Academic literature on the topic 'Africanist discourse'
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Journal articles on the topic "Africanist discourse"
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Chiwengo, Ngwarsungu, and Christopher L. Miller. "Blank Darkness: Africanist Discourse in French." South Atlantic Review 53, no. 2 (May 1988): 162. http://dx.doi.org/10.2307/3199934.
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Raser, Timothy, and Christopher Miller. "Blank Darkness: Africanist Discourse in French." SubStance 21, no. 3 (1992): 115. http://dx.doi.org/10.2307/3685119.
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July, Robert, and Christopher L. Miller. "Blank Darkness: Africanist Discourse in French." International Journal of African Historical Studies 19, no. 4 (1986): 752. http://dx.doi.org/10.2307/219173.
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Webb, Barbara J., and Christopher L. Miller. "Blank Darkness: Africanist Discourse in French." African Studies Review 29, no. 4 (December 1986): 120. http://dx.doi.org/10.2307/524015.
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Mortimer, Mildred, and Christopher L. Miller. "Blank Darkness: Africanist Discourse in French." Comparative Literature 41, no. 4 (1989): 408. http://dx.doi.org/10.2307/1770735.
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KIRK-GREENE, A. H. M. "Blank Darkness: Africanist Discourse in French." African Affairs 86, no. 344 (July 1987): 433–34. http://dx.doi.org/10.1093/oxfordjournals.afraf.a097927.
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Gruesser, John C. "Afro-American Travel Literature and Africanist Discourse." Black American Literature Forum 24, no. 1 (1990): 5. http://dx.doi.org/10.2307/2904063.
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Kramer, Lawrence. "Powers of Blackness: Africanist Discourse in Modern Concert Music." Black Music Research Journal 22 (2002): 197. http://dx.doi.org/10.2307/1519949.
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Ibhawoh, Bonny. "Cultural Relativism and Human Rights: Reconsidering the Africanist Discourse." Netherlands Quarterly of Human Rights 19, no. 1 (March 2001): 43–62. http://dx.doi.org/10.1177/092405190101900104.
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Discussions about cultural relativism and the cross-cultural legitimacy of human rights have been central to contemporary human rights discourse. Much of this discussion has focussed on non-Western societies where scholars have advanced, from a variety of standpoints, arguments for and against the cultural relativism of human rights. Arguments for ‘Asian Values’ and lately, ‘African values’ in the construction of human rights have defined this debate. This paper reviews some of the major arguments and trends in the Africanist discourse on the cultural relativism of human rights. It argues the need to go beyond the polarities that have characterised the debate. It argues that while an Afrocentric conception of human rights is a valid worldview, it need not become the basis for the abrogation of the emerging Universal human rights regime. Rather, it should provide the philosophical foundation for the legitimisation of Universal human rights in the African context and inform the cross-fertilisation of ideas between Africa and the rest of the world.
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Kramer, Lawrence. "Powers of Blackness: Africanist Discourse in Modern Concert Music." Black Music Research Journal 16, no. 1 (1996): 53. http://dx.doi.org/10.2307/779377.
Full textDissertations / Theses on the topic "Africanist discourse"
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Savadogo, Sayouba. "Discours identitaire arabo-africain : al-Faytūrī entre l'arabité et l'africanité." Thesis, Lyon 3, 2013. http://www.theses.fr/2013LYO30020/document.
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Cette recherche intitulée DISCOURS IDENTITAIRE ARABO AFRICAIN: AL-FAYTŪRĪ ENTRE L'ARABITÉ ET L'AFRICANITÉ est une étude de cas qui tente de comprendre la diversité culturelle dans le milieu arabe. Les œuvres complètes d'al-Faytūrī illustrent comment l'africanité est aperçue dans cet environnement. Outre ce résumé, l'introduction générale, la méthodologie, la conclusion générale et les annexes, ce travail est composé de deux parties. La première est théorique. Elle est constituée de deux chapitres: chapitre de la bibliographie et celui de la description textuelle des œuvres d'al-Faytūrī. La seconde partie est analytique. Elle est constituée également de deux chapitres: le premier porte sur les théories interculturelles qui ont servi à l'interprétation des œuvres d'al-Faytūrī, le deuxième porte sur la discussion des thèmes constituant le discours identitaire arabo-africain de cet auteurThis research entitled ARAB-AFRICAN IDENTITY SPEECH: AL-FAYTŪRĪ BETWEEN ARABISM AND AFRICANISM is a case study that seeks to understand the cultural diversity within the Arab environment. The complete works of al-Faytūrī illustrate how Africanness is seen in this environment. In addition to this summary, the general introduction, the methodology, the overall conclusion and appendices, this work is composed of two parts. The first is theoretical. It consists of two chapters: chapter one bibliography and textual description of the works of al-Faytūrī. The second part is analytical. It also consists of two sections: the first focuses on intercultural theories that were used in the interpretation of the works of al-Faytūrī, the second focuses on the discussion of themes constituting the Arab-African identity discourse by this author
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Neves, João Manuel. "Soi-même comme un sujet impérial. Littérature coloniale des années 1920 : le cas du Mozambique." Thesis, Sorbonne Paris Cité, 2016. http://bibnum.univ-paris3.fr/webclient/DeliveryManager?pid=257892.
