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Статті в журналах з теми "Francophone historiography"
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Zinchenko, Irina. "The Problem of Implementing the Francophone Policy in the Field of Education in the Countries of Asia and Africa (1958-1969)." Исторический журнал: научные исследования, no. 2 (February 2020): 86–98. http://dx.doi.org/10.7256/2454-0609.2020.2.30953.
Повний текст джерелаАнотація:
The article discusses the issues related to the implementation of the Francophone policy in African and Asian countries. The author examines France's methods of cooperating with its former colonies; which countries received more attention; why specifically education played an important role in the implementation of the Francophone policy, and how did the financial support for this field change during the presidency of Charles de Gaulle. In the presented work, the policy of Francophonie is understood as the totality of France’s actions towards creating privileged political and economic ties with foreign states through the means of the French language and culture.In accordance with the latest methodological developments, foreign cultural policy is viewed as a group of measures developed and implemented by a state on an external level in order to promote national culture and language. The perception of the problems of foreign cultural policy was significantly influenced by the concept of "soft power" elaborated by political scientist J. Naya. This study applied several research methods: the system analysis method and the comparative analysis method. Topics related to the political implementation of Francophonie are little studied in Russian historiography. The article uses documents from the archives of the French Ministry of Foreign Affairs previously unfamiliar to the general public. The implementation of the Francophone policy in the countries of Asia and Africa in 1958-1969 resulted in the extensive cultural, economic and political cooperation between France and its former colonies. Despite the numerous successes in implementing the Francophone policy, by 1969, the government of the Fifth Republic had failed to restore the French cultural influence on the territories that had gained independence from France in a non-peaceful way.
2
BOSE, NEILESH. "THE CANNIBALIZED CAREER OF LIBERALISM IN COLONIAL INDIA." Modern Intellectual History 12, no. 2 (September 16, 2014): 475–84. http://dx.doi.org/10.1017/s1479244314000328.
Повний текст джерелаАнотація:
The interpretation of liberalism as a project that not only masks, but enables, political domination has long held currency in South Asian historiography. Recently, the subject of liberalism and empire in both francophone and anglophone contexts has returned to discussions in broader imperial historiography. One especially pressing question that emerges from these approaches is how to analyze intellectuals of colonized countries, such as India, who themselves claimed liberal terminologies and pressed forth liberal arguments. Are they to be assessed by the same criteria as European liberals who argued for the rights of the individual, the free press, and individual property rights?
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Oyler, Dianne White. "The N'ko Alphabet as a Vehicle of Indigenist Historiography." History in Africa 24 (January 1997): 239–56. http://dx.doi.org/10.2307/3172028.
Повний текст джерелаАнотація:
The N'ko alphabet made its first appearance in Bingerville, Côte d'Ivoire, on 14 April 1949? The invention of Souleymane Kanté of Kankan, Republic of Guinea, this alphabet constituted an attempt to provide a truly indigenous written form for Mande languages. Since its invention, a grassroots movement promoting literacy in the N'ko alphabet has spread across West Africa from the Gambia to Nigeria. A significant number of the speakers of Mande languages in Francophone as well as Anglophone West Africa have learned the N'ko alphabet, even though their governments use French or English as official languages and Muslim Mande-speaking religious leaders use Arabic in prayers and for study and teaching. The number of those who are literate in N'ko has increased without government intervention or support during the colonial and independence periods and without official support from the Islamic religious community. N'ko spread at the grassroots level because it met practical needs and enabled speakers of Mande languages to take pride in their cultural heritage. Informants from Kankan and its vicinity, one small part of the large region of N'ko's spread, said that their motivation to learn the alphabet was due to pride in their culture.Here I examine the emergence of the N'ko alphabet as an indigenously created writing system currently used by speakers of Mande languages in the Republic of Guinea and in other countries across West Africa; the reasons behind the alphabet's creation and the process by which the alphabet evolved; seeks briefly to identify the process by which the alphabet was disseminated under the guidance of its creator in a grassroots movement fueled by individual initiative, I offer some indications as to the depth and breath of N'ko literacy within the Mande-speaking community. Finally, it discusses the motivation for learning the N'ko alphabet and the problems it poses for one local community.
4
CARSON, JAMES TAYLOR. "AMERICAN HISTORIANS AND INDIANS." Historical Journal 49, no. 3 (September 2006): 921–33. http://dx.doi.org/10.1017/s0018246x06005589.
Повний текст джерелаАнотація:
United States's historians are almost alone in the scholarly world in using the term ‘Indian’ to describe the original inhabitants of the landmass that came to be called the Americas. The term is an artefact of Christopher Columbus's imagination, and it conditions American historiography in ways that reflect the particular logic of the first contact that Columbus initiated. This review draws upon several recent books in native history, as well as a few older ones, to explicate how Columbian logic has informed the evolution of such scholarship and to suggest new ways of thinking about contact, colonization, and acculturation in the Americas. The concept of ‘creolization’, developed by francophone and anglophone scholars in the Caribbean, it is argued, offers a particularly interesting and constructive way to imagine a different history of America's first and second peoples.
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Beyen, Marnix. "Multiple democracies in one country: Belgian narratives of democracy, 1830–1950." Journal of Modern European History 17, no. 2 (April 1, 2019): 171–83. http://dx.doi.org/10.1177/1611894419835748.
