For Critical Review- WE HEAR YOU ALL…But We Don’t Understand What You Are Saying1: Personal Reflections On The Joseph Project of Ghana, West Africa Summer, 2007© By Sharon Minor King, Ph.D. (for the paper in its entirety use the form on home page or email sharonk@umbc.edu
African brothers overlooking African American tourists at Elmina Castle, Ghana, West Africa (smk2007)	African American sistah experiencing the walk through the "Door of No Return", Elmina Castle, Ghana, West Africa (smk2007)
I left my heart -but not my mind-in Ghana2. As I reflect upon my recent visit to Ghana, I remain ambivalent about The Joseph Project initiative promoted by the Ministry of Tourism and Diaspora Affairs. As part of the overall celebration of Ghana’s fifty years of independence, the month of August was devoted to recognizing Africans living in the Diaspora. Events were planned throughout the country that focused upon descendants of Africans who were transported from the Continent during the Atlantic Slave Trade3. According to an official statement from the Minister of Tourism: The Joseph Project is the code name for a series of activities, actions and interactions being spearheaded by Ghana to re-establish the African Nation as a nation of all its peoples, capable of delivering on the promise of God to Africa and the African peoples.4 References to verses from the Old Testament of the Bible are interspersed within speeches, press releases, and printed materials. The Ghana Government intentions are to designate the year 2007, the 50th Anniversary of the country’s independence, in order to celebrate African excellence and to inaugurate “The Joseph Project”. According to the Minister, “Ghana will use the year to bring together, more closely, people in Ghana and brothers and sisters in the Diaspora and establish herself as the true gateway to the Homeland for Africans in the Diaspora”.5 In addition to the Joseph Project, there were other celebrations recognizing Africans from the Diaspora in Ghana during the same timeframe. Panafest, a biennial festival of the arts was being held simultaneously with the celebration of Emancipation Day. There were several conferences including the International Conference on Slavery held in the country’s capital, Accra6. In the midst of all of this, the annual Homowo Festival of the Ga people of Accra was also being celebrated and the enstoolment of the new Ga Mantse went on without any predicted conflicts or problems7. Like Joseph in the Bible, the Ga people remembered their historical plight with famine and rose to “hoot at hunger” and atone for any past sins of misunderstanding. It seemed as if all of Ghana was in a genuine spirit of reconciliation. There was also the annual meeting of the African Union that represented nations interested in resurrecting Nkrumah’s call for a United Africa8. From most accounts, it was a momentous occasion and received mixed reviews from international media coverage. Ironically, the primary supporter of this fresh approach to an old vision was none other than the current President of Ghana, John Agyekum Kufuor. At the end of his presidency, he has become very visible in promoting the late Kwame Nkrumah’s vision of Ghana as a place Diaspora Africans can call “home”, again. Throughout the cities and countryside, billboards of Kufuor and Nkrumah give the impression that these relatively distinctively different statesmen, would actually have something collective to say to one another about the fifty-year celebration of Ghana’s independence. I would love to have been a mosquito in their office during those conversations! Then there were the apologies. Apologies for participation in the slave trade were being given all over the world, and by almost everyone who had anything to do with the human cargo industry. Multiple apologies were being given by the participating countries. International governments, churches, professional organizations, village chiefs, industrial tycoons, media celebrities, elementary, secondary schools, and colleges, even families impacted by gaining or losing family members were apologizing for their historical role in the slave trade. But no American official dared to publicly admit, or repent, for the role the United States played in harboring Africans in this heinous act of involuntary migration. A country that was built from the prowess of captives continues to avoid sincere ownership for its crimes and debts. Even after visits by two presidents to the forts, there still is no official apology on record.9 However, while there were plenty of apologies from around the world. Very little focus has been placed upon how Africans living outside of the Continent have responded to these apologies. Just what did we think of all this ceremonial repentance? Did anyone want to know how the average African Americans responded to the apologies? Were the apologies for real, or simply a photo or economic opportunity? Lights, cameras, and plenty of action flooded the airwaves, newspapers and magazines. But, what would be the next step? I propose that the next steps involve public acts of forgiveness. Perhaps a series of events are in order that would reveal the true nature of the descendants of those who were captured, and how they dealt with the probability of never returning to their