Zeitschriftenartikel zum Thema „African rebirth“

This study focuses on the exploration of Africa concept of a dream world – a continent marching towards a rebirth, towards that utopia that Joseph Edoki wrote about in The Upward Path (Edoki, 2008). This Africa concept of rebirth does not believe in jumping the gun to get to the utopia, but rather beams the searchlight on the opportunities, challenges and prospects that are littered all along the trajectory of the journey to that utopia Africans look forward to. For long, Africa as a continent was captured in slavery and this took its toll on the people as they developed inferiority complex, low self-esteem, no love loss, among others. Thus, at the expiration of colonialism, so much damage had been done. Ayi Kwei Armah’s Two Thousand Seasons (Armah, 1979) warns against a repeat of the cause of the desolation in the first place, and then illustrates that the only escape route is to return to “The Way” which Africans have lost. Thus, the text is about a people depressed, a people neglected, and a people striving to recover their identity even from the hands of their own people. This paper is a linguistic study of Armah’s Two Thousand Seasons set to investigate the novelist’s level of success in the employment of the creative linguistic features aimed at driving home his message about African struggle for survival on the one hand, and highlighting the difficulties encountered in the course of pursuing rebirth on the other hand. Halliday’s Systemic Functional Approach has been adopted in this work.

In the post-Cold War world, Africa has been an important focus of Brazilian foreign policy. Having a significant historical weight in building our nation, African countries are also part of the moves adopted by Brazil's foreign policy. The main purpose of the present text is to show this relevant regional dimension regarding Brazil's international insertion during the Lula era. The work is divided in two parts: the first part approaches Africa's international insertion throughout recent years and the second analyses the dimension occupied by African affairs in Brazil during the Lula era. The main argument is that the new role played by Africa in the international scene coincides with a global Brazil

Using reader-response literary criticism and structuralism, this paper has evaluated and examined the necessity of preserving and revitalising African culture and tradition. It has also shown the intrinsic relation between the ancestors and the living people as featured by Ayi Kwei Armah in Fragments. Ancestors are revered and worshipped because of their importance in the lives of African people. Ancestors protect people who are still living and they also punish people who disobey the norms of society. The study revealed that western culture and the excessive love of materialism threaten African culture and prevent it from thriving socio-culturally. African people should undertake serious actions which will contribute to the rebirth and the restoration of African tradition. The contact between Africa and the West has negatively influenced the leadership of Africa. Corruption and bad governance have been embraced and introduced into the system of governance by new African leaders who took over. Nepotism, theft, bribery, and their likes have become cherished values in post-colonial Africa. The study recommends that African people should go back to their sources in order to build a solid foundation in Africa

Charles Villa Vicencio, Erik Doxtader and Ebrahim Moosa (Eds), The African Renaissance and the Afro-Arab Spring a Season of Rebirth, Georgetown University Press, Washington DC, 2015, 225 pp., ISBN: 978-1-62616-197-9.

The justice system in South Africa used prisons as punitive instruments before the dawn of democracy. New developments focus mainly on restorative justice that seeks to rehabilitate, reintegrate, and restore offenders to their communities. This system has allowed space for chaplaincy and spiritual work in South African incarceration centers. This article uses the missional reading of John 8:1–11 and the narrative of David Heritage to demonstrate that faith, not religion, can change ex-offenders’ lives into narratives of rebirth and transformation. Ex-offenders are given a second opportunity to serve the missio Dei as agents of missional conversion and transformation.

This paper reexamines African-American writer and anthropologist Zora Neale Hurston’s presentation of the self in Their Eyes Were Watching God (1937), generally considered one of the most important African-American novels of the twentieth century. Originally criticized by Hurston’s contemporaries as a retrograde folk portrait of African-American life, Their Eyes presents the oral narrative of Hurston’s protagonist, Janie, a woman surrounded by natural and social cycles. Building on the novel’s allusive title and the convergent Biblical and folkloric frameworks of the work, I trace the evolving concept of “God” throughout the novel as external forces continually shape and reshape Janie’s world for her, questioning whether she can retain any individual agency navigating through these cyclical, predetermined pathways. The redefined vision of the individual that emerges from this reading counters the criticism of Hurston’s contemporaries, as Janie herself assumes the role of “God” at the novel’s conclusion and gains the power to create her own cycles, free from external control. I thus argue that the novel transcends its supposed function as a depiction of the African-American self to make a broader, humanistic claim for the power of the individual, not contingent on social distinctions.

It has been over forty years since the mostly successful conclusion of the Civil Rights movement in the United States. While some may have thought the election of an African-American president in 2008 heralded a “postracial” America, continued violence and oppression has brought about a rebirth of activism, embodied by the Black Lives Matter (BLM) movement. Now that nascent movement is preparing to be part of the National Museum of African American History and Culture (NMAAHC). Due to open in fall 2016, the NMAAHC will be located at 1400 Constitution Avenue NW, in Washington DC.

In 1875, a year from the upcoming centennial celebrations, Frederick Douglass commemorated the African American presence in the nation's revolutionary past and Reconstruction present. “If … any man should ask me what colored people have to do with the Fourth of July, my answer is ready,” he proclaimed to a black audience in Washington, DC. “Colored people have had something to do with almost everything of vital importance in the life and progress of this great country” from its beginnings in 1776 to its greatest test in 1861 and beyond. Douglass drew upon the Revolution's legacies of liberty and democracy, urging his listeners to meet the challenge of incorporating themselves into the nation's citizenry despite sustained white resistance. Albeit a tall order, he placed this agenda in a broader perspective: “The fathers of this Republic … had their trial ninety-nine years ago. The colored citizens of this Republic are about to have their trial now.” The moment was full of possibilities: African Americans, he emphasized, faced comparable obstacles and hardships much like the founders themselves. Implied too within Douglass's invocation of the revolutionaries was the potential heroism and accomplishments of which African Americans were similarly capable, just as they had proven in the past.

The South African social work profession, which can be considered to still be in the early stages of rebirth post-apartheid, has been affected by neoliberal compromise. This paper reflects on the impact of neoliberalism on South African social work, particularly within the context of non-governmental organisations (NGOs), as perceived and experienced by front-line social workers and social work managers. The findings highlight some of the unseen struggles of South African social work practice, as the profession is caught between the demands of social development and neoliberalism. This study invites the voices of front-line social workers to join academic debate and offer on-the-ground insight which social work academics might not be able to identify. In doing so, the discussion around neoliberal impact on South African social work and NGOs is deepened, allowing for authentic reflection on the challenges for the profession within an environment of neoliberal and developmental conflict.

Although published as long ago as 1966, Jan Rabie’s short story, "Die groot vrot, encompasses the total spectrum of emotions and reactions of people in the present critical stage of South African history. This article examines the allegorical mode of the story, concluding that the paradox of local and universal decay and rebirth could have been expressed in no better way. "Die groot vrot" proves the point that "The allegorical action is not a paraphrase of something capable of alternate expression" (Clifford, 1974:7).