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Nous proposons, avec cette recherche, un parcours qui se veut exhaustif de la littérature coloniale portugaise des années 1920 en rapport avec le Mozambique. Dans une première partie, nous fournissons des données contextuelles et définissons des concepts opératoires d’analyse indispensables pour procéder à l’étude des récits coloniaux et de leur temps historique. Des données biographiques sur les principaux auteurs de cette période sont présentées, ainsi que leurs œuvres. L’analyse porte ensuite sur les deux grands vecteurs, géographique et morphologique, de constitution et de division des sujets coloniaux. La perception morphologique de l’autre, sur la base d’un référentiel géographique, se trouve directement liée aux représentations de la pensée raciale portugaise développées dans une large mesure à partir de la mythologie aryenne et du darwinisme social. Les récits à l’étude montrent comment les notions de « lutte des races » et de sélection des communautés les plus aptes contribuent à l’élaboration d’une « stratégie de la cruauté » et au déclenchement de flux de mort d’une grande intensité. Le double processus de déterritorialisation des populations par les conquêtes et de leur re‑territorialisation avec la transformation sociale de l’espace par le capitalisme colonial prend place dans un contexte politique totalitaire. L’instauration de la dictature raciale et la généralisation de la terreur engendrent l’astreinte des colonisés à une condition de servitude économique et sexuelle. Le désir colonial permet aussi l’émergence de formes d’hybridité sociale ou culturelle et la mise en cause de l’autorité discursive, immédiatement contrées par le développement d’une politique de domesticité colonialeThis research proposes a very thorough examination of Portuguese colonial literature related to Mozambique in the 1920s. In the first part, contextual data is made available and concepts essential for carrying out the study of colonial texts in their historical time are defined. Biographical data about colonial authors and data about their works is presented. The analysis is then centred on the main cores, geographical and morphological, of the constitution and the division of the colonial subjects. The morphological perception of the other, based on a geographical reference, is directly related to the representations of Portuguese race‑thinking, developed to a large extent through Aryan Mythology and Social Darwinism. The texts studied show how the notions of the “struggle of the races” and of survival of the fittest among human communities contributed towards the elaboration of a “strategy of cruelty” and the unleashing of death flows of great intensity. The double process of deterritorialisation of populations through conquest and their reterritorialisation through the social transformation of space by colonial capitalism took place in a political context of totalitarianism. The installation of a racial dictatorship and the generalisation of terror forced the colonised into a position of economic and sexual servitude. The colonial desire also allowed the emergence of hybrid social or cultural forms and a questioning of discursive authority; those found an immediate opposition in the development of a politics of colonial domesticity
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Ngowet, Luc. "Les fondements théoriques de la modernité politique africaine : essai de phénoménologie politique." Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCC337.