homeland. Like Joseph in the Bible, they learned to “make do” with circumstances, and many have done quite well10. For many, the ability to purchase a ticket on a plane might appear to be evidence of some modicum of success in their new homelands11. However, like Joseph, there is more to this story of returning that goes beyond apologies. There is a real opportunity for returnees to tell their story...if there are those willing to listen and to understand from a perspective of mutual empathy. Equally important, there are insights that could benefit the African Continent that are uniquely a part of the Diaspora experience. These benefits might prevent a re-scramble for Africa by those who see a continuation of the old pre-independence regimes as quite profitable12. So much has happened during these yearlong observances that recognize and commemorate the return of descendants from Africa who left four hundred years ago, more or less. This highly complex issue regarding the return of Diaspora Africans is a difficult one13. But it is a necessary task for all of us who reside on either side of the Atlantic Ocean to deal with it because without facing the importance of forgiveness and reconciliation, we cannot build a redeemed future together anywhere! As Europe and China both scramble for new territory inside the land and minds of Africa, the Joseph Project is probably better timed than tourism could have ever have realized when it began this initiative. Perhaps, the timing is divine! As I reflect, I wonder if African Americans are really conscious of their part in the process of forgiveness? What do we do after the apologies? Are we willing to forgive those we live alongside each day even when they continue to express semblances of aged-old positions of privilege? Are our lens so distorted from imbedded desires for class separation in the guise of gentrification, computerization, and wealth? Are we oblivious to the mimicking of white supremacy within ourselves? When we return to the Continent, how do we respond when we come face-to-face with African’s who are enraptured with their own post-colonial mentality and African American “ghet-toisie ( pronounced ghet-twa-see)” behavior?14 Do we suffer an even greater rigor mortis than that which prompted us to go back to Africa in the first place?
African American brother extending the "Unity Torch" to African chiefs, elders, and Queen Mothers...also other delegates from the African Diaspora.
While I applaud the courage of the Ghana government to take on such a visible effort towards reconciliation, I am also critical of The Joseph Project for many reasons. It has been reported that twenty million cedis were controversially spent on Ghana’s 50th anniversary, and a relatively significant portion of that sum was allocated for The Joseph Project19. Where did the money go…and who benefited from all the pomp? Did Diaspora Africans gain anything from the millions of dollars that flooded Ghana’s tourist market besides a good “feeling of healing”? Did they really “come home” or were they merely a line item within Ghana’s tourist revenue of the economy? How were we “marketed” to the diverse members of Ghana’s class-conscious society? What were school children learning about any of this? What were the actual experiences of those who traveled so far to find what they could not find at home? What is in place for feedback and assessment? And was it worth it or could it possibly do additional harm to what is already a very sensitive relationship between us? Please do not misinterpret my intentions for saying these things. This is not a criticism, but a personal reflection that I hope will lead to honest critical analyses for the future. For me, I know all too well the gentle and genuine sweetness of Ghanaians who are probably the kindest, courteous and most gracious people in the world! I don’t mean to be harsh about this sensitive issue, but something needs to be said about genuine and sincere repentance for the heinous treatment of Africans towards each other in the past, and even now! When I hear and read some of the scathing ridicule Africans have towards one another today, it sickens me to know that there remains a deep-seated loathing towards ourselves, which is often cloaked whenever we get an opportunity to exploit or capitalize upon one another. Is The Joseph Project a genuine opportunity for healing, or just a newer vehicle for transporting the same human cargo that now happens to return in the belly of a plane instead of a ship? I was particularly shaken by comments I heard from African Americans as we boarded the plane to return to America. One man was so disgusted by how he felt his African “brothers” had tried to “trick” him by demanding outrageous prices for trinkets, but bent over backwards grinning to accommodate and negotiate whenever a white tourist came near. Another comment I heard was this issue of calling grown men “boys” and that their living dwellings were called “boy’s quarters”. The African custom of referring to young men as “boys” brought back memories of slavery, Jim Crow, and years of civil abuse in America. For many first-time visitors, there appeared to be many relics of by-gone days of slavery and colonialism still deeply imbedded within contemporary Ghanaian customs and expressions. For many