racism: The struggle to use the right words​

10.03.2017​

37775873_101.jpg


Who would openly call themselves racist today? Still, racism echoes through even the seemingly most benign words. Literary scholar Susan Arndt has taken a closer look at how racism permeates language and society.​

Is it racist to touch black people's hair? Whose skin is actually called "skin-colored"? How can I recognize which words are racist? Literary scholar and Africa specialist Susan Arndt has tackled such questions. In her book "Racism: The 101 Most Important Questions," she offers insights into the past, present and future of racism and scrutinizes our current speech habits and behavior.

Arndt is a professor of English literary studies and Anglophone literatures at the University of Bayreuth. In an interview with Deutsche Welle, she explained the roots of racism and what we should be on the lookout for in the way we speak and write.

DW: In your book, "Racism: The 101 Most Important Questions," even in the brief summary of its content, one is confronted with the question: "Was Friday happy to be Crusoe's slave?" - referring, of course, to the novel "Robinson Crusoe" by Daniel Defoe, which is set in colonial times. When did you pose yourself this question for the first time?

16830791_101.jpg


Literary scholar Susan Arndt scrutinizes language for signs of racism
Susan Arndt: I read "Robinson Crusoe" as a child and, like every other child, found it really compelling. Only later did I realize that I hadn't read Defoe's original, but a retelling designed for kids. When I started taking a look at racism, I developed a completely different view of the novel. "Robinson Crusoe" is actually a handbook of how Europeans could efficiently colonize territories in Africa and the Americas, and exploit both the resources and the working people there.

How is that evident in the novel?

Robinson leaves London to escape his middle-class family life. But along the way, his ship is wrecked and he is enslaved. However, he manages to escape along with two "People of color." During the escape, though, he throws one of them overboard to survive, and hands over the other to the Portuguese when they are rescued as a kind of gratitude.

That shows that for the first-person narrator Robinson, with no critical distancing on the part of the author Daniel Defoe, it is normal and legal for whites to enslave black people, but not white people.

Robinson Crusoe generally connotes the castaway stranded on a deserted island, who eventually discovers and befriends a Black man named Friday. But you also just brought up a bit of the background to the story. Most people probably don't know that the novel has three parts, but only the last one is so famous.

Yes. Beforehand, Robinson Crusoe establishes his own plantation in America with enslaved Blacks being forced into laboring for him. To get more enslaved labor for himself and his white neighbors, he sets sail to Africa. Yet his ship wrecks and he ends up on this famous island. It's only in the third part, and more than two decades later in the narrative, that he encounters Friday, by "saving his life."

Friday comes up to him immediately, lies down on the ground and places Robinson's foot on his own head. For Robinson Crusoe, it's a sign that Friday wants to serve him as a slave. But the narrative perspective isn't concerned with what Friday thinks or fears himself.

I also find it key how Robinson treats him from the very beginning - calling him Friday, after the day of the week on which he discovers him. From the outset, he considers Friday as his very own property and acts as though Friday has never had a language, a religion, a history, or a family of his own.

And yet, the novel was written at the beginning of the Enlightenment.

There is no contradiction there. On the contrary, philosophers such as Immanuel Kant and David Hume advocated slavery and provided the theoretical framework for justifying the ideology that accompanies it, namely, racism.

One sees the racist stereotypes in the novel that have been developed in Europe from antiquity onward and happen to have been theorized during the Enlightenment. In essence, it was argued that only white people were human beings and were therefore authorized to enslave others - which was then deemed their "rescue" or later, "civilization" - and that black people had no notion of freedom.

37345640_101.jpg


English novelist Daniel Defoe was likely influenced by his own culture when writing Robinson Crusoe
Contrary to some of his other contemporaries, Defoe was quite aligned with this view. He himself owned stock in various companies which enslaved people and thus profited from slavery.

This system of violence of enslavement is not only belittled in Defoe's novel, as well as in essays that claimed that there were "human races" during the Enlightenment, but endorsed. The philosopher Georg Hegel would later say "we have to enslave them in order for them to understand what freedom means and it is then that we can end slavery."

Why do racist stereotypes and images from colonialism still impact society today?

It's important to me that people understand that racism has nothing to do with intending to spread racism because of being a "wicked person." We have internalized many, many images and we need to unlearn them. Racism has become a European master narrative that translates Christian color symbolism that connotes white as positive and black, as negative into reading cultures. A great variety of terms convey such images.

