Journal articles: 'Amadou Hampâté Bâ'

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Sanankoua, Bintou. "Amadou Hampâté Bâ: a Testimony." Islamic Africa 1, no. 2 (December 21, 2010): 143–66. http://dx.doi.org/10.5192/215409910794105850.

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Sanankoua, Bintou. "AMADOU HAMPÂTÉ BÂ: A TESTIMONY." Islamic Africa 1, no. 2 (June 3, 2010): 143–66. http://dx.doi.org/10.1163/21540993-90000015.

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Amadou Hampâté Bâ was a major African traditionalist and humanist figure of the twentieth century. This article, essentially written from personal memories and direct conversations with him and certain people from his family environment, tells of the unusual journey and secret struggles of an unusual man in search of his roots. Writer, politician, and diplomat, spiritual and religious leader, philosopher, traditionalist; this text shows how Amadou Hampâté Bâ became all of these at once, how he lived through the violence and injustice of French colonialism and how he rediscovered his roots thanks to oral tradition. It was oral tradition that reconciled him with himself and allowed him to reenter Fulani society, from which the violence of colonial wars had expelled him. This article shows how his journey made him into a passionate defender of African cultures, traditions, and languages and someone who admirably knew how to make use of UNESCO as a platform for these causes.

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Seyuou, Christiane. "L'œuvre littéraire de Amadou Hampâté Bâ." Journal des africanistes 63, no. 2 (1993): 57–60. http://dx.doi.org/10.3406/jafr.1993.2386.

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Austen, Ralph A. "THE MEDIUM OF “TRADITION”: AMADOU HAMPÂTÉ BÂ’S CONFRONTATIONS WITH LANGUAGES, LITERACY, AND COLONIALISM." Islamic Africa 1, no. 2 (June 3, 2010): 217–28. http://dx.doi.org/10.1163/21540993-90000017.

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In his efforts to communicate his research on African “tradition”—more specifically oral texts—Hampâté Bâ was faced with a choice of languages and alphabets. Much of his work appeared only in French, the language of his main formal education and administrative training. In collaboration with several French colonial scholar-administrators (Henri Gaden, Colonel R. Figaret, and Gilbert Vieillard) Hampâté Bâ eventually developed a system for writing his native Fulfulde in Roman characters. However for his own Fulfulde religious poetry (“mes seules oeuvres de ‘creation’”), Hampâté Bâ used Ajami (Arabic letters representing non-Arabic languages), a writing system that he also promoted as a medium of wider Fulbe literacy.

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Pondopoulo, Anna. "AMADOU HAMPÂTÉ BÂ AND THE WRITER ROBERT ARNAUD (RANDAU): AFRICAN COLONIAL SERVICE AND LITERATURE." Islamic Africa 1, no. 2 (June 3, 2010): 229–47. http://dx.doi.org/10.1163/21540993-90000018.

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This article explores the possible links between the literary works of the writer and colonial administrator, Robert Arnaud (1873–1950; better known by his literary pseudonym Robert Randau) and Amadou Hampaté Bâ. The author of Wangrin and Oui, mon commandant! was well-acquainted with Arnaud who, following a career devoted largely to Islamic issues, became in 1924 an inspector of administrative affairs in Upper Volta and, in 1927–28, served as acting governor of this territory. The personal papers of Arnaud both shed new light on certain administrative incidents that are also described in the works of Hampâté Bâ and also allow us to think in new ways about the role played by Africans in French colonial rule.

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Narbona, Inmaculada Díaz, and Cristina Boidard Boisson. "Amadou Hampâté Bâ: Un voyage à travers la tradition." International Journal of Francophone Studies 5, no. 1 (February 1, 2003): 47–56. http://dx.doi.org/10.1386/ijfs.5.1.47.

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The importance of tradition is fundamental in Amadou Hampâté Bâ's works. In his Memories, the prominent traditionalist Malian writer addresses questions of 'Tradition' in the African context. These questions are a rich journey into the history of the African continent during the twentieth century, from colonization to the Independences.

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Heckmann, Hélène. "Amadou Hampâté Bâ et la récolte des traditions orales." Journal des africanistes 63, no. 2 (1993): 53–56. http://dx.doi.org/10.3406/jafr.1993.2385.

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Kesteloot, Lilyan. "Amadou Hampâté Bâ : de l’initié peul à l’humaniste oecuménique." Études littéraires africaines, no. 19 (2005): 15. http://dx.doi.org/10.7202/1041396ar.

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Brenner, Louis. "A LIVING LIBRARY: AMADOU HAMPÂTÉ BÂ AND THE ORAL TRANSMISSION OF ISLAMIC RELIGIOUS KNOWLEDGE." Islamic Africa 1, no. 2 (June 3, 2010): 167–215. http://dx.doi.org/10.1163/21540993-90000016.

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This paper presents three previously unpublished texts that provide insight into Amadou Hampâté Bâ’s personal understanding of Islam and Sufism. Two of the texts are examples of Hampâté Bâ’s earliest attempts to translate the oral teachings of his spiritual teacher, Tierno Bokar, into French; the third text consists of extracts from interviews with Hampâté Bâ in 1978 during which he reflected on themes that appear in the earlier texts, as well as more broadly on Islamic theology and Sufism. In addition to contributing to our understanding of Hampâté Bâ’s own religious ideas, these texts illustrate something of both the content and the intellectual vitality that can inform the oral transmission of religious knowledge, an aspect of Islamic religious culture that has been less explored by students of Islam and Muslim history in Africa than the region’s rich literary heritage. An introduction contextualizes the texts and analyzes their content.

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Wosu, Kalu. "Prophetie et structure de l’intrigue dans le Roman Africain d’expression Française: Le cas de l’etrange destin de Wangrin d’Amadou Hampate ba." AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies 9, no. 1 (April 28, 2020): 142–50. http://dx.doi.org/10.4314/laligens.v9i1.13.

