Bibliografias temáticas / Romans postcoloniaux

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Literatura científica selecionada sobre o tema "Romans postcoloniaux"

Autor: Grafiati

Publicado: 7 de julho de 2024

Última modificação: 7 de julho de 2024

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Artigos de revistas sobre o assunto "Romans postcoloniaux"

Amouzou, Emile. "Écopoétique de la liminalité dans trois romans africains francophones postcoloniaux." HYBRIDA, no. 7 (December 27, 2023): 103. http://dx.doi.org/10.7203/hybrida.7.26253.

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Les romans africains francophones analysés, outre le chaos lié à une écologie humaine postcoloniale qui décentre la nature et marque la déconnection de l’homme africain de ses lieux traditionnels, configurent les conditions de possibilités de tendre vers une renaissance. La descente dans les vallées, l’escalade des montagnes, des collines et des arbres, le refuge dans les grottes, l’initiation dans les forêts ou le retour au village constituent une pratique des lieux naturels symboliques qui traduit, au travers des imaginaires ascensionnels, mystiques et cycliques qu’ils figurent, le franchissement du seuil du chaos postcolonial pour affirmer une écologie décoloniale (Malcom Ferdinand) porteuse d’un espoir de renouvellement. Une analyse mythocritique (Gilbert Durand) et écopoétique (Pierre Schoentjes et Xavier Garnier) du corpus permet de poser la nature comme espace liminal où s’effectue l’initiation à l’ère « post pandore postcoloniale ».

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Teulade, Anne. "Donner à voir la confrontation des ontologies à travers le roman historique, avec le Canadien Joseph Boyden." Revue de littérature comparée 386, no. 2 (2023): 225–36. http://dx.doi.org/10.3917/rlc.386.0101.

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Cet article examine une forme d’écriture environnementale oblique qui se manifeste dans des œuvres non manifestement dévolues à la représentation de la nature. L’enjeu de cette réflexion est d’envisager une version discrète de l’éthique environnementale et d’interroger ses modes d’articulation aux engagements postcoloniaux, à travers l’étude de deux romans historiques du Canadien Joseph Boyden consacrés à l’histoire des Amérindiens, Three Day Road (2005) et The Orenda (2013).

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Magdelaine-Andrianjafitrimo, Valérie. "Violence et crime dans deux romans mauriciens : tactiques d’esquive ou stratégies politiques ?" Voix Plurielles 17, no. 1 (2020): 78–92. http://dx.doi.org/10.26522/vp.v17i1.2472.

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La littérature contemporaine de l’océan Indien, et de l’île Maurice en particulier, livre des portraits marquants de femmes violentes et/ou criminelles. Cette violence est d’autant plus saisissante qu’elle émane d’espaces post-esclavagistes et postcoloniaux dans lesquels les femmes ont été victimisées et leurs corps réifiés. Peut-elle être lue comme une reprise de pouvoir paradoxale qui déferait les assignations de genres et troublerait l’ordre des dominations ? Considérer la violence ou le crime commis par des femmes comme simplement réactionnels risquerait toutefois d’aboutir à une dépolitisation de leur acte. La littérature contemporaine, en insistant sur une intersectionnalité des rapports de classes, de couleurs, d’âges, met en exergue la colère qui gronde chez ces femmes. Le crime peut-il être l’une de ces « tactiques » qui consistent à trouver une place pour soi dans un lieu imposé et configuré par l’autre, voire comme une stratégie politique qui aiderait à la constitution d’un nouveau langage pour dire les mondes postcoloniaux ? Nous nous posons ces questions à propos de deux romans mauriciens, Le Journal d’une vieille folle d’Umar Timol et Blue Bay Palace de Nathacha Appanah.  Mots-clés : Ile Maurice, violence féminine, crime, pouvoir, intersectionnalité, stratégie

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Acuña Cabanzo, Esteban. "A Transatlantic Perspective on Romani Thoughts, Movements, and Presence beyond Europe." Critical Romani Studies 2, no. 1 (2019): 42–60. http://dx.doi.org/10.29098/crs.v2i1.31.

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This article first aims to establish a genealogy of critical stances on knowledge construction on, about, and from Romani groups in academia. It focuses on critical perspectives that have challenged Eurocentric binary categorizations. Such categories have resulted in the historical perception of a universal “Gypsy”/“non-Gypsy” divide despite the diverse contexts in which Romani identities are negotiated in daily life. The text addresses the writings of authors who have been critical of how central this divide has been to the constitution of Romani Studies as a field, most of whom have relied on insights from Edward Said´s Orientalism (2003 [1978])and other postcolonial theorizations. The theoretical insights brought into conversation come from ethnographic work with Romani individuals and groups whose mobilities exceed imagined European borders. Based on this work, the second part of the article gives an example of the consequences of Eurocentric categorizations: a review of how Romani transatlantic migration and presence in the Americas has been conceived in academic texts. To conclude, the author puts forward engagements with Romani transatlantic passages as one of the ways in which postcolonial stances can actually be operationalized in academic practice. Throughout the argument, transatlantic experiences become not only an epistemic tool but also a case study for a refined understanding of Romani life worlds.

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Szűcs, Teri. "Representations of Epistemological Colonization." International Journal of Roma Studies 4, no. 1 (2022): 1–13. http://dx.doi.org/10.17583/ijrs.9724.

