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Savadogo, Sayouba. "Discours identitaire arabo-africain : al-Faytūrī entre l'arabité et l'africanité." Thesis, Lyon 3, 2013. http://www.theses.fr/2013LYO30020/document.
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Cette recherche intitulée DISCOURS IDENTITAIRE ARABO AFRICAIN: AL-FAYTŪRĪ ENTRE L'ARABITÉ ET L'AFRICANITÉ est une étude de cas qui tente de comprendre la diversité culturelle dans le milieu arabe. Les œuvres complètes d'al-Faytūrī illustrent comment l'africanité est aperçue dans cet environnement. Outre ce résumé, l'introduction générale, la méthodologie, la conclusion générale et les annexes, ce travail est composé de deux parties. La première est théorique. Elle est constituée de deux chapitres: chapitre de la bibliographie et celui de la description textuelle des œuvres d'al-Faytūrī. La seconde partie est analytique. Elle est constituée également de deux chapitres: le premier porte sur les théories interculturelles qui ont servi à l'interprétation des œuvres d'al-Faytūrī, le deuxième porte sur la discussion des thèmes constituant le discours identitaire arabo-africain de cet auteurThis research entitled ARAB-AFRICAN IDENTITY SPEECH: AL-FAYTŪRĪ BETWEEN ARABISM AND AFRICANISM is a case study that seeks to understand the cultural diversity within the Arab environment. The complete works of al-Faytūrī illustrate how Africanness is seen in this environment. In addition to this summary, the general introduction, the methodology, the overall conclusion and appendices, this work is composed of two parts. The first is theoretical. It consists of two chapters: chapter one bibliography and textual description of the works of al-Faytūrī. The second part is analytical. It also consists of two sections: the first focuses on intercultural theories that were used in the interpretation of the works of al-Faytūrī, the second focuses on the discussion of themes constituting the Arab-African identity discourse by this author
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Brocardi, Agnès. "Africanité et brasilianité de la capoeira : vers une pratique transversale." Paris 8, 2001. http://www.theses.fr/2001PA082647.
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Massamba, Makoumbou Jean-Serge. "Philosophie de l'africanité et africanité de la philosophie dans la "Revue philosophique de Kinshasa" et "Philosophia Africana"." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH171.
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À l’image de maintes philosophies ethniques, l’émergence de la philosophie africaine reste tributaire de la définition par cette nouvelle discipline de son statut épistémologique. Tel ne semble pas le cas de la philosophie afro-américaine qui s’attèle, dans une optique problématologique, à aider les populations noires à assumer leur existence dans un contexte défavorable. Les deux démarches philosophiques se recoupent néanmoins autour de la mission assignée à toutes les adjectivations de la philosophie qui s’inscrivent nécessairement dans une histoire qui implique des enjeux disciplinaires, intellectuels, politiques et idéologiques. Nous sommes, en effet, en face de philosophies nées de la lutte en faveur de la réhabilitation de la figure de l’homme Noir minorisée par l’esclavage, la colonisation et le néo-colonialisme.Dans cette perspective, cette recherche s’interroge sur la philosophie de l’africanité et l’africanité des philosophies africaines. Elle porte la réflexion sur leur singularité africaine telle qu’elle se déchiffre dans la Revue philosophique Kinshasa et Philosophia Africana. Il s’agit, de manière concomitante, de répondre à la question de savoir comment ces philosophies essaient d’aider les Africains et les Afro-américains à penser une identité négro-africaineLike many ethnic philosophies, the emergence of African philosophy remains dependent on the definition by this new discipline of its epistemological status. This does not seem to be the case of the Afro-American philosophy, which, from a problematological perspective, is trying to help black populations to assume their existence in a difficult context. The two philosophical approaches nevertheless overlap around the mission assigned to all the adjectivations of philosophy that are necessary in a history that involves disciplinary, intellectual, political and ideological issues. We are, indeed, in the face of philosophies born of the struggle for the rehabilitation of the figure of the black man under the influence of slavery, colonization and neo-colonialism.In this perspective, this research questions the philosophy of Africanity and the Africanity of African philosophies. It reflects on their African uniqueness as it is deciphered in the Kinshasa Philosophical Review and Philosophia Africana. Concomitantly, it is about answering the question of how these philosophies try to help Africans and African Americans to think about a Negro-African identity
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Portier, Françoise. "La musicalité au fondement de l'identité. Héritages africains dans Le chercheur d'Afriques d'Henri Lopes." Thèse, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/19861.
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Le chercheur d’Afriques est une quête des origines de l’identité métisse ou africain post coloniale, marquée par le métissage des cultures. L’auteur s’appuie sur la musicalité de ses personnages et de son écriture pour offrir des éléments de réponse, proposant ainsi une lecture contemporaine de la thèse de l’émotion nègre. Ce retour à certains éléments de la négritude selon Léopold S. Senghor est libéré de l’idée de supériorité de la raison sur les sens. Henri Lopes souligne l’identité en question en la définissant comme un entre-deux, un espace qui n’est pas plus l’un que l’autre, mais plutôt la relation musicale qu’ils entretiennent, lien fragile qui associe et dissocie les deux tenants incontournables de cette quête, à savoir la civilisation africaine et la civilisation européenne. Cette thèse se propose d’analyser la musicalité telle qu’elle est mise en scène par Henri Lopes, à savoir comme un fondement de l’identité qui définit dans leur altérité les différents héritages culturels qui donnent corps à la métissité. Nous explorons, pour ce faire, les chemins empruntés au XXe siècle, à partir de la définition donnée par la négritude senghorienne, puisqu’elle a défendu ce qui aujourd’hui semble aller de soi, c’est-à-dire la complexité de la nature humaine qui, maintes fois et ce, quelle que soit la civilisation qui la détermine, oscille entre raison et émotion, entre parole et musique, dans un concert de voix principalement situées dans Le chercheur d’Afriques, d’une part, dans le monde colonial et, d’autre part, dans le monde post colonial.
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Aoustin, Milly. "L’informalité dans le quartier de la Goutte d’Or à Paris : économie immigrante, africanité et politiques urbaines." Thesis, Paris 10, 2012. http://www.theses.fr/2012PA100125.
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Les travaux sur l’informel dans les grandes villes du Nord et du Sud ne manquent pas. Tel secteur y est détaillé, tel groupe social y est étudié ou telle pratique y est décryptée mais aucun n’a, jusqu’à présent, traité l’informel dans sa globalité. La recherche concerne la Goutte d’Or à Paris, un quartier populaire à habitat social, classé Zone Urbaine Sensible (ZUS), historiquement investi par les migrants et où la gentrification est à l’œuvre. Dans ce territoire où l’activité bat son plein, deux formes de commerce coexistent : le commerce ayant pignon sur rue, tenu par des immigrants et la vente à la sauvette, pratiquée par des immigrants également. Cette coexistence dans la capitale française a suscité d’emblée une question centrale : quels sont la place, le rôle et l’avenir de ces formes de commerce dans une ville en pleine mutation ? La succession des vagues migratoires a abouti à une profonde recomposition sociale. Terre d’accueil des provinciaux, cet espace passe progressivement d’une enclave maghrébine vers un hub africain, d’où une forte identité immigrante, appelée africanité. Ce travail a pour objectif de restituer l’informalité de la Goutte d’Or dans son intégralité, d’en analyser les modalités sociétales et économiques pour en révéler les impacts et les enjeux territoriaux et politiquesWorks on the informal economy in the big cities in the North and in the South do not miss. Such sector is detailed, such social group is studied or such practice is analyzed but none has, until now, treated the abstract one in its globality. This research relates to the Goutte d’Or’s neighborhood in Paris, popular district with social housing, classified as disadvantaged urban area (called ZUS in France), historically invested by the migrants and where the gentrification is on progress. In this territory where the activity beats full sound, two forms of trade coexist: well-established shops, held by immigrants and the sale on the run, practiced by immigrants also. This coexistence in the French capital caused from the start a key question: which are the place, the role and the future of these forms of trade in a city in full change? The succession of the migratory waves ended in a profound social reorganization. Land of welcome of the provincial, this space passes gradually of an enclave from a North-african enclave towards an African hub, characterized by a strong immigrant identity, called africaness. This work has for objective to restore informality of Goutte d’Or’s neighborhood in its entirety, to analyze the societal and economic modalities to reveal the impacts and the territorial and political stakes
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Manirambona, Fulgence. "Africanité et mondialisation à travers la production romanesque de la nouvelle génération d'écrivains francophones d'Afrique noire." Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209947.
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Le roman africain de la nouvelle génération s’élabore au carrefour des langues et des cultures. Dans son orientation théorique et paratextuelle, le discours romanesque de la nouvelle génération se résume en une « modernité universalisante », lieu de l’articulation dialectique entre l’africanité et la mondialisation. Le contexte idéologique de création de cette littérature et le questionnement identitaire nous amènent à considérer l’africanité comme une notion dynamique et la mondialisation littéraire comme une ouverture à la concurrence et à la légitimité littéraire. Le discours péritextuel, ce haut lieu de la lisibilité/visibilité, amorce les stratégies de cette altérité que le romancier développe largement dans l’énonciation textuelle.La reconfiguration de l’énonciation dégage les ressorts d’une écriture nouvelle marquée par une narration éclatée, une spatialité multiple et une innovation thématique. La transgression narrative s’intègre au rang des discours de la déconstruction caractéristique de la postmodernité et se donne à lire comme le reflet de l’être de l’entre-deux qu’est l’écrivain migrant comme d’ailleurs son protagoniste. L’espace dans lequel évolue ce dernier peut être interprété comme une transteritorialité dans laquelle se moule la création littéraire marquée du sceau de l’altérité et traduit la « transidentité » du personnage évoluant dans cet espace. La perspective thématique renforce cette idée de l’altérité mondiale structurant le récit africain contemporain. Elle s’engage dans la voie des mutations et des transgressions caractéristiques de la mise en relation de l’africanité et de la mondialisation comme lieu de l’écriture/lecture du roman contemporain.
