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Artículos de revistas sobre el tema "Discours africaniste"

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Autor: Grafiati

Publicado: 29 de septiembre de 2023

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1

Chrétien, Jean-Pierre. "Le défi de l’intégrisme ethnique dans l’historiographie africaniste. Le cas du Rwanda et du Burundi". Politique africaine 46, n.º 1 (1992): 71–83. http://dx.doi.org/10.3406/polaf.1992.5568.

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L’historiographie du Rwanda et du Burundi a hérité du schéma racial sur «les Hamites et les Bantous» dont la critique a représenté une première exigence. Aujourd’hui, le métier d’historien est devenu l’enjeu d’un débat politique : faut-il légitimer l’antagonisme hutu-tutsi par son ancienneté supposée ou identifier le processus moderne spécifique qui l’a cristallisé ? Alors que la fin du tiers-mondisme s’accompagne d’une revalorisation des solidarités ethniques, restées vivaces sous le discours universaliste des politiques nationales, l’histoire de l’Afrique au XIXe siècle montre une liaison entre le libéralisme philantropique et l’«ethnisme scientifique », que l’on retrouve dans le projet du «nouvel ordre mondial».

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2

Davies, Vanessa. "Egypt and Egyptology in the pan-African discourse of Amy Jacques Garvey and Marcus Garvey". Mare Nostrum 13, n.º 1 (23 de diciembre de 2022): 147–78. http://dx.doi.org/10.11606/issn.2177-4218.v13i1p147-178.

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Amy Jacques Garvey and Marcus Garvey argued for the Africanity of ancient Nile Valley cultures, in direct opposition to some academics. In early 20th-century United States, incorrect narratives alleged that Africa had no history. The Garveys, and other Black intellectuals, looked to the Nile Valley to show the absurdity of that claim. The pan-Africanism of Garveyism instilled pride in African descended communities and united them against colonial structures. Pan-Africanism factored strongly in President Gamal Abdel Nasser’s conception of the modern nation-state of Egypt. Egyptian scholars from a variety of fields, including Nile Valley studies, continue to understand ancient Egypt as part of a network of African cultures. Keywords: Amy Jacques Garvey, Marcus Garvey, Gamal Abdel Nasser, pan-Africanism, Egyptology, Egypt

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3

Ede, Amatoritsero. "Afropolitan Genealogies". African Diaspora 11, n.º 1-2 (9 de diciembre de 2019): 35–52. http://dx.doi.org/10.1163/18725465-01101010.

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Abstract Afropolitanism’s first enunciation in public discourse can be traced to Taiye Selasi’s 2005 online article, Bye-Bye Babar. This idea of a new subjective experience of African diasporic self-identity then migrated into academic contemplation initially through Achille Mbembe, Wawrzinek and Makokha, Simon Gikandi, and Chielozona Eze’s scholarly and philosophical deepening of Afropolitanism, which has since been variously expanded by many Africanist critics. This keyword think-piece maps the disciplinary beginning and trajectory of Afropolitan ontology and scholarship. It considers the cultural materialialist and phenomenological aspects of the term and its relationship to the concept of Pan-Africanism and concludes with a projection of its possible future critical development.

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4

Mudimbe, V. Y. "Africanisme comme discours: Liminaire". Canadian Journal of African Studies / Revue Canadienne des Études Africaines 20, n.º 1 (1986): 1. http://dx.doi.org/10.2307/484692.

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5

Mudimbe, V. Y. "Africanisme comme discours: Liminaire". Canadian Journal of African Studies / Revue canadienne des études africaines 20, n.º 1 (enero de 1986): 1–3. http://dx.doi.org/10.1080/00083968.1986.10804141.

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6

Ferim, Valery B. "Reassessing the Relevance of the Pan-African Discourse in Contemporary International Relations". Theoria 64, n.º 153 (1 de diciembre de 2017): 85–100. http://dx.doi.org/10.3167/th.2017.6415306.

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Abstract Spearheaded by pan-Africanists around the beginning of the twentieth century, the pan-African movement hosted a series of Pan-African congresses. Though the main objectives of the First Pan-African Congresses were to fight against the colonisation of Africa and the oppression of black people, the messages behind pan-Africanism have evolved over time. The central theme behind these Congresses, however, is to reiterate calls that African unity is the most potent force in combating the malignant forces of neocolonialism and entrenching Africa’s place in the global hierarchy. These calls have clamoured for the solidarity of Africans both on the continent and in the diaspora through associated paradigms such as ‘Afrocentrism’, ‘postcolonialism’, ‘African indigenous knowledge systems’ and ‘African solutions to African problems’. Despite this, contemporary societies are characterised by the encroachment of Westernisation, which has become synonymous to globalisation. This article reassesses the relevance of the pan-African discourse within the context of the contemporary world.