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Narratives of democracy have played an important part in Belgium’s self-understanding ever since the country gained its independence in the 1830–1831 revolution. In the more or less official historiography created by the Belgian political and intellectual élites, collective actors of lower and middle strata much rather than monarchs and aristocrats were presented as the forerunners of the Belgian nation. This situation stimulated a proliferation of alternative, and often dissident, democratic narratives among those who saw themselves as the true heirs of these collective actors. Left-wing Republicans and at a later stage Socialists used their narratives to criticize the oligarchic character of the existing political structures, but remained firmly within the Belgian framework. The democratic narratives fostered among Catholics in Flanders, on the contrary, were based on a more fundamental tension with the mainly Francophone and secular Belgian State. Since the First World War, this tension developed into a consistently anti-Belgian and anti-parliamentary narrative of democracy within the emerging Flemish Nationalist subculture and party. By analysing these divergent narratives, this essay thus shows how the initially democratic self-understanding of the Belgian state substantially mortgaged the creation in the long run of stable and unifying national discourses.
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Frenette, Yves. "Trois historiens de la « transition ». Mutations identitaires et historiographie en Acadie, en Ontario français et au Manitoba français, 1970-2000." Cahiers Charlevoix 12 (July 3, 2018): 55–88. http://dx.doi.org/10.7202/1048916ar.
Повний текст джерелаАнотація:
Yves Frenette , qui en est à sa cinquième participation aux Cahiers Charlevoix, propose un regard comparatif de l’historiographie dans trois aires de la francophonie canadienne entre 1970 et 2000. Au cours de cette période de transition , les identités traditionnelles acadienne et canadienne-française déclinent progressivement au profit de nouvelles identités francophones provincialisées. Il s’attache à trois historiens qui sont aussi des intellectuels enracinés dans leur milieu : Léon Thériault au Nouveau-Brunswick, Gaétan Gervais en Ontario et Robert Painchaud au Manitoba. Les deux premiers se rejoignent dans leur quête d’autonomie pour les Acadiens et les Franco-Ontariens – autonomie politique pour Thériault, autonomie institutionnelle pour Gervais ; i ls font ressortir des filiations qui, seules, garantissent un avenir établi sur des assises solides. Dans un contexte fort différent, surtout en raison de la situation très minoritaire des francophones de la Prairie, Painchaud étudie la thématique historique de l’immigration, prône l’ouverture à l’autre et appuie les nouvelles politiques fédérales et provinciales de multiculturalisme.
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Dobie, Madeleine. "The Enlightenment at War." PMLA/Publications of the Modern Language Association of America 124, no. 5 (October 2009): 1851–54. http://dx.doi.org/10.1632/pmla.2009.124.5.1851.
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Though few today, even in academic circles, can say with certainty when, where, or over what issues the seven years' war was fought, this mid-eighteenth-century conflict can fairly be characterized as the first global war. It was fought on three continents—Europe, North America, and Asia—and there were significant encounters in West Africa and the Caribbean. It engaged all the European powers, and it is estimated to have cost over a million lives. The historian Linda Colley has characterized the Seven Years' War as “[t]he most dramatically successful war the British ever fought” (101). From the standpoint of empire, this assessment is accurate. The war established the contours of the vast British Empire and brought the rival French presence in North America and India to a sudden end. It also had transformative outcomes for the populations caught in the crossfire. Terms such as global, diaspora, refugee, and cultural minority are more widely applied in discussions of contemporary transnational warfare, but they helpfully illuminate the upheavals associated with this eighteenth-century conflict. The global warfare of the 1750s–60s relegated the indigenous population of North America to the status of an embattled cultural minority, and it turned thousands of francophone Canadians into refugees. Yet despite its scale and the social and political fallout it occasioned, the Seven Years' War has never occupied a central place in the national narratives of its major contestants or in the historiography of the Enlightenment. The main reason for this low profile, I think, is that the war was a many-sided conflict, fought on both metropolitan and colonial fronts. Because of this multilateralism, the war has had a fragmented historical reception, a fracture reflected in the various names by which it has come to be known. The label Seven Years' War is generally used to refer to the fighting that took place in Europe. The war in North America, on the other hand, goes under the name French and Indian War, though in Quebec it is remembered more acrimoniously as the War of Conquest. Histories of India often inventory the warfare of the 1750s–60s under the academic-sounding title Third Carnatic War; a more meaningful characterization would be that it marked the starting point of British rule in India.
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Savard, Pierre. "Discours du président : Splendeurs et misères de Clio." Historical Papers 16, no. 1 (April 26, 2006): 1–7. http://dx.doi.org/10.7202/030865ar.
Повний текст джерелаАнотація:
Abstract Clio in Canada today has notable strengths and weaknesses. Historiography itself has been greatly enriched as younger historians using better methods have opened up many new frontiers in labour, urban, Northern, and women's history, among others. As well, historians have had an important part in the flowering in many disciplines over the past decade of ethnic, regional, and Canadian studies-all leading to a fuller understanding of our heritage and nation. The last twenty years have seen a great expansion, too, in the numbers of historians, not only in the colleges and universities, but also among archivists (normally first trained in history) and government researchers (especially at the Department of National Defence and Parks Canada). As it approaches its sixtieth anniversary with well over two thousand members, the Canadian Historical Association itself is very healthy, a leader among learned societies in Canada and a strong force uniting far-flung historians through its annual meeting, its publications, and its defence of historians' interests, as in our recent representations in Ottawa regarding Bill C-43. But all is not well among Clio's Canadian disciples. Historians of countries other than Canada and especially francophone Quebeckers are still very much underrepresented in the CHA, despite laudable attempts to make the association more appealing to them. Our profession is more deeply threatened by attempts by the media through television soap operas and historical novels to equate history with a romantic popularization of the past, at the possible expense of reflective contemplation based on careful research and analysis. And if nineteenth-century historians too often came to history after a full career in public life, which led to obvious biases in their writings, do we now not risk the opposite extreme? Too many historians today are cold analysts removed from the world on isolated campuses, writing only for each other in specialized journals quite divorced from contemporary society. The natural critical capacity of historians — their training to take no evidence or information at face value — is too often lost in the affairs of the world. Despite our differences of temperament, ideology, subject fields, ages, and languages, we as historians in Canada are united in the belief that the past has more to teach us than the present. The lessons so gleaned we must make a source of wisdom for our contemporaries.