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Amadou Hampâté Bâ est né en 1901, et pour cela, il s’est surnommé « fils ainé du XXe siècle ». De son vivant, il a fait la collecte des traditions orales africaines en voie de disparition. En collaboration avec les ethnologues tels Géneviève Calame-Griaule, Germaine Dieterlen, Marcel Griaule, etc., Amadou Hampâté Bâ laisse à la postérité un corps important du patrimoine africain sous formes de contes, d’essais autobiographiques, et d’un roman. C’est bien ce souci de préservation du patrimoine oral qu’il a prononcé une phrase qui est devenue un proverbe : En Afrique lorsqu’un vieillard meurt, c’est toute une bibliothèque qui brule. II est décédé en 1991 à l‘âge de 90 ans. L’Etrange destin de Wangrin, son seul roman, est devenu, dès sa parution en 1973, un des classiques de la littérature négro -africaine d’expression française. Ce roman est une peinture saisissante du colonialisme français en Afrique, surtout à la conjoncture historique de la première grande guerre. Il témoigne aussi du choc entre les traditions millénaires des Africains et les valeurs culturelles du Blanc véhiculées par la colonisation. L’Etrange destin de Wangrin suit la trame narrative du théâtre tragique grec en ce sens que le personnage héros est soumis à la volonté d’un destin capricieux. Ses gestes sont prédéterminés par les forces occultes qui l’entrainent dès sa naissance, en passant par des péripéties, jusqu’au geste fatal qui annonce une mort inéluctable Notre visée dans la présente étude porte sur le rôle que joue la prophétie tant dans la programmation du destin de Wangrin, le personnage éponyme du roman, que dans la structure dynamique du récit. Mots-clés : prophétie, dynamique, structurant, divination, Amadou Hampâté Bâ

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Lefebvre, Camille. "Amadou Hampâté Bâ Amkoullel, l’enfant peul. Mémoires Arles, Actes Sud, 1991, 409 p. - Amadou Hampâté Bâ Oui, mon commandant ! Arles, Actes Sud, 1994, 396 p." Annales. Histoire, Sciences Sociales 75, no. 3-4 (September 2020): 852–56. http://dx.doi.org/10.1017/ahss.2021.30.

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Travieso Ganaza, Mercedes. "Vicente Enrique MONTES NOGALES. La memoria épica de Amadou Hampâté Bâ." Alpha (Osorno), no. 43 (December 2016): 325–26. http://dx.doi.org/10.4067/s0718-22012016000200025.

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Bamba, Mahomed. "«Défense absolue d’aller voir le spectacle infernal du sorcier blanc»: a função da narrativa e da metáfora na reconstituição histórica do espetáculo cinematográfico numa aldeia africana." El Futuro del Pasado 5 (October 14, 2014): 151–62. http://dx.doi.org/10.14516/fdp.2014.005.001.007.

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As questões que examino neste artigo tem a ver com a reconstrucão histórica de um caso de recepção cultural do cinematógrafo numa aldeia islâmica Africana. Minha análise interpretative deste processo é baseada numa releitura de uma narrativa curta do escritor Amadou Hampâté Bâ. A partir do texto de Bâ levanto uma série de perguntas: como a narrative de Bâ mistura as estruturas enunciativas de um relato na primeira pessoa, os discursos de outros espectadores-personagens e uma descrição histórica? Qual figura do espectador do primeiro cinema ela nos restitui? O discurso, as opiniões e as reações do público naquela aldeia Africana acerca do cinema são diferentes ou semelhantes aos de outros públicos naquele mesmo período? Quais são as determinações e as mediações de ordem sócio-cultural que a narrativa de Bâ nos deixa entrever entre o espetáculo cinematográfico e a «instituição» religiosa? Qual é o papel da metáfora na recepção cultural do cinematógrafo? Parto da hipótese que a narrativa de Bâ pode ser lida e interpretada como uma metáfora e um documento histórico.

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Ducournau. "The Ambivalent Portrayal of Colonization in the Memoirs of Amadou Hampâté Bâ." Research in African Literatures 46, no. 3 (2015): 68. http://dx.doi.org/10.2979/reseafrilite.46.3.68.

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Montes Nogales, Vicente E. "La iniciación fulani a través de los relatos iniciáticos recopilados por Amadou Hampâté Bâ." Revista de Dialectología y Tradiciones Populares 70, no. 1 (June 30, 2015): 141–59. http://dx.doi.org/10.3989/rdtp.2015.01.007.

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Brodnicka, Monika. "Creolizing the Creolized Through Amadou Hampaté Bâ’s Living Tradition." Philosophy and Global Affairs 1, no. 2 (2021): 361–69. http://dx.doi.org/10.5840/pga202192822.

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Through the theory of creolization, Jane Anna Gordon offers a platform to revisit a wide variety of scholarship from a decolonial lens. This contribution answers her call and examines Amadou Hampâté Bâ’s work as simultaneously creolize-able, creolizing, and even inviting further creolization of the original theory. While painfully understudied, Bâ offers a methodology of the Living Tradition that informs and complements the theory of creolization. Sourced from the local knowledge of Fulani and Bamana metaphysics and based on three archetypes, the World, the Word, and the Person, the Living Tradition offers mystical insight into the connection between material and spiritual realities within the universe. Through the mystical paradigm, the Living Tradition informs and develops creolization in two specific ways: through a mystical understanding of human mixture and a critique of rationality.