Since the end of the Cold War, support for democratization has become a central focus of U.S. foreign policy. Indeed, something bordering on a presumption of democracy’s and capitalism’s inevitable global reach swept up senior Clinton administration policymakers and stimulated a major rebirth of interest in democracy and democratization within the academy. In this context, fundamentally important questions about the interface between external support and domestic demand for democratization have continued to go largely unaddressed: (1) who should set the agenda; and (2) what role should external assistance play in African democratization processes. A key dimension of the thesis of this article is that failure of policymakers and academics alike to pay more attention to these questions has impeded the formation of viable processes of democratic transition and consolidation in Africa, and will continue to do so as long as they remain underaddressed. In fact, one of the crucial roles and responsibilities of those who would provide external assistance for democratization, in Africa and elsewhere, should be to encourage countries to consider seriously these agenda-setting issues in their democratization processes.

This paper highlights some key historical perspectives and antecedents of African Indigenous knowledge (AIK) and practices while identifying ‘open’ futures and opportunities for the application of digital technologies for educational opportunities that build on this cultural base. The role and negative impact of colonialism in the under-development of AIK is examined in this context together with the impact of post-colonial and contemporary corruption in further undermining the value of Indigenous knowledge systems. Two key concepts are identified as a counterpoint to this: the resilience of AIK and ‘local wisdom’ and the openness underpinning much of the ongoing digital revolution. This natural alignment can help guide the integration of Indigenous-based knowledge and practices and the deployment of open and distance learning in the re-birth of African Indigenous Knowledge Systems (AIKS). Openness is a pivotal concept here for it is integral to both the architecture of the Web and in its ongoing evolution. Given the identified opportunities associated with digital technology, and despite the challenges, it is argued that there is an unequivocal need for AIKS to explore the advantages of open education resources and practices in promoting this rebirth that is also consistent with modern science and technologies in Africa and beyond.

The study examines the epistemic justification of reincarnation in African Philosophy. It is also an attempt to investigate the problem of reincarnation and the belief in the ancestral world. It deploys the critical tool of epistemic justification to determine the conditions that render the African conception of reincarnation defensible. Epistemic justification is a philosophical theory aimed at investigating the extent to which a person’s beliefs are knowledge-based and therefore worth holding. The paper defends the thesis that African idea of reincarnation is justifiable and that belief in reincarnation can coexist with the belief in the ancestral world without contradiction. Humans are reborn and come back into this world several times until they have sufficiently paid for all their past misdeeds and purified themselves, before their souls are released to go to the ancestral world. A person’s destiny is never fulfilled in the first trip; hence a rebirth or reincarnation takes place to give the individual a succeeding chance or chances to fulfill his or her original destiny.

Since the restoration of traditional leaders in Uganda in 1993, the Kingdom of Buganda has developed unusually effective institutions, financing mechanisms and policy tools, re-building itself as a quasi-state. The reinforcement of Buganda's empirical statehood provides one of the farthest-reaching examples of the current trend of traditional resurgence in African politics and to some extent supports claims for the participation of traditional structures in contemporary political systems. Yet, the Buganda experiment also highlights the limits of traditional resurgence as a mode of reconfiguration of politics in Africa. First, it is unclear how the kingdom can maintain the momentum of its revival and the allegiance of its subjects in view of its fiscal pressure on the latter and the limited material benefits it provides to them. Already the monarchists are finding it difficult to translate the king's symbolic appeal into actual mobilisation for development, shedding doubts on one of the main justifications for the kingdom's rebirth. Second, Buganda's claims to political participation clash with the competing notion of sovereignty of the post-colonial state. These limits are likely to confront other similar experiments across the continent.

With earlier origins and a rebirth in the late 1990s, the New Animisms and the precipitate ‘ontological turn’ have now been in full swing since the mid-2000s. They make a valuable contribution to the interpretation of the rock arts of numerous societies, particularly in their finding that in animist societies, there is little distinction between nature and culture, religious belief and practicality, the sacred and the profane. In the process, a problem of perspective arises: the perspectives of such societies, and the analogical sources that illuminate them, diverge in more foundational terms from Western perspectives than is often accounted for. This is why archaeologists of religion need to be anthropologists of the wider world, to recognise where animistic and shamanistic ontologies are represented, and perhaps where there is reason to look closely at how religious systems are used to imply Cartesian separations of nature and culture, religious and mundane, human/person and animal/non-person, and where these dichotomies may obscure other forms of being-in-the-world. Inspired by Bird-David, Descola, Hallowell, Ingold, Vieiros de Castro, and Willerslev, and acting through the lens of navigation in a populated, enculturated, and multinatural world, this contribution locates southern African shamanic expressions of rock art within broader contexts of shamanisms that are animist.

The aim of this study was to identify the consequences of colonization in the daily lives of African peoples in sub-Saharan Africa. For this, many actions have been carried out. From the 4,500 men interviewed, 3,010 would choose a light-skinned wife and 1,000 a dark-skinned wife; 490 are not influenced by skin complexion. From the 4,500 women interviewed, 2004 would choose a light-skinned man and 644 a dark-skinned man. 1852 are not influenced by skin complexion. From the 4500 women, 3800 would like to have a fair complexion and 500 a dark complexion; 200 are indifferent. From the 500 children interviewed, 379 liked fair complexion, against 121 for dark complexion. Many people worship the white man. We find the signs of this on a daily basis: The best places are always reserved for the white man on all occasions; the way peoples interprate a successful action or a purchasing power; The efforts made to speak like white men; The rejection of one’s language and one’s tribal name in favor of those imported; The pronounced taste for imported clothing products. Concerning the musical and choreographic preferences, we can classify the young peoples interviewed as follows: 50.2% strictly in favor of imported dances and music styles; 26.2% love both imported and Cameroonian music and dance styles; 23.5% in favor of strictly Cameroonian dances and music styles. In the same vein, we have for hairdressing: 28.33% for grafting; 21.89% for the use of wigs; 15.82% for Afro-style. The choirs which practice the folk style are always lowered in front of those which practice the baroque style. In view of this dark picture, we can notice in detail that there is a segment of the African population south of the Sahara, even if it is a minority, which lives its Africanness with pride. It therefore constitutes the hope for the rebirth of African culture.