Le mode d’écriture nous offre un cadre linguistique et stylistique dans lequel se joue l’altérité africanité-mondialisation. Le romancier de la nouvelle génération retravaille la langue française à l’aide des ingrédients des langues et des cultures dans lesquelles il baigne. Cette manipulation linguistico-stylistique est rendue possible par le jeu interlinguistique et le registre humoristico-ironique qui produisent une esthétique du « risible » face aux défis de l’altérité. L’écrivain africain contemporain, décomplexé par ces manipulations linguistique et stylistique, exploite les ressources de l’oralité en vue de concilier la pluralité des formes d’expression et des pratiques langagières de son environnement. Cette stratégie d’écriture produit une esthétique de l’oraliture, celle-là même qui, tout en exaltant les vertus de l’écriture, recourt aux différents procédés offerts par l’oralité, versant de l’africanité du texte contemporain, pour marquer une opposition contre l’écriture et l’Occident qui l’incarne./The African novel by the new generation is made at the meeting point of languages and cultures. In its theoretical and paratextual orientation, the fiction discourse by the new generation can be summed up as a « universality-oriented modernity », a place of dialectic link between africanity and globalization. The ideological context of creation of this literature and the identity questioning bring us to consider africanity as a dynamic notion and the literary globalization as a way to competition and literary legitimacy.
The peritextual discourse, which is a high place of readability/visibility, initiates the strategies of this otherness which the novelist develops largely in textual enunciation.
Reshaping the enunciation shows the motivation of a new writing characterized by a breaking up narration, a multiple area coverage and a thematic innovation. Narrative transgression is integrated in the rank of discourses of deconstruction characterizing postmodernity. It is to be read as a reflection of the being in the space between, this is the migrant writer as well as his protagonist. The space in which the latter evolves can be interpreted as a transterritoriarity in which is moulded literary creation sealed by otherness and shows « transidentity » of the character evolving in that space. The thematic perspective reinforces this idea of global otherness structuring the African contemporary narration. It moves into mutations and transgressions characterizing the relationship between africanity and globalization as a place of writing/reading of contemporary novel.
The writing mode gives us a linguistic and stylistic framework in which takes place the otherness africanity-globalization. The new generation novelist works on the French language he uses by means of ingredients of languages and cultures surrounding him. This linguistic and stylistic manipulation is made possible by an interlinguistic game and the humoristic and ironic register which produce aesthetics of the “funny” in front of otherness challenges. The contemporary African writer, encouraged by these linguistic and stylistic manipulations, exploits the oral ressources in order to reconcile the plurality of forms of expression and of language practices of his environment. This writing strategy produces aesthetics of orality, the one which, in addition to exalting the virtues of writing, has recourse to different procedures of orality, showing thus africanity of contemporary text, to mark an opposition against writing and the Western world which embodies it.
Doctorat en Langues et lettres
info:eu-repo/semantics/nonPublished
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N'Guessan, Serge-Marie. "Modernité et africanité dans l'habitat précaire à Abidjan, une contribution à la formalisation de la modernité aménagiste africaine." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0007/NQ38821.pdf.
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Eluther, Ena. "L'africanité dans la littérature caribéenne." Thesis, Le Mans, 2013. http://www.theses.fr/2013LEMA3001.
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L’africanité des cultures caribéennes se résume-t-elle à de lointaines survivances, ou constitue-t-elle le fondement de ces cultures ? La littérature, miroir des peuples, peinture des cultures, et expression artistique, permet de percevoir la continuité culturelle et littéraire, entre le continent africain et sa diaspora caribéenne. La confrontation de romans, caribéens francophones et anglophones d’une part, africains de l’Afrique subsaharienne et de l’Afrique centrale d’autre part, révèle des traits culturels communs et des topoï littéraires d’une zone à l’autre : traumatismes coloniaux, protection et adaptation de l’héritage ancestral, valeurs spirituelles communes, problématiques linguistiques, peinture des luttes de résistance aux premiers rangs desquelles se retrouve l’écrivain lui-même. Cette étude comparatiste, qui puise parfois dans l’oraliture caribéenne et africaine, comme dans la littérature caribéenne hispanophone, invite à percevoir les expressions culturelles afro-caribéennes comme un prolongement des expressions culturelles africaines, offrant ainsi un plus large panorama du monde littéraire et culturel noir. De 1921 aux années 2000, l’analyse prend en compte les changements qu’ont connus les littératures africaines, caribéennes et les sociétés qu’elles représentent. Ces mutations ont-elles définitivement brisé l’ensemble civilisationnel africain, ont-elles rompu les liens culturels entre l’Afrique et les Amériques ? La lecture des romans du corpus présente un tableau, au contraire, homogène et cohérent des expressions culturelles et littéraires d’Afrique et de sa diaspora caribéenne, replaçant ainsi l’Afrique au centre de la culture caribéenneCan the africanity of caribbean cultures come down to distant survivals, or constitute the foundation of these cultures ? Literature, as a mirror of peoples, as a painting of cultures, as art, allows to perceive the cultural and literary continuity between the african continent and its caribbean diaspora. The comparison of english-speaking and french-speaking novels from the Caribbean and from West Africa and Central Africa shows common cultural features and literary topoi from one area to the other : colonial trauma, protection and adaptation of ancestral legacy, common spiritual values, linguistic problematics, paintings of resistance struggles in which the writer himself is in the frontline. This comparative study, which sometimes draws from caribbean and african oral literature, as from caribbean spanish-speaking literature, suggests that one should view the afro-caribbean cultural expressions as an extension of african cultural expressions, offering in this way a large panorama of the cultural and literary black world. From 1921 to the early years 2000, this analysis takes into account the changes of african and caribbean literatures and the societies they represent. Have the changes definitively broken the african civilizational unity, the cultural links between Africa and the Americas ? On the contrary, the reading of the novels of the corpus shows an homogeneous and coherent picture of cultural and literary expressions of Africa and its caribbean diaspora, so doing putting Africa back into the center of caribbean culture
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Kgatle, Mmasoding Rachel. ""The Africanist School : a study in South African historiography"." Thesis, University of Limpopo, 2000. http://hdl.handle.net/10386/2077.
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Ackah, William Bradley. "Pan-Africanism : exploring the contradictions." Thesis, University of Liverpool, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306003.
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Lee, Devon Lovelle. "Pan Africanist Praxis Ina Belize." Diss., Virginia Tech, 2019. http://hdl.handle.net/10919/103648.
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Pan Africanism is strategy that emerges through a history of surviving oppression, methodology to understand thought and action, and theory that tests findings against sociopolitical context. History, methodology and theory are used to develop the historical trajectory that responds to invasion, slavery, colonization and neocolonialism in Belize. As such, three manuscripts are offered to outline the historical narrative of Belizean Pan Africanism, autoethnographic insights for the study of Pan Africanism, and the sociopolitical context that contemporary Pan Africanism in Belize rises out of. Kurt Young defines Pan-Africanism as: "a fusing of affirmations of African identity with libratory efforts at the level of the masses (2009:7). The study and practice of Pan Africanism should therefore aligned in objectives and strategy to interrupt oppressive conditions that impact communities within the African Diaspora. This project, therefore, operationalizes scholar-activism in history, method and theory to outline strategic action and collective subversion as Pan Africanist Praxis in Belize.Doctor of Philosophy
White Colonizers invaded the shores of Africa, dislocating a people from their legacy and heritage. However, a strategy was formed to create a new legacy and heritage that broke the bondage of White supremacy that trapped Black bodies. From the enslaved that ran to forge a new path for their people, to those that shed blood for freedom, Pan Africanism has been a strategy that has incorporated thoughts of freedom into escape plans. This study builds a historical timeline for Pan Africanism in Belize, methodology for the study of Pan Africanism and an academic exploration of contemporary Pan Africanism in Belize. Pan Africanism as history, method and contemporary theory add to the body of knowledge by inserting Belize at the center of Pan Africanist theory and practice. The study and practice of Pan Africanism is aligned in objectives and strategy to interrupt historical and contemporary conditions that impact communities within the African Diaspora. This project, therefore, operationalizes scholar-activism in history, method and theory to outline strategic action and collective subversion as Pan-Africanist Praxis in Belize.
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Murray, H. C. "Bordercrossings, Africadia, the Carribean, Pan-Africanism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0024/MQ26963.pdf.
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Lipede, Abiola Ade. "Pan Africanism in Southern Africa 1900-1960." Thesis, University of York, 1990. http://etheses.whiterose.ac.uk/9774/.
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Quashie, Hélène. "Ethnicités en miroir. Constructions sociales croisées de la blanchité et de l'africanité au prisme des mobilités touristiques et migratoires vers le Sénégal." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH089.
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A partir de six terrains d’étude menés dans plusieurs régions du Sénégal (Petite Côte, Saloum, Saint-Louis, Sénégal oriental et Dakar), cette thèse explore l’articulation différenciée des enjeux de classe et de race dans des contextes de mobilités et de migrations issues d’Europe et d’Amérique du Nord. Les trajectoires, pratiques et modes relationnels enquêtés sont liés au tourisme balnéaire et culturel, à l’entrepreneuriat individuel en situation post-touristique, à des mobilités pour étude, et aux parcours professionnels du volontariat et de l’expatriation. Ces configurations sociales mondialisées, souvent inscrites dans des champs de recherche dissociés, favorisent l’analyse croisée de la construction de deux ethnicités, la blanchité et l’africanité, conçues comme notions emic et etic. Leurs productions socio-identitaires se déploient, se croisent et se répondent, selon des mécanismes récurrents de hiérarchisation de classes et de confrontation raciale à l’échelle des interactions individuelles et des dynamiques collectives. Elles font aussi écho à des logiques de stratification et de sélection sociale, intrinsèques à la société sénégalaise, qui vont au-delà du marqueur chromatique et se combinent à des représentations culturalistes et ethniques. Les échelles socio-historiques, les asymétries de classe transnationales, les identifications religieuses, phénotypiques et genrées, présents dans les contextes de mobilités et migrations étudiés, soulignent la valeur heuristique des catégorisations identitaires de la blanchité dans les processus de classification sociale, racialisée et ethnicisée, au regard des définitions plurielles de l’africanité. Analyser ces mécanismes d’assignation et de distinction dans une société africaine telle que le Sénégal permet également de penser la question postcoloniale au cœur des ambivalences du champ social et invite à interroger la positionnalité des chercheur.e.s dans la pratique ethnographique et la production des savoirs sur l’AfriqueBased on six fieldworks conducted in several regions of Senegal (Petite Côte, Saloum, Saint-Louis, Oriental Senegal and Dakar), this thesis explores the social mechanisms which articulate class and race issues in different contexts of mobility and migration from Europe and North America. The trajectories, practices and ways of socializing investigated are related to seaside and cultural tourism, individual entrepreneurship in post-tourist contexts, study abroad programs and professional flows of voluntary service and expatriation. These social and globalized settings, often addressed in distinct fields of research, underlie a cross analysis of the constructions of two ethnicity – whiteness and africaness – considered as emic and etic notions. The social identities they produce respond to one another and reveal recurring patterns in social hierarchy and racial confrontation throughout individual interactions and collective dynamics. They also echo logics of social stratification and selection within the Senegalese society, which are combined with culturalist and ethnic representations, beyond color markers. The contexts of mobility and migration investigated are embedded into specific socio-historical backgrounds, transnational asymmetry of class and process of identification based on religion, phenotype and gender. They all reflect the heuristic value of whiteness and its production of identity in social, racialized and ethnicized categorization, regarding multiple meanings of africaness. Analyzing these mechanisms of social distinction in an African society such as Senegal leads to face postcolonial thinking with the ambiguities of social spheres. It also questions the positionality of researchers through ethnography and in the production of knowledge about Africa
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Jiménez, Deicy G. "Africanía y Revolución en la obra de Excilia Saldaña." [Gainesville, Fla.] : University of Florida, 2008. http://purl.fcla.edu/fcla/etd/UFE0023610.