When I think about certain racist terms, which I usually don't even want to say out loud, such as "Indian" and close my eyes, then I immediately conjure up images of colonialism.

I think it is important to become aware of and reconsider that. These images are also reproduced in the media, in school books, and in children's books. It is not about blaming someone. Rather, what is necessary is taking responsibility and refraining from using terms with colonialistic connotations.

Can one narrow down what racism even is?

The term "racism" is often used in an inflationary way. For me, racism means the belief that there are "races" - and the power to embed that kind of ideology in structures and discourse, in order to claim white supremacy.

The invention of the "races" is a pan-European project that began in the Humanism of the 15th and 16th centuries, and can even be traced back to antiquity. This belief was connected from the very beginning to the notion that the "white race" was superior to all others and thus had the right to privilege and the conviction that power and violence could be wielded over non-whites.

That means that during colonialism, African people were placed in a framework outside of culture and of being human beings. In this way, basic rights, which humanism and the Enlightenment had assigned to human beings, did not have to be applied in the European enslavement of Africans.

In the history of racism, is there one feature that has remained steadfast throughout all eras?

I think it is "skin color." It is a fundamental building block in the invention of biological differences due to racism. Racism has taught us to see "skin color." White was, according to the Christian color symbolism just mentioned, automatically good and black was evil.

In the 17th and 18th centuries, theorists of "race" endeavored to find other characteristics for their claims. They first measured parts of the body, like the skull or genitals. When criticism of this method became stronger, sciences whose names became more and more absurd delved deeper into the body, ultimately trying to verify "race" in the blood and the genes. But biologists have long since disproved the theory that people can be classified into "races" by way of genes.

Rather than throwing the notion that there are "races" overboard, now there is a real backlash to "but skin color, that's something you can see..." Within the realm of current anti-Muslim racism, other external characteristics like beards and headscarves are applied, too.

In that context, the question "Where are you from?" directed toward Black people here in Germany takes on a whole new meaning.

Yes, because it's not a question posed to someone out of random curiosity. Instead, it's an experience that white people cast upon Black Germans, or rather, Afro-Germans, on a nearly daily basis.

And when that happens so repeatedly, there is another message that accompanies it. It's not a question of where someone comes from, but of "You don't look German at all." There is a notion connected with that of what being German is supposed to be, and being Black is not part of it. That is racism.

37789555_102.jpg


Racism: the 101 most important questions are explored in Susan Arndt's book
This brings us to discuss the unconscious use of language. You devoted a whole chapter to it and to racist terminology in your book.

On the one hand, there are clearly racist terms, which also developed in the context of colonialism. We shouldn't have to say much about that, but we do because there are plenty of people who continue to want to use the "N" word, for example.

And then there are words that reproduce racism on a different level, based on the notion that being white is the reputed norm. Berlin-based psychologist Ursula Wachendorfer calls it the "invisibly prevailing normality of being white." The term "skin-colored" is part of that - such as in the realm of cosmetic products or orthopedic stockings, by which "skin-colored" actually means only the complexion of white people.

How can one avoid such discrimination in language?

I always say we have to get away from biologistic categorizations and move toward designations of social positions which we may not sweep under the carpet. "People of Color" is such a political phrase, which is very established in English-speaking countries and communities as a way of naming everyone excluded racistically from being white - yet in Germany still widely unknown. As such, People of Color is an antonym to "colored."

Whereas the latter is a racist term that says being white is normal, "People of Color" in turn addresses the racism that positions people outside of whiteness and resists the alleged normality thereof. In doing so, it refers to all people discriminated against against by racism as opposed to Black as marker for an African heritage.

We have called our project "Afro.Germany." Is that correct?

I think I would probably like it better if there were an underscore. It's important to part with the notion that there's a contradiction between Afro and Germany. Afro-Germans are part of Germany. But your period between the two words may surely make that point, too.

We must not ignore the fact that Afro-Germans are confronted with racism in their everyday lives and that must be pointed out and discussed by way of expressions like "Black Germans" or "Afro-Germans." Calling Afro-Germans only "Germans" wouldn't suffice because it would leave out the powerful presence of racism.

Susan Arndt's book "Rassismus: Die 101 wichtigsten Fragen" (Racism: The 101 Most Important Questions) was published by Munich-based C.H. Beck-Verlag.





© 2021 Deutsche Welle

Jesusie
 
Pole mtoa hoja definitely ur living the past!amka nchi yetu tumo awamu ya 6 !ya 5 ipo nyuma yetu!na President wetu ni Samia na sio mwendazake.
 