returning this was difficult to adjust to, even as visitors, let alone as prospective residents20. Then there was the African American leader of a youth group who created such a stir on the departing plane, I wondered if returning to the Motherland had made any impression on her at all. Initially, she was not pleased with her seat assignment, so she had the stewardess move everyone around until she got her choice. It was not the circumstances that were so bothersome; it was the tone and inflexibility that caused everyone onboard to get drawn into this uncomfortable situation. It was not until I encountered the same young woman waiting for an open lavatory that it became clear that everyone who travels has different interpretations of continental manners. I asked her about the youth group she was leading. Instead of providing information about them, her response was all about her and her business. So, I simply let go of the idea of having a conversation with her, and just stood there waiting for the vacant sign to light up on the lavatory door. But, in the midst of our brief conversation, another young woman passed by looking for something. Mistakenly, “miss businesswoman” thought the other woman was trying to get ahead of her in line and expressed her disapproval, loudly. The other woman was puzzled and assured her that she was not interested in going to the bathroom. In the meantime, since I was actually the next in line, I quickly entered and closed the door for some comic relief! I heard “miss businesswoman” still declaring that the stewardess had no right to touch her shoulder during their earlier dilemma…and I simply shook my head in dismay as I thought, “and she is leading a group of our youth?” Since my return home, I have continued to reflect upon issues that could be worthy of further discussion and inquiry. Here are three…plus one: ◊ What is really happening to relationships between Africans on both sides of the Atlantic? ◊ What needs to happen to incubate genuine apologies, forgiveness, redemption and reconciliation? ◊ What continues to provoke mis-communication and mis-education among those with good intentions, good hearts, and a genuine desire to invest in Africa? And finally what, if anything, does any of this have to do with the Scriptural story of Joseph? As a student of theology, I am concerned with the use, or mis-use, of this very complex story about the life of Joseph from the Bible. As a theme for a highly commercial tourist enterprise, my concerns also include how an inaccurate interpretation of the story from Genesis might cause even more mis-education about Diaspora Africans as well as the Holy Scriptures21. For example, without effort to clarify the nuances within the biblical depiction, one might think that the reconciliation between Joseph and his brothers was swift and without challenges and consequences. Therefore, a simplistic reconnection through verbal expressions of apologies and rituals as demonstrated throughout the current Joseph Project sites could ceremoniously overlook the necessity for the encouragement of difficult inquiries that lead to genuine acts of forgiveness. Premature calls for declarations that all could and should be forgiven without further deliberation, might limit opportunities for real healing between us. Perhaps this was simply naiveté among the planners of The Joseph Project but that was not the case on either side within the biblical story. Joseph questioned, tested, and challenged his brothers before he accepted their apology…or repentance22. Also, his brothers had suffered years of guilt and loss of familial esteem because of their youthful exploits23. All of them suffered from a lack of genuine relationships with their father, Jacob24. And, as always, the loss of spiritual peace and relationship with God was felt by all of them as well25. Does any of this sound familiar? Is this relevant to where we descendants today on both sides of the Atlantic stand with one another, with our ancestors, and with God? In a song performed by Ghana’s popular musician Ambolley, he challenges us to return to Africa, “not your White self…but your Black self”. He further reprimands those who practice “mental slavery” and are conditioned to be afraid to return to Africa as Africans. However, upon the arrival of many Africans from the Caribbean, America, and Europe there is a shocking revelation that Africans on the Continent appear more like Joseph’s brothers during that “in-between time” when he was sold, and prior to their family’s reunion. There is a gap of time when all of the brothers (and what about the sisters?) were catching hell one way or another! From prison to poverty; from fiascos to famine; the entire family was catching hell…vulnerable and exploitable! Who can overlook Potiphar’s wife, or the forgetfulness of the baker?26 During this in-between time, there was little evidence that reconciliation was even possible within the family. Today, is there a genuine “welcome home” extended to Diaspora Africans beyond the carefully-constructed containments and benefits that tourism allows in order for those who make a living at “hawking” those who return to African shores with money to spend? And what about that money? Are we still in the “in-between” time? Question #1: What is really happening between