In conceptualizing Afro-futuristic imaginaries and the manner with which postcolonial writers bring them to life, I draw upon the ideological formation of communities in Benedict Anderson’s Imagined Communities. afro-futurism is the reimagining of African society that projects techno-futuristic possibilities. Anderson’s book explores the imaginary nature of national belonging and affirms the important role that literary and cultural objects and practices play in the construction and consolidation of collective identities. The term “imagined communities” situates literature in its social and historical contexts, removing it from the previous isolation and constraints of former research paradigms.
Thus, imagined communities are inseparable from the cultural and historical contexts from which they manifest, and are inherently intertwined in the reflections, musings, and resistance of postcolonial literary development as a whole. the writings of Afro-Lusophone women, both on the continent and in the diaspora, positions them as migratory subjects. their words traverse historical context, place, and time while channeling those experiences into Afro-futurist imaginings.
Their revolutionary writings inspire liberated spaces and futures for themselves and their communities. the literary art created by Afro-Lusophone women is useful in drafting liberated identities and materializing Afro-futuristic realities, namely existences free of the ideological and sociopolitical constraints enacted by the Portuguese colonial empire.
It is particularly interesting to assess these female writers’ reflections of postcolonial feminist ideology in context of lusotropicalism, Portugal’s longstanding social myth. Gilberto Freyre, a brazilian sociologist, coined the term in the early 1950s when he traveled throughout the Portuguese colonies by invitation of Portugal’s overseas minister, Sacramento Rodrigues. the concept perpetuates a mythologized image of the Portuguese.
The notion of Lusotropicalism proposes that the Portuguese possess greater adaptability to the tropics because of their alleged plasticity, rooted in their perceived adaptation to different climates, mobility, and ability to miscegenate. Miscegenation is the interbreeding of people from different racial groups. lusotropicalism bears weight in modern times as a catalyst for the reconstruction of identity. one in which, across the Afro-Lusophone polity, writers are tasked with creating a social conscious independent of Portugal’s claims of oneness with its former colonial subjects.
The imperialism-oriented pervasiveness of Lusotropicalist ideology is rooted in beliefs about European manliness, racial membership, sexual morality and domination, and the management of empire. thus, Afro-Lusophone female writers do not neglect the processes by which gender and sexuality are embedded in Portugal’s colonial legacies. The writing of Afro-Lusophone women rejects the notion of exceptional miscegenation and ultimately invokes a discussion of the relationship between feminism and the postcolonial state.