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7

Chiwengo, Ngwarsungu y Christopher L. Miller. "Blank Darkness: Africanist Discourse in French". South Atlantic Review 53, n.º 2 (mayo de 1988): 162. http://dx.doi.org/10.2307/3199934.

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8

Raser, Timothy y Christopher Miller. "Blank Darkness: Africanist Discourse in French". SubStance 21, n.º 3 (1992): 115. http://dx.doi.org/10.2307/3685119.

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9

July, Robert y Christopher L. Miller. "Blank Darkness: Africanist Discourse in French". International Journal of African Historical Studies 19, n.º 4 (1986): 752. http://dx.doi.org/10.2307/219173.

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10

Webb, Barbara J. y Christopher L. Miller. "Blank Darkness: Africanist Discourse in French". African Studies Review 29, n.º 4 (diciembre de 1986): 120. http://dx.doi.org/10.2307/524015.

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11

Mortimer, Mildred y Christopher L. Miller. "Blank Darkness: Africanist Discourse in French". Comparative Literature 41, n.º 4 (1989): 408. http://dx.doi.org/10.2307/1770735.

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12

KIRK-GREENE, A. H. M. "Blank Darkness: Africanist Discourse in French". African Affairs 86, n.º 344 (julio de 1987): 433–34. http://dx.doi.org/10.1093/oxfordjournals.afraf.a097927.

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13

Gruesser, John C. "Afro-American Travel Literature and Africanist Discourse". Black American Literature Forum 24, n.º 1 (1990): 5. http://dx.doi.org/10.2307/2904063.

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14

BELEM, Hamidou. "Épreuve et argumentation dans les discours panafricanistes : stratégies d’une (con)quête en questionnement". ALTRALANG Journal 4, n.º 02 (30 de diciembre de 2022): 229–43. http://dx.doi.org/10.52919/altralang.v4i02.212.

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Test and Argumentation in Pan-Africanist Discourses: Strategies of A Questioning Conquest ABSTRACT: Discourses are the expression of a certain activity, like stories. They allow their subject to make transformations from one given situation to another. Also, argumentative strategies are deployed in order to persuade or convince the interlocutors. This article aims to analyze Pan-Africanist discourses to describe the narrative programs that are hidden there while highlighting the process of the test. In addition, it aims to dissect the argumentative processes of the authors of these discourses. RÉSUMÉ : Les discours sont l’expression d’une certaine activité à l’image des récits. Ils permettent à leur sujet de faire faire des transformations passant d’une situation donnée à une autre. Aussi, des stratégies argumentatives y sont déployées à l’effet de persuader ou de convaincre les interlocuteurs. Le présent article se donne pour objectif d’analyser les discours panafricanistes pour en décrire les programmes narratifs qui s’y cachent tout en mettant en exergue le processus de l’épreuve. En outre, il ambitionne décortiquer les procédés d’argumentation des auteurs de ces discours.

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15

Marx, Lauren. "The Relevance of Robert Sobukwe’s Pan-Africanism in Contemporary South Africa". Theoria 64, n.º 153 (1 de diciembre de 2017): 128–43. http://dx.doi.org/10.3167/th.2017.6415308.

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Abstract Presently certain catchphrases and hashtags have been circulating and trending in the public discourse such as ‘white monopoly capital’, ‘radical economic transformation’ and movements’ phrases such as ‘fees must fall’ and ‘Black First Land First’ formulated in response to issues around education, land and race specifically. However, Robert Sobukwe, intellectual giant of the pan-Africanist struggle, articulated very strong beliefs underpinning these burning societal questions from as early as the 1940s. His incarceration, banishment and ultimate death in 1978 left a political vacuum in South Africa and more than twenty years after democracy, the aforementioned issues Sobukwe stressed during his time need to be revisited. South African is currently experiencing a massive resurgence in the narrative and discourse regarding the need for dialogue around education transformation, land reform and race as a whole. Therefore, this article seeks to draw unpack Sobukwe’s take on these three burning issues in relation to the current discourse in South Africa today underpinned by pan-Africanist philosophy.

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16

Chrétien, Jean-Pierre. "Le discours de Dakar. Le poids idéologique d'un « africanisme » traditionnel". Esprit Novembre, n.º 11 (2007): 163. http://dx.doi.org/10.3917/espri.0711.0163.