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MATTOS, PABLO DE OLIVEIRA DE. "THE SILENT HERO: GEORGE PADMORE, DIASPORA E PAN-AFRICANISM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2018. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=36940@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
PROGRAMA DE DOUTORADO SANDUÍCHE NO EXTERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTITUIÇÕES COMUNITÁRIAS DE ENSINO PARTICULARES
Ivan Meredith Nurse nasceu na colônia britânica de Trinidad, em 1902, e migrou para os Estados Unidos, em 1924, a fim de prosseguir com seus estudos. Tornou-se um militante antirracista nos Estados Unidos dos tempos de Jim Crow, entrou para o movimento comunista internacional, e mudou de nome, passando a chamar-se George Padmore em 1929. Em 1930 já era um dos comunistas negros mais conhecidos a serviço de Moscou, responsável por articular uma internacional de trabalhadores negros a partir de Hamburgo, Alemanha. Em 1934, rompe com o Comintern e com Stálin, embora siga enquanto marxista e defensor do modelo Soviético de estado. Entre 1935 e 1957 foi o grande articulador da resistência anticolonial e anti-imperial a partir de Londres. Padmore foi um dos principais pensadores Pan-Africanistas, artífice do Quinto Congresso Pan-Africano de Manchester, em 1945, e arquiteto da independência da Costa do Ouro, em 1957. A análise da trajetória e do pensamento político de George Padmore evidencia a experiência da Diáspora Negra e permite compreender a sistematização de uma ideologia Pan-Africana centrada nas massas africanas, na emancipação do continente africano e na construção dos Estados Socialistas Africanos. George Padmore escreveu artigos em jornais de diversos territórios coloniais, mas também em periódicos da metrópole. Também produziu obras que buscaram guiar e pautar o movimento anti-imperial e as lutas anticoloniais. Esta tese pretende apresentar este Herói Silencioso em seu contexto linguístico, junto de outros intelectuais negros tais como, W.E.B. Du Bois, Claude McKay, C.L.R. James, Kwame Nkrumah, a fim de evidenciar o vocabulário político Pan-Africano da primeira metade do século XX.
Ivan Meredith Nurse was born in the British colony of Trinidad in 1902 and moved to the United States in 1924 to pursue his studies. He became an anti-racist militant in the Jim Crow s United States, joined the international communist movement, and changed his name to George Padmore in 1929. By 1930, he was already one of the best-known black communists in the service of Moscow, responsible for coordinating a black workers international from Hamburg, Germany. In 1934, he broke with the Comintern and Joseph Stalin, although he continued as a Marxist and defender of the Soviet state model. Between 1935 and 1957, he was the great articulator of anti-colonial and anti-imperial resistance from London. Padmore was a leading Pan-Africanist thinker, organizer of the Fifth Pan-African Congress of Manchester in 1945, and architect of the Gold Coast s independence in 1957. The analysis of George Padmore s trajectory and political thinking allow to evidenciate the experience of the Back Diaspora and allows us to understand the systematization of a Pan-African ideology centered on the African masses, the emancipation of the African continent and the building of African Socialist States. George Padmore wrote articles in newspapers of various colonial territories, but also in journals of the metropolis. He also produced works that sought to guide the anti-imperial movement and anticolonial struggles. This thesis intends to present this Silent Hero in its linguistic context, along with other black intellectuals such as, W.E.B. Du Bois, Claude McKay, C.L.R. James, Kwame Nkrumah, in order to evidence the Pan-African political vocabulary of the first half of the twentieth century.
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Cardo, Michael John. "Culture, citizenship and white South Africanism, c.1924-1948." Thesis, University of Cambridge, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.619513.
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Schmitt, Eleonore. "Roger Pfister: Internet for Africanists and Others Interested in Africa." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-98497.
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Scientists make use of the Internet for quite some time now. In the humanities it has only recently become accepted more widely. The Swiss Society of African Studies reacted sceptically when Roger Pfister first introduced his project. In. his preface, Beat Sottas, the society`s president admits that their committee was `wondering about such a project`but that finally the `initiative turned out to be highly significant at the time being.
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Williams, Ryan. "Mbeki's Africanism : the intellectual and political thought of Thabo Mbeki." Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/8991.
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Includes bibliographical references (leaves 99-104).This dissertation examines and analyses the intellectual and political thought of Thabo Mbeki. The study examines Mbeki’s thought throughout his political career from his political activism during the anti-apartheid movement to his rise as major leader in the ANC and the government. The thesis argues that analysing the intellectual and political thought of a practicing politician requires moving beyond conventional ideas relating to the work of political intellectuals. The thesis establishes the importance of Mbeki's political activism and political career to the content of his political thought. The study locates Mbeki' s intellectual and political thought within the body of intellectual work that forms part of history of modern African political thought. The research also establishes that Mbeki's thought cannot be located solely in one political tradition and that the movement in his political ideas corresponds to the different phases of South African political history. The thesis argues that during the struggle against apartheid Mbeki's political thought has a distinctly revolutionary Marxist character but as result of the transition to freedom there is a movement towards issues of race and culture as well as the appropriation of certain features of Marxist-Leninism in Mbeki's idea of political leadership and political practice. The thesis concludes by arguing that Mbeki's political thought is a critical contribution to the history of modern African political thought.
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Lawson, Autumn Anne. "Kwame Nkrumah’s quest for Pan Africanism: from independence leader to deposed despot." Thesis, Wichita State University, 2010. http://hdl.handle.net/10057/3731.
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On February 12, 1951, Francis Nwia-Kofi “Kwame” Nkrumah walked out of James Fort
Prison to become the first Prime Minister of the Gold Coast. After a landslide election, Nkrumah
and his Convention People’s Party (CPP) sought to end British imperial rule in the Gold Coast
and create a socialist Pan African union on the continent. In six years the highly educated and
charismatic Nkrumah gained independence for the Gold Coast, which he promptly renamed
Ghana, on March 6, 1957. Both Nkrumah and Ghana entered independence with a great deal of
potential and possibility for success. However, Nkrumah’s desire for a United States of Africa
became an obsession that prevented the leader from attending to Ghana’s crucial economic and
development needs. As national opposition to Nkrumah’s leadership rose, he responded with
oppressive laws and increased centralized authority over the people who came to view Nkrumah
more as an egotistical dictator than a savior.
The majority of the literature surrounding the biography and legacy of Kwame Nkrumah
focuses on the leader’s shortcomings in an attempt to negate Nkrumah’s early accomplishments.
This work explores Nkrumah’s legacy from a middle ground perspective by examining how
Nkrumah successfully introduced Pan Africanism to Ghana and fought for the potential of
African unity. The composition also demonstrates how Nkrumah’s intoxication with his own
image and clear decline into dictatorship shattered his dreams of a United States of Africa.Thesis (M.A.)--Wichita State University, College of Liberal Arts and Sciences, Dept. of History.
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Hoffmann, Nimi. "The knowledge commons, pan-Africanism, and epistemic inequality: a study of CODESRIA." Thesis, Rhodes University, 2018. http://hdl.handle.net/10962/60303.
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This study is about the Council for the Development of Social Science Research in Africa (CODESRIA). Conceived in 1964 and formalised in 1973, CODESRIA is the longest-standing pan-African intellectual organisation on the continent. It was established with the primary objective of fostering greater collaboration between African scholars, and has acquired a reputation for challenging the marginalisation and fragmentation of African scholarship. However, there has been no systematic account of this important organisation. This study aims to cast light on this organisation and its intellectual contributions in the post-independence period. It examines CODESRIA as a knowledge commons - a community of scholars that creates, manages and shares intellectual goods outside of the state and the market. It asks: what factors have shaped CODESRIA as a pan-African knowledge commons in the context of epistemic inequality? As a way of answering this question, it examines three key debates: the different meanings of pan-Africanism in CODESRIA, CODESRIA’s defence of the academic project during structural adjustment, and African feminists’ struggles to change CODESRIA. These debates exemplify the ways in which different generations of African scholars in the post - independence period have sought to make sense of and respond to the problems of inequality - both outside of CODESRIA and within CODESRIA. This thesis approaches CODESRIA as a case study. It combines a document analysis with semi-structured interviews to construct and critique key intellectuals' understandings of the organisational design and practices of CODESRIA, the nature of its community and intellectual work. It supplements this with a descriptive analysis of CODESRIA’s bibliometric and administrative data. The study finds that CODESRIA has forged a distinctive form of pan-Africanism that offers a non-governmental and intellectual alternative to state-centric and bureaucratic forms of pan-Africanism. As a powerful counter-narrative to prevailing ideas of African intellectual inferiority, pan-Africanism has been an important motivational source for establishing and cohering CODESRIA’s community. Although its pan-African organisational form has been complicated by the enduring influence of colonial frameworks and limited by the the material and institutional weaknesses of African universities, it has nevertheless acted as a mode of collective enquiry for troubling and expanding the colonial conception of Africa. This study further finds that structural adjustment fundamentally reshaped the intellectual and material underpinnings of CODESRIA with complex and ambiguous results. In the short term, CODESRIA’s analysis of structural adjustment led to considerable intellectual and organisational innovation so that it grew in size and influence. In the long-run, however, structural adjustment eroded the public universities upon which CODESRIA relied. This eroded the mechanisms to maintain its intellectual vigour and democratic character, and increased CODESRIA’s dependency on donors. The study also finds that the struggles of feminist scholars to change unequal gender norms in CODESRIA have been a source of significant intellectual and organisational renewal. Contestations over gender inequality within CODESRIA have given rise to a distinctive form of African feminism, which emphasises the historicity of gender relations in ways that reject essentialist and teleological accounts of African societies. Feminist struggles have also given rise to new standards of scholastic excellence that mark a meaningful departure from the skewed standards introduced under colonial rule. Nevertheless, the persistent minoritisation of female scholars in CODESRIA has significantly limited their capacity to effect institutional change, such that the ghettoization of feminist scholarship and the hollowing out of feminist discourses on gender remains a constant threat. The central argument of this study is that inequality can motivate marginalised members to engage in the collective action required to create and reshape knowledge commons, but it can also constrain their collective action and threaten the long-term sustainability of the commons. The collective agency of marginalised individuals is therefore central to the flourishing of knowledge commons. Second, knowledge commons are intimately dependent on public goods, such as universities. Public goods are plausibly the source, and therefore the limit, of knowledge commons’ capacity to flourish over the long-term. As a consequence, it is likely that knowledge commons are complements to public goods provision, rather than substitutes. Rethinking the knowledge commons in terms of the predicaments of African intellectual communities, I contend, provides new ways of understanding the possibilities, constraints and contradictions of knowledge commons in an unequal world. This study contributes to the empirical literature on African intellectual communities. In particular, it provides critical knowledge on a scholarly community that has not only endured, but has managed to thrive in a context of profound economic and political instability. This provides an indication of the institutions, practices, and intellectual resources that are required to ensure that African knowledge systems flourish over the long-term. This study also makes a theoretical contribution to the literature on knowledge commons, which are largely theorised using examples from the global North. It shows how reconceptualising knowledge commons in terms of inequality opens up new lines of empirical investigation. Building on existing commons research, it develops a methodological framework for comparative research on southern knowledge commons, which may also be of use for investigating commons in general.