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Burson, Jeffrey D. "The Crystallization of Counter-Enlightenment and Philosophe Identities: Theological Controversy and Catholic Enlightenment in Pre-Revolutionary France." Church History 77, no. 4 (December 2008): 955–1002. http://dx.doi.org/10.1017/s0009640708001595.
Повний текст джерелаАнотація:
Recent works of modern French history have found it fashionable, when focusing on the eighteenth century from across the jagged shoals of nineteenth- and twentieth-century France, to reductively treat Francophone national identity as the dialogical interaction of two related “imagined communities.” On the one hand, as scholars such as Joseph Byrnes have unconvincingly argued, French national identity after the Enlightenment and Revolutionary eras has been shaped by the more secular “Cult of the Nation,” nourished by the Revolutionary ethos ofliberté,égalité, andfraternité; on the other hand, there is the identity of France as Europe's first, most Catholic people. Such stark contrasts between opposing identities, which were in fact self-consciously nourished and cultivated by nineteenth-century writers, are overdrawn, and yet the increasingly dialogical character of French national identity in the centuries after the Revolution remains relevant to the subject of eighteenth-century historiography, for the definition of French national identity or identities is intricately intertwined with the unfolding of Enlightenment and Counter-Enlightenment identities that arose in various nuanced forms from the intellectual and religious history of France. Recently, provocative and timely work by Jonathan Israel, Dale Van Kley, and Darrin McMahon has taken up different aspects of these broader questions concerning why and when these competing visions may have sprung from the soil of eighteenth-century France. A remaining historiographical curiosity lingers as many historians of the French Revolution are quick to ascribe this dichotomy chiefly to the years after 1791 when the Civil Constitution of the Clergy and the Oath of Allegiance made allegiance to the Revolutionary government more complicated for less Gallican, more ultramontane priests. On the other hand, historians of the French Enlightenment continue to focus on the inherently secular, scientific, and anticlerical nature of thesiècle de lumièresas though the Church were inevitably opposed to Enlightenment innovations after mid-century, preferring and harshly defending (as Jonathan Israel has recently and voluminously argued) a comfortable and cautious acceptance of Lockeanism and Newtonianism as the only forms of Enlightenment discourse considered acceptable and capable of synthesis with Catholic orthodoxy. Differing historical perspectives on the relationship between the Enlightenment and religion remain central to the identity of participants in the French Enlightenment at various points throughout the eighteenth century and after, and such questions continue to inform the definition of what it means to be “French” today. As such, the historical processes of Enlightenment identity formation continue to require examination; such processes—one of manylietmotifswithin the complex and invaluable conversations opened by the works of Israel, McMahon, and Van Kley—will be the subject of this article. For scholars remain far from a consensus on just what it meant to be Catholic and Enlightened together in the century preceding the French Revolution.
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Daoud, Riffi. "Historiographie du wahhabisme : écueils et enjeux." Arabica 69, no. 3 (June 30, 2022): 319–53. http://dx.doi.org/10.1163/15700585-12341643.
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Résumé L’histoire du wahhabisme est le parent pauvre de l’historiographie francophone. Le sujet, plus souvent abordé des points de vue géopolitique et sociologique, n’est que rarement abordé dans son histoire longue, et encore moins depuis le prisme de l’histoire intellectuelle. La parution de la version française du livre de Natana Delong-Bas, Islam wahhabite, qui se caractérise par de nombreuses faiblesses, est l’occasion de faire ici un bilan historiographique : que sait-on de l’émergence du wahhabisme, de la personnalité et de l’œuvre de son fondateur ? Comment écrire cette histoire qui s’inscrit dans celle, plus large, du taǧdīd ? Quelles relations le wahhabisme entretint-il avec les courants réformateurs héritiers, concomitamment, de l’œuvre d’Ibn ʿArabī et Ibn Taymiyya ? La présente note critique est également l’occasion de revenir sur les écueils et enjeux du travail d’écriture et d’interprétation du wahhabisme, doctrine proprement révolutionnaire. Par bien des aspects, le livre de Natana Delong-Bas s’inscrit dans une historiographie plus ancienne – à la fois présente dans des courants de la salafiyya et dans l’orientalisme – établissant une dichotomie entre le wahhabisme et Ibn ʿAbd al-Wahhāb, et pensant l’œuvre de ce dernier comme une tentative de sursaut dans un cadre général de décadence généralisée du monde musulman. Le présent article vise à déconstruire ce récit, problématique à plus d’un titre.