Africans on both sides of the Atlantic? Our current dilemma is like making applesauce out of oranges! Those who are fortunate to return are usually coming with complex emotions, and expectations. Many arrive as the “artist” within rather than the “scientist”. Diaspora Africans who travel to the Continent are often coming as informed creative people with somewhat romantic notions about what to expect once they reach the Motherland. Diaspora Africans return to Africa as artists, ministers, intellectuals…often searching for answers as well as an escape from the belly of the beast of Babylon…America27. On the other side, Continental Africans often dream of America and Europe as the place to live, mimic, and seek their fortune. Often with myopic focus on what they believe will gain them access to the western ideals of ownership, higher education, and social status, first-generation Africans are highly motivated to succeed in school and professions. Therefore, many young Africans are programmed very early by parental influence to concentrate their energies into the sciences, economics, computer technology, and politics.28 This is especially apparent among first-generation Africans in America whose parents are from the Continent. While seeking American citizenship, there is little effort to know more about the America that owes its prosperity to early captives who could possibly be descendants from their very kin28. For too many Africans, it is the belief that such disciplines are straight paths to the American Dream, and that the dream of America will eventually lead to a Nirvana lifestyle when they return to Africa29. For many who return to the Continent, the experience of finally setting foot on African ground rivals any spiritual pilgrimage. However, our soberness was not always shared or revered by others, including the citizens of Ghana29. I have watched on-looking locals as they have attempted to gauge just how to approach these visiting “prospects” who, with just one purchase, could make a day in the sun a worthwhile investment for a carver, a toy maker, or bead dealer. In days gone by, local vendors surrounded cars and buses the minute they stopped with hopes of gaining the attention of the passengers. Persistently, they followed all the way to the entrance of the forts (I cannot call them castles…), and waited until one returned with hopes of getting someone to buy. But “Ghana @ 50” celebrations were different. In an effort to maintain order and an appearance of respect for the visitors on a pilgrimage, there were now police around the entrance, and barricades kept the locals at a distance from the parking area. While I found it less stressful to return to my car and driver without the deluge, I also felt a sense of remorse because I knew that someone had been limited in making a profit from their handmade carvings, beads, and paintings. Gone were the days when I might impulsively engage the enjoyable process of bartering with a vendor, and even exchanging addresses to start a pen-pal chain or future business. Definitely, crowd control had its consequences for everyone. Still, I believe the well-meaning intentions of the Joseph Project’s invitation for us to return to these shores was much more complex than tourism could have possibly handled or even imagined. For example, what was the role of the elite or the ruling class beyond designated government officials? We saw the masses, but where were the investors and benefactors of this well-orchestrated tourist trade? Were they in Africa? Were they even Africans? In 1995 during my first trip to Ghana, I had the honor of interviewing Nana Okofi, co-founder of One Africa, a guest house and restaurant complex, located between Cape Coast and Elmina. During that prophetic interview, he expressed a growing concern for the tourist trade that was about to explode along the western coast of Africa30. Off camera, he discussed the concentrated effort of non-Africans upon tourism to capitalize on the burgeoning interest of African Americans who were returning to the places of ancestral tribute in record-breaking masses. As a blossoming cottage industry, there were visionaries bringing large groups to study – not simply tour - places like Ghana in order to supplement the “mis-education” that was so prevalent in the United States about African Americans and Africa31. Visionaries like Yosef ben-Jocahannan, Asa Hilliard, Anthony Browder, Leonard and Rosalind Jeffries and many others were bringing plane-loads of us across the Atlantic Ocean with the deliberation of reinforcing what the ancestors had been preserving and our DNA was finally revealing32! However, there were some who watched this then unregulated industry with a newly-found zeal for capitalism in the name of “tourism”.33 Through the additional guise of “entrepreneurship”, it would appear that an aged-old enterprise was returning with a new coat or “commodity” of many-colors - due to manumission - and the benefactors were not necessarily any different from those in days gone by! Tourism was now a new acceptable form of human trafficking, and this new commodity was better dressed and with pockets of money to spend! But, one still has to ask: Is this a genuine path towards forgiveness, reconciliation, and redemption among us? 34 ...to be continued!