The matrix of ideas and questions that inform scholarship on the Harlem Renaissance as remained fairly consistent across several generations. For example, among the more commonly asked questions over the years have been: Was the Harlem Renaissance modernist or even modern in worldview or artistic form? Did it signal in any real sense the rebirth of a people or was it simply the invention of an intellectual elite with a naive faith in the transformative power of art? What was the relation of the Harlem Renaissance to American cultural and racial ideology? To what extent can we think of it as chronologically or geographically determined, that is, did it begin and end in Harlem in he 1920s? What is the role in this renaissance of an enlightened consciousness about Africa, its people, its art, and its culture? To what degree can we regard the Harlem Renaissance as symptomatic of an emergent black nationalism or move toward cultural separatism within America or the African diaspora? What are we to make of the interracial dynamics within the Harlem Renaissance? How are we to understand the problematic fascination with primitivism and folk culture that preoccupied not only participants in the Harlem Renaissance but also many of its subsequent critics? How did the Harlem Renaissance expand our notions of black subjectivity and identity? What was its relation to the sociopolitical agendas of the early 20th century? And, finally, did it succeed or did it fail? This list is by no means exhaustive, but in the decades that

As a political and economic philosophy, neoliberalism has been used to reshape schools and universities, making them far more responsive to the pressures of the market. The principles associated with neoliberalism have also extended to programmes for urban economic development, particularly with respect to the largescale gentrification of neighbourhoods rendering them amenable to investments aimed at creating spaces attractive to white, middle-and-upper class consumers. In this article, I discuss how universities themselves have come to play a significant role as urban developers and investors, promoting commercial retail development and building upscale housing in neighbourhoods adjacent to their campuses. My entry point into this discussion is through describing an ethnographic methods class I taught in 2003, whereby students carried out collaborative research in the African-American neighbourhood surrounding Temple University's main campus in Philadelphia. As a result of their work, we produced a neighbourhood newspaper that sought to disrupt the commonplace assumptions about 'rescuing' the neighbourhood from what was presented as an inexorable spiral of decline; rather, our work showed that actions taken by the university, itself, had helped to produce the very symptoms of decline that the new development project now purported to remedy.

Throughout the XX century, the hard-fought battle of blacks and dark-skinned dancers to perform the classical repertoire on professional stages (including “white ballets”) was a part of the struggle for citizens’ equality. Cuba is a clear example of creating a national ballet school in a country where the fight for social equality was closely connected with overcoming racial segregation. But some researchers have noted that the majority of dancers in the Ballet Nacional de Cuba belong to the Caucasoid phenotype, which means they do not represent the Cuban nation which includes a large variety of phenotypes. We pose the question in what way is the history of Cuban ballet and the artistic experience of its founders connected with the struggle of blacks to have professional dancing careers, and is there actually racial discrimination in Cuban ballet? We demonstrate that the Alonso triumvirate was a good indicator of the problem: Alicia and Fernando as performers, and Alberto Alonso as a choreographer, participated in a cultural movement directed at the rebirth of Cuban identity, they performed African American dances, and they worked together with George Balanchine, who adapted black dance and invited black dancers into his company. However, due to various reasons and circumstances, Alicia Alonso, first for herself and then for the Nacional ballet school and theatre, took a different path, that of entering, on equal footing, the domain of classical ballet, of European art in its essence, in which the white aesthetic is inherent. We would like to demonstrate that the main explanation of the paradox of Cuban ballet became the aesthetic dictatorship of the classics, the dictatorship within “white ballet” which is accepted voluntarily. Classical ballet is an art of subordination to rules and images that are thought of as absolute pinnacles.

Introduction. The article explores the image-symbol of water, the semiotic means of its realization in the novels by American writers of different ethnoidentity Toni Morrison “Beloved” and Joyce Carol Oates “Black water”. An image-symbol is understood as such a sign, which is a component of the semiotic fabric of literary prose text, endowed with significantethno-cultural information and is considered to be an ethno-cultural image-symbol. The specifics of contemporary American multicultural prosaic texts is in their relating to the mythology, ethnocultural customs and traditions, beliefs of ethnicity living on the territory of the contemporary United States. Various cultural codes are accumulated in the text canvas of literary works, which serve as markers of belonging to a particular culture. The symbol of water depicts the archetypal knowledge of American and African-American ethnicity about worldview and cultural memory. It encodes the various ethno-cultural and axiological values and their hierarchy inherent in the studied ethnicities. The image symbol of water from texts of contemporary American writers of different ethnic identity is a sign of the ethno-cultural worldview and world perception of African-American and American people and embodies different ethno-cultural codes.Purpose. The article aims at linguosemiotic constructing the image-symbol of water in contemporary American multicultural prose.Methods. The paper is based on such scope of methods, as textual and contextual analysis, the linguosemiotic method, the method of contrastive and descriptive analysis, the linguocultural method and the method of linguistic interpretation the semiotic sense of the image-symbol.Results. In the novel “Beloved” by T. Morrison, the symbolic significance of water is revealed to characterize the novel's main character, Beloved, who symbolizes the individual and collective past of the African American people. The symbolic meaning of water in Joyce Carol Oates's novel “Black water” is radically rethought and, unlike the analyzed novel by T. Morrison,is the epitome of dark matter that robs a young girl of her life. Linguosemiotic features of the analyzed symbol are identified in the paper.Conclusion. The descriptive-contrastive analysis of the image-symbol of water in the texts of American writers of different ethnical identity has allowed us to characterize the different semiotic properties of this symbol in Toni Morrison, in which it symbolizes a return to life, resurrection and rebirth, and in Joyce Carol Oates's novel, in which it is highlighted thesymbolic meaning of death. It is found that in the analyzed texts, the image-symbol of water serves as a marker of change in the status of the character, and its symbolic characteristics reproduce the transition from one state to another, from one reality to another. The perspectiveof our further investigation will be working out the methods and ways of decoding the hidden meanings in literary multicultural texts with ethnocultural sense, the study of multilevel textual means of creating the literary images of resilient women as components of the literary space.Therefore, each linguistic sign is regarded as a component of the semiotic fabric of the prosaic text, endowed with meaningful ethno-cultural information and considered as ethno-cultural image-symbol.

Introduction. The Civil War in the United States (1861–1865) has been of considerable interest to historians, lawyers, economists, and political scientists for more than 150 years. The internal political struggle that broke out in the middle of the 19th century between the two regions of the young democratic state seems to be a valuable object of research. However, scientific approaches to the study of the causes of the “inevitable conflict”, their transformation and rebirth depending on the historical period and the political situation are of even greater interest. This article attempts to summarize the main trends in the historiography of the causes of the Civil War in the United States, mainly in foreign historiography. Methods of research and materials. The methodological basis of the study was made up of general scientific and private scientific methods. The historical-legal, comparative method, as well as sociological, concrete-historical and systemic methods are used. The theoretical basis of the study was the work of mainly foreign historians, lawyers, political scientists and state historians. Analysis. Without denying the centrality of slavery among the causes of the Civil War, researchers identify religious, economic, political and social factors as the key determinants of the separatist movement in the South. A special place in American studies is occupied by the consideration of the role of African Americans in inciting conflict, the personality factor of A. Lincoln, as well as the influence of the abolitionist movement and journalists on the growing confrontation between the North and the South. At the same time, all directions, one way or another, boil down to the fact that it was slavery that was the fundamental cause of the Civil War. The peculiarities of the formation of each of the scientific directions were determined by the socio-economic and political conditions that took place in a particular historical period. Results. The periodization of scientific approaches to the study of the causes of the Civil War in the United States in the historical and legal literature can be carried out by dividing the research into three main periods: the “confrontational” (second half of the 19th century); the “socio-economic” (beginning – middle of the 20th century); the “industrial” (middle of the 20th century – the beginning of the 21st century). In the period from the beginning of the 21st century to the present, there is an obvious consensus on the central role of slavery among the determinants of war, but approaches to this problem in recent years have been characterized by interdisciplinarity, complexity, taking into account completely different sides of the conflict. Each of these areas has contributed to the formation of a holistic view of the causes of the Civil War, allowing us to realize the complex, multifaceted nature of the causes of the conflict and to reject two-dimensional approaches to their understanding. Key words: American Civil War, causes of the Civil War, Abraham Lincoln, slavery in the United States, the Missouri Compromise, abolitionists, history of the USA.