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17

Ankobrey, Gladys Akom. "Lived Afropolitanism: Beyond the Single Story". Open Cultural Studies 3, n.º 1 (1 de enero de 2019): 332–46. http://dx.doi.org/10.1515/culture-2019-0029.

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Abstract It has been several years since the term “Afropolitanism” was coined and instigated an intense debate in both the offline and online world. Although Afropolitanism is celebrated for highlighting positive depictions of Africa, it has also been criticised for its supposedly exclusive and elitist focus. Several scholars have distinguished Afropolitanism from Pan-Africanism by framing it as the latter’s apolitical younger version. Following the discussion around these perceived differences, this paper investigates how Afropolitanism negotiates the African diaspora discourse in relation to Pan-Africanism. Thus far, the study of Afropolitanism has remained mostly limited to the field of literary and cultural studies. In order to move the discussion on this term further, this paper explores the lived experiences of twelve black Londoners with Afropolitanism and Pan-Africanism. By using the notion of “performance,” I show that Afropolitanism and Pan-Africanism are constructed and deconstructed in both diverse and overlapping ways. The narratives emerging out of this dialogue question the centrality of the Middle Passage epistemology and the tendency to essentialize experiences in the African diaspora discourse.

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18

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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19

Ibhawoh, Bonny. "Cultural Relativism and Human Rights: Reconsidering the Africanist Discourse". Netherlands Quarterly of Human Rights 19, n.º 1 (marzo de 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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20

Kramer, Lawrence. "Powers of Blackness: Africanist Discourse in Modern Concert Music". Black Music Research Journal 16, n.º 1 (1996): 53. http://dx.doi.org/10.2307/779377.

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21

WAKE, C. "Review. Blank Darkness: Africanist Discourse in French. Miller, Christopher L." French Studies 42, n.º 1 (1 de enero de 1988): 116. http://dx.doi.org/10.1093/fs/42.1.116.

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22

Sindoni, Maria Grazia. "Creole in the Caribbean: How Oral Discourse creates Cultural Identities". Journal des Africanistes, n.º 80-1/2 (1 de junio de 2010): 217–36. http://dx.doi.org/10.4000/africanistes.2563.

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23

Roulon-Doko, Paulette. "Barry Alpha Ousmane (dir.), 2009, Pour une sémiotique du discours littéraire postcolonial d’Afrique francophone". Journal des Africanistes, n.º 84-2 (1 de julio de 2014): 297–99. http://dx.doi.org/10.4000/africanistes.4027.

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24

Martins, Catarina. "The dangers of the single story: Child-soldiers in literary fiction and film". Childhood 18, n.º 4 (11 de agosto de 2011): 434–46. http://dx.doi.org/10.1177/0907568211400102.

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Focusing on the paradox between innocence and responsibility generated by the term child-soldiers, which is treated differently in literary and cinematographic works from the North and the South, this article uses postcolonial theory in order to deconstruct ‘the single story’ that may be erasing these children’s many stories. Accordingly, the analysis brings to the fore both the supposed universality of a hegemonic notion of childhood, revealing it as a regulatory discourse which produces diverse subalternities, and the articulation of this notion within an Africanist discourse that legitimizes neocolonial practices in varied domains.

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25

GOUNOUGO, Aboubakar. "La rhétorique auto-victimiste comme stratégie argumentative dans la communication indépendantiste des panafricanistes du « Tout Sauf la France »". ALTRALANG Journal 3, n.º 02 (25 de noviembre de 2021): 78–92. http://dx.doi.org/10.52919/altralang.v3i02.125.

