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            <name>Title</name>
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                <text>2. Neocolonial Politics in the Museum and Conflicting Identities in Equatorial Guinea</text>
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            <name>Subject</name>
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                <text>Neocolonial Politics in Equatorial Guinea</text>
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            <name>Description</name>
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                <text>The second section of the exhibit, "Neocolonial Politics of the Museum," aims to contextualize and critically examine the materials, texts, and policies that emanate from institutional artistic and educational spaces in Equatorial Guinea during the regime of Teodoro Obiang in the post-independence period.&#13;
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This section departs from a decolonial critique that, despite the end of formal colonial rule by Spain, politics of international collaboration have become an expression of neocolonial forms of cultural and economic influence in Equatorial Guinea. Within the fields of arts and education, intellectual and artistic expression in Equatorial Guinea remain heavily influenced by Western canons. This continues to shape the ways in which art is taught, evaluated, and displayed in museums and galleries, in addition to the cultural narratives that sustain the historical ties to the colonial past. While Western aesthetic standards and curatorial practices often result in the marginalization of black artists, their work is frequently framed through a Eurocentric lens, which can strip it of its cultural and historical context. Similarly, educational materials reflect this ongoing neocolonial influence. Textbooks and curricula often present history from a predominantly Western perspective, emphasizing European achievements while downplaying or distorting the rich histories and contributions of African societies. This not only skews students' understanding of their own heritage but also reinforces a Eurocentric worldview.&#13;
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The political rhetoric and policies of the Obiang regime further complicate the post-independence cultural landscape. The regime's promotion of a homogenized national identity, such as through the myth of Bantu Unity, mirrors colonial strategies of governance that sought to control and assimilate diverse populations. By promoting a unified identity that glosses over cultural diversity, the regime reinforces a simplified and controlled narrative of national identity that serves its own political ends. Igor Cusack’s insights into the regime's manipulation of colonial legacies provide a crucial perspective for this exhibition section. Cusack notes how the regime has "promoted the importance of Hispanic culture in the formation of the ‘nation’s’ cultural identity, while at the same time, it has unashamedly used Spain’s desire to perpetuate its own culture in Africa as a ploy in appealing for development aid." This dual strategy underscores how deeply embedded Western cultural influences remain, shaping both national identity and international relations in ways that benefit the regime.&#13;
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In summary, "Neocolonial Politics of the Museum" aims to uncover and critique these layers of influence, demonstrating how institutional spaces and policies continue to reflect and perpetuate colonial ideologies. By bringing these issues into context, the exhibition encourages viewers to question the narratives presented within these spaces and consider the ongoing impact of neocolonialism in shaping cultural and political life in Equatorial Guinea.</text>
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                <text>Alexis Hernando Cubas</text>
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                <text>Cusack, Igor. "Hispanic and Bantu Inheritance, Trauma, Dispersal and Return: Some Contributions to a Sense of National Identity in Equatorial Guinea." Nations and Nationalism, vol. 5, no. 2, 1999, pp. 207-236.</text>
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            <name>Date</name>
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                <text>August, 2024</text>
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            <name>Contributor</name>
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                <text>Price Lab for the Digital Humanities, University of Pennsylvania</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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                <text>Creative Commons</text>
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            <name>Format</name>
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                <text>Digital Exhibit</text>
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            <name>Language</name>
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                <text>English, Spanish</text>
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                <text>Equatorial Guinea</text>
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    <name>Still Image</name>
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        <name>Original Format</name>
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            <text>Print Book</text>
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          <name>Title</name>
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              <text>El laberinto guineano </text>
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              <text>Equatorial Guinea Conflicting Identities during Obiangs’ Regime&#13;
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              <text>Emiliano Buale Borikó, a prominent Bubi nationalist from Equatorial Guinea, critically challenges the notion of Bantu unity in his work "El laberinto guineano" (The Guinean Labyrinth). Borikó's argument, grounded in historical and cultural analysis, emphasizes the distinctiveness and incompatibility between the Bubi people of Bioko Island and the Fang people from the mainland.&#13;
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Borikó rejects the idea that the Bubi and Fang share common origins or a unified Bantu identity. He contends that such notions are mythologized and fail to reflect the true historical and cultural realities of these groups. Instead of accepting a romanticized view of a harmonious pre-colonial period where different ethnic groups coexisted peacefully, Borikó posits that the Bubi had a distinct and advanced civilization on Bioko Island, separate from the Fang and other mainland groups.&#13;
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According to Borikó, the Fang people originated from the savannah regions and migrated to their current locations. This migration narrative underscores the differences between the Fang and the indigenous Bubi of Bioko Island. To support his claims, Borikó draws on the writings of Spanish colonial figures, such as Luis Trujera Incera. These sources often contain ethnographic and administrative observations that highlight the distinctions and perceived incompatibilities between the Bubi and Fang.&#13;
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However, the reliance on colonial sources like those of Trujera Incera can be problematic. Colonial administrators and ethnographers, including Trujera Incera, often had biased views shaped by the colonial agenda. Their writings frequently depicted African societies in ways that justified colonial rule and presented the colonizers as superior. These sources relied on stereotypes and broad generalizations, leading to misrepresentations of ethnic groups. Utilizing these sources without critical analysis risks perpetuating these biases.&#13;
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While Borikó's challenge to the myth of Bantu unity offers a valuable critique, his conclusions require cautious consideration due to the reliance on potentially biased colonial sources. A more balanced perspective necessitates cross-verifying colonial accounts with other types of evidence, including oral traditions, archaeological findings, and contemporary ethnographic studies conducted by independent researchers. Incorporating the voices and narratives of the Bubi and Fang people themselves can provide insights that colonial sources might overlook or misrepresent.</text>
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              <text>Emiliano Buale Borikó</text>
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              <text>IEPALA</text>
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          <name>Date</name>
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              <text>1989</text>
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          <name>Rights</name>
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              <text>Emiliano Buale Borikó, IEPALA</text>
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          <name>Format</name>
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              <text>Print Book</text>
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          <name>Language</name>
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              <text>Spanish</text>
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          <name>Source</name>
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              <text>Buale Boriko, Emiliano. El laberinto Guineano. Madrid: Iepala, 1989.</text>
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            <elementText elementTextId="702">
              <text>Buale Boriko, Emiliano. Guinea Ecuatorial: Las aspiraciones bubis al autogobierno. Madrid: Iepala, 1988.</text>
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              <text>Equatorial Guinea</text>
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      <name>Bantu Unity</name>
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      <name>Emiliano Buale Borikó</name>
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      <name>Equatorial Guinea Conflicting Identities</name>
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      <name>Obiang's Regime</name>
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