Дисертації з теми "Francophone historiography"
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Kadib, Abdou. "L'époque des quatre premiers califes dans l'historiographie francophone entre la fin du XIXe siècle et le début du XXIe siècle." Thesis, Nantes Université, 2022. http://www.theses.fr/2022NANU2007.
Повний текст джерелаАнотація:
L’époque des quatre premiers califes est une époque fondatrice dans l’histoire de l’Islam. Selon les sources musulmanes, c’est pendant cette époque que l’institution califienne a vu le jour, que l’Arabie s’est réellement soumise à l’Islam, que l’Islam est sorti de ses territoires, que le Coran a été collecté dans un Muṣḥaf, que les premières divisions au sein de l’Islam ont eu lieu. Cette époque a fait couler beaucoup l’encre des chercheurs en Orient et en Occident. Nous nous limitons ici à l’étudier dans l’historiographie francophone. . Nous visions dans cette recherche à analyser la manière dont a été écrite, par les chercheurs francophones, l'histoire des premiers califes et la manière dont ces chercheurs ont exposé les circonstances dans lesquelles est née la religion de l’islam. Nous examinons les sources sur lesquelles ils fondent leur écriture des premiers temps de l’Islam, les méthodes et les sources des sources des chercheurs francophoneThe era of the first four caliphs is a founding era in the history of Islam. According to Muslim sources, it was during this period that the Caliphian institution was born, that Arabia really submitted to Islam, that Islam left its territories, that the Koran was collected in a Muṣḥaf, that the first divisions within Islam took place. This period has caused much ink to flow among researchers in the East and in the West. We limit ourselves here to studying it in francophone historiography. We aimed in this research to analyze the way in which was written, by francophone researchers, the history of the first caliphs and the way in which these researchers exposed the circumstances in which the religion of Islam was born. We examine the sources on which they base their writing of the first times of Islam, the methods and the sources of the sources of the francophone researchers
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Lécureur, Bertrand. "L'image du nazisme et de la Shoah dans les manuels d'histoire allemands, britanniques, belges francophones et français publiés depuis 1950 (étude comparative)." Thesis, Montpellier 3, 2010. http://www.theses.fr/2010MON30036/document.
Повний текст джерелаАнотація:
Comment la période nazie et la Shoah ont-elles été présentées dans les manuels d’histoire de fin de premier cycle de l’enseignement secondaire, publiés de 1950 à nos jours, en Allemagne, au Royaume-Uni, en Belgique francophone et en France ? Une étude comparative de leur contenu sera proposée, en accordant une place centrale à l’évolution de celui-ci et à l’apport, tant de la recherche historique que des différents événements ayant composé l’actualité de ces sujets depuis plus de cinquante ans. Alors que l’opinion publique européenne évoque fréquemment le profond mutisme sur la période nazie et la Shoah jusqu’à la fin des années quatre-vingts, les manuels d’histoire offrent, dès les années cinquante, un ensemble d’informations aux élèves de 14 à 16 ans, en Allemagne en particulier. Ces éléments de connaissance, certes lacunaires et imparfaits au départ, apparurent donc très tôt, rompant le silence, avant d’être considérablement augmentés et précisés à la fin du vingtième siècle. À l’échelle de notre étude, une nette différence quantitative et qualitative se dessine entre le solide contenu des manuels allemands et français, à un degré moindre toutefois, et les ouvrages britanniques, nettement plus limités sur notre sujet, les publications scolaires wallonnes ayant été très rares durant le dernier quart du vingtième siècleWe can wonder how the nazi period and the Shoah have been presented in the history textbooks for secondary schools which have been published since 1950 in Germany, in the United Kingdom, in French-speaking Belgium and in France.We will compare their contents, by underlining the evolution of this content and the influence of the historic researches as well as the various events which have been topical over the last fifty years. Whilst the European public opinion often mentions the deep silence about this nazi period and the Shoah up to the late nineties, German textbooks provided pupils, aged 14 to 16, with important information, from the fifties. Although incomplete and imperfect at the beginning, this knowledge was quickly offered and broke the silence before being dramatically increased and more precise at the turn of the century. As far as quantity and quality are concerned, there is a sharp contrast between the German and French textbooks and the British ones which deal much less with this topic. As for Walloon textbooks, they were scarce from the seventies to 2000
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Avignon, Mathieu d'. "Champlain et les historiens francophones du Québec : les figures du père et le mythe de la fondation." Doctoral thesis, Université Laval, 2006. http://hdl.handle.net/20.500.11794/18141.
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Rocher, Marie-Claude. "Les protestants francophones au Québec, XIXe siècle : une expérience de communication de l'histoire par l'exposition en musée." Master's thesis, Université Laval, 1993. http://hdl.handle.net/20.500.11794/17755.
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Deperne, Marcel. "La Belle Rivière dans l'espace atlantique, 1783-1815 : migrations commerciales francophones entre Pittsburgh (PA) et Henderson (KY)." Thesis, La Rochelle, 2019. http://www.theses.fr/2019LAROF003.