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Toute réflexion sur la pensée politique africaine ne peut faire abstraction du problème du recouvrement de celle-ci, par le discours africaniste. L’hégémonie de ce discours est en partie à l’origine de notre réflexion sur les fondements théoriques de la modernité politique en Afrique qui souhaite poser les jalons d’un programme de recherche au long cours sur la pensée politique africaine. Notre thèse est également motivée par une anticipation de sens plus fondamentale, qui postule et voudrait montrer que la pensée africaine a toujours joué un rôle de premier plan dans la construction de la modernité politique du continent. Nous analyserons les contours et le contenu de cette pensée à l’aide d’une méthode de recherche et d’un principe de raison qui puissent en rendre compte avec conviction et lucidité. Notre thèse poursuit donc deux objectifs principaux. Premièrement, élaborer une critique de la raison africaniste qui fasse place à une herméneutique des discours endogènes sur le politique en Afrique, selon une méthode d’investigation que nous appellerons phénoménologie politique. Cette intelligence phénoménologie du politique comme instrument d'élucidation de la modernité africaine se fera à partir d'une interprétation des grands textes - francophones et anglophones- de la pensée politique du continent. Deuxièmement, dans son aboutissement ultime, notre projet théorique aimerait se donner à lire comme une histoire philosophante de la pensée politique africaine, offrant du même coup une compréhension précise de ses concepts et de ses problématiques divers, en un mot comme un métadiscours philosophique sur la modernité africaine,dont on s’attachera à montrer la spécificitéAny consideration of African political thought cannot disregard the issue of its recovering by Africanist discourse. The hegemony of this discourse is partly at the origin of our reflection on the theoretical foundations of modernity in Africa, that seeks to lay the foundations for a long-term research agenda on African political thought. Beyond a contention with the Africanist discourse, my thesis is also motivated by a more fundamental objective that presupposes and seeks to demonstrate that African thought has always played a vital role in the construction of the political modernity of Africa. I will analyse the contours and content of the theoretical foundations of that african political modernity through a methodology and a principle of reason that will bear witness to those foudations with conviction and lucidity. My doctoral dissertation therefore has two main objectives. First, it seeks to develop a critique of Africanist reason that will lead to an interpretation of endogenous discourses on politics in Africa, through a method of investigation called political phenomenology. Such a phenomenological understanding of politics as an instrument that can elucidate African modernity in Africa will be based on a critical interpretation of major african political texts written in both French and English. Secondly, my thesis aims at developing a philosophizing history of African political thought, providing a precise understanding of its concepts and issues. In sum, this dissertation would have achieved its objective if it read as a philosophical meta-narrative on African modernity, the specificity of which I shall define
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Puttergill, Charles Hugh. "Discourse on identity : conversations with white South Africans." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1363.
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Thesis (DPhil (Sociology and Social Anthropology))--Stellenbosch University, 2008.The uncertainty and insecurity generated by social transformation within local and global contexts foregrounds concerns with identity. South African society has a legacy of an entrenched racial order which previously privileged those classified ‘white’. The assumed normality in past practices of such an institutionalised system of racial privileging was challenged by a changing social, economic and political context. This dissertation examines the discourse of white middle-class South Africans on this changing context. The study draws on the discourse of Afrikaansspeaking and English-speaking interviewees living in urban and rural communities. Their discourse reveals the extent to which these changes have affected the ways they talk about themselves and others. There is a literature suggesting the significance of race in shaping people’s identity has diminished within the post-apartheid context. This study considers the extent to which the evasion of race suggested in a literature on whiteness is apparent in the discourse on the transformation of the society. By considering this discourse a number of questions are raised on how interviewees conceive their communities and what implication this holds for future racial integration. What is meant by being South African is a related matter that receives attention. The study draws the conclusion that in spite of heightened racial sensitivity, race remains a key factor in the identities of interviewees.
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Salusbury, Theresa. "Discourses of whiteness informing the identity of white English-speaking South Africans." Master's thesis, University of Cape Town, 2003. http://hdl.handle.net/11427/11798.
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Bibliography: leaves 126-139.Given South Africa's ethnic complexities, comparatively little has been written about the group known as white English-speaking South Africans, or WESSAs. This is partly because of the lack of collective sentiment shared by people categorised as WESSAs, partly because the group boundaries are not clear-cut, and partly because on the surface there appears to be little that can be said about them. Besides a proclivity for business, a continued attachment to Europe and an apparent inability to organise politically, the acollectivity of the group has been the focus of the literature on the subject, and its cause has been a matter of some bewilderment on the part of authors. This work examines WESSA identity from a new perspective, one influenced by the proliferation of writings on the topic of "whiteness" in Europe and America in recent years. These writings concentrate on how whiteness as a set of discourses positions being white as neutral or "raceless", in contrast to other race groups who are constructed as "ethnic".
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Mtonjeni, Thembinkosi. "An investigation of discriminatory language used in communicating with South Africans born in Tanzania and Zambia." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80321.