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Strydom, Bronwyn Louise. "Broad South Africanism and higher education : the Transvaal University College (1908-1919)." Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40254.
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The establishment of the Transvaal University College (TUC) in Pretoria took place at a very significant historical time in the wake of the South African War and its first decade coincided with the formation of the Union of South Africa and the outbreak of World War I. Furthermore, in this period successive administrations of the Transvaal and of South Africa pursued an ideal of forming a new unified white South African identity known as broad South Africanism. This project was strongly associated with education and found expression in much of the discourse regarding emerging higher education in the country. This study will approach the early history of the TUC from the perspective of broad South Africanism, attempting to shed light on white identity politics and their relationship to higher education in these early decades of the twentieth century.
The thesis will begin by examining university history as a genre of historical writing, highlighting various approaches to the writing of university histories. It will then investigate the development of universities in Europe in the nineteenth and early twentieth centuries in order to point out influential trends and models which can be traced in the establishment of South African universities. This is followed by a brief account of the growth of higher education in South Africa, paying particular attention to its development in the Transvaal which gave rise to the establishment of the TUC, first in Johannesburg and then in Pretoria. The development of the notions of broad South Africanism and conciliation will then be considered followed by an examination of how these notions were related to higher education in this period. The study will then focus specifically on the way in which broad South Africanism was manifested at the TUC. It will highlight official intentions regarding broad South Africanism at the College and the initial responses of the student body to this policy. A second section will discuss the development of broad South Africanism at the TUC after the outbreak of World War I and the ensuing 1914 rebellion. This will also include an investigation of sentiments which opposed broad South Africanism, favouring a more exclusive white identity. Thus, this study will endeavour to demonstrate how an understanding of university history can shed further light on a complex period in South African history and highlight the significant relationship between higher education institutions and the wider historical context.Thesis (DPhil)--University of Pretoria, 2013.
gm2014
Historical and Heritage Studies
unrestricted
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Pendegraft, Gregory. "Third World Decolonization: The Pan Africanist Movement in the Age of Nasserism." Thesis, University of North Texas, 2017. https://digital.library.unt.edu/ark:/67531/metadc984267/.
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In the mid-twentieth century Egyptian President Gamal Abdel-Nasser, along with President Kwame Nkrumah of Ghana rose to international prominence as leaders and visionaries who were able to achieve political independence in their respective home countries while attempting to shape a destiny for Africa that did not involve Western imperialism. For Nasser's part, he first secured independence for Egypt, then turned his attention to the Middle East, but soon became as active in the politics of Sub Saharan Africa, also known as black Africa, as he was in the Arab world. This thesis explores Nasser's forays into Sub Saharan Africa during the period of decolonization on the continent and how his aspirations for Africa were equally a part of his political agenda that came to be known as Nasserism. Considering Nasser was the leader of the Third bloc, Egypt's fate was tied to Africa just as much as it was to the Middle East. Beyond the aspects of Nasser's involvement in Africa, this work also explores the active role Africans played in their quest for independence from European colonizers. Many African leaders during this time were as prominent and as shrewd as Nasser and were committed to establishing an anti-imperialist continent while developing modern African states based on the principles of Pan Africanism. While this occurred, new countries began to enter Africa and it became up to the African heads of state to determine how much involvement they wanted from these outsiders and at what cost. As these many dynamics played out in Africa, Pan Africanism was simultaneously occurring in the United States that linked black America's fate with Africa in movements that emphasized black nationalism and Third World political ideology.
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Nzewi, Ogochukwu Iruoma. "The role of the Pan African Parliament in African regionalism (2004-2006) an institutional perspective /." Pretoria : [s.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-03282009-131651/.
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Kanneh, Kadiatu Gwyneth. "African identities : race, nation and culture in ethnography, Pan-Africanism and black literatures." Thesis, University of Sussex, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260627.
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Joanna, Fideles Pereira dos Santos Kywza. "A poética africanista e a enunciação da negritude nas canções de Chico César." Universidade Federal de Pernambuco, 2010. https://repositorio.ufpe.br/handle/123456789/3230.
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Previous issue date: 2010Conselho Nacional de Desenvolvimento Científico e Tecnológico
A inscrição histórica dos discursos negritudinistas cada vez mais nos impulsiona a refletir sobre o tempo, espaço e a realidade em que estão dispersas as identidades culturais e raciais. A partir desses discursos identitários descentrados, podemos compreender a significação e a fragmentação das identidades negras, os processos de hibridismo, a condição transcultural dos negros, e sua inserção como sujeitos históricos, protagonistas das narrativas de sua própria trajetória. Nesta perspectiva, identificamos os sentidos do texto poético, melódico e as práticas discursivas do cantor e compositor Chico César, tendo como ponto central seu diálogo com os temas étnico-raciais e o processo ressignificação simbólica da identidade negra. Desse modo, tentamos compreender os diversos aspectos desses embates teóricos sobre identidade, assim como o sentimento de pertença e o diálogo musical com as Áfricas continental e diaspóricas se processam nas canções de Chico César. Exploramos os modos como os elementos conceituais de raça, a etnia, cultura, transculturalidade, hibridismo, nacionalidade, africanidade e negritude estão inseridas nos processos sociais e midiáticos da música popular no âmbito da cultura de massa. Nesse percurso teórico, exploramos o campo da dialética das identidades e da dupla consciência , a partir de seus descentramentos, deslocamentos e temporalidades culturais dispersas, sob a luz dos debates dentro estudos culturais britânicos e latino-americanos. Por fim, perscrutamos a expressão performática de Chico César no âmbito das representações africanistas e da afirmação da negritude
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Bosch, Stephanie. "Forms of Affiliation: Nationalism, Pan-Africanism, and Globalism in Southern African Literary Media." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17465321.
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Forms of Affiliation maps new literary geographies that cut across national, postcolonial, local, and global frameworks. Focusing on fiction from the 1950s to the present-day from South Africa, Malawi, Zambia, and Zimbabwe, it demonstrates how writers from these nations have developed new genres of fiction in popular media to imagine changing modes of interconnection across space. Popular media—including newspapers, magazines, and their digital iterations—are vital literary outlets in southern Africa and often the only means for underrepresented populations to find a voice in public discourse. Crucially, many of the genres in these publications do not fit neatly into European literary categories. They also envision Africanness and blackness within a variety of overlapping spatial scales, from the township to the diaspora, thus challenging the common conception of southern African literatures as tied primarily to nationalist projects. Through the analysis and translation of hundreds of stories from publications such as African Parade, Africa!, the Malawi News, and the Chimurenga Chronic, I identify four generic categories of southern African fiction: “migrant forms,” “township tales,” “newspaper short stories,” and “literary time-machines.” Across its chapters, Forms of Affiliation shows how these genres make visible combinations of form, meaning, and geography that are obscured by traditional literary categories.African and African American Studies
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Jones, Adam. "Jan Czekanowski: africanist ethnographer and physical anthropologist in early twentieth-century Germany and Poland." Universität Leipzig, 2002. https://ul.qucosa.de/id/qucosa%3A33592.
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This volume presents nine papers from a conference concerning Jan Czekanowski (1882-1965), who made his name as the ethnographer in the expedition of Adolf Friedrich, Duke of Mecklenburg, to East Central Africa in 1907-8. In what are today Ruanda, western Uganda and eastern Democratic Republic of Congo he collected material artefacts and skulls, ethnographic and other information, as well as recording music and speech. After returning to Poland he published the results of his research (mainly in German) and, in the 1920s and 1930s, became a leading specialist in the physical anthropology of Central Europe.
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Aggarwal, Tara Kusum. "Hampâté Bâ et le savoir : de la recherche africaniste à l'exercice de la fonction auctoriale." Paris 4, 1997. http://www.theses.fr/1997PA040010.