Повний текст джерелаАнотація:
L’historiographie a souvent négligé la place occupée par les migrants francophones au sein de la jeune république américaine, se bornant à suivre l’itinéraire des exilés politiques les plus célèbres, bannis par la Révolution Française ou la Restauration, ou celui des utopistes rêvant d’instaurer une société nouvelle au Nouveau Monde. Au cœur de la Jeune Amérique confrontée à l’épineux problème de l’esclavage, à l’agonie des empires coloniaux et à la naissance de l’esprit d’entreprise et du capitalisme, ils furent nombreux à tenter la fortune outre atlantique entre 1783 et 1815, établissant dans le corridor créole de puissants liens commerciaux, culturels et religieux entre côte Est, Nouvelle-Orléans, Antilles et espace atlantique. Tel est l’objet de la présente réflexion qui emprunte la voie ouverte par l’histoire atlantique, et propose, en tirant parti de la correspondance et des ressources archivistiques, une écriture novatrice de l’histoire des migrations commerciales francophones entre Pittsburgh et Louisville à l’époque des révolutions atlantiquesHistoriography often neglects the part of Francophone migrants in the young American republic, merely following the route of the most famous political exiles banished by the French Revolution and the Restoration, or the Utopians dreaming to establish a new society in the New World. In the Early Republic faced with the thorny problem of slavery, the agony of colonial empires and the birth of entrepreneurship and capitalism, many migrants tried fortune beyond the Atlantic Ocean, between 1783 and 1815, establishing in the “Creole corridor” powerful commercial, cultural and religious ties between east coast, New Orleans, West Indies and Atlantic space. This is the purpose of this discussion that borrows the path opened by the Atlantic history, and proposes, through the study of correspondence and archival resources, an innovative history of francophone business migrations from Pittsburgh to Louisville in the age of the Atlantic Revolutions
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Rondinelli, Maria Francesca. "Histoire littéraire, artistique et culturelle de la naissance des avant-gardes surréalistes en Égypte francophone, des années 1920 aux années 1940." Thesis, Université Grenoble Alpes, 2020. https://thares.univ-grenoble-alpes.fr/2020GRALL007.pdf.
Повний текст джерелаАнотація:
Dans l'Égypte de la fin des années Trente à l'après-guerre, un groupement de jeunes intellectuels anime le collectif « Art et Liberté/ Al-Fann w-al-Hurryiah » qui, dans les domaines artistique, littéraire, politique, véhicule des messages libertaires, révolutionnaires et égalitaires qui représentent un cas quasiment unique au Moyen Orient. S’inspirant des principes de la Fédération Internationale de l’Art Révolutionnaire et Indépendant, créée en 1938 par André Breton et Léon Trotski, le groupe réuni autour du polémiste francophone Georges Henein et de l’artiste et théoricien Ramsès Younane fut le foyer culturel qui opéra pour l’introduction du surréalisme en Égypte, à travers cinq expositions d’art pendant la Deuxième Guerre Mondiale, des revues culturelles, également en arabe, des maisons d’éditions publiant des auteurs à l’époque peu connus du grand public. À travers l’analyse du contexte culturel et artistique de l’époque précédant les activités d’« Art et Liberté/ Al-Fann w-al-Hurryiah », nous avons retracé les circonstances de son éclosion et la présence des avant-gardes futuristes et surréalistes en Égypte, un territoire d’accueil et d’animation culturelle ayant donné naissance à des centres artistiques autonomes. Le débat accompagnant le naissant art égyptien tiraillé entre appels à une « égyptianité » idéale et une admiration sans bornes de tout ce venait d'Europe est symptomatique des récentes pratiques artistiques du premier pays de tradition musulmane à avoir « importé » les Beaux-Arts européens, dans lequel « le groupe surréaliste d’Egypte » inscrit ses manifestations et ses luttes contre le monopole étatique de la culture et de l'art. Proclamant la liberté de l'art et son droit de cité dans une Égypte aux conceptions culturelles figées et passéistes, les manifestes, les conférences, les débats, les entreprises éditoriales et les expositions que le groupe anime sont autant de jalons d'une révolution culturelle à laquelle une partie de la jeunesse égyptienne aspire, dans une période où l'on vit le danger imminent de la guerre et une grande effervescence intellectuelleIn Egypt from the end of the thirties to the post-war period, a group of young intellectuals led the collective "Art et Liberté / Al-Fann w-al-Hurryiah". From an artistic, literary and political point of view it conveyed libertarian, revolutionary and egalitarian messages that were almost unique in the Middle East.The collective was inspired by the principles of the Fédération Internationale de l’Art Révolutionnaire et Indépendant, created in 1938 by André Breton and Léon Trotski, it gathered around the French-speaking polemicist Georges Henein and the artist and theorist Ramses Younane. The group was the cultural center that led to the introduction of the surrealism in Egypt, through five art exhibitions during the Second World War, cultural magazines, also in Arabic and publishers publishing authors that at the time were little known to the general public.Through the analysis of the cultural and artistic context of the period preceding the activities of "Art and Liberty / Al-Fann w-al-Hurryiah", we retraced the circumstances of its emergence and the presence of the futuristic avant-garde and surrealists in Egypt, a territory of welcome and cultural animation which gave birth to autonomous artistic centers.The debate accompanying the nascent Egyptian art torn between calls for an ideal "Egyptianity" and a limitless admiration of everything coming from Europe is symptomatic of the recent artistic practices of the first country of Muslim tradition to have "imported" the European Beaux-Arts.It is in this context that "the surrealist group of Egypt" inscribes its manifestos and its struggles against the state monopoly of culture and art. Proclaiming the freedom of art and its rightful place in an Egypt with set and backward cultural conceptions, the manifestos, conferences, debates, editorial companies and exhibitions that the group animates are all milestones of a cultural revolution to which a part of the Egyptian youth aspires, in a period where one lives the imminent danger of the war and a great intellectual effervescence
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Chahine, Karim. "Mille mots valent une image : synthèses d'histoire nationale et poétique de l'histoire chez François-Xavier Garneau et Benjamin Sulte, 1845-1884." Master's thesis, Université Laval, 2019. http://hdl.handle.net/20.500.11794/33942.