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Santos Filho, Valdelino Gonçalves dos, Danielle Da Silva Apolinario, and Júlia Silveira Soares. "Fios de esperança: marcas da ancestralidade na trajetória de personagens femininas negras do livro Olhos d’água de Conceição Evaristo / Threads of Hope: Marks of Ancestrality in the Path of Black Female Characters in Conceição Evaristo’s Book Olhos d’água." O Eixo e a Roda: Revista de Literatura Brasileira 31, no. 3 (January 1, 2023): 184. http://dx.doi.org/10.17851/2358-9787.31.3.184-204.

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Resumo: O presente artigo pretende identificar as marcas da ancestralidade como fio condutor da esperança na trajetória de mulheres negras, personagens de quatro contos do livro Olhos d’água, da escritora brasileira Conceição Evaristo. A pesquisa sobre o tema proposto assume um caráter qualitativo, de cunho exploratório, cuja coleta de dados possui foco na pesquisa bibliográfica. O aporte teórico orientador se baseia nos estudos produzidos sobre sociedades africanas de Amadou Hampâté Bâ (2010), Fábio Leite (1997) e Cunha Júnior (2010). Os resultados apontam para a presença da esperança como elemento constituidor do ser humano numa busca pelo equilíbrio da vida. As lutas dessas mulheres não se findam nelas mesmas, é necessário mais para prosseguir no mundo em busca da harmonia.Palavras-chave: Conceição Evaristo; Olhos d’água; sociedades africanas; mulheres negras; ancestralidade; esperança.Abstract: This article intends to identify the marks of ancestry as a thread of hope in the trajectory of Black women characters from four stories in the book Olhos d’água, by the Brazilian writer Conceição Evaristo. The research on the proposed theme assumes a qualitative character, of an exploratory nature, whose data collection is focused on bibliographical research. The guiding theoretical contribution is based on studies produced about African societies by Amadou Hampâté Bâ (2010), Fábio Leite (1997) and Cunha Júnior (2010). The results point to the presence of hope as a constituent element of the human being in a search for balance in life. The struggles of these women do not end with themselves, more is needed to continue in the world in search of harmony.Keywords: Conceição Evaristo; Olhos d’água; african societies; black women; ancestry; hope.

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Di Méo, Nicolas. "LES FIGURES DE L’AUTEUR ET DU TRADUCTEUR CHEZ AMADOU HAMPÂTÉ BÂ ET AHMADOU KOUROUMA." RELIEF - REVUE ÉLECTRONIQUE DE LITTÉRATURE FRANÇAISE 5, no. 2 (December 31, 2011): 21. http://dx.doi.org/10.18352/relief.686.

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Pondopoulo, Anna. "Amadou Hampâté Bâ and the Writer Robert Arnaud (Randau): African Colonial Service and Literature." Islamic Africa 1, no. 2 (December 21, 2010): 229–47. http://dx.doi.org/10.5192/215409910794105823.

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Brenner, Louis. "A Living Library: Amadou Hampâté Bâ and the Oral Transmission of Islamic Religious Knowledge." Islamic Africa 1, no. 2 (December 21, 2010): 167–215. http://dx.doi.org/10.5192/215409910794105887.

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المغربی, حنان عاصم. "The Description in the Fables of La Fontaine and the Tales of Amadou Hampâté Bâ." مجلة قطاع الدراسات الإنسانیة 24, no. 2 (January 1, 2020): 27–62. http://dx.doi.org/10.21608/jsh.2020.67248.

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Aggarwal, Kusum. "Amadou Hampâté Bâ (1901-1991) and Mohandas Karamchand Gandhi (1869-1948): Two Apostles of Tolerance." Études littéraires africaines, no. 51 (2021): 181. http://dx.doi.org/10.7202/1079607ar.

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Lima, Ronnei Prado. "O CORPO: A CONCEPÇÃO DOS GRUPOS ETNOLINGUÍSTICOS YORÙBÁ E ALGUMAS CONTRIBUIÇÕES DOS DIÁLOGOS EPISTEMOLÓGICOS EM FRANÇOIS DAGOGNET." REVISTA APOENA - Periódico dos Discentes de Filosofia da UFPA 2, no. 4 (December 7, 2021): 143. http://dx.doi.org/10.18542/apoena.v2i4.11533.

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No presente artigo nos propomos a analisar a concepção de corpo para os Yorùbá a partir das contribuições de Fábio Leite, Muniz Sodré, Amadou Hampâté Bâ entre outros pensadores e, não menos importante, as algumas contribuições do filósofo francês de François Dagognet. Não estamos propondo uma análise comparativa, que cairia nos binarismos existentes, mas a compreensão do corpo para a cultura ocidental e entre os povos yorubanos. Compreendemos o corpo em seus multicorpos, inserido em sua espacialidade e na transversalidade do conhecimento. Entender o corpo em sua fenomenologia inserida nessa historicidade do corpo humano, conforme Dagognet. Da mesma forma, analisar o corpo como representação visível do homem em seu complexo interno e externo, ou seja, a distinção entre a cabeça e o restante do corpo. Filosofar desde o corpo, pois no corpo existe uma filosofia.

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Cardoso, Marília Rothier. "Narrativas de vários sertões." O Eixo e a Roda: Revista de Literatura Brasileira 28, no. 1 (March 21, 2019): 307–28. http://dx.doi.org/10.17851/2358-9787.28.1.307-328.