Avoiding racism: The struggle to use the right words​

10.03.2017​

37775873_101.jpg


Who would openly call themselves racist today? Still, racism echoes through even the seemingly most benign words. Literary scholar Susan Arndt has taken a closer look at how racism permeates language and society.​

Is it racist to touch black people's hair? Whose skin is actually called "skin-colored"? How can I recognize which words are racist? Literary scholar and Africa specialist Susan Arndt has tackled such questions. In her book "Racism: The 101 Most Important Questions," she offers insights into the past, present and future of racism and scrutinizes our current speech habits and behavior.

Arndt is a professor of English literary studies and Anglophone literatures at the University of Bayreuth. In an interview with Deutsche Welle, she explained the roots of racism and what we should be on the lookout for in the way we speak and write.

DW: In your book, "Racism: The 101 Most Important Questions," even in the brief summary of its content, one is confronted with the question: "Was Friday happy to be Crusoe's slave?" - referring, of course, to the novel "Robinson Crusoe" by Daniel Defoe, which is set in colonial times. When did you pose yourself this question for the first time?

16830791_101.jpg


Literary scholar Susan Arndt scrutinizes language for signs of racism
Susan Arndt: I read "Robinson Crusoe" as a child and, like every other child, found it really compelling. Only later did I realize that I hadn't read Defoe's original, but a retelling designed for kids. When I started taking a look at racism, I developed a completely different view of the novel. "Robinson Crusoe" is actually a handbook of how Europeans could efficiently colonize territories in Africa and the Americas, and exploit both the resources and the working people there.

How is that evident in the novel?

Robinson leaves London to escape his middle-class family life. But along the way, his ship is wrecked and he is enslaved. However, he manages to escape along with two "People of color." During the escape, though, he throws one of them overboard to survive, and hands over the other to the Portuguese when they are rescued as a kind of gratitude.

That shows that for the first-person narrator Robinson, with no critical distancing on the part of the author Daniel Defoe, it is normal and legal for whites to enslave black people, but not white people.

Robinson Crusoe generally connotes the castaway stranded on a deserted island, who eventually discovers and befriends a Black man named Friday. But you also just brought up a bit of the background to the story. Most people probably don't know that the novel has three parts, but only the last one is so famous.

Yes. Beforehand, Robinson Crusoe establishes his own plantation in America with enslaved Blacks being forced into laboring for him. To get more enslaved labor for himself and his white neighbors, he sets sail to Africa. Yet his ship wrecks and he ends up on this famous island. It's only in the third part, and more than two decades later in the narrative, that he encounters Friday, by "saving his life."

Friday comes up to him immediately, lies down on the ground and places Robinson's foot on his own head. For Robinson Crusoe, it's a sign that Friday wants to serve him as a slave. But the narrative perspective isn't concerned with what Friday thinks or fears himself.

I also find it key how Robinson treats him from the very beginning - calling him Friday, after the day of the week on which he discovers him. From the outset, he considers Friday as his very own property and acts as though Friday has never had a language, a religion, a history, or a family of his own.

And yet, the novel was written at the beginning of the Enlightenment.

There is no contradiction there. On the contrary, philosophers such as Immanuel Kant and David Hume advocated slavery and provided the theoretical framework for justifying the ideology that accompanies it, namely, racism.

One sees the racist stereotypes in the novel that have been developed in Europe from antiquity onward and happen to have been theorized during the Enlightenment. In essence, it was argued that only white people were human beings and were therefore authorized to enslave others - which was then deemed their "rescue" or later, "civilization" - and that black people had no notion of freedom.

37345640_101.jpg


English novelist Daniel Defoe was likely influenced by his own culture when writing Robinson Crusoe
Contrary to some of his other contemporaries, Defoe was quite aligned with this view. He himself owned stock in various companies which enslaved people and thus profited from slavery.

This system of violence of enslavement is not only belittled in Defoe's novel, as well as in essays that claimed that there were "human races" during the Enlightenment, but endorsed. The philosopher Georg Hegel would later say "we have to enslave them in order for them to understand what freedom means and it is then that we can end slavery."

Why do racist stereotypes and images from colonialism still impact society today?

It's important to me that people understand that racism has nothing to do with intending to spread racism because of being a "wicked person." We have internalized many, many images and we need to unlearn them. Racism has become a European master narrative that translates Christian color symbolism that connotes white as positive and black, as negative into reading cultures. A great variety of terms convey such images.

