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Статті в журналах з теми "Chefferies Bamiléké"
Tchatchouang Ngoupeyou, Honoré. "Jeux de pouvoir et affrontements dans la patrimonialisation des biens coutumiers des chefferies bamiléké." Politique africaine 165, no. 1 (May 20, 2022): 31–48. http://dx.doi.org/10.3917/polaf.165.0031.
Повний текст джерелаMouiche, Ibrahim. "Dénomination et territorialité urbaines, chefferies traditionnelles et question identitaire en pays bamiléké au Cameroun." Autrepart 64, no. 1 (2013): 37. http://dx.doi.org/10.3917/autr.064.0037.
Повний текст джерелаNdjio, Basile. "Migration, Architecture, and the Transformation of the Landscape in the Bamileke Grassfields of West Cameroon." African Diaspora 2, no. 1 (2009): 73–100. http://dx.doi.org/10.1163/187254609x430777.
Повний текст джерелаGautier, Denis. "Poupées russes et montagnes bamiléké [De la concession à la chefferie : emboîtement des structures et dynamiques spatiales en pays Bamiléké]." Espace géographique 25, no. 2 (1996): 173–87. http://dx.doi.org/10.3406/spgeo.1996.975.
Повний текст джерелаTsékénis, Émile. "Gens du pouvoir – gens de la terre. Un point de vue Batié (chefferie bamiléké de l’Ouest-Cameroun)." Anthropos 105, no. 2 (2010): 489–502. http://dx.doi.org/10.5771/0257-9774-2010-2-489.
Повний текст джерелаTsékénis, Emile. "La "frontière africaine" revisitée: "ethnogenèse" dans les Grassfields de l'est(le cas de la chefferie bamiléké de Batié)." Canadian Journal of African Studies / Revue canadienne des études africaines 44, no. 1 (January 2010): 142–77. http://dx.doi.org/10.1080/00083968.2010.9707562.
Повний текст джерелаPoumie, Mohamed Mounir Mfonden, Peter Coals, Félix Meutchieye, and Olivier Miantsia Fokam. "Wildlife collections of Royal Palace Museums in The West Region of Cameroon with a Focus on wildlife conservation." Journal of the Cameroon Academy of Sciences 16, no. 3 (April 19, 2021): 249–61. http://dx.doi.org/10.4314/jcas.v16i3.5.
Повний текст джерелаLavallière Betga-Djenkwe, Noël. "Les techniques de défense des chefferies bamiléké de l’Ouest-Cameroun, du XVIe au début du XXe siècle." e-Phaïstos VI, no. 1 (November 16, 2018). http://dx.doi.org/10.4000/ephaistos.3289.
Повний текст джерелаTchoupie, A. "L’institutionnalisation des délibérations dans l’espace public au sein des chefferies Bamileke de l’Ouest-Cameroun." Africa Development 34, no. 3-4 (February 11, 2011). http://dx.doi.org/10.4314/ad.v34i3-4.63528.
Повний текст джерелаДисертації з теми "Chefferies Bamiléké"
Djemgou, Tonmeba Eliane Flore. "Attractivité territoriale et imaginaire touristique du pays bamiléké : réinvention de la tradition des chefferies et de la pratique des funérailles." Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01H068.
Повний текст джерелаOur research deals with the new invention of a tradition meant to alter the territorial attraction and tourist imagination of the bamileke land in Cameroun. Our questioning is about that new invention of the tradition and the patrimonialization which help make the bamileke funerals and chiefs palaces tourist attraction. This work highlights the logic and strategies of the actors in setting up tourist projects in bamileke areas. For man y years, the chiefs palaces have been marked with the logic of patrimony or tourism. Those actions deeply modify their organization, their functioning and their relationships with the local population and their nationals. These changes presently make the bamileke chiefs palace a tourist attraction for foreign tourist. Nevertheless the area ruled by chief casts a negative image to a Cameroonians. For the latter, it is a sacred territory full of taboos and associated with a mystical imagination. For a long time, that imagination estranged the Cameroonians from those lands ruled by bamiléké chiefs. Nowadays, those traditional institutions are targeted by the policy of tourist development through decentralization and different international cooperation. The new invention of the tradition in bamileke festivals and funerals help improve the efficacy of the attraction and of the tourist imagination of the bamileke land. The logic and strategies set up by the different actors are not alike. If for some the logic is purely sociocultural and economic (the actors of tourist development) for others, that logic is about the research of prestige (funeral planners). In this survey, two main conclusions are to be considered; although the tradition has been invented anew by the promoters of tourist development in the bamiléké areas, they are hardly attractive for national tourist. The museum and guest huts are not considered as tourist attraction by the nationals. Only festivals and funerals draw more and more Cameroonian toward bamileke lands. Different logic of innovation action has been set up by the festivals and funerals planners in order to attract a great number of Cameroonians to the bamileke areas
Tchatchouang, Honoré. "La question des « objets vivants » et leur conservation dans le contexte des chefferies de l'Ouest du Cameroun." Electronic Thesis or Diss., CY Cergy Paris Université, 2022. http://www.theses.fr/2022CYUN1158.