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Resumo: O objetivo deste artigo é estudar as narrativas de Guimarães Rosa como construção de uma linguagem poética que abre novas perspectivas ao pensamento, distanciando-se dos parâmetros da racionalidade ocidental. Como estratégia analítica, desenvolve-se um paralelo entre a estória rosiana do menino Miguilim e o relato autobiográfico do africanista Amadou Hampâté Bâ, com atenção para os capítulos referentes a seus tempos de criança. Nas duas narrativas, observa-se a conjugação de aspectos sobreviventes de culturas orais arcaicas com a peculiaridade do ponto de vista infantil para o delineamento de modos alternativos de conhecer o mundo. Destaca-se a proximidade entre tais modos de conhecimento e a cunhagem peculiar de conceitos empregados por antropólogos e filósofos contemporâneos que se desviam da epistemologia hegemônica. Para ampliar o campo de debate, consideram-se, ainda, brevemente, os diários e memórias de Carolina Maria de Jesus, escritora descendente de africanos, semialfabetizada mas prolífica e potente. Nesse percurso, procura-se destacar a dimensão investigativo-crítica da forma narrativa.Palavras-chave: narrativa; modos de existência; perspectivas de conhecimento; linguagem verbal; marcas não verbais de enunciação.Abstract: We aim to study Guimarães Rosa’s narratives as a construction of a poetic language that opens new perspectives to thinking, placing itself away from the parameters of Western rationality. As an analytical strategy, a parallel is traced between the boy Miguilim Rosian story and the Africanist Amadou Hampâté Bâ autobiographical account, with attention to the chapters that refer to his childhood. In both narratives, it is possible to observe the combination of archaic oral cultures surviving aspects with the infantile point of view peculiarity o for the designing of alternative ways of knowing the world. We emphasize the proximity between such ways of knowledge and the peculiar concepts coinage employed by contemporary anthropologists and philosophers that deviate from hegemonic epistemology. To broaden the field of debate, we also consider briefly the diaries and memoirs of Carolina Maria de Jesus, an African-descendant writer, semi-literate but prolific and powerful. Consequently, the research-critical dimension of the narrative form is highlighted.Keywords: narrative; modes of existence; knowledge perspectives; verbal language; non-verbal marks of enunciation.

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Eberhard, Christoph, and Aboubakri Sidi Ndongo. "Relire Amadou Hampâté Bâ pour une approche africaine du Droit. Images réfléchies de la « pyramide » et du « réseau »." Revue interdisciplinaire d'études juridiques 47, no. 2 (2001): 73. http://dx.doi.org/10.3917/riej.047.0073.

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Austen, Ralph A. "Colonialism from the Middle: African Clerks as Historical Actors and Discursive Subjects." History in Africa 38 (2011): 21–33. http://dx.doi.org/10.1353/hia.2011.0004.

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In a review of my first published book one of the founding figures of african historical studies suggested that instead of giving so much attention to European colonial administrators and African traditional chiefs I should have focused upon “the clerks, the schoolmasters and the evangelists, who were to take the lead when indirect rule had failed.” The terms in which this admonition was expressed implies a confidence in the nationalist project of “educated elites” that is less tenable today than it was during the 1960s. Nonetheless, in the late stages of my own career I have come to the conclusion that of the various occupational categories cited by Roland Oliver, African clerks do deserve greater examination than they have received so far in the historiography of colonial Africa. However, if they do prefigure the political leadership of postcolonial Africa, it is less in the heroic and innovative mode of “nation-building” than in the more problematic and continuous role as “gate-keepers,” or “brokers” (honest or not) between subject populations and external sources of power/patronage.I am not alone in this concern and an entire recent volume of essays has been dedicated to the study of such colonial “African intermediaries.” I contributed a chapter to this book and have continued to pursue a study of colonialism from “the middle” (as opposed to the “above” of my previous work as well as the social history “from below” that emerged in more recent decades). The focus of my research on this topic is upon two figures who are of both historical and literary significance: Amadou Hampâté Bâ (1900-1991), the very renowned Malian writer and scholar who produced a memoir about his early career as a colonial clerk; and “Wangrin,” a clerk and interpreter of an earlier generation, who is the subject of Hampâté Bâ's most widely read book.

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Coulon, Virginia. "Bâ Amadou Hampâté, Il n’y a pas de petite querelle : nouveaux contes de la savane : contes choisis et présentés par Hélène Heckmann, Paris, Stock, 1999, 168 p. Bâ Amadou Hampâté, Sur les traces d’Amkoullel l’enfant peul, photographies de Philippe Dupuich, coordination et choix de textes par Bernard Magnier, Arles, Actes Sud, 1998, 188 p. (Coll. « Afriques »)." Études littéraires africaines, no. 8 (1999): 43. http://dx.doi.org/10.7202/1042029ar.

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Mouralis, Bernard. "AGGARWAL, Kusum, Amadou Hampâté Bâ et l’africanisme. De la recherche anthropologique à l’exercice de la fonction auctoriale, Paris, L’Harmattan/Montréal, L’Harmattan Inc., col. Sociétés africaines et diaspora, 1999, 266 p." Études littéraires africaines, no. 7 (1999): 24. http://dx.doi.org/10.7202/1042095ar.

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Paravy, Florence. "Diblé (Danielle), Amadou Hampâté Bâ. L’espace initiatique. Préface du Pr. Hilaire Sikounmo ; Postface du D Claude Garrier. Paris : L’Harmattan, coll. Études Africaines, 2010, 94 p. – ISBN 978-2-296-11372-5." Études littéraires africaines, no. 30 (2010): 171. http://dx.doi.org/10.7202/1027391ar.

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Álvarez Molina, Dalia. "NOGALES MONTES (Vicente Enrique), La Memoria épica de Amadou Hampâté Bâ. Bern, Berlin, Bruxelles, Frankfurt am Main, New York, Oxford, Wien : Peter Lang, 2015, 251 p. – isbn 978-3-0343-1593-7." Études littéraires africaines, no. 41 (2016): 208. http://dx.doi.org/10.7202/1037830ar.

