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Journal articles on the topic 'Animismo africano'

Author: Grafiati

Published: 10 September 2021

Last updated: 29 July 2025

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1

Pompeu Brasil, Francisca Patrícia. "Animismo africano como estratégia de resistência decolonial no romance A Louca de Serrano, de Dina Salústio." Griot : Revista de Filosofia 25, no. 2 (2025): 205–16. https://doi.org/10.31977/grirfi.v25i2.5325.

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No subcapítulo intitulado “Narrativa e Resistência”, de sua obra Literatura e Resistência, Alfredo Bosi (2002) esclarece que “resistência”, sendo um conceito ético, não deve, a priori, relacionar-se à estética, uma vez que esta se origina de potências de conhecimento, que seriam: a intuição, a imaginação, a percepção e a memória. Não obstante, esclarece o autor, diferente do que se pensa, resistência e estética interagem nas produções literárias de forma consistente e recorrente. A resistência a determinados valores institucionalizados se conjuga à narrativa a partir de duas formas de realizaç

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Brasil, Francisca Patrícia Pompeu. "Ondjango angolano e animismo africano no conto“A morte do Velho Kipacaça”, de Boaventura Cardoso." Estrema: revista interdisciplinar de humanidades 3, no. 2 (2024): 1–17. https://doi.org/10.51427/com.est.2024.03.02.0003.

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Os ondjangos, de origem angolana e instrumentos de atuação social, são encontros de diálogo, de partilha de saberes ancestrais e de levantamento de questões e discussões de interesse comunitário. O conto “A Morte do Velho Kipacaça”, do escritor angolano Boaventura Cardoso, começa com a encenação de um ondjango, cujo objetivo é descobrir a causa da seca que ameaça o bem-estar social. No final da reunião, chega-se à conclusão de que a estiagem possivelmente está relacionada com o desaparecimento/morte do caçador Kipacaça. No conto, observa-se que a imaginação criativa do autor opera de forma con

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Rodrigues, Eni Alves. "Considerações sobre o realismo animista a partir da leitura do conto A morte do velho Kipacaça, de Boaventura Cardoso." Cadernos CESPUC de Pesquisa Série Ensaios, no. 32 (April 12, 2018): 28–34. http://dx.doi.org/10.5752/p.2358-3231.2018v0n32p28-34.

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As narrativas literárias que integram as literaturas africanas de língua portuguesa trazem, comumente, o contexto histórico e social em que estão inseridas. Nelas, podem-se ver fortes traços de culturas e tradições africanas. Uma das particularidades das literaturas africanas é a forma de considerar a realidade, a morte e a temporalidade. Na busca de aporte teórico que melhor compreenda essas particularidades, tem-se discutido o conceito de “animismo”, conceito que reivindica uma reflexão sobre a realidade encenada na enunciação literária africana, de modo particular e original. Nesse sentido,

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4

Rodrigues, Eni Alves. "Considerações sobre o realismo animista a partir da leitura do conto A morte do velho Kipacaça, de Boaventura Cardoso." Cadernos CESPUC de Pesquisa Série Ensaios, no. 32 (April 12, 2018): 28–34. http://dx.doi.org/10.5752/p.2358-3231.n32p28-34.

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As narrativas literárias que integram as literaturas africanas de língua portuguesa trazem, comumente, o contexto histórico e social em que estão inseridas. Nelas, podem-se ver fortes traços de culturas e tradições africanas. Uma das particularidades das literaturas africanas é a forma de considerar a realidade, a morte e a temporalidade. Na busca de aporte teórico que melhor compreenda essas particularidades, tem-se discutido o conceito de “animismo”, conceito que reivindica uma reflexão sobre a realidade encenada na enunciação literária africana, de modo particular e original. Nesse sentido,

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5

Topper, Ryan. "Trauma and the African Animist Imaginary in Aminatta Forna’s The Memory of Love and Delia Jarrett-Macauley’s Moses, Citizen, and Me." English Language Notes 57, no. 2 (2019): 86–98. http://dx.doi.org/10.1215/00138282-7716171.

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Abstract This essay intervenes in debates surrounding trauma theory and postcolonial studies, tracing how forms of African animism can lead to a decolonized discourse of trauma. Taking the postcolonial critique of trauma theory’s Eurocentrism as a point of departure, the essay focuses on two contemporary novels of the African diaspora: Aminatta Forna’s The Memory of Love and Delia Jarrett-Macauley’s Moses, Citizen, and Me. Narrating local forms of survival in post–civil war Sierra Leone, these novels use animist modes of consciousness to theorize the collective trauma of, and envision politica

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6

NGALULA TSHIANDA, Josée. "Les dynamismes porteurs de l’expression « Religions (traditionnelles) africaines »." Cahiers des Religions Africaines 1, no. 1 (2020): 9–38. http://dx.doi.org/10.61496/hkzg6333.