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Ce travail se propose d'étudier l'œuvre de Hampâté Bâ dans ses relations avec le cadre scientifique et littéraire qui a présidé à son éclosion, de la saisir à travers les filiations discursives qui ont informé, interpellé et instruit son cheminement intellectuel. A cette fin, nous avons cherché à placer sa réflexion dans les conditions de possibilité à travers lesquelles elle se précise. En privilégiant une approche fondée sur la notion de champ, nous avons voulu comprendre cette œuvre par une prise en compte de diverses dispositions qui ont caractérisé l'africanisme depuis son émergence avec la colonisation. Cela parce que l'écriture de Hampâté Bâ dérive de l'anthropologie pour s'orienter vers la littérature. Ainsi, nous avons été amenée à examiner ses possibilités en étudiant tour à tour les modalités de la recherche occidentale, coloniale et anthropologique, (Delafosse et Griaule) ainsi que la recherche effectuée en ce sens par les écrivains et les penseurs africains (le premier congrès des écrivains et des artistes noirs). Comme l'œuvre de Hampâté Bâ se constitue en liaison directe avec le développement de l'africanisme, elle ne pouvait pas échapper à la question de l'oralité. C'est pourquoi nous avons consacré la deuxième partie de notre analyse à l'étude des modalités de cette notion en l'interrogeant sous diverses optiques, à la fois comme un motif littéraire, européen et africain, et comme une pratique sociale et textuelle (Zumthor, Goody). Dans la troisième partie de notre travail, nous passons ainsi aux perspectives africanistes de Hampâté Bâ lui-même pour montrer à travers une analyse de ses œuvres ce que, lui, il pense au sujet de l’Afrique et la façon dont il conçoit le savoir africaniste. Au terme de cette étude on aura pu dégager les tendances actuelles de l'africanisme qui s'oriente désormais vers une autonomisation de la recherche privilégiant plus la démarche critique que l'objet proprement ditThe study proposes to analyze the writings of Hampâté Bâ by locating them within the framework of scientific and literary discourses in which they are rooted; to understand them through the multiple filiations that structure his perceptions of knowledge on Africa. To this purpose, we will attempt to interrogate his works through their conditions of possibility and determine their formulation by questioning the discursive paradigm that inform Africanist perceptions in Europe and Africa. Basing our analysis on the concept of field of knowledge, we have tried to understand the writers works through the various discourses and counter-discourses that mark Africanism since its inception with the French conquest of Africa western research, both colonial and anthropological, (Delafosse and Griaule) as well as Africa research as reflected in the writings of African writers and thinkers (1st congress of African writers and artists) are some of the modalities we have discussed in the first part of this study. However, as Hampâté Bâ works draw from Africanism, it is inevitable that he be confronted with the question of orality. The second part of our study proposes to address this concept both as a literary motive and as a social and textual practice and questions its implications. In the third part of our study, we move on to review Hampâté Bâ works to understand his perceptions on Africa and Africanist knowledge and determine current trends in Africanism where a major shift seems to have occurred : it is no longer merely a space within which writers and thinkers interrogate Africa, but a space which provides for the practice of literature and philosophy
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Khumalo, Thembinkosi Sibusiso. "From UPoqo to APLA : the Pan Africanist Congress (PAC) and its armed struggle: 1960-1982." Diss., University of Pretoria, 2021. http://hdl.handle.net/2263/78787.
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Abstract
The Apartheid system can be categorised as one of the worst human rights violations of the last century. The total subjugation and oppression of the African race within South Africa (and in some cases Southern Africa) was as a result of one distinct pseudo belief. The belief was that the white race is superior to other races, particularly the “Black” African race. The policies of apartheid and the violence they promoted finally led to the African race standing up and fighting back. The most celebrated formation which stood against the oppressive regime is the African National Congress (ANC). Although the ANC contributed its share to the liberation struggle waged in South Africa, it is not the only movement to do so. In 1959 a little known faction of the ANC called the Africanist block broke away to form the Pan Africanist Congress. This group was disgruntled because of differing of approaches, with regards to the Programme of Action adopted by the ANC the previous year. The PAC quickly moved to adopt the Programme of Action as its own in rejection to the Freedom Charter, subsequently adopted by the ANC. The PAC boasts a long and bloody history within the struggle against oppression in South Africa. Today it stands as a forgotten memory of South Africa’s past. One of the roles of historians, ostensibly, is to bring the forgotten and significant voices out of the periphery. This study seeks to do this by focusing on the history of the PAC’s military formations, the UPoqo and the Azania People’s Liberation Army (APLA) , especially in the context of the African National Congress’ (ANC) tendency to present itself as the only movement which liberated South Africa from apartheid.Dissertation (MSoSci (History))--University of Pretoria, 2020.
Andrew Mellon Foundation Scholarship
Historical and Heritage Studies
MSoSci (History)
Unrestricted
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Yakubu, Kamal Kweku. "Conflicting Perspectives of Socioeconomic Change and the Pan - Africanist Ideal of Self-Determination, 1912 - 2002." Master's thesis, Faculty of Humanities, 2016. https://hdl.handle.net/11427/31851.
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This dissertation interrogates the debate on socioeconomic change in Africa post 1912. It examines the leading currents of thought on what is now popularly termed as development, starting with New Institutional Economics (NIE). Focusing on NIE, it contrasts recent policy implications maintained in the work of Daron Acemoglu, Simon Johnson and James Robinson (AJR) with that of earlier dependency and modernization perspectives. At the same time it sets these intellectual traditions against what is defined as the Pan-Africanist ideal of self-determination. The rationale behind such a reverse chronological presentation is to enable the reader to travel back in time, and see how socioeconomic thinking about Africa has undoubtedly changed, but, also retained some theoretical misconceptions about the continent and its people. The ideal of self-determination is described as the intellectual tradition of insisting that Africans should ensure that they cultivate the capacity to formulate autonomous ideas, first and foremost, on the type of values and ethics, institutional framework, and notion of progress best suited to their socioeconomic needs and environment. By means of this contrast of ideas, the dissertation suggests that even though more contemporary perspectives such as those embodied in NIE can be seen as an attempt to
converge divergent streams of thought from the earlier dependency and modernization traditions, some of its most popular policy implications, such as the transference of good colonial property rights institutions to regions that have suffered a ‘reversal of fortune’ stand in stark opposition to the Pan-Africanist ideal of self-determination.
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Crone, Barber Katie L. "The construction of meta-narratives : perspectives on Pan-Africanism and nationalism in Ghana, 1957-1966." Thesis, University of Sheffield, 2014. http://etheses.whiterose.ac.uk/8210/.
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This thesis explores the development and deployment of two political meta-narratives, Pan-Africanism and nationalism, in both the Gold Coast/Ghana, and amongst diaspora intellectuals and activists. Through a close examination of the published and personal writings of those who engaged with these meta-narratives – African American intellectuals, West Indian activists, and the first post-colonial African Prime Minster of Ghana, Kwame Nkrumah – the extent to which context impacts upon the development of these ideas will be demonstrated. Considering the interaction between the construction of meta-narratives and socio-political change, this thesis will argue that broader historical changes fundamentally shaped how these sets of ideas were interpreted, and in turn, Pan-Africanism and nationalism provided a framework for how those historical changes were understood. The resulting interaction between ideas and practices led to a wide variation in meanings attributed to the meta-narratives, and it was from these variations that Nkrumah began to articulate his own understandings of Pan-Africanism and nationalism in the mid-twentieth century. This is demonstrated through the placing of Nkrumah’s worldview within a longer history of Pan-Africanism. In situating his work this way, both the flexibility and potency of meaning that both meta-narratives provided becomes apparent. It is here argued that Nkrumah responded to a range of domestic, continental, and international influences, and his responses demonstrate both his understanding of the meta-narratives, and how this understanding changed over a relatively short period of time. As a result, Nkrumah’s development of and alterations to Pan-Africanism and nationalism were consistent with their historical utilisation, and not a reflection of his personal search for power. In analysing the interaction between thought and action on both sides of the Atlantic, the thesis also considers the experiences of African American émigrés to Ghana, and how their personal experiences in the USA, and subsequently in Ghana, altered and informed their understanding of Pan-Africanism. ‘Africa’ had played a powerful role in the African American imagination for decades, but it had been an imagined version of the continent, one which was intended to reinforce and direct self-perception among the diaspora. In choosing to emigrate to Ghana, a small group were brought into direct contact, mostly for the first time, with a very different reality. Through extended periods of interaction with Africa, diaspora assumptions about the continent were challenged, and those present were forced to reconsider the relationship between nationalism and Pan-Africanism in new ways.
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Hesse, Barnor. "Signs of blackness : racialized governmentality and the politics of black diaspora." Thesis, University of Essex, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.243354.
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Gumede, Sphamandla Siyabonga, Z. Shamase, Villiers J. De, and M. E. Ochonu. "The organizational operations and impact of the PAN Africanist Congress on the struggle for liberation in South Africa, 1959 -1990." Thesis, University of Zululand, 2017. http://hdl.handle.net/10530/1827.
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dissertation submitted to the Department of History in fulfilment of the requirements of Master of Arts Degree in the Faculty of Arts at the University of Zululand, 2017.This research study addresses the organisational operations and the impact of the Pan Africanist Congress of South Africa (later- of Azania) in the liberation struggle from its inception to 1990. Having been formed in 1959 by a coterie of renegade African National Congress (ANC) members, the PAC masqueraded as the Africanist movement. ‘Africanist’ is a 19th century ideology that says that black people should determine their own future - Africa for the Africans. The ideology of the PAC embodied external Africanist influences as well as South African experiences. This was clearly illustrated in the basic documents of the organisation, e.g. the Pan Africanist Manifesto, PAC Disciplinary Code, the Constitution, Oath of Allegiance and most importantly, Sobukwe’s inaugural address. These documents show how the Africanists conceived of the South African struggle as part of the broader struggle of the peoples of Africa against colonialism, imperialism and white domination. The PAC was barely a year old when it was banned in 1960 with its leaders restricted and scattered before they could clearly formulate a coherent approach on many pressing issues like African socialism, dialectical materialism, co-operation with other population groups and their attitude towards the South African Communist Party (SACP) and its members. It is generally believed that through 40 years of exile, self-marginalisation, political somersaults and internal leadership wrangles, the one point of consistency has been the PAC's attempt to define itself in opposition to the ANC. A plethora of scholars have over the years extensively and painstakingly researched the role of the PAC in the struggle for the liberation of South Africa. However, a survey of the available literature on the PAC reveals a lack of in-depth academic analysis of its organizational modus operandi and impact thereof. As such, the research is geared towards studying the dynamics of the PAC’s policies and mode of operations to fill the lacuna that exists in the literature.
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Dhlamini, Motena Jonas. "The relationship between the African National Congress and the Pan Africanist Congress, 1959-1990 / Motena Jonas Dhlamini." Thesis, North-West University, 2006. http://hdl.handle.net/10394/1346.
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Carlozzo, Abby. "A STUDY OF DANCE IMPROVISATION IN AFRICANIST AND POST-MODERN CONTEXTS AS EXPERIENCED BY PHILADELPHIA-BASED ARTISTS." Master's thesis, Temple University Libraries, 2016. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/393830.