Повний текст джерелаАнотація:
Ce mémoire propose d’étudier l’écriture de l’histoire par les historiens canadiens-français dans la seconde moitié du XIXe siècle en nous penchant sur les cas de François- Xavier Garneau et de son Histoire du Canada (1845-1852) et de Benjamin Sulte et son Histoire des Canadiens français (1882-1884). Pensées, organisées et composées dans l’esprit de tableaux et de portraits historiques, ces synthèses étaient écrites selon une approche plus artistique de la science historique qui s’explique par la volonté de faire mémoire collectivement, en inscrivant dans l’imaginaire national des événements et des personnages dignes de mention, et individuellement en créant des impressions vives sur le lecteur. Pour ce faire, François-Xavier Garneau et Benjamin Sulte s’en remettaient à ce nous appelons une poétique de l’histoire. Créées par des procédés littéraires, relevant du pittoresque et du pathétique, ces impressions vives permettent à l’historien de guider son lecteur à voir le récit sur plusieurs plans : historique, moral, idéologique, esthétique, etc. Loin d’être ségrégués dans des chapitres respectifs, voir dans des ouvrages différents par nature, le scientifique et le littéraire étaient vus par les historiens de cette époque comme deux entités pouvant aspirer à une cohérence en vue de faire corps. Cette tension entre les humanités littéraires et l’ambition scientifique est perçue par certains comme une indétermination propre au discours historien. Ce faisant, nous voulons discerner les modalités d’écriture et de production de ces synthèses d’histoire nationale, ainsi que les rapports passés et présents de la synthèse historique et de la connaissance historique. Plus précisément, nous chercherons à voir comment les particularités de la synthèse d’histoire non seulement permettent, mais amplifient la puissance évocatrice de la poétique de l’histoire. Ainsi, nous pourrons distinguer de quelles façons synthèse et poétique entretiennent une symbiose.This thesis studies the writing of history by French-Canadian historians in the second half of the nineteenth century by examining the cases of François-Xavier Garneau’s Histoire du Canada (1845-1852) and of Benjamin Sulte’s Histoire des Canadiens français (1882- 1884). Organized, composed and thought in the spirit of paintings and historical portraits, these syntheses were written according to a more artistic approach of historical science, which is explained by the will to remember collectively, by inscribing in the national imagination events and characters worthy of mention, and individually by creating vivid impressions on the reader. To do this, François-Xavier Garneau and Benjamin Sulte relied on what we call the poetics of history. Created by literary methods, pertaining to the picturesque and pathetic, these vivid impressions allow the historian to guide his reader to see the story on several levels: historical, moral, ideological, aesthetic, and so on. Far from being segregated in respective chapters or different books, the scientific and the literary methods were seen by historians of that time as two entities able to aspire coherence in order to become one. This tension between literary humanities and scientific ambition is perceived by some as peculiar indeterminacy to the historian's discourse. In doing so, we want to discern the methods of writing and producing these syntheses of national history, as well as the past and present relations of historical synthesis and historical knowledge. More precisely, we will seek to see how the particularities of the synthesis of history not only allow, but amplify the evocative power of the poetics of history. Thus, we can distinguish in which ways synthesis and poetics maintain a symbiosis.
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Raymond-Dufour, Maxime. "L’Universel et le national. Une étude des consciences historiques au Canada français de la première moitié du XIXe siècle." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040040.
Повний текст джерелаАнотація:
Cette thèse s’intéresse à l’évolution du rapport à l’histoire et de la conscience historique dans la société canadienne de la première moitié du XIXe siècle et propose une analyse métahistorique de deux principaux corpus de sources : le matériel pédagogique employé dans les collèges classiques, ainsi que les ouvrages historiographiques et politiques marquants pour l’élite canadienne, des réflexions du politicien Denis-Benjamin Viger au Rapport Durham et aux écrits de William Smith, Michel Bibaud et de François-Xavier Garneau. En analysant ces sources à la lumière d’un outillage théorique issu de l’historiographie de la représentation du temps, je propose une relecture de la constitution d’une conscience historique nationale au Canada français. Je démontre que la « nationalisation » de l’histoire est un phénomène graduel qui s’est échelonné sur l’ensemble des trois premiers quarts du XIXe siècle. Si l’histoire nationale a mis du temps à s’imposer, c’est parce que la conscience historique du monde intellectuel canadien au tournant du XIXe siècle était modelée sur les principes philosophiques universalistes de l’humanisme et du christianisme. Loin d’être spécifique aux Canadiens, cette mutation de la représentation de l’histoire s’insère dans un large mouvement occidental qui a été abondamment observé et commenté par l’historiographie. Enchevêtrées dans une histoire commune avec la « disciplinarisation » de l’histoire, la catégorisation des peuples et leur projection dans le temps n’est ni une évidence ni une nécessité, mais plutôt le produit d’une évolution culturelle partagée à travers le monde atlantiqueIn this thesis, I discuss the evolution of time experience and historical consciousness in Canadian society of the first half of the nineteenth century and propose a metahistorical analysis of two main corpora of documents : the educational material used in classical colleges, and a number of significant historiographical and political publications for the Canadian intellectual elite, from Denis-Benjamin Viger’s reflections to the Durham Report and to the writings of William Smith, Michel Bibaud and François-Xavier Garneau.By analyzing these historical documents with the use of conceptual tools inspired by the time representation historiography, I suggest a reinterpretation of the advent of a national historical consciousness in French Canada. I demonstrate that the “nationalization” of the past is a gradual phenomenon that spawned over the first three quarters of the nineteenth century. If national history was not prominent around 1800, it is because Canadian intellectuals interpreted the past with the theological principles of Christianity and the universalist philosophy of intellectual humanism. Unspecific to Canadians, this historical representation evolution was observed and commented upon by a rich occidental historiography. Entangled with the disciplinarization of history as a historical phenomenon, the categorization of the Nation and its projection in the past is neither a certainty, nor a necessity, but rather the product of a cultural evolution shared in the Atlantic World
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McNichol, Dustin J. "Histoire contestée: contenu et structure du débat historique dans R. c. Caron." Thèse, 2011. http://hdl.handle.net/10048/1859.
