1.What is the role of the Maquis in the production of a new urban modern Ivoirian Identity?
The role of the Maquis was preeminent in the production of a new urban modern Ivoirian identity by providing an open platform for an audience in which this new identity could transfuse and flourish. In The Modernity Bluff: Crime, Consumption and Citizenship in Cote d’ Ivoire by Sasha Newell, he declares that the maquis, “ … was the central ritual locus of urban social reproduction, in which symbolic statements of identity, exchange, and social organization were bonded together in the moment of collective display ”(Newell 100). This new urban modern Ivoirian Identity was built upon the ability to perform an appearance of success to demonstrate to its …show more content…
In order for a bluffeur to demonstrate their dependability to their audience, they must prosperously exhibit their art of deception while simultaneously dispersing economic wealth and resources to significant members of a bluffeur’s social networks. The Maquis were the perfect location for a bluffeur to faire le show because the maquis provided an ambiance of joyfulness and pleasure where social gatherings could take place and consumption was idolized. The audience in the maquis are usually women, members of the neighborhood, but most importantly members of these Nouchi social networks. Maquis became the most crucial location to perform the bluff because it was a location of opportunity for bluffeurs to expand their social networks, expand their trustworthiness, acquire approval from the principal audience, and perform acts of waste. Maquis can also be considered a platform in which resistance was being performed. The majority of Maquis were located in low-income districts making them accessible to average Treichville residents. They were established as an alternative for the expensive nightclubs and air-conditioned bars which were mostly catered to the elite. Maquis became a sort of resistance to these high-end locations yet throughout time Maquis became a center not only for local residents but for people of all classes expanding the audience in which the bluff could be performed and …show more content…
Newell states, “ In this way, women and men mutually constituted each other’s productive social networks, performing their respective “modern” roles as male producer and female consumer, even as in practice these roles were somewhat reversed” (Newell 137). Influenced by the North Atlantic gender ideology, which advocates that men are the providers of income and women’s sole purpose is to consume that income, Abidjanais men deduced that seduction was an important image of wealth and success which meant that pursuing women was also an important aspect of being a
The role of the Maquis was preeminent in the production of a new urban modern Ivoirian identity by providing an open platform for an audience in which this new identity could transfuse and flourish. In The Modernity Bluff: Crime, Consumption and Citizenship in Cote d’ Ivoire by Sasha Newell, he declares that the maquis, “ … was the central ritual locus of urban social reproduction, in which symbolic statements of identity, exchange, and social organization were bonded together in the moment of collective display ”(Newell 100). This new urban modern Ivoirian Identity was built upon the ability to perform an appearance of success to demonstrate to its …show more content…
In order for a bluffeur to demonstrate their dependability to their audience, they must prosperously exhibit their art of deception while simultaneously dispersing economic wealth and resources to significant members of a bluffeur’s social networks. The Maquis were the perfect location for a bluffeur to faire le show because the maquis provided an ambiance of joyfulness and pleasure where social gatherings could take place and consumption was idolized. The audience in the maquis are usually women, members of the neighborhood, but most importantly members of these Nouchi social networks. Maquis became the most crucial location to perform the bluff because it was a location of opportunity for bluffeurs to expand their social networks, expand their trustworthiness, acquire approval from the principal audience, and perform acts of waste. Maquis can also be considered a platform in which resistance was being performed. The majority of Maquis were located in low-income districts making them accessible to average Treichville residents. They were established as an alternative for the expensive nightclubs and air-conditioned bars which were mostly catered to the elite. Maquis became a sort of resistance to these high-end locations yet throughout time Maquis became a center not only for local residents but for people of all classes expanding the audience in which the bluff could be performed and …show more content…
Newell states, “ In this way, women and men mutually constituted each other’s productive social networks, performing their respective “modern” roles as male producer and female consumer, even as in practice these roles were somewhat reversed” (Newell 137). Influenced by the North Atlantic gender ideology, which advocates that men are the providers of income and women’s sole purpose is to consume that income, Abidjanais men deduced that seduction was an important image of wealth and success which meant that pursuing women was also an important aspect of being a