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ABSTRACT: Among the features of the arguments of the Pan-Africanists who dedicate themselves body and soul to the Pan-African cause, there is one which is discreet, implicit or even unsuspected but which turns out to be conducive to capturing audiences in order to persuade them and to convince. This is the self-victimist rhetoric that not only intimately links the fate of Pan-Africanists to that of Africa, in a unique ethos of said and shown, but also turns out to be an effective strategy for the achievement of contact of the minds of speakers and their attendees so that the former can persuade and convince the latter. From there, the question arises for the analyst as to how does the claim of victim status by Pan-Africanists serve them as a communication strategy? How does it allow them to build a self-image for themselves and for Africa in order to attract the benevolence of their speakers and make them join their cause? It is therefore an analysis of the implications of this accusatory rhetoric of self-victimization that we will tackle in this reflection, which, for this, borrows its means of investigation from argumentative rhetoric and discourse analysis. RÉSUMÉ : Parmi les traits de l’argumentaire des panafricanistes qui se vouent corps et âme à la cause panafricaine, il se trouve un qui est discret, implicite, voire insoupçonné mais qui s’avère propice à la captation des auditoires en vue de les persuader et les convaincre. Il s’agit de la rhétorique auto-victimiste qui lie intimement le destin des panafricanistes à celui de l’Afrique, dans un ethos unique du dit et du montré. Cette rhétorique s’avère être également une stratégie efficace pour la réalisation du contact des esprits des orateurs et de leurs allocutaires de sorte que les premiers puissent persuader et convaincre les seconds. De là, se pose pour l’analyste la question de savoir comment la revendication du statut de victime par les panafricanistes leur sert-elle de stratégie de communication ? Comment leur permet-elle de construire une image de soi pour eux et pour l’Afrique en vue de s’attirer la bienveillance de leurs allocutaires et les faire adhérer à leur cause ? C’est donc à une analyse des implications de cette rhétorique accusatrice de l’auto-victimisation que nous nous attèlerons dans la présente réflexion qui, pour cela, emprunte ses moyens d’investigation à la rhétorique argumentative et l’analyse du discours.

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26

Porcelli, Paola. "Fosterage et résilience : discours collectifs et trajectoires individuelles de mobilité des enfants en milieu bambara". Journal des Africanistes, n.º 81-2 (1 de diciembre de 2011): 119–44. http://dx.doi.org/10.4000/africanistes.4083.

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27

Roulon-Doko, Paulette. "FOUERE, Marie-Aude, 2008, Les Relations à plaisanterie en Afrique, Discours savants et pratiques locales". Journal des Africanistes, n.º 79-1 (1 de diciembre de 2009): 313–15. http://dx.doi.org/10.4000/africanistes.2934.

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28

Gueunier, Noël. "Bornes Varol Marie-Christine (dir.), 2011, Chocs de langues et de cultures ? Un discours de la méthode". Journal des Africanistes, n.º 83-1 (1 de febrero de 2013): 323–25. http://dx.doi.org/10.4000/africanistes.3648.

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29

De Mul, Sarah. "Africanist Discourse and Its Transnational Malleability: Conrad's Contemporaries in the Low Countries". Studia Neophilologica 85, sup1 (4 de enero de 2013): 29–40. http://dx.doi.org/10.1080/00393274.2012.751665.

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30

Chicharro Manzanares, Cristina. "Africanist anthropology during Francoism: the Bernardino de Sahagún Institute, 1939-1951". Culture & History Digital Journal 12, n.º 1 (11 de mayo de 2023): e005. http://dx.doi.org/10.3989/chdj.2023.005.

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With the creation of the “Bernardino de Sahagún” Institute, anthropology was put at the service of the national-Catholic values that the Francoist regime imposed on all levels of public life in the immediate aftermath of the war. Anthropological research focused on two main issues: scientific-medical issues - anthropobiology - and cultural issues - ethnology. The colonial discourse and the renewed interest in Africanist studies resulted in funding being made available for researchers to visit the African colonies under Spanish jurisdiction to carry out anthropobiological and ethnological studies.

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31

Horace G. Campbell. "1 - Introduction: Pan Africanism and the Reparative Framework for Global Africa". CODESRIA Bulletin, n.º 02-03 (17 de junio de 2021): 7–15. http://dx.doi.org/10.57054/cb02-03202149.

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A revolutionary future is taking place that is transforming almost every aspect of society on a global level. Africa has been engulfed by this revolutionary transformation as well as the entire African Diaspora. Of course, this means that Pan-Africanism, the discourse and action that links together Africa and the African Diaspora, is being transformed in the digital age. (Alkalimat and Williams) (this Bulletin page 49)

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32

Endong, Floribert P. C. "Francophobia as an expression of Pan-Africanism in Francophone Africa: An exploration of the Cameroonian political and media discourse". Inkanyiso 12, n.º 2 (30 de noviembre de 2020): 14. http://dx.doi.org/10.4102/ink.v12i2.37.