AbstractIn this paper, we present the NORT, a network of oriental robotic telescopes originally proposed in 1993 by Querci & Querci to study stellar variability. The NORT project covers all of northern Africa and Asia near the tropic of Cancer. The interest generated among a number of astronomers in countries from the Arab World and Asia offers a solid basis for the rebirth of astronomy and astrophysics and space sciences in developing countries. The number of national projects for telescopes in different countries makes the NORT a framework of choice to coordinate and stimulate these separate efforts by the creation of a NORT steering committee.

This paper deals with the symbolism of Malcolm’s nicknames and names in The Autobiography of Malcolm X (Malcolm X & Haley, 2015). The scrutiny of these nicknames and names stands for an outstanding attempt to surface a good understanding of the most ambiguous and changeable figure of the civil rights movement of the 1960s. Nicknames such as Homeboy, Red, and Satan are very evocative in his life story because they reveal dark and nightmarish stereotypes and episodes of his depravity process in ghettoes and in prison during his childhood and adolescence. This trilogy of nicknames shows how he is involved in illegal and immoral activities such as gambling, gang life, drug dealings, and housebreakings. Therefore, names such as Malcolm X, El-Hajj Malik El-Shabazz, and Omowale, on their behalf, introduce the reader to the protagonist’ rebirth process under Islamic influences with the perspective of quest of true identity on American soil and in Africa. They show how he becomes a radical Black Muslim, how he adopts orthodox Islam in Mecca, and how he ties a strong attachment to Africa.

Purpose – This article aims to contribute to the re-evaluation of the global market system using a Marxist inspired theory of development, dependency. Design/methodology/approach – This article draws on dependency theory as an alternative means of understanding global relationships. Building on existing literature, it modifies dependency to encapsulate technological developments and trends in the global market. Findings – Re-evaluating the global market and the relationships that underpin it, through an alternative theory, highlights the fragility of markets and associated relationships. Increasingly, nation states are becoming irrelevant. This presents a problem as the main actors in the global market today are “above” inter-state relations, yet the organs that regulate their behaviour still are grounded in inter-state rhetoric. The relationship between development and underdevelopment remains. Research limitations/implications – The financial crisis has propagated a wealth of interest in the relationships between states, between multi-national corporations (MNCs) and between MNCs and state. Using this broad theory of modified dependency, it can be applied to a range of different relationships. In the wake of financial crisis, there is the opportunity to raise awareness of these ingrained issues and initiate discussions at national, regional and international levels to alleviate some of the conditions of dependence. Practical implications – Regardless of the work of national governments and NGOs to instigate development in lesser-developed regions through policy and regulations, unless there is a conscientious commitment from MNCs operating in that region to contribute to development, the result will be the development of underdevelopment and the underdevelopment of development. CSR can help alleviate the conditions of the dependence on capital generated by MNCs, but this is not a solution to an ingrained problem, capitalism. Originality/value – This article introduces a modified theory of dependency for the first time. It applies the theory to the financial crisis and to the continent of Africa. It considers the role that CSR can play in alleviating the conditions of dependence.

Through aspects of style in July’s People, Nadine Gordimer provides a dystopian critique of the fallacious ideas and the oppressive patterns inherent in the apartheid regime and unfolds a utopian vision of post-apartheid South Africa. Wrapped in a futuristic narrative mode, the events in the novel examine the lying and dying days of apartheid and its harsh realities and imagine the life of whites in the postapartheid era. The analysis demonstrates that using irony, symbols, and allegory, the author rebukes power differentials, and primitive conditions born from racial hierarchy but also unveils the hypocrisy of white liberals, foregrounded in the representation of the black liberation movement. In doing so, the discussion elaborates on power dynamics and the forging of new identities and roles, with the Smales accommodated by their black servant, July. As a finale, the study argues that Gordimer hints at the future of whites after the demise of apartheid, and draws the contours of the anticipated society, with possible avenues for fairer interpersonal relations, a redefinition of power structures, and a redistribution of economic opportunities. This is, for the writer, an ineluctable road to the building of a new nation, symbolized by the Smales’ children’s immersion into village life, the only gleam of hope for a post-revolutionary rebirth.

The uprisings of 2011 in the Middle East and North Africa opened the way for a potential reimagining of the role of the Arab socio-political militant and the work of the public intellectual. Much change was achieved and the action of postmodern social activists played a central role in this historical undertaking. Deeper examination of the discourse and subsequent positioning of a large segment among these newer actors reveal, in the post-Arab Spring period, neo-Orientalist traits whereby Western metropolis concerns and phraseology overtake the domestic requirements of political transition. Self-representing themselves and their theatres by way of borrowed perspectives proceeding from external, paternalistic logics has led this new generation of actors to a series of contradictions as to the very democratizing rupture and rebirth of the region they have been advocating for. Borrowed prisms and subservient agency are the consequential drivers of this mode, which proceeds paradoxically on claims of independence and ownership.

This article explores Zakes Mda's novel, Ways of Dying (1995), as an example of transitional literature. Ways of Dying (1995) deals with the period between 1990, when negotiations for change in South Africa started, and 1994, when South Africa became a democratic country. The text portrays many recognisable aspects of life in this transitional period, but the focus is mainly on the multiple occurrences of violent death in a society where the State has lost control and legitimacy. The main character, Toloki, a professional mourner, lives through these apocalyptic times. He is, further, seeking an answer to the question of how it happened that the child of his homegirl, Noria, died at the hands of comrades. The text deals imaginatively with aspects such as the resurgence of group psychology that is a common characteristic of transitional periods with its resistance culture of mass meetings, oratory by political leaders and street processions. These are also elements of the carnivalesque. One of the interesting features of the text is its many references to dreams and its use of dream devices in its form. This article will argue that this is an integral part of a literature of a transitional period. Such a period implies the erosion of the reality principle. Reality itself in such a period takes on the features of fantasy; beauty combines with catastrophe and the apocalypse with rebirth.