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Thesis (MPhil)--Stellenbosch University, 2013.ENGLISH ABSTRACT: The aim of this paper was to investigate the language used in communicating with South Africans born in Zambia and Tanzania during the years of "the struggle" and now repatriated – the returnees. From 1991 the children of the freedom fighters that migrated into exile in the 1960s to avoid the apartheid rule, returned. Some settled with their children in Khayelitsha near Cape Town, but they have found it difficult to fit in. The surge of foreign nationals from Africa who subsequently encountered xenophobic attitudes and allegations of corruption, drug smuggling, contributing to unemployment of South African born citizens and being carriers of HIV/AIDS has contributed to the returnees "new struggle" for integration and adaption as they often share common ancestry, linguistic and physical attributes with foreign nationals. They are denigrated as "amakwerekwere", "my friendoh" or "amagweja". This has happened despite them learning the local indigenous language, isiXhosa. Since the study is phenomenological, a qualitative research was appropriate. In data-collection, interviews were arranged with the returnees in their homes. Critical Discourse Analysis, sociological and historical accounts and sociolinguistic research revealed complex socio-cultural issues of the Xhosa world, which may have complicated the returnees‘ integration experience. The returnees seem to be leading a secluded solitary life as if exiled at home. The study found that in exile the returnees were at times tagged as outsiders, as "wakimbizi", "the Mandelas", "amagorila". On arriving home in the country of their exiled parents, they were again, painfully and unjustifiably, subjected to discrimination and marginalisation. The Xhosa speakers who form the majority of those formerly disenfranchised and marginalised in the Western Cape, and who were expected to be the hosts if not guardians of the returnees, seem not to understand and appreciate the role of the newcomers. That they were instrumental in the mobilisation of objections worldwide against apartheid, racism and human injustice seems to be forgotten. Rather than using their power and heritage to end xenophobia and ensure returnees are part of the future South African social fabric, they are found to be hostile and discriminatory.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie was om die taal wat gebruik word in kommunikasie met Suid-Afrikaners wat tydens die jare van die vryheidstryd in Zambie and Tanzanie gebore is en nou gerepatrieer is, te ondersoek. Vanaf 1991 het die kinders van persone wat in die 1960s geemigreer het om aan vervolging van die Apartheidsregering te ontsnap, teruggekeer na Suid Afrika. Party het hulle met hul kinders in Khayalitsha naby Kaapstad gevestig, maar hulle vind dit moeilik om in te pas. Die vloedgolf vreemde burgers van Afrika het uiteindelik in sekere omgewings xenofobiese vervolging beleef met verwyte van korrupsie, dwelmsmokkelary, besetting van skaars arbeidsplekke ten koste van Suid Afrikaaners, en verspreiding van HIV/VIGS. Dit het bygedra tot die teruggekeerdes se nuwe stryd om integrasie wat nie noodwendig makliker gemaak is deur kwessies soos gemeenskaplike herkoms met die plaaslike bevolking nie, en ook nie deur ongewone talige en fisiese eienskappe wat die gevolg is van die jare van bannelingskap nie. Die nuwe inkomelinge word beskryf as "amakwerekwere", "my friendoh" of "amagweja". Hierdie soort distansiëring vind plaas ten spyte van die feit dat hulle die plaaslike inheemse taal, isiXhosa, aangeleer het. Aangesien die studie fenomenologies is, is kwalitatiewe navorsing as die gepaste benadering gekies. Data-insameling is gedoen dmv onderhoude met die teruggekeerdes in hul huise. Kritiese Diskoers Analiese, sosiologiese en geskiedkundige verhale en sosiolinguistiese navorsing het getoon dat komplekse, sosio-kulturele kwessies van die Xhosagemeenskap waarskynlik die terggekeerdes se integrasie-ervaring gekleur het. Dit lyk asof die teruggekeerdes ‘n afgesonderde lewe lei, asof hulle bannelinge in hulle eie land is. Die studie het getoon dat die teruggekeerdes tevore ook dikwels as buitestaanders geidentifiseer is terwyl hulle buite Suid-afrika gewoon het, en toe ook geïsoleer is met skeldname soos "wakimbizi", "the Mandelas', "amagorila". Met hulle tuiskoms in die land van hul banneling ouers is kinders wat in die buiteland gebore is weer op dikwels pynlike wyse onregverdelik blootgestel aan diskriminasie en marginalisering. Xhosasprekendes het getel onder die meerderheid van dié wat voorheen in die Weskaap van die stemreg ontneem is, en die verwagting was dat hulle gashere, indien nie die bewaarders van hierdie bannelinge sou wees nie. Dit blyk uit die studie dat hulle nie die rol van die nuwelinge verstaan of ondersteun nie. Dit blyk verder dat plaaslikes intussen vergeet het dat die uitgewekenes destyds instrumenteel was in die mobilisering van wêreldwye protes teen apartheid, rasisme en sosiale onreg. Eerder as om hul mag en erfenis te gebuik om xenofobie te beeindig en om te verseker dat die bannelinge deel van die toekoms van Suid Afrika is, word gevind dat hulle vyandiggesind en diskriminerend is.