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There has over the decades been a recrudescence of francophobia in many francophone African countries. This has attracted the attention of scholars across the world and has fuelled a discourse which has myopically constructed francophone Africans’ francophobic sentiments either as a purely xenophobic movement or a nationalist feeling. Meanwhile, for many members of the African diasporas and intelligentsia, francophobia is essentially an expression of their pan-African convictions. In effect, for many francophone pan-African political activists, the act of fighting and mitigating neocolonialism in their countries is inextricably tantamount to exhibiting francophobic sentiments. Such an act is also tantamount to deploying various forms of animosity against France. This is so perhaps because France is arguably perceived as the most dominant neocolonial force in their countries. In this paper, this popular trend is illustrated with close respect to the Cameroonian experience. Using secondary sources and critical observations, the paper specifically looks at how various manifestations of French neocolonialism have given birth to waves of anti-French sentiments among the intelligentsia and in the media; and how this anti-French feeling is mostly expressed in the name of Pan-Africanism. The paper thus examines how Pan-Africanism has, to both the Cameroonian intelligentsia and the media, meant adopting a virulent anti-French discourse or rhetoric. In line with this central objective, the paper answers three principal research questions: what body of evidence proves that there is French neocolonialism in Cameroon? How has French neocolonialism engendered a virulent pan-African discourse that is basically anti-French? And how has this pan-African francophobic discourse been observed or manifested among the Cameroonian intelligentsia and in the country’s private media?

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33

Heuser, Andreas. "Memory Tales: Representations of Shembe in the Cultural Discourse of African Renaissance". Journal of Religion in Africa 35, n.º 3 (2005): 362–87. http://dx.doi.org/10.1163/1570066054782315.

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AbstractThe discourse on African Renaissance in South Africa shapes the current stage of a post-apartheid political culture of memory. One of the frameworks of this negotiation of the past is the representation of religion. In particular, religious traditions that formerly occupied a marginalised status in Africanist circles are assimilated into a choreography of memory to complement an archive of liberation struggle. With respect to one of the most influential African Instituted Churches in South Africa, the Nazareth Baptist Church founded by Isaiah Shembe, this article traces an array of memory productions that range from adaptive and mimetic strategies to contrasting textures of church history. Supported by a spatial map of memory, these alternative religious traditions are manifested inside as well as outside the church. Against a hegemonic Afrocentrist vision, they are assembled from fragments of an intercultural milieu of early Nazareth Baptist Church history.

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34

Okeke, Philomina E. "African Women in the Age of Transformation: Voices from the Continent". Issue: A Journal of Opinion 25, n.º 2 (1997): 5–7. http://dx.doi.org/10.1017/s0047160700502613.

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I agreed to undertake the task of editing this volume, regarding such an opportunity as one more point of entry into a larger academic discourse that must be forced to rethink the content and direction of its discourse. In a recent publication, I stressed the need to restructure existing relations among African and Africanist female scholars in order to give voice to the conditions of African women’s lives as articulated by the former. I drew attention to the diminishing presence of indigenous female voices, especially those in the continent, in shaping the study of African women and feminist scholarship at large. Admittedly, the African case is, in part, a product of the social, economic and political trends which have already weakened both academic networks and infrastructures, distancing us from the very human situations and institutional ties which must define and mediate our research.

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35

Cahen, Michel. "Le socialisme, c’est les Soviets plus l’ethnicité". Politique africaine 42, n.º 1 (1991): 87–107. http://dx.doi.org/10.3406/polaf.1991.5478.

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Le stalinisme est mort, donc le marxisme est mort. Par-delà les mots de cette assertion, quelle est la réalité sociale, en Europe de l’Est comme en Afrique noire où plusieurs régimes se sont réclamés officiellement du «marxisme-léninisme» ? Quelles sont les conséquences de l’influence idéologique stalinienne sur le discours et l’idéal politique des élites africaines ? Sur la manière dont les chercheurs africanistes marxistes ont (ou n’ont pas) posé scientifiquement des questions politiques ? Pourquoi la revendication démocratique n’a-t-elle été «découverte» que très récemment par ces derniers ? Pourquoi, pour des générations de marxistes, y a-t-il eu une équation «tribalisme = réaction» ? La disparition du matérialisme vulgaire stalinien pourrait être une chance extraordinaire pour le marxisme et permettre d’appréhender la question ethnique dans une perspective révolutionnaire.

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36

Shivji, Issa G. "From Neo-liberalism to pan-Africanism: Towards Reconstructing an Eastern African Discourse". Transformation: Critical Perspectives on Southern Africa 61, n.º 1 (2006): 108–18. http://dx.doi.org/10.1353/trn.2006.0016.

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37

Vinson, Ben. "Introduction: African (Black) Diaspora History, Latin American History". Americas 63, n.º 1 (julio de 2006): 1–18. http://dx.doi.org/10.1017/s0003161500062507.

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Inspired in part by Paul Gilroy’s Black Atlantic paradigm, the past several years have witnessed a reinvigoration of Black Studies, with careful attention being paid to the approaches and methods of writing black history. The terms “African Diaspora” and “Black Diaspora” have become almost commonplace in scholarly discourse, emerging out of relative obscurity from their roots in the politically inspired Pan-Africanist and Civil Rights discourses of the 1950s and ’60s. Critiques of the Black Atlantic model and its overly narrow concentration on the English-speaking world have fueled new and important discussions that have touched fields and subfields well beyond the traditional boundaries of Black Studies.