China has achieved rapid economic growth and become involved in the economic globalization through its policy of reform and opening-up and modernization. It has attracted much investment from lots of Taiwanese enterprises, including some small and medium-sized enterprises featuring a high labor cost and facing difficult operation in the traditional industries. Thanks to the policy, many Taiwanese enterprises have got a chance to rebirth by transforming their crises into opportunities. With the implementation of the policy of urbanization, the people from rural areas in China have been moving to urban areas, and the enterprises of the second and third industries have been concentrating in cities. This has not only fueled the livelihood-oriented consumption in China but also expanded the domestic demand market of the Taiwanese medium and large-sized livelihood enterprises in China. The Belt and Road trade foundation construction program, which aims to link Europe, Asia and Africa and was proposed in 2013, is an extension of the Great Development of Western Part of China and offers Taiwanese enterprises a chance to get fully involved in the development of the international market. The 31 Measures to Benefit Taiwan announced by the Chinese government in February 2018 has significant influence on the future development of the Taiwanese enterprises in China. Therefore, this paper will elaborate on the effects of the Belt and Road and the 31 Measures to Benefit Taiwan on the Taiwanese enterprises.

Introduction. Modern Russia and Türkiye are dynamically developing geopolitical centers actively participating in the formation of a new model of international relations. The purpose of the research is to determine how historical models and patterns of interaction of the two states have influenced on current cooperation and their possible clash in the near future and compare their main resource opportunities for obtaining the status of a power in the new world order. Materials and Methods. The study is carried out within the framework of the paradigms of classical geopolitics using system, geopolitical, civilizational and historical approaches. The authors consider the historical experience of Russian-Turkish relations in the form of the interaction of imperial systems. Results. It’s seen that although Russia and Türkiye can be seen as historical antagonists, their imperial nature is based on Eurasian spatial projects that influence their contemporary foreign policy. Despite the12 Russian-Turkish wars, the powers have never posed an existential threat to each other and have had unprecedented periods of political rapprochement, while at the same time they have faced the existential challenges from the united West. Now, having a significant space for cooperation in the economic and geopolitical sphere, Russia and Türkiye clash in three key regions: the Eastern Mediterranean and North Africa, the Black Sea region, the South Caucasus and Central Asia. The central issue of interaction is the problem of the functioning of the Black Sea straits. The issue was updated after the start of the Special Military Operation of the Russian Federation in Ukraine, when Ankara, on the basis of the Montreux Convention, blocked the straits for all warships that benefits Russia. Discussion and Conclusion. The sovereign revival of Russia and Türkiye is a reason for an extremely unstable climate of bilateral relations, within which a positive agenda is currently being formed due to the personal factor of the two presidents: painful issues to be postponed for future. This state of affairs requires a qualitative scientific examination of the historical and political experience of the interaction of the two powers and modeling of future bilateral relations.

Background: Slavic idea, which was based on the idea of the ethnic, linguistic-cultural and historical affinity of the Slavs, was intensified at the beginning of the twentieth century in conditions of political enslavement of the majority of Slavic peoples. It became an integral part of such concepts as Austro-Slavism, Illirism-Yugoslavism, Russian imperial Pan-Slavism, and neo-Slavism. In the interwar period, the ideas of Slavic unity aroused interest in almost all Slavic states and became the subject of discussion on the pages of the special periodicals. The Ukrainian intellectual O. Bochkovskii outlined his point of view. Purpose: The purpose of the article is to analyze the interpretation of O. Bochkovsky (in 1916, investigating so-called non-historical nations, distinguishing three phases in the process of their national revival: national awakening, economic emancipation, politicization of the movement), the idea of Slavic unity in all its manifestations at various stages of historical development . Results: O. Bochkowski believed that in the process of national revival, the desire of small Slavic peoples to rally on the grounds of belonging to the Slavs played a positive role: in uniting, the peoples hoped to stand in the struggle for their own existence, seeking support from the most numerous and strongest people. Therefore, among the Balkan and Austrian Slavs, Slavophilism was often identified with Russophilism. O. Bochkovsky criticized the philosophy of Slavophilism for lack of concrete measures in the program to solve the most important - the national problem in Russia. In Pan-Slavophilism, he identified two opposite directions: Pan-Russianism and Austro-Slavism. Pan-Russianism (Russian political Pan-Slavism) was used by the official Russian authorities outside the Russian Empire (in Austria-Hungary, the Balkans) to mask their imperialist goals. Austro-Slavism regarded as a typical manifestation of the Slavophilism of the enslaved Slavic peoples, who began on the path of rebirth. O. Bochkovsky considered contradictory statements of the new course of Neo-Slavism: taking the principle of national self-determination and independence of the Slavic peoples, Neo-Slavism neglected the national movement of the Ukrainian people. Scientist called the First World War, which actualized the national question, a signal for the enslaved peoples, a process that initiated the formation of future interethnic relations. Evaluating the difficulties of the process of national consolidation of Yugoslavia after the end of the World War, the scientist assessed Illrimism as a consonant ideology, believing that Serbo-Croatian dualism was primarily due to cultural differences. He positively appreciated the formation of the "Kingdom of Serbia, Croats and Slovenes" and expressed regret over the degeneration of Illirism-Yugo-Slavism in Pan-Serbian central-ism. The scholar explained the formation and effective functioning of the Czechoslovak state in the absence of the Czech-Slovak antagonism. O. Bochkovsky assessed negatively appearance in the 1920-th a new Russian ideology – Eurasianism. O. Bochkovsky acknowledged for every nation the right to independence and the formation of their own state. He considered Pan-Slavism to be utopia, since after the First World War, there was an urgent need to protect the Slavs, and the isolation of a single Slavic people, which could have become a leader for the whole of the Slavic region, would constitute a threat to the independence of the weak Slavic peoples . More he considered the creation of political unions within continents, such as Pan-Europe, Pan-Asia, Pan-Africa, Pan-Amerika. Key words: Austro-Slavism, O. Bochkovsky, illirism, Eurasianism, neoslavism, Pan-Slavism, slavophilia, Yugoslavism.