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Suremain, Marie-Albane de. "L' Afrique en revues : le discours africaniste français, des sciences coloniales aux sciences sociales (anthropologie, ethnologie, géographie humaine, sociologie), 1919-1964." Paris 7, 2001. http://www.theses.fr/2001PA070043.
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Le discours africaniste français produit par l'anthropologie, l'ethnologie, la géographie humaine et la sociologie, entre la fin de la Première Guerre mondiale ou l'apogée de la colonisation, et le début des années 60, au moment des indépendances des territoires africains, fait partie de la "bibliothèque coloniale" dont nous avons hérité et qui conditionne encore notre vision actuelle de l'Afrique. C'est pourquoi il est important d'en faire une histoire critique, examinant les rapports entre le pouvoir colonial et la construction de ce savoir scientifique, d'autant que ces représentations de l'Afrique ont servi à légitimer la politique coloniale. Ce discours africaniste a été produit dans les années 1920 essentiellement par des cadres coloniaux, des amateurs de la recherche sans formation ni spécialisation disciplinaire très cohérente, mais à partir des années 1930 une certaine professionnalisation du discours scientifique a été rendue possible par la constitution de réseaux de savants et d'institutions académiques, qui ont gagné en autonomie par rapport au pouvoir colonial. Le travail de terrain est devenu un critère légitimant de validité du savoir scientifique produit et la monographie la forme dominante d'écriture scientifique. Les années cinquante marquent une césure forte dans cette histoire, des scientifiques professionnels proposant une appréhension de l'Afrique en rupture radicale avec les stéréotypes dominants du discours africaniste. L'accent porté sur la situation coloniale de l'Afrique permet de relire les rapports sociaux et l'organisation des territoires en Afrique, de montrer la modernité de ce continent et d'en dégager une vision politique. L'organisation de la recherche en aires culturelles dans les années 1950 accroît le nombre de chercheurs africanistes mais, par le cloisonnement qu'elle instaure par rapport aux autres aires culturelles, ne se défait pas complètement du risque d'une approche exotique de l'AfriqueThe africanist discourse produced by anthropology, ethnology, human geography and sociology, from the end of First world war, i. E. The apogee of colonization, and the beginning of the 1960s, when the African territories became independent is part of the "colonial library" we inherited and which is still conditioning our present vision of Africa. That's why it's important to elaborate a critical history of it, examining the relationship between the colonial power and the construction of this scientific discourse, all the more since these representations of Africa were used to legitimate the colonial policy. This africanist discourse was produced in the 1920s mainly by the people who were in charge of the colonial authority and amateurs, with no consistent education in any of these scientific disciplines. From the 1930s on, a certain professionalization of this scientific discourse was made possible as academic networks and institutions were built, with more autonomy from the colonial power. The fieldwork became a legitimising criterion of this scientific knowledge and the monography was the dominant form of scientific writing. The 1950s are a strong cut in this history. Professional scholars proposed a new vision of Africa, in radical rupture with the dominating stereotypes of Africanise discourse. The focus on the colonial situation of Africa enabled them to reread the social relationships and the territorial organization in Africa, to show the modernity of the continent and to bring out a political vision of it. The organization of research in cultural areas in the 1950s increased the number of Africanise scholars but, due to the compartmentalization it created, it didn't totally erase the risk to have an exotic approach of Africa
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Zeno, Natalie. "White English-speaking South Africans of the transition generation: negotiating identities through the intersecting discourses of whiteness and the' New' South Africa." Doctoral thesis, University of Cape Town, 2012. http://hdl.handle.net/11427/12040.
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This study is particularly concerned with white English-speaking South Africans who were born from 1980 to1989, which this study has named the 'transition generation'. This is a generation of young South Africans who were born on the cusp of apartheid's demise, and therefore they are not completely defined by apartheid nor can they be separated from it.