Повний текст джерелаАнотація:
Actuellement en cour, la cause Caron, connue en anglais comme The Caron Case, est une des causes juridiques récentes les plus importantes à l‟égard du statut constitutionnel de la langue française en Alberta et en Saskatchewan. Pendant le procès, qui a duré plusieurs années, l‟histoire constitutionnelle de la langue française a été débattue par deux témoins experts, le Dr. Edmund Aunger et le Dr. Kenneth Munro. Cette thèse déconstruit les arguments historiques présentés par Aunger et Munro par l‟entremise d‟une analyse de contenu et d‟une perspective comparée, tout en considérant les contextes interprétatifs qui touchent à la question. La thèse considère également les contraintes et les problèmes qui sont soulevés quand l‟histoire est débattue dans la sphère juridique.Études canadiennes
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Julien, Marie-Laure. "La mémoire collective : récits de cégépiens concernant les représentations du parcours historique franco-québécois." Mémoire, 2006. http://www.archipel.uqam.ca/1841/1/M9289.pdf.
Повний текст джерелаАнотація:
Ce mémoire présente la démarche et les résultats d'une étude ayant pour sujet la mémoire collective au Québec et s'intéressant aux différentes représentations du parcours historique franco-québécois chez les jeunes Québécois francophones. L'enquête par questionnaire à questions ouvertes a été effectuée au cours de la session d'hiver 2004 auprès d'étudiants francophones de niveau cégep en sciences humaines à leur deuxième année d'étude, soit à leur troisième ou quatrième session. Les étudiants provenaient de quatre régions du Québec: la grande région de Montréal, la grande région de Québec, l'Outaouais et le Saguenay-Lac-Saint-
Jean. Au Québec, la question de la mémoire collective est marquée par une grande tension. Pour certains penseurs, la mémoire canadienne-française doit être modifiée de façon à libérer le Québec du fardeau de l'héritage canadien-français, à laisser plus de place au pluralisme historique de la société québécoise et à replacer le parcours historique canadien-français dans le contexte des sociétés nouvelles. Pour d'autres, la mémoire canadienne-française se doit d'être réhabilitée pour retrouver les éléments constitutifs de la société québécoise et la singularité de son parcours historique. Mais quelle est véritablement la mémoire des jeunes Franco-Québécois? Reproduisent-iIs les représentations associées à l'héritage canadien-français ou plutôt celles axées sur la pluralité et l'américanité de la société québécoise? Notre hypothèse principale était que nous retrouverions chez les jeunes une pérennité de l'héritage canadien-français, mais que celui-ci serait dépouillé de sa version du drame national et de l'échec qui lui était traditionnellement accordé.
Ce mémoire présente ensuite les diverses représentations du parcours historique franco-québécois proposé par les participants à l'étude autour de différentes thématiques: les événements majeurs et personnages importants, les sujets de l'histoire du Québec, la spécificité de la société québécoise, le portrait du Québec contemporain, certaines caractéristiques associées aux Québécois à travers leur histoire et les trames historiques. Une dernière partie est consacrée au rapport à l'histoire comme connaissance des étudiants tel qu'ils en ont parlé dans leurs récits. La mémoire des jeunes que nous avons mise en lumière est tout d'abord axée sur les éléments d'une histoire politique, plutôt que sociale ou économique, centrée sur l'existence de deux cultures et sur les batailles politiques autour de la langue et de la reconnaissance de la spécificité du Québec, que celle-ci passe par la notion de la société distincte ou par l'indépendance. Si certains étudiants représentent le parcours historique des Québécois comme une série d'échecs, signe d'un peuple qui n'arrive à rien, la plupart des étudiants dépeignent le parcours d'un groupe fort et uni qui se bat pour préserver sa spécificité, pour l'affirmer et la faire reconnaître. Les étudiants reproduisent une histoire dont ils peuvent être fiers et qui contribue à conforter l'image qu'ils ont d'eux-mêmes en tant que Québécois francophones. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Québec, Mémoire collective, Histoire, Représentations, Jeunes, Héritage canadien-français.
Книги з теми "Francophone historiography"
1
Grimoult, Cédric. Histoire de l'histoire des sciences: Historiographie de l'évolutionnisme dans le monde francophone. Genève: Librarie Droz, 2003.
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2
Robert, Carvais, ed. Edifice & artifice: Histoires constructives : recueil de textes issus du premier Congrès francophone d'histoire de la construction, Paris, 19-21 juin 2008. Paris: Picard, 2010.
