The development and maintenance plans of the three 9/11 memorials and museums are examined to explore how crisis memorials and museums strategically communicate to maintain collective crisis memory. Memorial professionals accept that the location of the memorial is nonnegotiable, engage community partners in the design and development of crisis memorial features, maintain focus on the mission to ensure long-term viability of the memorial, solicit and archive shared stories of remembrance to foster a prospective vision, and concentrate on learning to foster healing and adaptive capacity.
Shari R. Veil, Chelsea L. Woods, and Ryan Crace
Crisis communication may be understood as the process of creating and exchanging messages between interdependent stakeholders in conditions of high uncertainty, threats to high-priority goals, and the need for immediate response created by a crisis. This process occurs through established channels and networks of communication, using a variety of message forms. Feedback, message consistency, message tailoring, message reach, transparency and openness, immediacy, credibility, and coordination with key groups, among other factors, are related to effectiveness. Communication within the context of crisis is necessary for coordination, sense-making, effective response, recovery, renewal, learning, and the development of resilience. Processes of communication generally follow the developmental nature of crises from pre-crisis conditions where risks develop and incubate to post-crisis conditions where social and organizational structures, processes, and norms are reconstructed. Crisis communication is closely related to risk communication that concerns the ongoing process of exchanging messages to monitor, understand, and manage risks. Effective communication is essential to the successful management of crises, and communication functions should be included in crisis and risk policy formation and planning as well as response and recovery. Communication may also promote the development of resilience and contribute to system renewal.
Sabelo J. Ndlovu-Gatsheni
The concept of the African Renaissance was popularized by Cheikh Anta Diop in the mid-1940s. But in 1906 Pixley ka Isaka Seme had introduced the idea of “regeneration” of Africa, while in 1937 Nnamdi Azikiwe of Nigeria had engaged with the idea of a “renascent Africa,” both of which formed a strong background to the unfolding of the idea of African Renaissance. President Thabo Mbeki of South Africa made it the hallmark of his continental politics in the 1990s. Consequently, in 1998 South Africa became a host to an international conference on the African Renaissance and by October 11, 1999, Mbeki officially opened the African Renaissance Institute in Pretoria in South Africa. Scholars such as Ngugi wa Thiong’o picked up the theme and defined the African Renaissance as a “re-membering” of a continent and a people who have suffered from “dismembering” effects of colonialism and “coloniality.” “Coloniality” names the underside of Euro-North American-centric modernity, which enabled mercantilism accompanied by the enslavement of African people. The reduction of African people into tradable commodities (thingification and dehumanization) and their shipment as cargo across the Transatlantic Ocean formed the root cause of the underdevelopment of Africa. The rise of a capitalist world economic system involved the forcible integration of Africa into the evolving nexus of a structurally asymmetrical world system with its shifting global orders. The physical colonial conquest was accompanied by genocides (physical liquidation of colonized people), epistemicides (subjugation of indigenous knowledges), linguicides (displacement of indigenous African languages and imposition of colonial languages), culturecides (physical separation of African people from their gods and cultures and the imposition of foreign religions and cultures), alienations (exiling African people from their languages, cultures, knowledges, and even from themselves), as well as material dispossessions. The African Renaissance emerged as an anti-colonial phenomenon opposed to colonialism and coloniality. As a vision of the future, the African Renaissance encapsulated a wide range of African initiatives such as Ethiopianism, Garveyism, Negritude, pan-Africanism, African nationalism, African humanism, African socialism, Black Consciousness Movement (BCM), the demands for a New International Economic Order (NIEO), the various African economic blueprints including the Lagos Plan of Action (LPA) and New Partnership for African Development (NEPAD) as well as the regional integration economic formations such as the Economic Community of West African Countries (ECOWAS) and the Southern Africa Economic Development Community (SADC), among many others. These liberatory initiatives have been framed by five waves of popular African movements/protests, namely: (a) the decolonization struggles of the 20th century that delivered “political decolonization”; (b) the struggles for economic decolonization that crystallized around the demands for NIEO; (c) the third wave of liberation of the 1980s and 1990s that deployed neoliberal democratic thought and discourses of human rights to fight against single-party and military dictatorships as well imposed austerity measures such as structural adjustment programs (SAPs); (d) the Afro-Arab Spring that commenced in 2011 in North Africa, leading to the fall some of the long-standing dictatorial regimes in Tunisia, Egypt, and Libya; and finally (e) the Rhodes Must Fall (RMF) movements (Fallism discourse of liberation) that emerged in 2015 in South Africa, pushing forward the unfinished business of epistemological decolonization.