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It can be argued that apart from critically applying the theoretical framework of Postcolonial Studies to Romani Studies, we can effectively describe the position and the history of the European Roma by applying some of the insights of Indigenous Studies. Dipesh Chakrabarty’s conception of “heterotemporality” may play an important role in the dialogue between postcolonial and indigenous theories, addressing temporal plurality of coexistent cultures. In my paper I argue that the hierarchy of powerful and weak narratives is always inscribed into the heterogeneity of historiographies – that is, the plurality of heterotemporal narratives is always inherently hierarchical, being a political construction. I am discussing Béla Osztojkán’s There is Nobody to Pay Jóska Átyin, the magnificent Hungarian Romani historical novel published in 1997, to trace the representations of epistemological oppression, to explore how the colonized, the Romani subaltern is taking part in the discourse of heterotemporality, and finally to see how the fragmented – “different” – historical knowledge is created and articulated in a literary work.

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Jurney, Florence Ramond. "Lupin postcolonial: Quand Netflix réactualise les romans de Maurice Leblanc." French Review 96, no. 4 (2023): 19–32. http://dx.doi.org/10.1353/tfr.2023.0080.

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Johansson de Château, Lena. "Hybrid Hydraulics: Colonialism and the Archaeology of Water Management in the Maghreb." Current Swedish Archaeology 10, no. 1 (2021): 39–56. http://dx.doi.org/10.37718/csa.2002.03.

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In this paper, colonialism is used as a key concept for a discussion on the relationship between classical archaeology and archaeological practice in the Maghreb region. Archaeological studies of rural water management in Algeria, Tunisia and Libya are reviewed, focussing on the representation of the Romans and the indigenous people. Drawing on postcolonial theory, an alternative approach to water management in the Maghreb during the Roman period is suggested. A strong relationship between modern colonialism and the representation of ancient colonialism in archaeological writings is evident from my analysis. It is suggested that postcolonial approaches may contribute to a revaluation of the Maghreb as an archaeological region.

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Meier, Verena. "‘Neither bloody persecution nor well intended civilizing missions changed their nature or their number’." Critical Romani Studies 1, no. 1 (2018): 86–126. http://dx.doi.org/10.29098/crs.v1i1.7.

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Christian missionaries played a major role in the process of Othering Sinti and Roma. This “Other” was – like the colonial subject – mainly viewed as primitive, uncivilized, superstitious, and heathen. From the early nineteenth century, Protestant missions were established in Germany to “civilize” and educate Sinti and Roma. This paper takes a critical stance on these Protestant missionary efforts in the nineteenth and early twentieth centuries, highlighting the relevance of postcolonial studies for Romani studies. Firstly, I outline interconnections between stereotypes related to Zigeuner in the colonial metropole and “primitives” in the peripheral areas, which is then followed by an analysis of Protestant views on these two subordinate groups and the ways in which knowledge was transferred between Protestant missionaries across time and space. Finally, this analysis is followed by a methodological reflection on the benefits and limitations of postcolonial studies for critical Romani studies.

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Maier, Felix K. "Ancient history: A postcolonial view on Roman identity." Open Access Government 40, no. 1 (2023): 316–17. http://dx.doi.org/10.56367/oag-040-10349.

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Ancient history: A postcolonial view on Roman identity Prof Dr Felix K Maier, Professor for Ancient History at University of Zurich, explores the paradoxical dynamics of different identities in the multicultural Roman Empire. My history research project analyses the dynamics of different identities in the Roman Empire from around 50-150 AD. The Roman Empire is generally considered a ‘story of a success’ concerning the integration of the conquered peoples. The Romans surpassed other empires regarding temporal extension and maintained their power with little military presence. However, it was not only open rebellions that could have threatened Roman domination; it was also – and quite paradoxically – the successful integration of conquered peoples. This had to do with a couple of interdependent aspects.

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KANGULUMBA MUNZENZA, Willy. "Le commandant anti-Homme dans quelques textes narratifs africains francophones." Revue Mosaïques, Volume 1, Numéro 7 (December 22, 2022): 113–30. http://dx.doi.org/10.17184/eac.5868.

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Le pouvoir politique est un concept relationnel dans la mesure où il est exercé par des hommes sur et pour des hommes, dont il s’agit de se faire obéir. Pour le commandant postcolonial africain, l’exercice du pouvoir s’apparente ainsi à une relation de contraintes et de violences parfois extrêmes imposées aux citoyens. Dès lors, la finalité du pouvoir n’est plus de servir, mais de se servir et d’asservir ; et le commandant postcolonial, en asservissant ainsi ses concitoyens, actualise l’idée du « Homo homini lupus », l’homme est pour l’homme un loup, lancée par le dramaturge latin Plaute, puis popularisée par le philosophe anglais Thomas Hobbes. La littérature africaine a souvent brocardé ce travers, dénoncé la déshumanisation du peuple ainsi que l’ensauvagement du commandant africain à travers les horreurs. Le présent article voudrait relever dans quelques romans et pièces de théâtre, des représentations qui montrent comment, par sa violence, le commandant postcolonial désacralise l’homme et se désacralise lui-même pour finalement s’ériger en anti-Homme.

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