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3
Kirk-Greene, A. H. M. "Please Sir, I want some more" (O. Twist): Reflections on the state of the literature on francophone Africa in English. Talence, France: Centre dʼétude dʼAfrique noire, Institut dʼétudes politiques de Bordeaux, Domaine universitaire, 1988.
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4
Mckinley, C. Alexander. Illegitimate Children of the Enlightenment: Anarchists and the French Revolution, 1880-1914 (Francophone Cultures and Literatures). Peter Lang Pub Inc, 2007.
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5
Violence and the Writing of History in the Medieval Francophone World. Boydell & Brewer, Limited, 2013.
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6
McNeil, Kenneth. Scottish Romanticism and Collective Memory in the British Atlantic. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474455466.001.0001.
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Charting the transatlantic movements of Scottish literature in the Age of Revolution, this book provides an in-depth examination of Scottish Romantic literary ideas on memory and their influence among various cultures in the British Atlantic. The book brings into relief a distinct Scottish historiography, in which a temporality of modernity takes shape in the forms, tropes and categories of a mode of historical understanding we now would term collective or cultural memory. The study traces this emergent mode in Scottish history writing, both fictional and non-fictional, as it circulated throughout the Atlantic world. It offers a threefold engagement with Scottish Romantic, transatlantic and memory studies while drawing from the perspectives and insights of other critical frameworks – such as indigenous, Black Atlantic and francophone Canada. Examining a range of writing modes such as memoirs, slave narratives and emigrant fiction in various regional and national contexts, the book covers familiar Scottish writers, such as Walter Scott and John Galt, and less familiar ones, such as Anne Grant, Thomas Pringle, and John Gabriel Stedman. It follows other recent studies in making the case for the Atlantic world as a critical site in the making of a culture of modernity while bringing to light the fundamental contribution of Scottish Romantic writing to this culture.
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Daggett, Melissa. Spiritualism in Nineteenth-Century New Orleans. University Press of Mississippi, 2016. http://dx.doi.org/10.14325/mississippi/9781496810083.001.0001.
Повний текст джерелаАнотація:
The advent of Modern American Spiritualism took place in the 1850s and continued as a viable faith into the 1870s. Because of its diversity and openness to new cultures and religions, New Orleans provided fertile ground to nurture Spiritualism, and many séance circles flourished in the Faubourgs Tremé and Marigny as well as the American sector of the city. This book focuses on Le Cercle Harmonique, the francophone séance circle of Henry Louis Rey, a Creole of color who was a key civil rights activist, author, and Civil War and Reconstruction leader. His life has remained largely in the shadows of New Orleans historiography owning, in part, to a language barrier. The book weaves an intriguing historical tale of the supernatural, chaotic postbellum politics, and the personal triumphs and tragedies of Henry Louis Rey. Besides Rey’s séance circle, there is also a discussion about the Anglo-American séance circles in New Orleans. The book places these séance circles within the context of the national scene, and the genesis of nineteenth-century Spiritualism is examined with a special emphasis placed on events in New York and Boston. The lifetime of Henry Rey and that of his father, Barthélemy Rey, spanned the nineteenth century, and mirror the social and political dilemmas of the black Creoles. The book concludes with a comparison of Spiritualism with the Spiritualist and Spiritual churches, as well as voodoo. The book’s narrative is accompanied by wonderful illustrations, reproductions of the original spiritual communications, and photographs.
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d', Hulst Lieven, Moura Jean-Marc, Katholieke Universiteit te Leuven (1970- ), Katholieke Universiteit te Leuven (1970- ). Campus Kortrijk., and Université de Lille III, eds. Les études littéraires francophones: État des lieux : actes du colloque organisé par les Universités de Leuven, Kortrijk et de Lille, 2-4 mai 2002. Villeneuve d'Ascq: Université Charles de Gaulle - Lille III, 2003.
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(Director), Annamaria Laserra, and Marc Quaghebeur (Director), eds. Histoire, MC)Moire, Identitc) Dans La Littc)Rature Non Fictionnelle: L'Exemple Belge Actes Du Colloque de Salerne Organisc) Par Annamaria Laserra Et M ... Pour L'Histoire Des Francophonies. Theorie). Peter Lang Publishing, 2005.
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1
Ansell, Richard. "Learning Abroad." In Complete Gentlemen, 105–44. British Academy, 2022. http://dx.doi.org/10.5871/bacad/9780197267271.003.0004.
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Where histories of the Grand Tour emphasise movement, this chapter places settled learning at the heart of elite travel culture. Indeed, contemporaries only used the word ‘tour’ to describe bounded periods of heightened mobility, rather than one’s whole time abroad. It was over months or even years at French, Dutch and German universities and academies that young men acquired the French language and physical exercises for which they had been sent across the Channel. These ‘settlements’ have been greatly underestimated, not least because travellers tended only to keep journals during mobile periods, but they were the bedrock of encounters with the Continent, to which some – but by no means all – travellers added Italian tours. Families blended universities and academies in a mixed economy of education, as they had at home, with these institutions preparing some for onward travel and others for an immediate return. Although historiography is still dominated by the Italian Grand Tour, educational travel between 1650 and 1750 was primarily about pursuing Francophone culture in France or neighbouring territories. The gentry was far more familiar with the Continent than is usually recognised, and the French language and manners far more important aspects of landed culture.