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Résumé L’auteure analyse les différents paradigmes qui ont contribué à l’émergence du concept « religions traditionnelles » ainsi que ceux que sa réception en milieux africains a générés par la suite. La naissance de « l’histoire des religions » comme discipline autonome, ainsi que le paradigme évolutionniste dans la gestion de la diversité des pratiques religieuses, ont fait acquérir au concept « animisme » un contenu sémantique religieux. Une rupture épistémologique déclencha la reconnaissance des expériences spirituelles hors de l’Occident comme « religions » à part entière. Sur le continen

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Nicholls, Brendon. "Practical Magic: Shapeshifting As Survival Tactic." New Formations 104, no. 104 (2021): 128–58. http://dx.doi.org/10.3898/newf:104-105.06.2021.

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This article argues for a decolonising, democratic engagement with environmental knowledges formed outside the academy in the Global South. Drawing upon Bruno Latour's claim that our contemporary environmental precarity was first trialled upon colonised peoples, I argue that historically remote – and even conceptually obscure – African popular knowledges should be treated as forms of theory in their own right. Sigmund Freud's teleological account of animism – inspired by Edward Burnett Tylor – saw animism as an evolutionary stage in the development of universal reason. Refusing Freud's and Tyl

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Nicholls, Brendon. "Practical Magic: Shapeshifting As Survival Tactic." New Formations 104, no. 104 (2021): 128–58. http://dx.doi.org/10.3898/newf:103-104.06.2021.

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This article argues for a decolonising, democratic engagement with environmental knowledges formed outside the academy in the Global South. Drawing upon Bruno Latour's claim that our contemporary environmental precarity was first trialled upon colonised peoples, I argue that historically remote – and even conceptually obscure – African popular knowledges should be treated as forms of theory in their own right. Sigmund Freud's teleological account of animism – inspired by Edward Burnett Tylor – saw animism as an evolutionary stage in the development of universal reason. Refusing Freud's and Tyl

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Ruiz Paradiso, Silvio. "ORALIDADE E INCONSCIENTE ANIMISTA: EM QUE LÍNGUA ESCREVER AS LITERATURAS AFRICANAS?" REVISTA DE LETRAS - JUÇARA 6, no. 3 (2022): 87–100. http://dx.doi.org/10.18817/rlj.v6i3.2990.

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Com suas respectivas especificidades estéticas, as literaturas africanas apresentam tessituras discursivas marcadas pela cultura oral e pelo inconsciente animista que, juntos, e quase que inseparavelmente, revelam uma “literariedade africana”, engajada e criativa. Observa-se que a oralização dos textos africanos cria uma outra subcamada dessa literariedade, agora manifesta sob o prisma do inconsciente animista – pensamento recorrente na espiritualidade da África subsaariana. Este texto objetiva problematizar a questão da oralidade enquanto escolha estética e processo decolonial (ou anti-coloni

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Challis, Sam, and Andrew Skinner. "Art and Influence, Presence and Navigation in Southern African Forager Landscapes." Religions 12, no. 12 (2021): 1099. http://dx.doi.org/10.3390/rel12121099.

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With earlier origins and a rebirth in the late 1990s, the New Animisms and the precipitate ‘ontological turn’ have now been in full swing since the mid-2000s. They make a valuable contribution to the interpretation of the rock arts of numerous societies, particularly in their finding that in animist societies, there is little distinction between nature and culture, religious belief and practicality, the sacred and the profane. In the process, a problem of perspective arises: the perspectives of such societies, and the analogical sources that illuminate them, diverge in more foundational terms

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Wenske, Ruth S. "Between Cosmology and Technology: Nonhuman Near-Omniscience as Animist Practice in Nnedi Okorafor's Lagoon." Science Fiction Studies 51, no. 3 (2024): 360–82. http://dx.doi.org/10.1353/sfs.2024.a938529.

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ABSTRACT: This article develops the term nonhuman near-omniscience to examine the narrative dynamics behind narrators who know almost everything and whose super-human knowledge draws on African cosmologies. Noting the prevalence of such narration in African sf, the article takes Nnedi Okorafor's novel Lagoon (2014) as an example of nonhuman near-omniscience, focusing on the role of the storytelling spider Udide Okwanka as the novel's metanarrator. It traces Udide's use of uncertainty, paradox, and metafictional slippages, while also noting parallels between Udide's trickster qualities and tech

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12

Fischgold, Christian, and Vanessa Riambau Pinheiro. "Apontamentos sobre alteridade e autoctonia na filosofia africana: a proposta neo-animista de Ruy Duarte de Carvalho." Abril – NEPA / UFF 10, no. 21 (2018): 123–34. http://dx.doi.org/10.22409/abriluff.v10i21.29969.