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Pereira, Eliane Maria. "O ensino das culturas africanas e afro-brasileiras em discurso: uma análise a partir da Lei 10.639/2003." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/100/100135/tde-09112018-151535/.
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Esta pesquisa tem como objetivo efetuar uma análise dos discursos produzidos a partir da Lei 10.639/2003 que instituiu a obrigatoriedade do ensino das culturas africanas e afro-brasileiras nos currículos de Educação Básica. Inicialmente, foram apresentadas as condições históricas vividas no Brasil associadas à composição multirracial da população brasileira, o persistente racismo que caracteriza a sociedade e as resistências que tomaram forma nos movimentos sociais negros, as quais contribuem para a compreensão dos debates que deram origem ao projeto de lei. Em seguida, além da apresentação da trajetória da legislação no Congresso Nacional e de um exame de seu impacto na produção de livros didáticos e paradidáticos no Brasil, é realizada uma análise detida dos discursos acerca da questão racial contidos nos periódicos educacionais: Nova Escola e Educação, publicados entre os anos de 2003 e 2018 observando os impactos produzidos pela legislação nos discursos veiculados por revistas especializadas na orientação do trabalho docente. A legislação educacional pode promover uma série de modificações discursivas que impactam diretamente a formação docente no cotidiano escolar. Sendo assim, pode favorecer importantes reflexões e debates, mas também evidenciar as dificuldades encontradas pela comunidade escolar em discutir determinados temas que envolvem problemas sociais, como é o caso do preconceito racial. O tema justifica-se pelo desejo de compreensão de como são dirigidos aos professores os discursos que procuram orientar os processos de transformação de práticas pedagógicas no espaço escolar através da obrigatoriedade legal. A análise evidenciou que os discursos sobre a temática africana e afro-brasileira foram ampliados a partir da promulgação da Lei 10.639/2003 ao longo dos anos, passando a compor o conjunto de conteúdos contemplados em materiais didáticos e periódicos especializadosThis research aims to analyze the discourses produced after the promulgation of Law 10.639 / 2003 that established the obligation to teach African and Afro-Brazilian cultures in Basic Education curricula. Initially, the historical conditions experienced in Brazil associated with the racial diversity composition of the Brazilian population, the persistent racism that characterizes society and the resistance that took shape in the black social movements were presented, which contribute to the understanding of the debates that gave rise to the project. law. Then, besides the presentation of the trajectory of the legislation in the National Congress and an examination of its impact on the production of didactic and educational materials in Brazil, an analysis is carried out of the discourses about the racial question contained in the educational periodicals: Nova Escola e Educação, carried out between 2003 and 2018, observing the impacts produced by the legislation in the discourses presented in specialized magazines in the orientation of the teaching work. Educational legislation can promote a series of discursive modifications that directly impact teacher education and daily school life. Thus, it may favor important reflections and debates, but also highlight the difficulties encountered by the school community in discussing certain issues that involve social problems, such as racial prejudice. The theme is justified by the desire to understand how the teachers are directed to the discourses that seek to guide the processes of transformation of pedagogical practices in the school space through the legal obligation. The analysis showed that the discourses on the African and Afro-Brazilian themes were amplified as of the enactment of Law 10.639 / 2003 over the years, becoming the set of content covered in didactic and specialized periodicals
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Garcia, Célio de Pádua. "EM TERRAS DE SINCRETISMOS: apropriações e ressignificações afro-brasileiras na Igreja Universal do Reino de Deus." Pontifícia Universidade Católica de Goiás, 2015. http://localhost:8080/tede/handle/tede/775.