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Halen, Pierre. "Bâ (Amadou Hampâté), Mémoires. Amkoullel, l’enfant peul. Oui, mon commandant ! Sur les traces d’Amkoullel l’enfant peul. [Préface de Théodore Monod]. Arles : Actes Sud, coll. Thesaurus, 2012, 850 p. – ISBN 978-2-330-00624-2." Études littéraires africaines, no. 33 (2012): 148. http://dx.doi.org/10.7202/1018712ar.

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Tchokothe, Rémi Armand. "Archiving Collective Memories and (Dis)Owning." Afrika Focus 32, no. 1 (February 27, 2019): 171–81. http://dx.doi.org/10.1163/2031356x-03201012.

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This paper investigates the question of ownership of collective memories in the age of digitized archiving. The United Nations Educational, Scientific and Cultural Organization’s (henceforth Unesco) philosophy of preserving the world cultural heritage has boosted research on African oral literatures. The emphasis on the documentation of endangered cultures of Africa is salutary but also raises some critical questions. The central question this contribution addresses is that of the authorship-ownership of cultural heritage that is being archived in the framework of digital humanities. In essence, the notion of “collective memories” entails that of collective authorship and collective belonging as these memories are passed on from one generation to the other without the claim of singular ownership. A significant example in this line of thought has been the observation by the cultural giant Amadou Hampâté Bâ who ironically pointed out that the real author of The Fortunes of Wangrin (1973), which is attributed to him, is actually the storyteller Wangrin – the cunning interpreter – and members of the whole literary tradition that Wangrin embodied. In the preface of a recently published volume on La question de l’auteur en littératures africaines (Jérôme Roger 2015: 16) the author asks the following pertinent question: how can African literature, both oral and others, invite scholars to rethink the relationship between the anonymity of sources, versions and variants of stories and the constraint for an author’s name imposed by editors? The question has more weight in view of the massive digitization of African oral literatures that mostly takes place in institutions with more economic prestige and which are located outside the African continent. Therefore, the interrogation centres on the role of power with regard to the form in which these (hi)stories are published, where, how and to whom they are accessible, and to the habit of researchers to name people from whom they receive the bulk of knowledge which they transcribe and translate into the academic jargon “informants” instead of giving them more credit by referring to them as research partners or even by recognising them as co-authors. In this vein, the paper rounds up by exploring the possibility of reversing the customary auctorial perspective by bringing into the discussion the idea of “researchers as griots” suggested by (Merolla, Ameka & Dorvlo 2013).

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Leonardeli, Poliana Bernabé, Fransueiny Fleischmann, and Jurema José de Oliveira. "Ancestralidade em Pastores da Noite de Jorge Amado." A Cor das Letras 23, no. 1 (May 7, 2022): 63–73. http://dx.doi.org/10.13102/cl.v22i3.7099.

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A proposta do artigo é abordar em Pastores da Noite de Jorge Amado a presença da ancestralidade como recurso que movimenta o enredo, tanto no que se refere à linguagem como a outros elementos subjacentes da narrativa. A produção de Jorge Amado no geral é explorada pela crítica a partir de fundamentos eurocêntricos, tais apostas de estudo, todavia, incorreram em inúmeros erros de pesquisa ao longo das últimas décadas, os quais acabaram por posicionar indevidamente a literatura amadiana nos espaços acadêmicos. Nesta análise a pretensão é lançar outros olhares teóricos à obra do autor, relacionando-a aos fundamentos da filosofia africana de raízes ancestrais. As principais referências bibliográficas que embasam a proposta deste trabalho são Amadou Hampatê Bâ (2021), Fábio Leite (2008), Eduardo Oliveira (2017) e Jurema José Oliveira (2018)

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Delas, Daniel. "Amadou Hampâté Bâ. Textes réunis et présentés par Jean-François Durand. Lecce, Alliance française [28, Via Don Bosco - 73100 Lecce, ], 2003, 346 p. (= Interculturel Francophonies. Revue sur les cultures et les littératures nationales d’expression française, N°3, juin-juillet 2003)." Études littéraires africaines, no. 17 (2004): 76. http://dx.doi.org/10.7202/1041528ar.

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Brodnicka, Monika. "The World as Manifestation of Spirit: Mysticism and Metaphysics in West African Religions." Journal of Religion in Africa 47, no. 3-4 (May 31, 2017): 311–45. http://dx.doi.org/10.1163/15700666-12340114.

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Abstract This paper focuses on the concept of the world as interpreted by Amadou Hampaté Bâ, an initiated scholar, from his experience with Fulani and Bamana religions. It examines the meaning of the world as a manifestation of spirit through Bâ’s mystical concept of the ‘living tradition’. Bâ looks at the complex interaction of the material and spiritual dimensions of the universe as it manifests itself in the physical world through symbols, and as it is informed through invisible forces communicated by the Supreme Being. Based on his understanding of Fulani and Bamana traditions, Bâ uses notions of history and art to better highlight the specific relationship between the spiritual and material realms that illustrate this sacred connection. I argue that Bâ’s mystical approach to understanding this metaphysics offers another method of thinking about some of the diverse African indigenous religions through their underlying esoteric connections.

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Moukoukou, Sidoine Romaric. "Le discours proverbial et ses effets stylistiques chez quelques écrivains africains." Cahiers Africains de rhétorique 1, no. 2 (December 30, 2022): 89–100. http://dx.doi.org/10.55595/rm2022.

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This study focuses on the proverbial discourse and its stylistic effects in some African writers. It is a question, using the stylistic approach, of showing the role that this discourse plays in a literary text. Indeed, writers such as Chinua Achebe, Seydou Badian, Amadou Hampaté Bâ, Ahmadou Kourouma, Sembene Ousmane, Ngugi Wa Thiong'o and Henri Lopes employ proverbial discourse with metaphorical, comparative, judgmental, ethical and satirical effects not only to embellish romantic stories by their figurative and pictorial meaning, but also and above all to ensure a playful and didactic function in the training of individuals. The insertion of this discourse in the literary text reflects the influence of civilization, better of orality in Negro-African literature. Thus, its use appears as a sign of maturity or culture. Keywords : proverbial discourse, african writer, stylistic effect, study, literary text.