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38

Barnett, Clive. "Impure and Worldly Geography:1 The Africanist Discourse of the Royal Geographical Society, 1831-73". Transactions of the Institute of British Geographers 23, n.º 2 (junio de 1998): 239–51. http://dx.doi.org/10.1111/j.0020-2754.1998.00239.x.

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39

Biney, Ama. "Decolonial Turns and Development Discourse in Africa: Reflections on Masculinity and Pan-Africanism". Africanus: Journal of Development Studies 43, n.º 2 (10 de marzo de 2017): 78–92. http://dx.doi.org/10.25159/0304-615x/2303.

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The Euro-American hegemonic control of epistemology has produced the current modern and patriarchal world order underpinned by a Manichean outlook in which Africa is considered a site of inferior people enveloped by lack of development. This article deploys the concept of decolonial turns to understand how Euro-American thought has produced ideas of development within which Africa emerges as lacking development. It posits that Euro-American discourse of development has continued to inform those processes that resulted in the impoverishment of the African continent. The discourse was articulated in the guise of modernization theory of the 1960s and now exists in the current Poverty Reduction Strategy Papers that have currently replaced the Structural Adjustment Programmes (SAPs) of the 1980s and 1990s. The challenging question from a decolonial perspective for this article is whether pan-Africanism of the 21st century is able to provide the intellectual counter-weight to Euro-American epistemological domination. The article also delves deeper into question of masculinity and patriarchy that also contribute to poverty in Africa.

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40

Pountougnigni Njuh, Ludovic Boris. "L’arme archéologique dans les discours des africanistes au xxe siècle : la rupture du colloque du Caire de 1974". Bulletin de l'Institut Pierre Renouvin N° 46, n.º 2 (2017): 107. http://dx.doi.org/10.3917/bipr1.046.0107.

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41

Azoulay, Katya Gibel. "The African Difference: Discourses on Africanity and the Relativity of Cultures (review)". Research in African Literatures 32, n.º 4 (2001): 217–18. http://dx.doi.org/10.1353/ral.2001.0087.

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42

Isaiah Omodan, Bunmi. "Kenimani-Kenimatoni Organisational Practice : An Africanised Construct of Superordinate-Subordinate Relationships in a University System". African Journal of Development Studies (formerly AFFRIKA Journal of Politics, Economics and Society) 11, n.º 1 (1 de marzo de 2021): 107–25. http://dx.doi.org/10.31920/2634-3649/2021/v11n1a5.

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This theoretical formulation responded to the quest for Africanised epistemic space to construct the hidden indigenous practices into the world of knowledge. Kenimani (that others may not have) and Kenimatoni (that others may not reach up to one’s status), a Yoruba language, one of the African languages was rationalised as an organisational theory of relationships capable of understanding and interpreting people’s actions, and inactions in organisations. The exploration was guided by examining how the underlying meaning and principles of Kenimani-Kenimatoni can be exemplified to the leadership and followership syndrome of organisational relationships. The article was designed using inductive and deductive experiential exploration to present the argument. Yoruba and its beauties were examined to open a linguistic permutation for the analysis. The two Yoruba words ‘kenimani’ and ‘kenimatoni’and their conjunctional framing as peculiar to university community were elucidated to reflect university organisational relationships. The dilemma of positivism and the negativism and the principles embedded in the Kenimani-Kenimatoni organisational practices were uncovered. The Kenimani-Kenimatoni epistemic standpoint was also exemplified with the conclusion that African society is rich in knowledge and practices. Therefore, an Africanised practice like Kenimani- Kenimatoni can explain relationship dynamics in organisations, though this is open to further scholastic discourse.

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43

TSHITUNGU KONGOLO, ANTOINE. "De la bibliothèque coloniale à la bibliothèque africaine: Plaidoyer pour une rupture épistémique". Revista de Estudios Africanos, n.º 3 (30 de diciembre de 2022): 134–51. http://dx.doi.org/10.15366/reauam2022.3.006.