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Previous issue date: 2015-06-29The present study (thesis) has as main objective to analyze and understand the socio-cultural and religious influences arising from religions of African heritage on the Igreja Universal do Reino de Deus (IURD). Over recent years it has been observed significant changes in the Pentecostal ritualistic context, and specifically, Igreja Universal do Reino de Deus, which began to use elements originating from African- Brazilian religions in its rites. By means of bibliographical, documentary and case study research, printed statements (flyers), regional and national coverage preaching and also excerpts from the book Orixás, Caboclos & Guias, Deuses ou Demônios? were analyzed with a focus on highlighting the use of elements from African religions, its appropriation and redefinition. This research has shown that antagonistically, at the same time that such items are used, they are also fought vehemently by supporters of African-Brazilian and mediunical religions. The process takes place in a hostile manner and among the doctrinal currents precipitating such a procedure it can be stress the spiritual war against the devil, which has emerged as a source of religious intolerance against African-Brazilian religions. It so happens that the IURD, beyond taking ownership of such elements, assign to them new meanings. Breaks out, thus, a new syncretic process that is stimulated by the religious nature of the discourses. Through the theoretical conceptions that come from Foucault efforts, an analysis of the discourses was arranged and have been noted that they stimulate spiritual barriers especially against Umbanda and Candomblé adherents. Meanwhile, to strengthen its discourses, IURD started to use up terms, elements, rites and expressions stemming religions of African heritage with the purpose of creating a point of contact with Brazilian popular belief. Allocating new meanings to religious elements, IURD has contributed to the repositioning of the black identity among its believers; but, at once, it seems that it also seeks to distort this same black identity in the religions of African-matrix, attributing to them negative facets, relating them to the devil, setting thus certain climate of religious intolerance between IURD and religions of African- matrices. It may be seen that the use of elements of the religion regarded as opposite and the redefinition of its major elements of identity is setting up a new syncretic process in the field of Brazilian religions.
A presente tese tem como objetivo geral analisar e compreender as influências socioculturais e religiosas provenientes das religiões de matrizes africanas sobre a Igreja Universal do Reino de Deus (IURD). Nos últimos anos, têm-se observado importantes mudanças ritualísticas no âmbito neopentecostal, em específico, na Igreja Universal do Reino de Deus, que passou a utilizar elementos originários de religiões afro-brasileiras em seus rituais. Pesquisas bibliográficas, documentais, enunciados impressos (folhetos) pregações de abrangência regional e nacional, e trechos do livro Orixás, Caboclos & Guias, Deuses ou Demônios? , foram analisados com foco em destacar a utilização de elementos advindos de religiões africanas, sua apropriação e ressignificação pela IURD. A pesquisa mostrou que, de forma antagônica, ao mesmo tempo em que a IURD se utiliza de tais elementos, combate veementemente os adeptos de religiões afro-brasileiras e mediúnicas. Esse processo ocorre de forma hostil e dentre as correntes doutrinárias desencadeantes de tal processo pode-se enfatizar a Guerra espiritual contra o diabo, que tem se apresentado como uma fonte de intolerância religiosa contra religiões afrobrasileiras. Além de apropriar-se de tais elementos, a IURD passa a atribuir-lhes novos significados. Desencadeia-se, assim, um novo processo sincrético, estimulado por discursos religiosos. Por meio das concepções teóricas de Foucault, procedeuse uma análise do discurso e constatou-se a presença de elementos discursivos que estimulam entraves nas relações com determinados grupos religiosos, evidenciandose umbandistas e candomblecistas. Entrementes, para fortalecer seus discursos, criando um ponto de contato com a crença popular brasileira, a IURD passa a utilizar-se de termos, elementos, rituais e expressões encontradas nas religiões de matrizes africanas. Ao atribuir novos significados aos elementos religiosos, a IURD tem contribuído para reposicionar a identidade negra dentro da própria IURD, enquanto busca deturpar a identidade negra nas religiões de matriz afro-descentes, ao atribuir-lhes aspectos negativos relacionando-as com o diabo, estabelece, dessa forma, certo clima de intolerância religiosa entre a IURD e as religiões de matrizes afrodescendentes. A utilização dos elementos da religião tida como oposta e a ressignificação desses elementos passam a configurar um novo processo sincrético religioso.
Books on the topic "Africanist discourse"
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Miller, Christopher L. Blank darkness: Africanist discourse in French. Chicago: University of Chicago Press, 1985.
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Ntongela, Masilela, ed. Black modernity: 20th century discourses between the United States & South Africa. Trenton, NJ: Africa World Press, 1999.
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Moyo, Otrude Nontobeko. Africanity and Ubuntu as Decolonizing Discourse. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59785-6.
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Owomoyela, Oyekan. The African difference: Discourses on Africanity and the relativity of cultures. Johannesburg: Witswatersrand University Press, 1996.
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E, Obiakor Festus, and Grant Patrick A, eds. Foreign-born African Americans: Silenced voices in the discourse on race. Huntington, N.Y: Nova Science Publishers, 2002.
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Naissance et paradoxes du discours anthropologique africain. Paris: L'Harmattan, 2007.
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De la plantation coloniale aux banlieues: La négritude dans le discours postcolonial francophone. Paris: L'Harmattan, 2012.
