Research master thesis | African Studies (research) (MA)
closed access
This thesis aims to investigate the cultural templates that underpin the centuries old practice of female genital cutting (FGC) a non-medical procedure that provides for the excision of external...Show moreThis thesis aims to investigate the cultural templates that underpin the centuries old practice of female genital cutting (FGC) a non-medical procedure that provides for the excision of external part of female genitalia to comply with the practicing community’s socio-cultural system. Although FGC incidence has been declining, high prevalence rates have been reported in several African countries like Ethiopia, whose incidence stands around 65.2%. Following increased global mobility, public and policy concern about FGC among the African communities in Europe has grown. However, hardly any studies attempted to unearth the elements that render FGC 'transportable' to a new cultural context that rejects the legitimacy of this practice. Considering Ethiopia has both a strong FGC culture and a long-standing history of migration, the latter is hereby the object of analysis. In this study, I trace back social, ideological, symbolic and religious dimensions of these interventions from the context they have been produced. I then investigate how cultural patterns are played out among the Ethiopian diaspora settled in Italy. I show that the reason behind female excision is a matrix of socio-cultural-symbolic nexus that are very powerful in a context where the practice is autochthonous but, in the advent of migration, the same go from being allowing to disabling factors for continuation.Show less
Research master thesis | African Studies (research) (MA)
open access
For many Malawians the concept of home is strongly associated with the rural areas and one’s (supposedly rural) place of birth. This ‘grand narrative about home’, though often reiterated, doesn’t...Show moreFor many Malawians the concept of home is strongly associated with the rural areas and one’s (supposedly rural) place of birth. This ‘grand narrative about home’, though often reiterated, doesn’t necessarily depict lived reality. Malawi’s history of movement and labor migration coupled with contemporary rapid urbanization makes that the amount of people whose lives do not fit this grand narrative, is increasing fast. In the current context of extreme poverty, destitution and devastation – the latter due to the flash floods of January 2015 – slum areas in Blantyre city are growing and so is the number of street children and youth. Some of them are taken in by organizations such as the Samaritan Trust; a street children shelter. This program aims at taking street youth home by ‘reintegrating’ them in their (rural) communities. When asked, the majority of (former) street youth adhere to the grand narrative and state their home to be in a rural village. Yet at the same time, this home is a place they intentionally left and do not wish to (currently) return to. Hence they are generally depicted as ‘homeless’. I wondered: how do (former) street youth in Blantyre, Malawi, engage with ‘the grand narrative about home’ in trying to imagine their ‘becoming at home’ in the city? My thesis departs from the idea that (the search for) home is an integral part of the human condition. During eight months of ethnographic fieldwork in Blantyre, Malawi, I used qualitative methods – mainly interviews and participant observation – to come to an understanding of the meaning of home for (former) street youth. Some of them, the street girls, currently reside at Samaritan Trust and the former street youth are boys who formerly resided there. Their home-making practices in relation to a marginalized socio-economic position in an overall challenging economic context point towards more fluid and diverse constructions of home that exist alongside the grand narrative without rendering it obsolete. Under pressure, (former) street youth paradoxically attempt to solidify home – even though home remains fluid in practice. These attempts assist in coping with life in liquid modernity while they are at the same time fraught with contradictions, especially when these solidifications are themselves solidified in policies. These policies subsequently hamper (former) street youth’s becoming at home in town by following the grand narrative and thus confining their homes to rural areas. I conclude that home can best be seen as a fluid field of tensions (re)created in the everyday, thus leaving space for both (former) street youth’s roots and routes. An alternative way in which (former) street youth try to become at home in the city is by searching for a romantic partner to co-construct this (future) home with.Show less