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Faut-il brûler la bibliothèque coloniale, héritage de l’impérialisme occidental, porté par la volonté de dominer de peuples prétendument inférieurs et de disposer à volonté des ressources de leurs territoires ? La question est plus complexe qu’il n’y paraît. En effet, la validité de discours occidentaux sur l’Afrique pose problème, car « scientificité » et idéologie sont entrelacées. Les élites africaines, à travers les générations, se sont fait un point d’honneur de récuser l’épistémè au cœur des savoirs africanistes. Toutefois la constitution d’une bibliothèque africaine requiert à la fois rupture et subtilité. La bibliothèque africaine se doit d’accueillir tout savoir valide sur l’Afrique. La rupture préconisée part de l’époque de la négritude à nos jours ; elle passe par l’examen des apports qui ont jalonné l’histoire de l’intelligentsia africaine et afro-descendante. L’avènement de la bibliothèque africaine que nous appelons de nos vœux ne pourrait être un eurocentrisme ou un impérialisme culturel à rebours, mais un universalisme refondé, sur le socle du pluralisme.

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44

Apter, Andrew. "Discourse and its disclosures: Yoruba women and the sanctity of abuse". Africa 68, n.º 1 (enero de 1998): 68–97. http://dx.doi.org/10.2307/1161148.

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If ritual songs of obscenity and abuse have become a familiar topic in Africanist ethnography since Evans-Pritchard's first discussion of their ‘canalising’ functions in 1929, few studies have paid sufficient attention to the socio-political and discursive contexts of the song texts themselves. The present article moves in that direction by relocating abusive songs of the Oroyeye festival in an Ekiti Yoruba town within the local forms of history and knowledge that motivate their interpretation and performative power. After reviewing the cult's historical interventions in local political affairs, the article examines the repressed historical memory of a displaced ruling dynasty and its associated line of civil chiefs as invoked by the song texts in two festival contexts. In the first—the Àjàkadì wrestling match—which occurs at night, male age mates from different ‘sides’ of the town fight to stand their ground and topple their opponents while young women praise the winners and abuse the losers with sexual obscenities. In the second festival context, during the day, the elder ‘grandmothers’ of Oroyeye target malefactors and scoundrels by highlighting their misdeeds against a discursive background of homage and praise. In this fashion the female custodians of a displaced ruling line bring repressed sexual and political sub-texts to bear on male power competition, lineage fission, and antisocial behaviour. More generally, they mobilise the fertility and witchcraft of all Yoruba women to disclose hidden crimes and speak out with impunity.

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45

Miles, William F. S. "Jewish in Muslim Black Africa: Reflections on the Mazrui-Habtu Debate". Issue 15 (1987): 45–48. http://dx.doi.org/10.1017/s0047160700506027.

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As a Jewish political scientist who has lived, taught, and conducted research in Muslim areas of sub-Saharan Africa (particularly Niger and Northern Nigeria), I was more than intrigued with that aspect of the debate between Ali Mazrui and Hailu Habtu-two African Africanists, at least one of whom is of Islamic origin-concerning “Jewish cultural influences on Black Africa” (“The Semitic Impact on Black Africa: Arab and Jewish Cultural Influences”; “The Fallacy of the ‘Triple Heritage’ Thesis: A Critique,” Issue, vol. XIII, 1985). As a reflection on the revolution in Africana studies that has occurred over the past few decades, it is refreshing to note that Westerners (including Jews) may now find themselves to be the objects of intellectual discourse and historical analysis by African scholars-and not, as has traditionally been the case, the other way around.

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46

Afolabi, Olugbemiga Samuel. "6 - Globalisation, Decoloniality and the Question of Knowledge Production in Africa: A Critical Discourse". Journal of Higher Education in Africa 18, n.º 1 (10 de enero de 2022): 93–109. http://dx.doi.org/10.57054/jhea.v18i1.1456.

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Globalisation entails the process of production and exchange at the planetary level, making the world a global village. At global epistemic levels, it has been dominated by Eurocentrism and Western knowledge production paradigms and platforms. Characterised by asymmetrical and superior- inferior relationships between the global North generally and global South, in Africa in particular, virtually all facets of knowledge production, utilisation and transfer have been dominated by the West. In Africa, the process of knowledge production has been muddled, supplanted and ultimately made subservient to orthodox Western education forms and structures of colonial authorities. The global political economy of knowledge production has consigned indigenous knowledge to being regarded as traditional, unscientific and value-laden. Using philosophical logical reasoning and secondary data, the article critically engages with these issues, especially those that pertain to decolonisation of knowledge production in Africa in the age of globalisation. It provides an examination of pedagogical issues, especially teaching and learning methodologies. It also interrogates the knowledge of culture, mind, and self in knowledge production in Africa within the global context. In addition, it appraises research methodological platforms that inhibit Africanist solutions with global applicability. This is with a view to suggesting interventions that demonstrate the applicability of alternative frameworks of knowledge production in Africa.