Повний текст джерелаIn the Bamileke chiefdoms, the patrimonialization has been translated for severaldecades by the opening of museums. They have the particularity of preserving collectionsfrom the local communities who are the holders. Museum pieces are regularly taken out to be used in social life. This staging of heritage involves at least two groups of actors: on the one hand, the royal servants in charge of customary management, and on the other, the employees of the museum institutions. The ambivalent status of the objects raises questions about the relevance of conservation choices, insofar as they are modelled on the Western model. If it is accepted that the perception of heritage varies from one culture to another, it is also conceivable that the modes of preservation are plural. Based on the study of situated projects, the thesis explores alternative management and preservation approaches that bring together community knowledge and museum management standards. The proposed solutions take intoaccount local realities, chiefdoms' expectations and the types of objects to be preserved. This research is based on the hypothesis that any museum enterprise takes on meaning according to the cultural context and is necessarily part of a political action. The thesis defends the absence of a universal museography and shows that the preservation and valorisation of heritage depend largely on the society in which they are embedded
Tsekenis, Émile. "Les autochtones et le chasseur : essai de définition du rapport entre le rituel et le politique pour une chefferie bamilékée (ouest-Cameroun)." Paris, EHESS, 2000. http://www.theses.fr/2000EHESA114.
Повний текст джерелаGuimapi, Chanel Chantal. "De la vie en migration aux vécus dans les villages du Cameroun : un regard sur une chefferie bamiléké en mutation." Paris 5, 1998. http://www.theses.fr/1998PA05H024.
Повний текст джерелаThis is a study of the return migration from the point of view of the former migrant. It helps understanding how the latter has been shaped through migration. Back home, the way he acts, his face to face encounter with the world of the village put him in a universe that fosters a new, intentionally produced, art of living. Returning back to the countryside is not synonymous with returning to rural life. In the rural setting, one will try to live according to a life style similar to the urban one. The urban way of life acts on village life from within. Several of its components can be found to overlap : they come from the village, the town, and places further beyond. Away from the urban way of life that constitutes pockets within the village, and spread around, social hierarchies can be found which, at the same time, change and remain the same. A new nobility makes its appearance, especialy through wealth, but it keeps the same outlook in its dayly life style
Pradelles, de Latour Charles-Henry. "Le Champ du langage dans une chefferie bamilékée." Paris, EHESS, 1986. http://www.theses.fr/1986EHES0050.
Повний текст джерелаThe language area in a bamileke chiefdom is a monograph on one of the hundred chiefdoms which are located in the center west of camerron. It is called bangoua and it has six thousand inhabitants. This monograph consists of five parts, namely: the history of the chiefdom, the kinship system, the way society is organised, economical development and social structure. The historical data shows that this society was made up by the progressive overlapping of a segmentary lineage system and chieftain-centred political organisation. The independant analysis of these two institutions reveals that, although they both have the same basic structure, beliefs and economical activities promoted by the kinship system and the political organisation are quite different. The dichotomy between structure and self concept (meaning) explains that the bangoua were able to have two kinds of beliefs and two different economical practises without this causing unbearable congtradictions. The constant switching between the kinship system belief and those of the political organisation is one of the main factor infuencing the bangoua's adaptation to a western-system economy. The bamileke dynamism has been explained by demographic growth and their geographical situation, but it has been proven with other tribes (cf. Kirdi of north cameroon) that, when these two conditions exist, the society does not become necesseraly enterprising
Salpeteur, Matthieu. "Du palais à l'autopsie : les doublures animales dans une chefferie bamiléké (Cameroun)." Paris, Muséum national d'histoire naturelle, 2009. http://www.theses.fr/2009MNHN0026.