Modernity and thus modern society have often been portrayed as a clash between two conflicting – to some scholars even mutually exclusive – principles, those of liberty and discipline, or subject and reason (see for more details Кутуєв, 2016 Кутуєв П. В. Трансформації модерну: інституції, ідеї, ідеології : монографія / П. В. Кутуєв. – Херсон: Видавничий дім «Гельветика», 2016. – 516 с.). Modernity has always been a space of a conflict and struggle for recognition among many other things. Although the notion of social progress and the rising levels of humanity are among the most contested issues in the social sciences, we have legitimate grounds to claim that there is at least a tendency towards greater leniency in human societies. Replacing justice based on “tit-for-tat” principle with more humane approaches is a significant step forward for human society. Our treatment of modernity stresses its multiple forms – we are inspired here by the idea of multiple modernities Samuel Eisenstadt and his associates – as well uneven and combined development within broader framework of societal modernization. Given contested and conflicting nature of modernity, the progress of modernization is neither linear, nor guaranteed. It’s rather a step forward and often two steps backward, or zigzag path at best. Modernity unleashed unprecedented creative forces in terms of state capacity, technologies, generation and dissemination of ideas. At the same time these breakthroughs of modernity have often been employed for purposes of destruction, invasion / colonialism, exploitation, ethnic cleansing / genocide and world wars. The 20th century had seen mass repressions and incarceration of enormous scale. After “the Leninist extinction” (Ken Jowitt) Ukraine has struggled to transform itself into a market democracy with a rule of law. Reforming / modernization of the criminal justice system is an essential element of the overall process of modernization. Restorative justice is a burgeoning field of ideas, policies and practices. Thus, it’s of critical importance to incorporate the best practices of restorative justice into Ukraine’s criminal justice system to make it more humane and efficient. To do so, the interaction between the state institutions and civil society organizations is crucial. Therefore in this paper we are discussing information provided by experts and civil society activists involved onto inculcation of the restorative justice in Ukraine. The article examines restorative justice – a modern alternative approach to conflict resolution, aimed at restoring justice and reconciling the needs of the victim, the offender and society as a whole. The main causes (factors) of the emergence and development of restorative justice are identified, the system of values underlying restorative justice is determined. This form of justice requires community participation to be successful, an element of justice sadly lacking in the Ukrainian criminal justice system. For advocates of restorative justice, this alternative approach is far more demanding of offenders since they must acknowledge all the ways their crime affected others and become fully accountable for their actions by confronting the victim in a more intensely intimate setting where they can’t hide from their shame and guilt and must face their victims in front of others who they know, respect and love in the community. By giving offenders a chance to be ashamed of their actions, and to offer an honest, remorseful apology, they are also given a chance at rebirth, by allowing them to be truly accountable and responsible, by making amends to those around them – a lesson in humility that is far more likely to sink in, in the form of meaningful actions to repair the relationships they’ve broken, and then to be healed by the experience. Restorative justice is a global movement that represents an entirely different way of thinking about justice, first emerging from indigenous traditions such as in the Maori tribes of New Zealand and later Native American traditions, to the Truth & Reconciliation Commissions of South Africa, Ghana and Rwanda following genocides, and still later in such far-flung places as Canada, the U.S. and Great Britain. In all its forms, the central feature is, first, the identification of a criminal incident, followed by consultation with a mediator or other official who meets with both the victim and offender to determine if a restorative justice session is appropriate and voluntarily desired by both parties The authors emphasize the need for further implementation of restorative justice programs in Ukraine.