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DanceM.A.
This thesis examines the philosophical and aesthetic characteristics of dance improvisation in two enormous contexts: Africanist dance forms and the diverse genres that this term encompasses, and postmodern dance practices that grew out of the work of the Judson Dance Theater in the sixties. The impetus for this study grew out of previous research in Ouagadougou, Burkina Faso in West Africa where I collaborated with a Burkinabe dancer to uncover how our histories influence our approach to movement-making. I soon realized that we possessed different understandings of dance improvisation, and I endeavor to unpack those differences in this study. I seek to evidence the range of understandings of dance improvisation that exist in the United States by including the voices of six Philadelphia-based artists who I have interviewed for the purpose of this research. Although I initially contacted Olivier Tarpaga, Zakiya Cornish, and Cachet Ivey for their work with African dance genres, and Esther Baker-Tarpaga, Marion Ramirez, and Molly Shanahan for their work with postmodern practices of improvisation, the amount of overlap between the two contexts soon became apparent. In exposing the diverse practices of improvisation, I hope to spark a conversation about what constitutes dance improvisation in the United States.
Temple University--Theses
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Ratcliff, Anthony J. "Liberation at the end of a pen writing Pan-African politics of cultural struggle /." Amherst, Mass. : University of Massachusetts Amherst, 2009. http://scholarworks.umass.edu/open_access_dissertations/74/.
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Schmeisser, Iris. "Transatlantic crossings between Paris and New York Pan-Africanism, cultural difference and the arts in the interwar years." Heidelberg Winter, 2003. http://deposit.d-nb.de/cgi-bin/dokserv?id=2853430&prov=M&dok_var=1&dok_ext=htm.
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Kennedy, Claire Anne. "How do students learn about distant places? : a critical analysis of how students' perceptions of Ghana change over a unit of work." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/270725.
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This thesis draws upon poststructuralist theory, case study methodology, and multiple research methods to explore children’s representations of distant places, particularly African places such as Ghana. It investigates the ways in which a particular group of children’s representations of Ghana can be understood as exemplifying an ‘exoticist’ way of thinking explored by Edward Said in his seminal studies Orientalism (1978) and Culture and Imperialism (1993), and it explores how and to what extent these representations shifted over the course of a unit of geography teaching on Ghana. The research agenda presented here thus focuses (as Said puts it) on the ‘ideas, ... forms, ... images and imaginings’ of contemporary geographies of otherness, and considers geography education furthermore as a form of ‘struggle over geography’ in which different approaches to distant places come into contact, with some approaches becoming more dominant than others. The findings from this thesis therefore help to illuminate contemporary challenges in geographical education regarding distant places, and African distant places in particular.
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Young, Kurt B. "Pan-African nationalism in the Post-Cold War Era: a grassroots-based analysis of the state of Pan-Africanism." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2002. http://digitalcommons.auctr.edu/dissertations/437.
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The last quarter of the twentieth century has revealed the steady decline in the jubilation and promise embodied by symbols of Pan-Africanism, such as the Organization of African Unity and the Pan-African Congress formations. This reality has been consistent with a popular viewpoint at the end of the Cold War that Pan Africanism was declining as a viable instrument for progress. This study details the state of Pan-Africanism in the post-Cold War era in order to understand the nature of its evolution and utility. The research undertaken in this dissertation is based on the assumption that, rather than declining, Pan-Africanism has been readjusting to two dynamics: transformations in the international political economy and the unfolding conditions confronting African communities on the continent and in the Diaspora. The two central positions advanced in this study were that evaluating Pan-Africanism relied on applying a consistent theoretical approach and that conclusions about Pan-Africanism’s viability had to address contemporary grassroots-level perspectives on the movement. The multiple case study approach was employed, consisting of an examination of three grassroots Pan-African organizations located in different regions of the African world. The leaders of each organization were interviewed and questionnaires were administered to the members. A comparative historical analysis of the 6thand 7thPan-African Congresses was also conducted. The data generated revealed a significant level of Pan-African activism and commitment on the organizational and grassroots levels. Also, the contemporary elements of Pan-Afi-icanism demonstrated by the organizations in turn contributed to the development of a theory of Pan-African Nationalism. The conclusions reached emphasized three aspects of post-Cold War Pan Africanism: (1) rather than declining, Pan-Africanism was in a process of transformation and within this process a number of critical issues were emerging that are being confronted at the grassroots level; (2) although the organizations supported the basic assumptions of Pan-African Nationalism, their emphasis on grassroots organizing and recognition of cultural identity had to be adjusted and sharpened to reflect contemporary realities; and (3) finally, in addition to ongoing support for the unification of African states, the promotion of linkages between the grassroots-based organizations throughout the Diaspora has emerged as a critical aspect of Pan-Africanism.
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DOMINGOS, Reginaldo Ferreira. "Religiões tradicionais de base africana no Cariri cearense: educação, filosofia e movimento social." www.teses.ufc.br, 2015. http://www.repositorio.ufc.br/handle/riufc/15712.
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DOMINGOS, Reginaldo Ferreira. Religiões tradicionais de base africana no Cariri cearense: educação, filosofia e movimento social. 2015. 256f. – Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2015.Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-03-22T18:23:26Z No. of bitstreams: 1 2015_tese_rfdomingos.pdf: 4276408 bytes, checksum: 139e29d7bb22e0410278146f7e97a664 (MD5)
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This research is a discussion about the black presence in the cities of Crato and Juazeiro and their traditional religious practices. Thus we aimed to understand the religion as a production locus of a philosophy and this, an educational act. He intended to also highlight the march for religious freedom as a social movement that aspires to act on the reality of the region. On the problems experienced by the black population in relation to history, culture, religion is what made us wake up to the following problem: as the black presence has performed in the region and how their religious spaces have been expressed and presented in the historical process with its symbolic and social relations settings? For this purpose we use as a methodology, the bibliographical studies; qualitative research; document analysis; oral history and oral tradition, through semi-structured interviews and use of digital recording equipment has been possible to collect the lines of social agents. The overall objective is to search for the historical bias, the black presence in the Cariri (Crato and Juazeiro), understanding of the African-based religious representation in analogy with philosophy, as well as analyze the walk for religious freedom as a movement social. We propose the following objectives: 1) To review studies on the region on the African history and the black population, its relation to Brazilian history and its religious representation in caririense society; 2) Investigate and make visible the black religious presence in the historical archives in the cities of Crato and Juazeiro do Norte; 3) Establish discussion analysis waging an analogy of African-based religion with philosophy; 4) To analyze the walk for religious freedom as a social movement space. Such assumptions made us realize that know the reality from history means understanding the social and historical organization of cities, ie what and how the sacred spaces contributed and the reason for non-participation in the social organization of the surveyed cities. The investigation of the role of religious communities and how they collaborated in the formation of local social realities is to note that the strength of the Afro-descendant population permeates other fields and other practices to resist the homogenization of the hegemonic culture. Therefore, the research concluded that the traditional religious practices of African-based religions and its historical-social constitution shows us a device to study when it comes to: transmission of teachings and resistance; of participation in the formation of the realities of the cities; and in enveredamento a philosophy.
Esta pesquisa faz uma discussão acerca da presença do negro nas cidades de Crato e Juazeiro do Norte e suas práticas religiosas tradicionais. Assim, teve o intuito de entender a religiosidade como locus de produção de uma filosofia e, esta, um ato educativo. Pretendeu-se também destacar a marcha pela liberdade religiosa como movimento social que aspira atuar sobre a realidade da região. Diante das problemáticas vivenciadas pela população negra no que se refere à história, cultura, religião é que se fez o despertar para o seguinte problema: como a presença negra tem se apresentado na região e como seus espaços religiosos têm se manifestado e apresentado, no processo histórico, com suas configurações simbólicas e nas relações sociais? Para tal intento recorremos, como metodologia, aos estudos bibliográficos; à pesquisa qualitativa; análise documental; história oral e oralidade, por meio de entrevistas semi-estruturadas e uso de equipamento digitais de gravação foi possível coletar as falas dos agentes sociais. O objetivo geral é pesquisar, pelo viés histórico, a presença negra na região do Cariri (Crato e Juazeiro do Norte), a compreensão da representação religiosa de base africana de forma análoga com a filosofia, bem como analisar a caminhada pela liberdade religiosa como movimento social. Como objetivos específicos propuseram-se: 1) Analisar estudos realizados sobre a região acerca da história africana e da população negra, sua relação com a história brasileira e sua representação religiosa na sociedade caririense; 2) Investigar e visibilizar a presença religiosa negra nos arquivos históricos nas cidades de Crato e Juazeiro do Norte; 3) Constituir análise de discussão empreendendo uma analogia da religião de base africana com a filosofia; 4) Analisar a caminhada pela liberdade religiosa como espaço de movimento social. Tais conjecturas fizeram perceber que conhecer a realidade a partir da história significa entender a organização social e histórica das cidades, ou seja, o que e como os espaços sacros contribuíram e o porquê da não participação na organização social das cidades pesquisadas. A investigação da função dos terreiros e como eles colaboraram na formação das realidades sociais locais é notar que a resistência da população afrodescendente perpassa outros campos e outras práticas de resistir à homogeneização da cultura hegemônica. Portanto, a pesquisa permitiu concluir que as práticas religiosas tradicionais de religiões de base africana e sua constituição histórico-social revelam um artifício para estudo quando se trata de: transmissão de ensinamentos e de resistência; de participação na constituição das realidades das cidades; e, no enveredamento de uma filosofia.
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Miller, Charlotte Lee. "Who are the “permanent inhabitants” of the state?: citizenship policies and border controls in Tanzania, 1920-1980." Diss., University of Iowa, 2011. https://ir.uiowa.edu/etd/4877.
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From 1920 to 1980, British colonial authorities and post-colonial Tanzanian leaders struggled with African mobility and identities. State officials viewed border-crossers, including labor migrants, refugees, immigrants, and smugglers, as problematic. During the colonial period, persistent African mobility and flexible, multi-faceted identities led the state to abandon attempts to control African migrant laborers. As the state transitioned to independence, nationalist leaders created Tanzanian citizenship and claimed to embrace trans-border African mobility in order to reject colonial racist views and promote Pan-Africanism. However almost immediately following independence, concerns about security, political opposition, land-use, and the economy actually contributed to state attempts to harden borders. Examining citizenship legislation and border controls reveals the tensions between border-crossers, and the Tanzanian colonial and post-colonial governments. Border-crossers maintained long-term ties and regional identities, while both colonial authorities and post-colonial nationalist leaders sought to fix their identities and limit their movement across borders.