Повний текст джерелаThere is in the “bamileke land” (Western Cameroon) a specific belief according to which some individuals can create an invisible bond with an animal “alter ego”. We aim here at understanding the social and cultural role of this belief, its evolution in contemporary society, and the social dynamics linked with it. Animal “were-beings” are appearing at two main levels. First in the political sphere, where they are used to legitimate the prominent social position of initiated people, in a context of fierce social competition about nobility titles with new economic elites. Second in the witchcraft discourse, where several types of “alter ego” are called upon through charges, mainly resulting from structural conflicts between successors and non-successors in kin groups. The public autopsy, carried on during bereavements, is one of the main rituals where such a belief is used and transmitted
Beuvier, Franck. "Les maîtres du stade : ce que danser aux funérailles veut dire : les cadets, les défunts et l’institution de la chefferie : ethnologie et histoire des associations masculines en pays bamiléké (Cameroun)." Paris, EHESS, 2013. http://www.theses.fr/2013EHES0528.
Повний текст джерелаCreated in the 1960s, "cultural associations of traditional dance" have become, along with brotherhoods of notables, the legitimate representatives of Bamileke chiefdoms, a showcase for their grandeur and influence. These dance groups are headed by the cadets, whom anthropology has considered for a long time to be a subordinate group that plays a part in the social reproduction of the palace hierarchy and institution of chieftaincy. This reinterpretation of the biographical itineraries of these "young" men - during the 20th century - comes out of an ethnological study of the network of associations that have given shape to Bamileke chiefdoms. Thios dominant characteristic is used to analyze retrospectively the status assigned to "young" men during various periods and the places where new values originate among them. Two major hypotheses underlie this research. First of all, assessing the position of notables in relation to the cadets during the history of the Grassfield chiefdoms entails examining the place and importance of the associations to which they belong. Secondly, given that the deceased are a primary reference group, in whose names the customary ordre and foundation of chieftancy are justiofied, the evolving role played by Bamileke youth cannot be studied without taking under consideration both their involvment in, and commitment to, customs as well as customary knowledge, and their prerogatives in the events expected by the deceased. These expectations are revealed through the commemorations performed by the associations headed by cadets
Книги з теми "Chefferies Bamiléké"
Histoire et traditions des chefferies du Pays féʹéféʹé: Histoire et civilisation Bamiléké. Cameroun]: Les Éditions Le Prince, 2012.
Знайти повний текст джерелаLes chefferies bamiléké dans l'enfer du modernisme--: Réflexion sur l'état actuel des chefferies bamiléké : --une chefferie de demain-- : renaissance, recherche et affirmation d'identité : architecture, art, ethnologie. Couéron, France: S. Djache Nzefa, 1994.
Знайти повний текст джерелаThéophile, Tatsitsa, ed. La chefferie traditionnelle: Hier, aujourd'hui et demain. Yaoundé]: Éditions Cognito, 2012.
Знайти повний текст джерелаPour une réorganisation de la chefferie traditionnelle au Cameroun. [Yaoundé?]: [publisher not identified], 2014.
Знайти повний текст джерелаRohde, Eckart. Chefferie Bamileke: Traditionelle Herrschaft und Kolonialsystem : eine Studie zu den Veränderungsprozessen im Herrschafts- und Gesellschaftssystem der Bamiléké-Völker in West-Kamerun. Münster: Lit, 1990.
Знайти повний текст джерелаLivre d'or VIP des Rois et des Reines, Avec les 100 Meilleurs Proverbes Africains, Thème NDOP Culture Africaine Bamiléké: Célébrations de Mariage, Anniversaire, dédicaces, Hommage, Fêtes Culturelles, Chefferie, Cérémonie Royale d'intronisation de Chef. Independently Published, 2022.
Знайти повний текст джерелаТези доповідей конференцій з теми "Chefferies Bamiléké"
Macé, Gérard. "Chefferies Bamiléké." In Littérature et histoire en débats. Fabula, 2013. http://dx.doi.org/10.58282/colloques.2099.
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