David Livingstone: a life in death. The politics of memorialisation in Britain and Africa from 1873 to the present day.

这项研究为专著《大卫·利文斯通：死亡中的生命》的最后一章奠定了基础。从1873年到现在，英国和非洲纪念活动的历史。关于利文斯通的文章很多(我担心永远都会是这样)。最近，随着人们对帝国的兴趣越来越大，也出现了一些关于他生平的新作。然而，我的研究考察了他去世的时刻和力量，以及他随后如何被纪念和纪念，不仅在英国，在非洲也是如此。它将非洲人的作用和贡献置于个人牺牲叙事的核心，并展开了关于他的生死在每个纪念时刻必须象征什么的争议史，对于特定的社区、一代人、种族群体、政党甚至整个人类来说。因此，这些事件可以用来更多地讲述白人统治的发展、非洲人的反应和后殖民时代的非洲。利文斯通是最著名的英国人，他认为非洲向欧洲人开放了统治。他与这一漫长而令人担忧的过程的多方面联系在一起，从探索、反奴隶制、传教士统治、白人定居点的传播、种族主义统治和正式殖民统治。然而，独一无二的是，他在非洲的声誉不仅在独立后幸存下来，而且实际上在后殖民时代的非洲经历了某种程度的复兴。这是为什么？这项研究将回答这个问题。我的书本身从他去世的不同寻常的故事开始，维多利亚时代的媒体长期报道他的伤感，以及他所谓的非洲追随者为非洲人和非洲人在欧洲的形象做出的英勇贡献的重要性。然后，它着眼于纪念他在维多利亚时代确立了他的声誉，在非洲的好人-卑微的工人阶级苏格兰人，体现了文明使命的道德核心-以及这个形象是如何保留下来的，但在第二次世界大战之前有所改写。然而，对于非洲的白人尺子来说，利文斯通要重要得多，但也更具反差。在后来成为北罗塞西亚的地方，利文斯通的记忆给人们投下了巨大的阴影，不仅因为他被认为是非洲最伟大的地貌--维多利亚瀑布--而且因为他在那里去世，他的心被埋葬在那里，正如人们所知的那样。一些重要的纪念活动和实际的纪念活动揭示了许多关于种族统治的文化政治，以及20世纪50年代围绕种族统治展开的争议。我们也看到民族主义者侵占了利文斯通。最后，这笔资金支持的最后一节的重点是利文斯通和赞比亚人在后殖民时代到今天的关系相当耐人寻味。这项研究的最后阶段将考察利文斯通在当时的总统肯斯·卡翁达领导下的执政党对利文斯通的纪念；他在学校和宗教教科书中的存在；利文斯通纪念碑和博物馆展示的政治；以及他作为旅游业守护神的最新角色，导致维多利亚瀑布地区两个种族之间发生冲突。

This research forms the basis for the final chapter in a monograph entitled David Livingstone: a life in death. A history of the memorialisation in Britain and Africa from 1873 to the present day.Much has been written about Livingstone (and always will be I fear). More recently, as interest in the empire more generally has grown, so there have been a number of new works about his life. My research however examines the moment and power of his death and how he was subsequently memorialised and commemorated not just in Britain but in Africa. It puts the role and contribution of Africans at the heart of a narrative of personal sacrifice and an unfolding history of disputes about what his life and death must symbolise at a each moment of commemoration, for a particular community, generation, racial group, poltical party or even humanity in general. So such events can be used to say more about the development of white rule, African responses and post-colonial Africa.Livingstone was and is the most famous of British individuals identified with the opening up of Africa to European domination. He is linked with a huge range of the multifacted aspects of this long and fraught process from exploration, anti-slavery, missionary rule, the spread of white settlement and racialised rule and formal colonial rule. Yet uniquely his reputation in Africa has not only survived in independence but it has actually gone through somewhat of a renaissance in post-colonial Africa. Why is this? This research will answer that question.My book itself begins with the extradordinary story of his death, its long running sentimenal coverage in the Victorian press and the importance of the heroic contributions of his so called 'African followers' for Africans and the image of Africans in Europe. It then looks at the commemorations that fixed his reputation among the Victorians as the 'good man in Africa' - the humble working class Scot who embodied the moral heart of the civilising mission - and how this image survived but somewhat reworked up until the Second World War. For white rulers in Africa however, Livingstone was far more crucial but also more contraversial. In what became Northern Rhosesia, Livingstone's memory cast a huge shadow over the population not least because he was so identified with Africa's greatest feature - the Victoria Falls - and because he had died there, his heart being buried there as was popularly understood. A number of key acts of memorialsiations and actual memorials reveal much about the cultural politics of racial rule and the disputes that were unfolding about that rule by the 1950s. We also see the appropriation of Livingstone by the nationalists. And, finally, the focus of the final section which this funding supports, is the rather intriguing relationship between Livingstone and Zambians in the post-colonial era up to the present day. This final phase of the research will examine Livingstone's memorialisation by the ruling party under the then President, Kennth Kaunda; his presence in school and religious text books; the politics of the Livingstone monuments and musuem displays; and his latest role as the patron saint of tourism bringing two ethnic groups into conflict with one another around the Victoria Falls area.