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Pettit-Pickens, Angira Somia. "Ripples in the Atlantic: Revisiting the Role of Water In Africans' Vision of Reality and Survival." Master's thesis, Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/442248.
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African American StudiesM.A.
This research aims to connect Africans from the continent to Africans dwelling in the diaspora through ripples of retention. This thesis examines the role of water and African water divinities as markers of cultural and spiritual retention in African communities abroad and on the continent of Africa. Drawing mostly from secondary sources for the investigation, this work revisits texts already documented to uncover the role of water in the survival and lived reality of Africans. The investigation starts by the Nile in Kemet (Egypt in antiquity) and travels through time and space. By beginning at the source of African civilization, this study solidifies the role of water in the ontology and cosmology of African people that is found in antiquity, in a number of ethnic groups along the west coast of Africa, and in the diaspora. Analysis of figures like Oshun, Yemaya, and Mami Wata reveals that external factors, one’s lived reality, and one’s social and physical environment is reflected in the characteristics and attributes of the water divinity abroad. For water spirits must reflect the African people; thus, the tremendous social and geographical changes African people undergo throughout the centuries can be noted as variations in a collective African culture. While this work is conducted in three chapters, future investigation is needed to explore the emancipatory features of water to Africans that are still burdened by the effects of colonialism, assimilation, imperialism, and slavery. Yet, this research in its present state adds to the collection of works in the field of Africana Studies and Africology by reestablishing the strong link among Africans from around the globe.
Temple University--Theses
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Oliveira, Julvan Moreira de. "Africanidades e educação: ancestralidade, identidade e oralidade no pensamento de Kabengele Munanga." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-20042010-153811/.
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O objetivo deste trabalho foi analisar a contribuição do pensamento de Kabengele Munanga para o ideário pedagógico brasileiro, tendo como base epistemológica a arquetipologia do imaginário de Gilbert Durand e sua heurística mitodológica, a qual engloba a mitocrítica e a mitanálise. A pesquisa indicou que o mitema, fio condutor presente em toda obra de Munanga, é o ser, ou seja, é a questão da identidade e o processo de interação dialógica entre o eu e o outro, compreendido como uma relação de responsabilidade, de compromisso interacional e de complementaridade. Essa identidade é marcada pela cor da pele, pela cultura e/ou pela produção cultural do negro, por sua contribuição histórica na sociedade brasileira e na construção da economia do país, bem como pela recuperação de sua história africana, de sua visão do mundo, de sua religião. Somente na relação dialogal da palavra, da oralidade, pode-se reconhecer o eu da pessoa humana como ser existente em sua dimensão interpessoal, já que, ao expressar-se por meio da palavra, a pessoa sai de si, não para perder-se no tu, mas para se re-encontrar, plenificado na mesma palavra. Esta abertura constitui a direção e a orientação no processo de realização da pessoa. Por meio do conhecimento de sua ancestralidade, o a pessoa humana vê-se frente ao problema das representações. Ao decifrar o mundo, o ser humano coloca-se diante de enigmas que são símbolos do mistério. Nessa medida, toda a obra de Munanga está atravessada por um genial imperativo: a recuperação da situação do homem primordial. Dessa perspectiva, a educação centra-se na necessidade de o homem retornar periodicamente ao arquétipo, aos estados puros, aos princípios, tendo como mediadores os símbolos, as imagens, as narrativas de sua ancestralidade. Por conseguinte, a educação é vista como mediadora do universo, não apenas na dimensão intelectual, mas também e objetivamente, na relação de responsabilidade recíproca, capaz de salvaguardar, não apenas as individualidades enquanto sustentáculos da relação, mas também a realização da própria realidade vital como relação. A obra de Munanga abre um caminho muito interessante e pertinente, sobretudo pelo seu caráter complementário, hermesiano, ou seja, de mediação entre o plano explicativo e o compreensivo, processo este que se expressa no desenvolvimento de sua obra, o que permite entender a contribuição das africanidades para a cultura brasileira, tal como vem sendo abordada por vários pesquisadores, africanidades estas que têm em Munanga um de seus principais porta-vozes, com inúmeras contribuições relevantes para a educação brasileira.This thesis analyzes the contribution of Kabengele Munanga to pedagogical ideas produced in Brazil, having, as epistemologic basis, the archetypology of Gilbert Durand´s imaginary and his mythodologic heuristic, myth-critic and myth-analysis. My research shows that the mytheme - a guiding principle which is present in all of Munanga´s work - is a notion of being, in which self identity emerges from a dialogic interaction between the self and the other and is informed by an emphasis on responsibility, interactional commitment, and complementarity. Such identity formation is marked by skin color and the cultural production of black people. It is also marked by the historical and economic contribution of black people to Brazilian society. Likewise, identity is marked also by the restoration of African history, cosmology, and religion. In fact, only within the dialogical relation of word and orality, can one recognize the self of a human being as aware that her existence is measured by interpersonal interaction. Indeed, when expressing through the word, a human being comes out of her/himself not to become another self (he/she), but to find her/himself in fullness through the effecti of sama word. Such an opening represents the direction and orientation of the process of realization of a being. Through the acquisition of knowledge about oness ancestrality, a person sees her or himself facing the problem of representations. When deciphering the world, one places her or himself through enigmas, which are symbols of mystery. Munanga´s work is informed by a commitment to the resurgence of a primordial ancestral being. According to this perspective, education focuses on the necessity of periodically returning, to the archetype, to a purer state of existence, and to principles mediated by the symbols, the images, and the narratives of her/his ancestrality. Therefore, education is seen as the mediator of this world, not only in an intellectual sense, but also in a social and subjective sense in which interaction among individuals and their environment are central. Munanga´s work opens important and strategic venues, particularly with respect to it emphasis on the Hermesian complementary character of mediation between the level of rationality and the level of understanding. That process expresses itself in the foundations of Munanga´s scholarship, and therefore allows for an understanding of the role of African cosmology to Brazilian culture. According to approaches proposed by several researchers, those Africanities have in Munanga one of their main spokesperson, who has brought countless relevant contributions to Brazilian education.
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Suremain, Marie-Albane de. "L' Afrique en revues : le discours africaniste français, des sciences coloniales aux sciences sociales (anthropologie, ethnologie, géographie humaine, sociologie), 1919-1964." Paris 7, 2001. http://www.theses.fr/2001PA070043.
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Le discours africaniste français produit par l'anthropologie, l'ethnologie, la géographie humaine et la sociologie, entre la fin de la Première Guerre mondiale ou l'apogée de la colonisation, et le début des années 60, au moment des indépendances des territoires africains, fait partie de la "bibliothèque coloniale" dont nous avons hérité et qui conditionne encore notre vision actuelle de l'Afrique. C'est pourquoi il est important d'en faire une histoire critique, examinant les rapports entre le pouvoir colonial et la construction de ce savoir scientifique, d'autant que ces représentations de l'Afrique ont servi à légitimer la politique coloniale. Ce discours africaniste a été produit dans les années 1920 essentiellement par des cadres coloniaux, des amateurs de la recherche sans formation ni spécialisation disciplinaire très cohérente, mais à partir des années 1930 une certaine professionnalisation du discours scientifique a été rendue possible par la constitution de réseaux de savants et d'institutions académiques, qui ont gagné en autonomie par rapport au pouvoir colonial. Le travail de terrain est devenu un critère légitimant de validité du savoir scientifique produit et la monographie la forme dominante d'écriture scientifique. Les années cinquante marquent une césure forte dans cette histoire, des scientifiques professionnels proposant une appréhension de l'Afrique en rupture radicale avec les stéréotypes dominants du discours africaniste. L'accent porté sur la situation coloniale de l'Afrique permet de relire les rapports sociaux et l'organisation des territoires en Afrique, de montrer la modernité de ce continent et d'en dégager une vision politique. L'organisation de la recherche en aires culturelles dans les années 1950 accroît le nombre de chercheurs africanistes mais, par le cloisonnement qu'elle instaure par rapport aux autres aires culturelles, ne se défait pas complètement du risque d'une approche exotique de l'AfriqueThe africanist discourse produced by anthropology, ethnology, human geography and sociology, from the end of First world war, i. E. The apogee of colonization, and the beginning of the 1960s, when the African territories became independent is part of the "colonial library" we inherited and which is still conditioning our present vision of Africa. That's why it's important to elaborate a critical history of it, examining the relationship between the colonial power and the construction of this scientific discourse, all the more since these representations of Africa were used to legitimate the colonial policy. This africanist discourse was produced in the 1920s mainly by the people who were in charge of the colonial authority and amateurs, with no consistent education in any of these scientific disciplines. From the 1930s on, a certain professionalization of this scientific discourse was made possible as academic networks and institutions were built, with more autonomy from the colonial power. The fieldwork became a legitimising criterion of this scientific knowledge and the monography was the dominant form of scientific writing. The 1950s are a strong cut in this history. Professional scholars proposed a new vision of Africa, in radical rupture with the dominating stereotypes of Africanise discourse. The focus on the colonial situation of Africa enabled them to reread the social relationships and the territorial organization in Africa, to show the modernity of the continent and to bring out a political vision of it. The organization of research in cultural areas in the 1950s increased the number of Africanise scholars but, due to the compartmentalization it created, it didn't totally erase the risk to have an exotic approach of Africa
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Mohamed, Aisha. "Digesting the Pan-African Failure and the Role of African Psychology : Fanonian understanding of the Pan-African failure in establishing oneness and ending disunity/xenophobia in South Africa." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-44052.