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Moukoukou, Sidoine Romaric. "Le discours proverbial et ses effets stylistiques chez quelques écrivains africains." Cahiers Africains de rhétorique 1, no. 2 (December 30, 2022): 89–100. http://dx.doi.org/10.55595/m2022.

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This study focuses on the proverbial discourse and its stylistic effects in some African writers. It is a question, using the stylistic approach, of showing the role that this discourse plays in a literary text. Indeed, writers such as Chinua Achebe, Seydou Badian, Amadou Hampaté Bâ, Ahmadou Kourouma, Sembene Ousmane, Ngugi Wa Thiong'o and Henri Lopes employ proverbial discourse with metaphorical, comparative, judgmental, ethical and satirical effects not only to embellish romantic stories by their figurative and pictorial meaning, but also and above all to ensure a playful and didactic function in the training of individuals. The insertion of this discourse in the literary text reflects the influence of civilization, better of orality in Negro-African literature. Thus, its use appears as a sign of maturity or culture. Keywords : proverbial discourse, african writer, stylistic effect, study, literary text.

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Nunes, Georgina Helena Lima. "Alfabetização de adultos e idosos a partir de um lugarejo quilombola (Literacy of adults and elderly people from a quilombola village)." Revista Eletrônica de Educação 13, no. 3 (September 2, 2019): 1170. http://dx.doi.org/10.14244/198271992591.

