Transnational Migrants and Transnational Spirits: An African Religion in Lisbon

Journal of Ethnic and Migration Studies, Vol.34, n.2,pp. 253 — 269

Letter from George Cran regarding a Christian mission in India, 1803.

George Cran was the son of a farmer in the parish of Forgue in Aberdeen Shire, Scotland. He became a member of the church at Huntley, Scotland where his devotion to God inspired him to become a Sunday school teacher. He subsequently became a member of the London Missionary Society. In 1801 he was sent to study at the seminary in Gosport, England where he spent two to three years. His desire was to preach Christ to the “heathens”. Messrs. Ringeltaube, Des Granges and Cran were designated to work in India. No ships for the East India Company would grant passage to missionaries due to the open hostility of the government therefore they set sail from Copenhagen on April 20, 1804 and reached Tranquebar on December 5th, 1805. Cran and Des Granges were designated to supervise the churches in Tinnevelly and they were to begin a mission among the northern Circars. This would have meant that they would have to work in two different places which would have separated them by over 500 miles. The society didn’t seem to be aware of the vast hindrances that the missionaries had to face. Cran and Des Granges decided instead to work in Vizagapatam where they were welcomed by many of the European residents. They conducted English services for which they were paid a monthly salary by the governor. They also conducted services for the natives and opened a school for native children. By November of 1806 a mission house had been built and a “charity” school for Eurasian children was opened. Cran and Des Granges were also diligently studying the native language and they began to translate the Bible into Telugu (spoken by the Hindus who live along the lower basins of the Kistna and Godaveri Rivers). In November of 1808 Cran was almost killed by a fever which left him severely weakened. He was only partially recovered, but accepted an invitation by the general who commanded the local district to accompany him on a journey around the province. The journey proved to be too much for Cran and he died on January 6th, 1809. He is buried at Chicacole, India. He is remembered for his successful work at Vizagapatam and his translation of the Bible. The fact that it was 27 years after the arrival of Cran before a single native was converted attests to the fact that this was a very difficult undertaking. The London Missionary Society was formed in 1795 in England by evangelical Anglicans and nonconformists. It is a non-denominational society and now forms part of the Council for World Mission. with information from The Voice of God to the Churches a Sermon on the Death of George Cran, Augustus Des Granges and Jonathan Brain by David Bogue and The History of the London Missionary Society 1795-1895 by Richard Lovett

'The African Presence in Caribbean Literature' revisited: recovering the politics of imagined co-belonging 1930–2005

Working outward from Edward Kamau Brathwaite’s landmark 1974 essay, “The African Presence in Caribbean Literature,” this article explores the fuller history of the idea of Africa in anglophone Caribbean critical and literary works from the 1930s to the 2000s. It demonstrates that earlier, now forgotten Caribbean critics drew on imperfect and incomplete Caribbean literary imaginings of Africa to frame a counter-colonial politics of identity. The essay also brings back into view writings by Una Marson, Victor Stafford Reid, and Derek Walcott that expressed a different politics of solidarity based on the shared experience of colonial violence. Readings of recent literary works by Charlotte Williams and Nalo Hopkinson reveal the contemporary crafting of this relation around a heightened awareness of both presence and loss, history and imagination. Importantly, this gathering of sources and perspectives allows for an appreciation of the role that a reach toward Africa has played in articulations of Caribbeanness and its complex patterning of cultural co-belonging.

Learning, linking and participating : transmitting African music in Australian schools

Considered in this paper is the concept of "change"for practising teachers who are teaching and learning African music in Melbourne, Australia. African music and culture is seen as an effective way for these teachers to experience a cross-cultural odyssey through both social and situated learning. This chapter reports on a music project where teachers perceived African music to be an effective way to leam link and participate with a new music and culture. The chapter summarises pertinent findings relating to why and how teachers are engaging with African music.

Different rhythms to similar tunes: African beats in action across two continents

In this article I present some theoretical perspectives on reflective practice and African music. As reflection is a voyage of on-going self-discovery and change, and most challenging, I consider the teaching of African music across two continents and institutions. After a recent visit to South Africa (August-October 2006), I describe and discuss some similarities that I as a music educator at Deakin University, share with a music educator from the University of the North West, South Africa regarding the teaching and learning of African music. Through observation and interview data with my colleague, I offer some thoughts on what is African music and why we teach different rhythms to similar tunes across two continents at our tertiary institutions. I see this as a way forward to transmit and promote togetherness in a multicultural society where we respect diversity and the notion of 'other'.

Challenges of negotiating obesity-related findings with African migrants in Australia : lessons learnt from the African migrant capacity building and performance appraisal project

Aim: To document sub-Saharan African migrants' and teachers' reaction to and acceptance of findings from African Migrant Capacity Building and Performance Appraisal initiative, and to examine the implications for any community-based obesity prevention program.

Methods: Two community forums were organised to discuss the research findings: one with 45 African community leaders from various African communities in Melbourne; and the other with 17 primary and secondary teachers from English Language Schools and Centres across Victoria. The dissemination focused on highlighting the rapid weight gain and obesity risks observed among African migrant children.

Results: Sub-Saharan African migrants' reaction to the findings was that of pride and satisfaction with large body size, seeing it as a job well done, reflecting their perceptions that obesity is not a disease. In addition, they highlighted the intergenerational conflict related to body size ideals between parents and teenage offspring, with the latter preferring model-like Australian body sizes.

Conclusion: Further research is required to examine the association between shifting preferences in body ideals and obesity among traditional communities, such as sub-Saharan African migrants. The understanding of how changes in body image perceptions may influence eating and exercise behaviours among sub-Saharan African migrants would assist in the development of obesity-related preventive interventional programs for this at-risk population.

Music needs no visa : insights from three South African voices on teaching African music in Melbourne, Australia

As Australia becomes increasingly multicultural, there are many that would argue that the teaching and learning of music at educational settings can be carried out in a number of ways where cultural context and authenticity is imperative. This paper discusses the main arguments of teaching and learning in music education and provides some theoretical perspectives of teaching African music as groundwork for the discussion and findings. This paper is part of a wider study called 'Smaller steps in longer journeys' and. provides insight into the teaching of South African music in Melbourne. Three South African voices (my own as tertiary music educator, an artist in schools and a primary music specialist) through reflection and interview data considers 'how' and 'why' African music is taught The discussion presents an openmindedness of music when it travels to a new country where the pedagogy is the process of production and exchange, a social-discursive practice whereby process and understanding is more important than just product. As music requires no visa it will continue to travel and be shared in different context where pedagogical practice considers teacher, learner and knowledge.