When I think about certain racist terms, which I usually don't even want to say out loud, such as "Indian" and close my eyes, then I immediately conjure up images of colonialism.

I think it is important to become aware of and reconsider that. These images are also reproduced in the media, in school books, and in children's books. It is not about blaming someone. Rather, what is necessary is taking responsibility and refraining from using terms with colonialistic connotations.

Can one narrow down what racism even is?

The term "racism" is often used in an inflationary way. For me, racism means the belief that there are "races" - and the power to embed that kind of ideology in structures and discourse, in order to claim white supremacy.

The invention of the "races" is a pan-European project that began in the Humanism of the 15th and 16th centuries, and can even be traced back to antiquity. This belief was connected from the very beginning to the notion that the "white race" was superior to all others and thus had the right to privilege and the conviction that power and violence could be wielded over non-whites.

That means that during colonialism, African people were placed in a framework outside of culture and of being human beings. In this way, basic rights, which humanism and the Enlightenment had assigned to human beings, did not have to be applied in the European enslavement of Africans.

In the history of racism, is there one feature that has remained steadfast throughout all eras?

I think it is "skin color." It is a fundamental building block in the invention of biological differences due to racism. Racism has taught us to see "skin color." White was, according to the Christian color symbolism just mentioned, automatically good and black was evil.

In the 17th and 18th centuries, theorists of "race" endeavored to find other characteristics for their claims. They first measured parts of the body, like the skull or genitals. When criticism of this method became stronger, sciences whose names became more and more absurd delved deeper into the body, ultimately trying to verify "race" in the blood and the genes. But biologists have long since disproved the theory that people can be classified into "races" by way of genes.

Rather than throwing the notion that there are "races" overboard, now there is a real backlash to "but skin color, that's something you can see..." Within the realm of current anti-Muslim racism, other external characteristics like beards and headscarves are applied, too.

In that context, the question "Where are you from?" directed toward Black people here in Germany takes on a whole new meaning.

Yes, because it's not a question posed to someone out of random curiosity. Instead, it's an experience that white people cast upon Black Germans, or rather, Afro-Germans, on a nearly daily basis.

And when that happens so repeatedly, there is another message that accompanies it. It's not a question of where someone comes from, but of "You don't look German at all." There is a notion connected with that of what being German is supposed to be, and being Black is not part of it. That is racism.

37789555_102.jpg


Racism: the 101 most important questions are explored in Susan Arndt's book
This brings us to discuss the unconscious use of language. You devoted a whole chapter to it and to racist terminology in your book.

On the one hand, there are clearly racist terms, which also developed in the context of colonialism. We shouldn't have to say much about that, but we do because there are plenty of people who continue to want to use the "N" word, for example.

And then there are words that reproduce racism on a different level, based on the notion that being white is the reputed norm. Berlin-based psychologist Ursula Wachendorfer calls it the "invisibly prevailing normality of being white." The term "skin-colored" is part of that - such as in the realm of cosmetic products or orthopedic stockings, by which "skin-colored" actually means only the complexion of white people.

How can one avoid such discrimination in language?

I always say we have to get away from biologistic categorizations and move toward designations of social positions which we may not sweep under the carpet. "People of Color" is such a political phrase, which is very established in English-speaking countries and communities as a way of naming everyone excluded racistically from being white - yet in Germany still widely unknown. As such, People of Color is an antonym to "colored."

Whereas the latter is a racist term that says being white is normal, "People of Color" in turn addresses the racism that positions people outside of whiteness and resists the alleged normality thereof. In doing so, it refers to all people discriminated against against by racism as opposed to Black as marker for an African heritage.

We have called our project "Afro.Germany." Is that correct?

I think I would probably like it better if there were an underscore. It's important to part with the notion that there's a contradiction between Afro and Germany. Afro-Germans are part of Germany. But your period between the two words may surely make that point, too.

We must not ignore the fact that Afro-Germans are confronted with racism in their everyday lives and that must be pointed out and discussed by way of expressions like "Black Germans" or "Afro-Germans." Calling Afro-Germans only "Germans" wouldn't suffice because it would leave out the powerful presence of racism.

Susan Arndt's book "Rassismus: Die 101 wichtigsten Fragen" (Racism: The 101 Most Important Questions) was published by Munich-based C.H. Beck-Verlag.





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