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This article recovers the experience of dialogues on the literacy of adults and elders in the state of Paraná. This experience was part of a seminar held by the Secretary of Education of the State of Paraná for literacy teachers, literacy students and indigenous and quilombola leaders, and took place in Faxinal do Céu in 2008. With the advancement of educational policies for quilombos in all levels, from basic education to higher education, it is believed that recovering the memory of this education process that is little reflected - adult and elderly literacy - becomes important as a memory and projection of the future about how quilombola populations , to some extent, have been subjects of their struggle for schooling for a long time. It is also considered that the social and political conjunctures are now favorable and sometimes unfavorable. In this sense, the registration of the built is a powerful instrument of claiming rights not fully achieved, mainly, education and schooling processes with other ethno-racial, generational, historical and cultural nuances.ResumoEste artigo recupera a experiência de diálogos sobre a alfabetização de adultos e idosos quilombolas no estado do Paraná. Tal experiência fez parte de um seminário realizado pela Secretaria de Educação do Estado do Paraná destinado a alfabetizadores/as, alfabetizandos/as e lideranças indígenas e quilombolas e ocorreu em Faxinal do Céu, em 2008. Com o avanço das politicas educacionais para quilombos em todos os níveis, da educação básica ao ensino superior, acredita-se que recuperar a memória deste processo de educação que pouco é refletido - alfabetização de adultos e idosos -, torna-se importante enquanto memória e projeção de futuro acerca do modo como as populações quilombolas, em alguma medida, se constituem sujeitos de sua luta por escolarização, há um longo tempo. Considera-se, também, que as conjunturas sociais e políticas, são ora favoráveis e ora desfavoráveis. Nesse sentido, o registro do construído é um potente instrumento de reivindicação de direitos não alcançados na sua totalidade, principalmente, de processos de educação e escolarização com outros matizes étnico-raciais, geracionais, históricos e culturais.Keywords: Literacy, Adults, Elderly, Quilombos.Palavras-chave: Alfabetização, Adultos, Idosos, Quilombos.ReferencesALMEIDA, Alfredo Wagner Berno de. Terras de quilombo, terras indígenas, “babaçuais livres”, “castanhais do povo”, faxinais e fundos de pasto: terras tradicionalmente ocupadas. Coleção “Tradição & Ordenamento Jurídico”. Vol.2, Projeto Nova Cartografia Social da Amazônia (PPGSCA-UFAM, Fundação Ford), Manaus, 2006.ANDERSON, Benedict. Comunidades imaginadas: reflexões sobre a origem e a expansão do nacionalismo. 1.ed. São Paulo: Companhia das Letras, 2008.ANDREOLLA, Balduino. Paulo Freire e Educação Básica do Campo. Anaisda II Conferência Estadual “Por uma educação básica do campo”, abril de 2002, Porto Alegre, p.58 a 63.BRASIL. MEC. Parecer CNE/CEB no. 16/2012. Estabelece as Diretrizes Curriculares Nacionais para a Educação Escolar Quilombola. D.O.U. de 20/11/2012, Seção 1, Pág. 8. Disponível em:http://etnicoracial.mec.gov.br/images/pdf/diretrizes_curric_educ_quilombola.pdf Acesso em: 22/12/2017.COUTO, Mia. Um rio chamado tempo, uma casa chamada terra. São Paulo: Cia das Letras, 2003.COUTO, Mia. O outro pé da sereia. São Paulo: Cia das Letras, 2006.CUCHE, Denys. A noção de cultura nas ciências sociais. 2.ed. Bauru(SP): EDUSC, 2002.DA MATTA, Roberto da. Relativizando: uma introdução à antropologia social. São Paulo: Rocco Ed., 2005.ELIAS, Norbert. Sobre o tempo. México: Fondo de Cultura Econômica, 1989.FREIRE, Paulo; GUIMARÃES, Sérgio. A África ensinando a gente. São Paulo: Ed. Paz e Terra, 2003.GOMES, Flávio dos Santos. Mocambos e quilombos: uma história do campesinato negro no Brasil. 1.ed.. São Paulo: Claro Enigma, 2015.HALL, Stuart. Da diáspora: identidades e mediações culturais. Belo Horizonte: Humanitas, 2003.HAMPATÉ BÂ, Amadou. A tradição viva. In: KI-ZERBO, J. História Geral da África: metodologia e pré-história da África. São Paulo: Ática, v.1, 1980.LÉVI-STRAUSS, Claude. O pensamento selvagem. 2.ed. São Paulo: Ed. da Universidade, 1970.LOPES, Nei. Enciclopédia brasileira da diáspora africana. S. Paulo: Selo Negro Edições, 2004.MORTATTI, Maria Rosário Longo. História dos métodos de alfabetização no Brasil. Conferência proferida durante o Seminário "Alfabetização e letramento em debate", promovido pelo Departamento de Políticas de Educação Infantil e Ensino Fundamental da Secretaria de Educação Básica do Ministério da Educação, realizado em Brasília, em 27/04/2006.NUNES, Georgina Helena Lima. A construção social da infância nas políticas públicas, nos discursos científicos e nas práticas sociais. Dossiê Infância e Relações Étnico–Raciais. Revista Eletrônica de Educação, Reveduc, vol. 9, n.2, p. 615-636, 2015. DOI: http://dx.doi.org/10.14244/198271991152NUNES, Georgina Helena Lima. Educaçã0 escolar quilombola: processos de constituição e algumas experiências. Dossiê Educação, Quilombos e Ensino de História: paradigmas e propostas. Revista da Associação Brasileira de Pesquisadores/as Negros/as (ABPN), [S.l.], v. 8, n. 18, p. 107-131, fev. 2016aNUNES, Georgina Helena Lima. Cartografias do sul do país e pedagogia para a educação escolar quilombola. In: SOUZA, Edileuza; NUNES, Georgina Helena Lima; MELO, Willivane de. Memória, territorialidade e experiências de educação escolar no Brasil. Pelotas: Editora da UFPel, 2016b.OLIVEIRA, Eduardo. Filosofia da ancestralidade: corpo e mito na filosofia da educação brasileira. Curitiba: Ed. Gráfica Popular, 2007.PRANDI, Reginaldo. Mitologia dos Orixás. São Paulo: Cia das Letras, 2001.ROLNIK, Suely. Despachos no museu: sabe-se lá o que vai acontecer... Revista São Paulo em perspectiva, 15 (3), p. 3-9, jul./set. 2001.SARAMAGO, José. A caverna. São Paulo: Ed. Paz e Terra, 2003.SILVA, Givânia Maria da. A proposta de educação do Território Quilombola de Conceição das Crioulas. 2012. 251p. Dissertação (Mestrado em Educação), Universidade de Brasília (UnB), Faculdade de Educação, 2012.SILVA, Vagner Gonçalves da. Candomblé e Umbanda: caminhos da devoção brasileira. 2.ed. São Paulo: Selo Negro, 2005.SKLIAR, Carlos. A invenção e a exclusão da alteridade “deficiente” a partir dos significados da normalidade. Educação e Realidade, v.24, n.2, p. 15-32, jul./dez. 1999.SODRÉ, Muniz. A verdade seduzida: por um conceito de cultura no Brasil. 3ª. ed. Rio de Janeiro: DP&A, 2005 .SOUZA, Ana Lúcia S. Negritude, letramento e uso social da oralidade. In: CAVALLEIRO, Eliane. Racismo e anti-racismo na educação: repensando nossa escola. São Paulo: Ed. Selo Negro, 2001.SOUZA, Edileuza; NUNES, Georgina Helena Lima; MELO, Willivane de. Quilombo, memória e Território: reflexões sobre a educação escolar. In: SOUZA, Edileuza; NUNES, Georgina Helena Lima; MELO, Willivane de. (Orgs.). Memória, territorialidade e experiências de educação escolar quilombola. 1ª.ed., Pelotas: Editora da UFPel, p. 20-37 2016.VASCONCELLOS, Lia Carvalho. Resenha de “Walter Benjamin: rastro, aura e história (Sabrina Seldmayer, Jaime Ginzburg – Orgs). ALEA. Rio de Janeiro. Vol. 15/1. Pág. 249-253. Jan/Jun. 2013.WILLIS, Roy (Coord.). Mitologias: Deuses, heróis e xamãs nas tradições e lendas de todo o mundo. São Paulo: PUBIFOLHA, s/d.

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Ekoungoun, Jean-Francis. "Archives Amadou Hampâté Bâ." Continents manuscrits, no. 1 (March 3, 2014). http://dx.doi.org/10.4000/coma.197.

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Urânia Santos das Chagas and Marta Alencar dos Santos. "MULHERES QUILOMBOLAS EM FEIRA DE SANTANA: NARRADORAS DE SABERES." Anais dos Seminários de Iniciação Científica, no. 25 (November 9, 2022). http://dx.doi.org/10.13102/semic.vi25.9034.

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O que se aprende sobre a luta do feminismo negro quando ouvimos histórias narradas pelas mulheres quilombolas de Feira de Santana? Este questionamento é a base central deste plano de trabalho que procura mapear e divulgar as histórias da tradição oral contadas por mulheres quilombolas do município de Feira de Santana. Entende-se que a contação de histórias é um dos mais antigos e eficazes modos de transmitir conhecimentos, por isso, é preciso um olhar crítico sobre a necessidade de se manter viva a cultura popular das tradições orais como afirma Amadou Hampâté Bâ: “A tradição oral baseia-se em uma certa concepção do homem, do seu lugar e do seu papel no seio do universo”(HAMPATÊ BÂ, 2010, p.2). Com isso, a participação das mulheresquilombolas como narradoras na experiência da contação de histórias mobiliza saberesque podem promover a representatividade do feminismo negro dentro dessascomunidades.