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The study insists on understanding the miscarriage of “Pan-Africanism” and the role of “African” mentality with the help of Fanon’s psychoanalysis “Black Skin, White Mask,” exemplifying the immense colonial, slavery, and apartheid psychological damages experienced by Black individuals resulting Blacks/Africans self-hate and a desire to be “white” throughout the domain of Western culture, ideology, and language. To provide accurate analysis of the “Pan-African” failure to solve increasing blacks-hate-against-blacks/xenophobia in South Africa, concepts othering, mimicry, subaltern from the critical theory (postcolonialism) were applied. Thereupon, Qualitative Content Analysis and Critical Discourse Analysis relying on the theoretical concepts were conducted, which underlined how the mimicry process makes Africa's interaction an elite-driven one, oppressing African/subaltern citizens. The findings showed a need for "Black-Consciousness" and Nkrumah's “Pan-African” vision (African unification) to end colonial-mentality generating collective subordination of Subaltern/Africans. Generally, the use of Fanon’s psycho-social analysis has shown that the generational oppression, trauma, and cultural stereotypes continue to robotize and dictate African leaders and the African Union's favoritism of Western “neo-liberal” policies. It is summarized that the “Pan-African” failure is a failure of gradual unconscious “Pan-Africanists” who pledge allegiance to “Western” policies rather than rededicating themselves to durable Radical “Pan-Africanism” which is an antidote to Africa’s self-hate/xenophobia, neo-colonialism, and the robotization of unconscious Africans.
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Gabrielsson, Anna. "A study of pan-African ideas of a collective identity in Africa." Thesis, Högskolan i Halmstad, Sektionen för hälsa och samhälle (HOS), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-14122.
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The intention of this paper has been to look at how pan-African ideas about a common identity hav e been expressed and developed on the African continent since the period of decolonisation in the 1960s. By using social constructivist identity-theory I have looked at how identity can be constructed by the use of myths, stories, symbols and ‘othering’. Thereafter I used these ideas when analysing different official documents from pan-African movements such as the creation of the AU and its constitutive act to identify what tools that were used to construct a common African identity. Thereby I was also to see if there had been any change in how pan-African ideas have expressed African identity over time.
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Oliveira, Alexsandra Flavia Bezerra de. "Feira Livre de Bodocà como espaÃo educativo em relaÃÃo as africanidades bodocoenses." Universidade Federal do CearÃ, 2016. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=18759.
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nÃo hÃA feira livre de Bodocà compÃe espaÃo de comÃrcio, sociabilidade e manifestaÃÃes culturais, que tambÃm sÃo afrodescendentes, no sertÃo de Pernambuco. Esta constitui o locus da presente pesquisa que observa as prÃticas educativas relacionadas as africanidades bodocoenses no cotidiano das atividades semanais desse comÃrcio ao ar livre. AtravÃs de documentos e tÃcnicas diversas buscou-se responder ao problema: Como a feira de Bodocà pode ser compreendida enquanto espaÃo educativo para a aprendizagem da HistÃria e do PatrimÃnio Cultural material e imaterial Afrodescendente? Dessa forma em nossa metodologia nos pautamos na abordagem qualitativa e recorremos à pesquisa bibliogrÃfica e de campo onde foram realizadas observaÃÃes in loco, registros em caderno de campo, gravaÃÃes de Ãudio, registros fotogrÃficos, entrevistas semi-estruturadas e a memÃria como fonte. Nossas anÃlises tiveram o aporte teÃrico de autores diversos acerca da educaÃÃo enquanto um conceito amplo que transcende as salas de aula e ocorre no dia a dia, nas relaÃÃes sociais, de trabalho, na vivÃncia com o grupo social e na cidade que educa (BRANDÃO, 2007; FREIRE, 2001; GADOTTI, 2007; GÃMEZ-GRANEL e VILA, 2003). Aqui destacamos a prÃtica educativa na perspectiva da africanidade que ocorre em conexÃo com o cotidiano, sem estar separada em um espaÃo e/ou horÃrio, pautada na cosmovisÃo africana e ocorrendo atravÃs de metodologias diversas como a tradiÃÃo oral, as cantigas, provÃrbios, prÃticas religiosas, etc., (CUNHA JR, 2013; LUZ, 2013; CALVET, 2011;DOMINGOS, 2011). Assim, o presente trabalho traz como objetivo geral: evidenciar a feira bodocoense enquanto espaÃo educativo que possibilita a aprendizagem da HistÃria e do PatrimÃnio Cultural material e imaterial Afrodescendente. Como objetivos especÃficos buscou-se: 1) Contextualizar historicamente a presenÃa africana e afrodescendente no sertÃo pernambucano e a feira enquanto espaÃo de exposiÃÃo da histÃria e do patrimÃnio cultural afrodescendente em BodocÃ; 2) Observar as potencialidades da feira bodocoense que nos levem a enxergÃ-la enquanto espaÃo educativo; 3) Verificar as possibilidades da feira bodocoense constituir espaÃo educativo em relaÃÃo a HistÃria e ao patrimÃnio cultural material e imaterial afrodescendente. Ao mergulharmos no exercÃcio da pesquisa pudemos notar a riqueza cultural e de transmissÃo de conhecimentos diversos que a feira possui. Constatamos que à um espaÃo mÃltiplo e multiplicador constituÃdo de vÃrios universos, interesses e representaÃÃes. E, em meio a essa riqueza e imensidÃo, nota-se vÃrias prÃticas educativas com intuitos diversos onde a heranÃa ancestral africana e afrodescendente à transmitida atravÃs de vÃrias prÃticas algumas intencionais a maioria nÃo intencional. A aprendizagem desse legado assim tambÃm acontece de maneira sutil, consciente e inconsciente sendo preservado e reelaborado no cotidiano da feira.
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Meirelles, Cl?ber dos Santos. "Nguzu : um estudo sobre identidade do "povo do santo" no candombl? de matriz Kongo e Angola." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2017. http://tede2.pucrs.br/tede2/handle/tede/7696.
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Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES
This study aims to analyze the experience of identities of the "povo do santo", with a focus on experiences in the "candombl?" Kongo and Angola. For this, we seek to situate Bantu culture in the context of restructuring processes of the African religiosity in Brazil, as well as in the scenario of social changes that influence the construction of identities. The first chapter introduces the peoples of Africa, Bantu and Sudanese, through historical data and sociological, about the time of slavery, from cultural and religious. The next chapter deals with the "candombl?" as a research object, from the point of view of researchers who assess methodologically the experiences of initiation into the cult, and my positioning, as person divinized, and also a researcher. The third section shows some nuances that give authenticity to the cult of matrix Kongo and Angola, comparing them with the cult to "Orix?s". In addition, describe, briefly, the main deities in ?candombl?? Bantu and "nag?". The fourth and fifth chapters describe the exercises for field in the state of S?o Paulo. A narrative brings the participation of the researcher in an international meeting to discuss the identity of the ?candombl?? Angola; another shows a schematic of the ethnographic experience of identity within a temple of Bantu "candombl?". Both activities provide reflections and comparison of data. The sixth chapter is a review of the literature on the notions of identity developed by contemporary theorists in the Social Sciences, even though the concept discussed across disciplines. In addition, references on the movements of Africanization of the "candombl?" reinforce the employment of a perspective anthropological research on the topic. Finally, the last two chapters are devoted to the examination of the empirical exercises, where they sought to highlight the importance of Bantu culture and religious identity, from which they were extracted some considerations which point to the need for continuity of research on other aspects that comprise the African religions.
Este estudo tem como objetivo analisar a viv?ncia de identidades do ?povo do santo?, com foco em experi?ncias no candombl? de matriz Kongo e Angola. Para isto, busca situar a cultura banta no contexto dos processos de reestrutura??o da religiosidade africana no Brasil, bem como no cen?rio de mudan?as sociais, que influenciam a constru??o de identidades. O primeiro cap?tulo apresenta os povos origin?rios africanos, bantos e sudaneses, atrav?s de dados hist?ricos e sociol?gicos sobre a ?poca da escravid?o, a partir de aspectos culturais e religiosos. O cap?tulo seguinte trata do candombl? como objeto de pesquisa, sob o ponto de vista de pesquisadores que avaliam metodologicamente as experi?ncias de inicia??o no culto, e de meu posicionamento, como iniciado e, tamb?m, pesquisador. O terceiro cap?tulo mostra algumas nuances que conferem autenticidade ao culto de matriz Kongo e Angola, comparando-as com o culto aos Orix?s. Al?m disso, se descrevem, brevemente, as principais divindades cultuadas nos candombl?s bantos e nag?s. O quarto e quinto cap?tulos relatam os exerc?cios de campo no estado de S?o Paulo. Um traz narrativas da participa??o do pesquisador em um encontro internacional para discutir a identidade do candombl? Angola; outro apresenta um esquema etnogr?fico da viv?ncia de identidade dentro de um terreiro de candombl? banto. Ambas as atividades proporcionaram reflex?es e cotejamento de dados. O sexto cap?tulo ? uma revis?o bibliogr?fica sobre as no??es de identidade desenvolvidas por te?ricos contempor?neos das Ci?ncias Sociais, mesmo sendo o conceito debatido interdisciplinarmente. Em complemento, refer?ncias sobre os movimentos de (re) africaniza??o do candombl? refor?am o emprego de uma perspectiva socioantropol?gica na investiga??o do tema. Finalmente, os ?ltimos dois cap?tulos s?o dedicados ao exame dos exerc?cios emp?ricos, onde se procurou evidenciar a expressividade da cultura banta e sua identidade religiosa, de onde foram extra?das algumas considera??es que apontam para a necessidade de continuidade de pesquisas sobre outras vertentes que compreendem as religi?es de matriz africana.
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Adurthy, Pragashnie. "Shifting landscapes, changing dynamics. The rise of regional hegemons : a case study of South Africa, 2009-2018." Diss., University of Pretoria, 2019. http://hdl.handle.net/2263/71131.
Full textAbstract:
This dissertation examines the interplay of history, Pan-Africanism and soft power and its impact on how hegemony should be understood on the African continent. These dynamics were demonstrated through an examination of scholarship related to South Africa’s contested status as a regional hegemon.
Using the theoretical framework of the Hegemonic Stability Theory, it argues that much of the current contestation is attributed to the limitations of transposing a global theory to the regional level without taking into account the dynamics and complexities of that particular region. The study adopts a qualitative design and is grounded in an interpretivist paradigm to allow a more nuanced and richer analysis of the regional system. The study is a literature-based study that relies on secondary sources.
The dissertation found that the examined contextual factors rooted in the history and ideology of the continent combine to create powerful structural forces that impede the operation of hegemony in the manner envisioned by Hegemonic Stability Theory. Any application of hegemonic discourse to South Africa therefore requires a deeper understanding of the continent’s history, its Pan-Africanist ideology, and accompanying norms and values, as they actively constrain hegemonic ambition. Domestic complexities; contested space; increased competition; waning soft power and lack of secondary state followership also impede South Africa’s hegemony in Africa.Mini Dissertation (MDIPs)--University of Pretoria, 2019.
Political Sciences
MDIPS
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