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Osirim, Mary Johnson, Josephine Beoku-Betts y Akosua Adomako Ampofo. "Researching African Women and Gender Studies: New Social Science Perspectives". African and Asian Studies 7, n.º 4 (2008): 327–41. http://dx.doi.org/10.1163/156921008x359560.

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Abstract Research on African women and gender studies has grown substantially to a position where African-centered gender theories and praxis contribute to theorizing on global feminist scholarship. Africanist scholars in this field have explored new areas such as transnational and multiracial feminisms, both of which address the complex and interlocking conditions that impact women's lives and produce oppression, opportunity and privilege. In addition, emergent African-centered research on women and gender explores those critical areas of research frequently addressed in the global North which have historically been ignored or marginalized in the African context such as family, work, social and political movements, sexuality, health, technology, migration, and popular culture. This article examines these developments in African gender studies scholarship and highlights the contributions that new research on understudied linguistic populations, masculinity, migration, political development and social movements and the virtual world are making to global feminist discourse.

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48

Ejiogu, EC. "Post-Liberation South Africa: Sorting Out the Pieces". Journal of Asian and African Studies 47, n.º 3 (junio de 2012): 257–68. http://dx.doi.org/10.1177/0021909611428041.

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The written history and narratives of the anti-apartheid liberation struggle in South Africa has been cast, albeit erroneously, as if it was waged and won solely by the African National Congress (ANC), its ally the South African Communist Party (SACP), and the Congress of South African Trade Unions (COSATU), the three alliance partners that have held the reins of state power since the first multi-racial democratic elections in 1994. The truth is that the Pan-Africanist Congress (PAC) of Azania, the Azania People’s Organization (AZAPO), the New Unity Movement (NUMO), and several other liberation movements played significantly vital roles in that struggle. The ensuing discourse puts this state of affairs on the PAC’s diminished status in the politics of post-liberation South Africa, which derives partly from its radical antecedents from its inception that placed it apart from the ANC from which it split in 1959, earned it immediate proscription from the apartheid stage before it could root itself properly as well as notoriety in the West. The discourse argues and concludes that a more comprehensive narrative and written history of that struggle will benefit the on-going quest for the transformation of South Africa’s multi-racial democracy and the course of democracy in the rest of Africa.

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49

Obszyński, Michał. "Définir l’Afrique par la littérature – le littéraire comme vecteur de l’africanité dans le discours des Congrès des écrivains et artistes noirs (Paris, 1956 et Rome, 1959)". Studia Romanica Posnaniensia 50, n.º 1 (28 de abril de 2023): 83–95. http://dx.doi.org/10.14746/strop.2023.50.1.6.

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In our paper we show how Black writers (those of Africa and those of the Black diaspora in Europe and America) have contributed to the intellectual work centered on the idea of Africanity. We explain to what extent literature, as one of the domains of culture, reflects different visions of Africa, as formulated in the discourse of the World Congresses of Black Writers and Artists (Paris, 1956 and Rome, 1959). With reference to the official texts presented or elaborated during these events, we expose in which way literature is involved in the decolonial remapping of the geocultural place of Africa and in the remodeling of the postcolonial literary geography while pointing out the precursory or heralding character of certain postulates whose echoes will be heard during the festivals of negro and pan-African art of the 1960s and whose relevance is also confirmed nowadays.

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50

Beuving, J. Joost. "ETHNOGRAPHIES OF MARGINALITY". Africa 86, n.º 1 (15 de enero de 2016): 162–74. http://dx.doi.org/10.1017/s0001972015000960.

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Africanist discourse today displays a strong, widespread and growing sense of optimism about Africa's economic future. After decades of decline and stagnation in which Africa found itself reduced to the margins of the global economic stage, upbeat Afro-optimism seems fully justified. One only needs to consider African economies' solid growth rates, the emergence of new export markets earning unprecedented quantities of foreign exchange, and the rise of novel groups such as innovative African entrepreneurs (Taylor 2012) and urban-based middle classes (Simone 2004). Ironically, Africa's bright future stands in strong contrast to the stagnancy of European and American economic powers, once seen as superior to their African relatives. Deeply held feelings of Afro-pessimism, affecting intellectuals as well as ordinary Africans, are thus giving way to almost millennial expectations of Africa's economic future: the continent's imminent catching up with a degree of private and public prosperity so commonly registered elsewhere on the globe. Some go as far as to declare the rise of a proper African renaissance wherein Africa can (finally!) claim its rightful position on the global stage.

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