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Lima Silva, Helenice Christina, and Alexander Meireles da Silva. "AS RELAÇÕES ASSIMÉTRICAS PRESENTES NOS CONTOS “A REVOLTA DOS BOVINOS”, DE AMADOU HAMPÂTÉ BÂ E “O COELHO E OS CÃES SELVAGENS, DE LOURENÇO DO ROSÁRIO”." Caderno Seminal, no. 43 (December 2, 2022). http://dx.doi.org/10.12957/seminal.2022.69962.

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Compreende-se que a estética e a política constituem as sociedades e que um dos temas fundamentais das narrativas de todo lugar, que compõem parte das obras literárias, têm como base as relações opressor/oprimido e colonizador/colonizado. Apresenta-se para análise, neste artigo, os contos africanos “A revoltas dos bovinos ou o dia que os bois quiseram beber leite”, do maliano Amadou Hampâté Bâ (1900-1991) e “O coelho e os cães selvagens”, do moçambicano Lourenço do Rosário (1989), os quais servirão de suporte para perceber essas relações. Ambos os autores, em diferentes tempos, trouxeram como resultado de suas coletas a publicação das coletâneas de contos africanos que contemplam, principalmente, os leitores e as leitoras infantojuvenis. Hampâté Bâ, em sua coletânea Petit bodiel et autres contes de la savane (1994) e Lourenço do Rosário em Contos africanos (2017) difundem essas narrativas regadas de sátiras morais e sociais, levando-nos a reflexão sobre as relações humanas.

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Fenner, Camila Knebel, Demétrio Alves Paz, and Alfeu Sparemberger. "MARCAS DA ORATURA EM CONTOS DE MOÇAMBIQUE." Caderno Seminal, no. 41 (February 7, 2022). http://dx.doi.org/10.12957/seminal.2022.59404.

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No presente artigo buscamos evidenciar elementos característicos do processo de oratura nas literaturas africanas de língua portuguesa, tendo como corpus de análise os dez volumes da coletânea “Contos de Moçambique”, que apresentam releituras de histórias da tradição oral moçambicana. Na análise dos contos da coleção, consideramos a oratura como união de elementos de duas tradições – oral e escrita –, revelando características constantes dessa junção. Para evidenciá-las, nos baseamos, principalmente, nos estudos de Amadou Hampâté Bâ (2010), Vansina (2010), Moreira (2005), Portugal (1999), Fonseca (2015), Fonseca e Cury (2008), Macêdo e Chaves (2007) e Rosário (1989).

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Álvarez Martínez, Teresa. "Amadou Hampâté Bâ y la reconstrucción de la identidad africana a través de la oralidad." Thélème. Revista Complutense de Estudios Franceses 29, no. 2 (August 5, 2014). http://dx.doi.org/10.5209/rev_thel.2014.v29.n2.43269.

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Mouralis, Bernard. "Aggarwal, Kusum. -- Amadou Hampâté Bâ et l'africanisme. De la recherche anthropologique à l'exercice de la fonction auctoriale. Paris-Montréal, L'Harmattan, 1999, 266 p. (« Sociétés africaines et diaspora »)." Cahiers d'études africaines 40, no. 158 (January 1, 2000). http://dx.doi.org/10.4000/etudesafricaines.184.

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Aggarwal, Kusum. "Histoire politique des relations franco-africaines d’après les romans d’Henri Lopes." Mouvances Francophones 6, no. 1 (January 21, 2021). http://dx.doi.org/10.5206/mf.v6i1.13585.

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Kusum Aggarwal, professeur au Department of Germanic and Romance Studies de l’Université de Delhi a publié : Amadou Hampâté Bâ et l’africanisme (1999) ; réédité avec une introduction deux ouvrages du baron Roger, Kelédor, Histoire africaine (1828) et Fables sénégalaises (1828) parus respectivement en 2007 et 2008 dans la collection Autrement mêmes chez l’Harmattan ; et édité tout récemment l’ouvrage collectif, Francophonie et Postcolonialisme : Textes et Contextes (2016) publié par Langers International, Delhi. Cet article étudie une sélection de romans d’Henri Lopes, de Sans tam-tam (1977) au Méridional (2015), en passant par Le chercheur d’Afriques (1990), Le lys et le flamboyant (1997), Dossier classé (2002), qui font voir à travers la circulation interminable des acteurs, un monde mobile et ouvert, édifié sous l’influence réciproque de l’Afrique et de la France. Par là ainsi le discours qu’ils tiennent sur l’histoire franco-africaine s’avère fondatrice : elle perturbe invariablement, une conception dominante des rapports franco-africains lus suivant « une logique de la disjonction » (Mouralis: 1999, 17). L’approche de l’histoire franco-africaine procède ici suivant deux principales modalités. Une première est axée sur la Grande Histoire qui s’est déroulée entre l’Afrique et la France, à travers la colonisation, et dont les conséquences se manifestent dans les questions relatives au métissage des êtres, des cultures, des langues. La seconde modalité relève de la Petite Histoire qui se déroule à travers les tribulations des Africains en Europe et particulièrement en France et qui, dans le cas de Lopes, le mène dans l’ouest de la France, avec une référence récurrente à la Bretagne. On constatera à terme que l’histoire coloniale, si inhumaine et violente par ailleurs, débouche sur la familiarité et le plaisir d'être « différents et ensemble », comme le disait Léopold Sédar Senghor (Vaillant : 2006, 163).

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Dos Santos, Jane Rodrigues. "Entre memórias e histórias, a escrita de Conceição Evaristo e Amadou Hampâte Bâ." Revista Transversos 6, no. 6 (March 31, 2016). http://dx.doi.org/10.12957/transversos.2016.22077.

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Journal articles on the topic 'Amadou Hampâté Bâ'

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