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Identities, discourses and experiences: Young people of North African origin in France. Manchester: Manchester University Press, 2009.
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Miller, Christopher L. Blank Darkness: Africanist Discourse in French. University Of Chicago Press, 1986.
Find full textBook chapters on the topic "Africanist discourse"
1
Owens, A. Nevell. "Saving the Heathen: The AMEC and Its Africanist Discourse." In Formation of the African Methodist Episcopal Church in the Nineteenth Century, 61–91. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137342379_3.
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Moyo, Otrude Nontobeko. "Africanity and Decolonizing Discourses: Ubuntu Emerging Perspectives." In Africanity and Ubuntu as Decolonizing Discourse, 191–222. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59785-6_5.
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Moyo, Otrude Nontobeko. "Introduction: Situating Ubuntu Outside the Power of Coloniality." In Africanity and Ubuntu as Decolonizing Discourse, 1–48. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59785-6_1.
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Moyo, Otrude Nontobeko. "Performing Africanity Southern African Immigrants’ Perspectives on Ubuntu." In Africanity and Ubuntu as Decolonizing Discourse, 151–89. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59785-6_4.
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Moyo, Otrude Nontobeko. "Unpacking Public Discourses of Ubuntu a Decoloniality Approach." In Africanity and Ubuntu as Decolonizing Discourse, 49–102. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59785-6_2.
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Moyo, Otrude Nontobeko. "Changing the Stories We Tell Ourselves: Diverse Realities and Perspectives on Ubuntu in Eastern Cape, South Africa." In Africanity and Ubuntu as Decolonizing Discourse, 103–49. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59785-6_3.
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Ampiah, Kweku. "Themes and thoughts in Africanists’ discourse about China and Africa." In New Directions in Africa–China Studies, 73–87. New York, NY : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315162461-4.
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Chivaura, Runyararo Sihle. "Discourses Surrounding Africans in Australian Media and Society." In Blackness as a Defining Identity, 25–33. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-32-9543-8_3.
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Batisai, Kezia. "Retheorising Migration: A South-South Perspective." In IMISCOE Research Series, 11–24. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92114-9_2.
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AbstractBroadening the conceptual scope beyond the Global North and ‘Asian biases’, this chapter takes cognisance of the challenges of universalistic approaches to migration realities, which undermine the fact that both experience and knowledge are contextual. Emphasis is on re-theorising migration to account for contextual specificities that shape the realities of moving within the Global South, particularly in Africa where migration – subsequent to involuntary push factors such as civil war, political violence, economic challenges, extreme poverty and social realities specific to the continent – is often a forced experience compared to the Global North where it is a choice and lifestyle. Contextual theories of migration in this chapter avoid rendering the specific universal by exploring how the state polices the migratory process; the social meanings society attaches to ‘that which is foreign’; and the ultimate meaning of being a black African migrant in Africa. These contextual realities call for conceptual renegotiation of the meaning of Africanness or African identities, especially for black Africans located in spaces of violent and brutal prejudice against those perceived as foreign. The main conceptual contribution is built around experiences that hardly find their way into mainstream discourses and theorisations where Global North and Asian biases have dominated what has become to be known as literature and theories of migration.
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Johnson, David. "Pan-Africanism: Freedom for Africa." In Dreaming of Freedom in South Africa, 133–57. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474430210.003.0006.
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The Pan-Africanist dream of freedom as expressed in South African political writings and literature from the 1940s to 1970s is the focus of the final chapter. The Pan-Africanist dreams expressed in political discourse that are discussed include: the ANC Youth League’s Manifesto (1944); the ANC’s Programme of Action (1949); the political writings of Muziwakhe Anton Lembede, A. P. Mda and Robert Mangaliso Sobukwe; the PAC’s Manifesto of the Africanist Movement (1959); and the articles and reviews in PAC publications like The Africanist and Mafube. Pan-Africanist dreams of freedom expressed in literary terms are discussed in sections on Lembede’s thoughts on individual literary works; Mda’s prescriptions for literature; Sobukwe’s wide reading and eclectic literary tastes; Melikhaya Mbutumu’s praise poems; novels hostile to the PAC by Peter Abrahams, Richard Rive and Alex la Guma; and novels sympathetic to the PAC by Lauretta Ngcobo and Bessie Head. The popularity within the PAC of Howard Fast’s novels My Glorious Brothers (1948) and Spartacus (1951) is also assessed.