This paper is meant to study the apocalyptic scenario of the at the perspectives of the Great Acceleration. the apocalyptic scenario is not a pure imagination of the literature works. Instead, scientific evidences are in favour of dramatic change in the climatic conditions related to the climax of Man actions. the modelling of the future climate leads to horrible situations including intolerable temperatures, dryness, tornadoes, and noticeable sear level rise evading coastal regions. Going far from these scientific claims, Homo Sapiens Sapiens extended his imagination through the Climate-Fiction (cli-fi) to propose a dramatic end. Climate Fiction is developed into a recording machine containing every kind of fictions that depict environmental condition events and has consequently lost its true significance. Introduction The Great Acceleration may be considered as the Late Anthropocene in which Man actions reached their climax to lead to dramatic climatic changes paving the way for a possible apocalyptic scenario threatening the existence of the humanity. So, the apocalyptic scenario is not a pure imagination of the literature works. Instead, many scientific arguments especially related to climate change are in favour of the apocalypse1. As a matter of fact, the modelling of the future climate leads to horrible situations including intolerable temperatures (In 06/07/2021, Kuwait recorded the highest temperature of 53.2 °C), dryness, tornadoes, and noticeable sear level rise evading coastal regions. These conditions taking place during the Great Acceleration would have direct repercussions on the human species. Considering that the apocalyptic extinction had really caused the disappearance of many stronger species including dinosaurs, Homo Sapiens Sapiens extended his imagination though the Climate-Fiction (cli-fi) to propose a dramatic end due to severe climate conditions intolerable by the humankind. The mass extinction of animal species has occurred several times over the geological ages. Researchers have a poor understanding of the causes and processes of these major crises1. Nonetheless, whatever the cause of extinction, the apocalyptic scenario has always been present in the geological history. For example, dinosaurs extinction either by asteroids impact or climate changes could by no means denies the apocalyptic aspect2.At the same time as them, many animal and plant species became extinct, from marine or flying reptiles to marine plankton. This biological crisis of sixty-five million years ago is not the only one that the biosphere has suffered. It was preceded and followed by other crises which caused the extinction or the rarefaction of animal species. So, it is undeniable that many animal groups have disappeared. It is even on the changes of fauna that the geologists of the last century have based themselves to establish the scale of geological times, scale which is still used. But it is no less certain that the extinction processes, extremely complex, are far from being understood. We must first agree on the meaning of the word "extinction", namely on the apocalyptic aspect of the concept. It is quite understood that, without disappearances, the evolution of species could not have followed its course. Being aware that the apocalyptic extinction had massacred stronger species that had dominated the planet, Homo Sapiens Sapiens has been aware that the possibility of apocalyptic end at the perspective of the Anthropocene (i.e., Great Acceleration) could not be excluded. This conviction is motivated by the progressive defaunation in some regions3and the appearance of alien species in others related to change of mineralogy and geochemistry4 leading to a climate change during the Anthropocene. These scientific claims fed the vast imagination about climate change to set the so-called cli-fi. The concept of the Anthropocene is the new geological era which begins when the Man actions have reached a sufficient power to modify the geological processes and climatic cycles of the planet5. The Anthropocene by no means excludes the possibility of an apocalyptic horizon, namely in the perspectives of the Great Acceleration. On the contrary, two scenarios do indeed seem to dispute the future of the Anthropocene, with a dramatic cross-charge. The stories of the end of the world are as old as it is, as the world is the origin of these stories. However, these stories of the apocalypse have evolved over time and, since the beginning of the 19th century, they have been nourished particularly by science and its advances. These fictions have sometimes tried to pass themselves off as science. This is the current vogue, called collapsology6. This end is more than likely cli-fi driven7and it may cause the extinction of the many species including the Homo Sapiens Sapiens. In this vein, Anthropocene defaunation has become an ultimate reality8. More than one in eight birds, more than one in five mammals, more than one in four coniferous species, one in three amphibians are threatened. The hypothesis of a hierarchy within the living is induced by the error of believing that evolution goes from the simplest to the most sophisticated, from the inevitably stupid inferior to the superior endowed with an intelligence giving prerogative to all powers. Evolution goes in all directions and pursues no goal except the extension of life on Earth. Evolution certainly does not lead from bacteria to humans, preferably male and white. Our species is only a carrier of the DNA that precedes us and that will survive us. Until we show a deep respect for the biosphere particularly, and our planet in general, we will not become much, we will remain a predator among other predators, the fiercest of predators, the almighty craftsman of the Anthropocene. To be in the depths of our humanity, somehow giving back to the biosphere what we have taken from it seems obvious. To stop the sixth extinction of species, we must condemn our anthropocentrism and the anthropization of the territories that goes with it. The other forms of life also need to keep their ecological niches. According to the first, humanity seems at first to withdraw from the limits of the planet and ultimately succumb to them, with a loss of dramatic meaning. According to the second, from collapse to collapse, it is perhaps another humanity, having overcome its demons, that could come. Climate fiction is a literary sub-genre dealing with the theme of climate change, including global warming. The term appears to have been first used in 2008 by blogger and writer Dan Bloom. In October 2013, Angela Evancie, in a review of the novel Odds against Tomorrow, by Nathaniel Rich, wonders if climate change has created a new literary genre. Scientific basis of the apocalyptic scenario in the perspective of the Anthropocene Global warming All temperature indices are in favour of a global warming (Fig.1). According to the different scenarios of the IPCC9, the temperatures of the globe could increase by 2 °C to 5 °C by 2100. But some scientists warn about a possible runaway of the warming which can reach more than 3 °C. Thus, the average temperature on the surface of the globe has already increased by more than 1.1 °C since the pre-industrial era. The rise in average temperatures at the surface of the globe is the first expected and observed consequence of massive greenhouse gas emissions. However, meteorological surveys record positive temperature anomalies which are confirmed from year to year compared to the temperatures recorded since the middle of the 19th century. Climatologists point out that the past 30 years have seen the highest temperatures in the Northern Hemisphere for over 1,400 years. Several climatic centres around the world record, synthesize and follow the evolution of temperatures on Earth. Since the beginning of the 20th century (1906-2005), the average temperature at the surface of the globe has increased by 0.74 °C, but this progression has not been continuous since 1976, the increase has clearly accelerated, reaching 0.19 °C per decade according to model predictions. Despite the decline in solar activity, the period 1997-2006 is marked by an average positive anomaly of 0.53 °C in the northern hemisphere and 0.27 °C in the southern hemisphere, still compared to the normal calculated for 1961-1990. The ten hottest years on record are all after 1997. Worse, 14 of the 15 hottest years are in the 21st century, which has barely started. Thus, 2016 is the hottest year, followed closely by 2015, 2014 and 2010. The temperature of tropical waters increased by 1.2 °C during the 20th century (compared to 0.5 °C on average for the oceans), causing coral reefs to bleach in 1997. In 1998, the period of Fort El Niño, the prolonged warming of the water has destroyed half of the coral reefs of the Indian Ocean. In addition, the temperature in the tropics of the five ocean basins, where cyclones form, increased by 0.5 °C from 1970 to 2004, and powerful cyclones appeared in the North Atlantic in 2005, while they were more numerous in other parts of the world. Recently, mountains of studies focused on the possible scenario of climate change and the potential worldwide repercussions including hell temperatures and apocalyptic extreme events10 , 11, 12. Melting of continental glaciers As a direct result of the global warming, melting of continental glaciers has been recently noticed13. There are approximately 198,000 mountain glaciers in the world; they cover an area of approximately 726,000 km2. If they all melted, the sea level would rise by about 40 cm. Since the late 1960s, global snow cover has declined by around 10 to 15%. Winter cold spells in much of the northern half of the northern hemisphere are two weeks shorter than 100 years ago. Glaciers of mountains have been declining all over the world by an average of 50 m per decade for 150 years. However, they are also subject to strong multi-temporal variations which make forecasts on this point difficult according to some specialists. In the Alps, glaciers have been losing 1 meter per year for 30 years. Polar glaciers like those of Spitsbergen (about a hundred km from the North Pole) have been retreating since 1880, releasing large quantities of water. The Arctic has lost about 10% of its permanent ice cover every ten years since 1980. In this region, average temperatures have increased at twice the rate of elsewhere in the world in recent decades. The melting of the Arctic Sea ice has resulted in a loss of 15% of its surface area and 40% of its thickness since 1979. The record for melting arctic sea ice was set in 2017. All models predict the disappearance of the Arctic Sea ice in summer within a few decades, which will not be without consequences for the climate in Europe. The summer melting of arctic sea ice accelerated far beyond climate model predictions. Added to its direct repercussions of coastal regions flooding, melting of continental ice leads to radical climatic modifications in favour of the apocalyptic scenario. Fig.1 Evolution of temperature anomaly from 1880 to 2020: the apocalyptic scenario Sea level rise As a direct result of the melting of continental glaciers, sea level rise has been worldwide recorded14 ,15. The average level of the oceans has risen by 22 cm since 1880 and 2 cm since the year 2000 because of the melting of the glaciers but also with the thermal expansion of the water. In the 20th century, the sea level rose by around 2 mm per year. From 1990 to 2017, it reached the relatively constant rate of just over 3mm per year. Several sources contributed to sea level increase including thermal expansion of water (42%), melting of continental glaciers (21%), melting Greenland glaciers (15%) and melting Antarctic glaciers (8%). Since 2003, there has always been a rapid rise (around 3.3 mm / year) in sea level, but the contribution of thermal expansion has decreased (0.4 mm / year) while the melting of the polar caps and continental glaciers accelerates. Since most of the world’s population is living on coastal regions, sea level rise represents a real threat for the humanity, not excluding the apocalyptic scenario. Multiplication of extreme phenomena and climatic anomalies On a human scale, an average of 200 million people is affected by natural disasters each year and approximately 70,000 perish from them. Indeed, as evidenced by the annual reviews of disasters and climatic anomalies, we are witnessing significant warning signs. It is worth noting that these observations are dependent on meteorological survey systems that exist only in a limited number of countries with statistics that rarely go back beyond a century or a century and a half. In addition, scientists are struggling to represent the climatic variations of the last two thousand years which could serve as a reference in the projections. Therefore, the exceptional nature of this information must be qualified a little. Indeed, it is still difficult to know the return periods of climatic disasters in each region. But over the last century, the climate system has gone wild. Indeed, everything suggests that the climate is racing. Indeed, extreme events and disasters have become more frequent. For instance, less than 50 significant events were recorded per year over the period 1970-1985, while there have been around 120 events recorded since 1995. Drought has long been one of the most worrying environmental issues. But while African countries have been the main affected so far, the whole world is now facing increasingly frequent and prolonged droughts. Chile, India, Australia, United States, France and even Russia are all regions of the world suffering from the acceleration of the global drought. Droughts are slowly evolving natural hazards that can last from a few months to several decades and affect larger or smaller areas, whether they are small watersheds or areas of hundreds of thousands of square kilometres. In addition to their direct effects on water resources, agriculture and ecosystems, droughts can cause fires or heat waves. They also promote the proliferation of invasive species, creating environments with multiple risks, worsening the consequences on ecosystems and societies, and increasing their vulnerability. Although these are natural phenomena, there is a growing understanding of how humans have amplified the severity and impacts of droughts, both on the environment and on people. We influence meteorological droughts through our action on climate change, and we influence hydrological droughts through our management of water circulation and water processes at the local scale, for example by diverting rivers or modifying land use. During the Anthropocene (the present period when humans exert a dominant influence on climate and environment), droughts are closely linked to human activities, cultures, and responses. From this scientific overview, it may be concluded apocalyptic scenario is not only a literature genre inspired from the pure imagination. Instead, many scientific arguments are in favour of this dramatic destiny of Homo Sapiens Sapiens. Fig.2. Sea level rise from 1880 to 2020: a possible apocalyptic scenario (www.globalchange.gov, 2021) Apocalyptic genre in recent writing As the original landmark of apocalyptic writing, we must place the destruction of the Temple of Jerusalem in 587 BC and the Exile in Babylon. Occasion of a religious and cultural crossing with imprescriptible effects, the Exile brought about a true rebirth, characterized by the maintenance of the essential ethical, even cultural, of a national religion, that of Moses, kept as pure as possible on a foreign land and by the reinterpretation of this fundamental heritage by the archaic return of what was very old, both national traditions and neighbouring cultures. More precisely, it was the place and time for the rehabilitation of cultures and the melting pot for recasting ancient myths. This vast infatuation with Antiquity, remarkable even in the vocabulary used, was not limited to Israel: it even largely reflected a general trend. The long period that preceded throughout the 7th century BC and until 587, like that prior to the edict of Cyrus in 538 BC, was that of restorations and rebirths, of returns to distant sources and cultural crossings. In the biblical literature of this period, one is struck by the almost systematic link between, on the one hand, a very sustained mythical reinvestment even in form and, on the other, the frequent use of biblical archaisms. The example of Shadday, a word firmly rooted in the Semites of the Northwest and epithet of El in the oldest layers of the books of Genesis and Exodus, is most eloquent. This term reappears precisely at the time of the Exile as a designation of the divinity of the Patriarchs and of the God of Israel; Daily, ecological catastrophes now describe the normal state of societies exposed to "risks", in the sense that Ulrich Beck gives to this term: "the risk society is a society of catastrophe. The state of emergency threatens to become a normal state there1”. Now, the "threat" has become clearer, and catastrophic "exceptions" are proliferating as quickly as species are disappearing and climate change is accelerating. The relationship that we have with this worrying reality, to say the least, is twofold: on the one hand, we know very well what is happening to us; on the other hand, we fail to draw the appropriate theoretical and political consequences. This ecological duplicity is at the heart of what has come to be called the “Anthropocene”, a term coined at the dawn of the 21st century by Eugene Stoermer (an environmentalist) and Paul Crutzen (a specialist in the chemistry of the atmosphere) in order to describe an age when humanity would have become a "major geological force" capable of disrupting the climate and changing the terrestrial landscape from top to bottom. If the term “Anthropocene” takes note of human responsibility for climate change, this responsibility is immediately attributed to overpowering: strong as we are, we have “involuntarily” changed the climate for at least two hundred and fifty years. Therefore, let us deliberately change the face of the Earth, if necessary, install a solar shield in space. Recognition and denial fuel the signifying machine of the Anthropocene. And it is precisely what structures eco-apocalyptic cinema that this article aims to study. By "eco-apocalyptic cinema", we first mean a cinematographic sub-genre: eco-apocalyptic and post-eco-apocalyptic films base the possibility (or reality) of the end of the world on environmental grounds and not, for example, on damage caused by the possible collision of planet Earth with a comet. Post-apocalyptic science fiction (sometimes abbreviated as "post-apo" or "post-nuke") is a sub-genre of science fiction that depicts life after a disaster that destroyed civilization: nuclear war, collision with a meteorite, epidemic, economic or energy crisis, pandemic, alien invasion. Conclusion Climate and politics have been linked together since Aristotle. With Montesquieu, Ibn Khaldûn or Watsuji, a certain climatic determinism is attributed to the character of a nation. The break with modernity made the climate an object of scientific knowledge which, in the twentieth century, made it possible to document, despite the controversies, the climatic changes linked to industrialization. Both endanger the survival of human beings and ecosystems. Climate ethics are therefore looking for a new relationship with the biosphere or Gaia. For some, with the absence of political agreements, it is the beginning of inevitable catastrophes. For others, the Anthropocene, which henceforth merges human history with natural history, opens onto technical action. The debate between climate determinism and human freedom is revived. The reference to the biblical Apocalypse was present in the thinking of thinkers like Günther Anders, Karl Jaspers or Hans Jonas: the era of the atomic bomb would mark an entry into the time of the end, a time marked by the unprecedented human possibility of 'total war and annihilation of mankind. The Apocalypse will be very relevant in describing the chaos to come if our societies continue their mad race described as extra-activist, productivist and consumerist. In dialogue with different theologians and philosophers (such as Jacques Ellul), it is possible to unveil some spiritual, ethical, and political resources that the Apocalypse offers for thinking about History and human engagement in the Anthropocene. What can a theology of collapse mean at a time when negative signs and dead ends in the human situation multiply? What then is the place of man and of the cosmos in the Apocalypse according to Saint John? Could the end of history be a collapse? How can we live in the time we have left before the disaster? Answers to such questions remain unknown and no scientist can predict the trajectory of this Great Acceleration taking place at the Late Anthropocene. When science cannot give answers, Man tries to infer his destiny for the legend, religion and the fiction. Climate Fiction is developed into a recording machine containing every kind of fictions that depict environmental condition events and has consequently lost its true significance. Aware of the prospect of ecological collapse additionally as our apparent inability to avert it, we tend to face geology changes of forceful proportions that severely challenge our ability to imagine the implications. Climate fiction ought to be considered an important supplement to climate science, as a result, climate fiction makes visible and conceivable future modes of existence inside worlds not solely deemed seemingly by science, however that area unit scientifically anticipated. 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Grounded in a postcolonial, liberationist urban vision, this article lamented the theological and political paralysis of urban denialism that fails African cities and African urban populations. Considering different possible urban trajectories towards 2063 – ranging from floundering to flourishing, implosion to explosion, and apocalyptic disaster to complete rebirth – it then proposed theologies of African urban citizenship, as response. It sought to articulate a vision of citizen-driven African cities, remaking cities ‘from below’, through interconnected and intersectional urban movements. It considered urban citizenship not as the decent and orderly conduct of subjects of the nation-state but as the disruptive and transformative presence and participation of citizens of God’s new city, breaking into cities across the African continent. While it bemoaned the absence of ‘Africa’s urban revolution’ from mainstream theologies and politics practised in the African context, and the insufficient attention paid to it even by the Africa 2063 manifesto, it dared to evoke hope, in spite of evidence to the contrary. This should be viewed as a conceptual contribution, fusing literature study with deep urban immersion.Contribution: Grounded in a postcolonial, liberationist urban vision, this article lamented the theological and political paralysis of urban denialism that fails African cities and African urban populations, contemplating theologies of African urban citizenship instead.