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A proposta desse artigo é situar as ideias e reflexões de intelectuais identificados com os países africanos de língua oficial portuguesa no que se refere ao debate sobre autoctonia e universalismo na filosofia africana. Abordamos questões suscitadas em dois textos redigidos nos últimos anos de vida do autor angolano Ruy Duarte de Carvalho (1941-2010): Tempo de ouvir o outro enquanto o ‘outro’ ainda existe, antes que haja só o “outro”... ou pré- -Manifesto Neo-Animista (2008) e Decálogo Neo-Animista (2009)4. Inserimos suas propostas dentro de um espectro amplo de debates acerca das reflexões p

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Fischgold, Christian, and Vanessa Riambau Pinheiro. "Apontamentos sobre alteridade e autoctonia na filosofia africana: a proposta neo-animista de Ruy Duarte de Carvalho." Abril – NEPA / UFF 10, no. 21 (2018): 123. http://dx.doi.org/10.22409/abriluff2018n21a525.

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A proposta desse artigo é situar as ideias e reflexões de intelectuais identificados com os países africanos de língua oficial portuguesa no que se refere ao debate sobre autoctonia e universalismo na filosofia africana. Abordamos questões suscitadas em dois textos redigidos nos últimos anos de vida do autor angolano Ruy Duarte de Carvalho (1941-2010): Tempo de ouvir o outro enquanto o ‘outro’ ainda existe, antes que haja só o “outro”... ou pré- -Manifesto Neo-Animista (2008) e Decálogo Neo-Animista (2009)4. Inserimos suas propostas dentro de um espectro amplo de debates acerca das reflexões p

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14

De Melo, Anita. "You Can’t Kill a Kianda: A Reading of Pepetela’s “Magias do Mar”." Journal of Lusophone Studies 5, no. 2 (2020): 111–22. http://dx.doi.org/10.21471/jls.v5i2.355.

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In the present essay, I analyze “Magias do Mar,” a short story published in 2017 by Angolan writer Pepetela. Drawing from the Angolan myth of Kianda, a mythological creature believed to be the goddess of the ocean, Pepetela’s narrative evokes animism in a manner that parallels Harry Garuba’s observations on contemporary African thought. I reflect on Garuba’s work and examine how animism in “Magias do Mar” works to challenge colonial and modern Western epistemologies and practices. Of particular interest is the narrative’s reflection on the extermination of African wildlife through hunting. I c

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Pires de Brito, Regina, Camila Concato, and Pedro Panhoca da Silva. "A sorte de Azarias." Educação & Linguagem 25, no. 2 (2022): 23–36. http://dx.doi.org/10.15603/2176-1043/el.v25n2p23-36.

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Este artigo tem como objetivo ilustrar possibilidades de aprendizado em sala de aula da Educação Básica a partir da leitura e análise do conto “O dia em que explodiu Mabata-bata”, do escritor moçambicano Mia Couto. Para isso, serão elencadas questões culturais de Moçambique e abordagens míticas, temporais e de expressão animista. O tema relacionado à literatura dos países africanos de língua oficial portuguesa foi escolhido por ser parte do projeto de pesquisa Educação Básica e Estudos Lusófonos: A Prática da Literatura Africana de Língua Portuguesa no Ensino Médio (financiado pelo Fundo Mackp

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16

Ignatov, Anatoli. "The Earth as a Gift-Giving Ancestor." Political Theory 45, no. 1 (2016): 52–75. http://dx.doi.org/10.1177/0090591716656461.

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This article puts into conversation Friedrich Nietzsche’s perspectivism and a particular expression of “African animism,” drawn from my ethnographic fieldwork in Ghana. Nietzsche’s perspectivism extends interpretation beyond the human species into natural processes. Like perspectivism, African animism troubles the binaries—body/soul, nature/culture—that permeate anthropocentric thinking. Human-nonhuman relations are refigured as socio-ecological relations: the earth may be regarded as life-generating ancestors; baobab trees may approach humans as kin. These two images of the world intersect, b

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Santos, James Rios de Oliveira, and Altamir Botoso. "Literatura e religiosidades de matriz africana: por uma poética afro-religiosa." Em Tese 28, no. 3 (2023): 247. https://doi.org/10.17851/1982-0739.28.3.247-270.

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Este artigo, declaradamente aberto e em franco diálogo com referenciais teórico-críticos africanos, afro-brasileiros e euro-ocidentais, propõe uma reflexão inicial sobre uma produção literária afro-religiosa assentada no pensamento animista. Objetiva-se demonstrar que romances como Torto Arado (2020), de Itamar Vieira Junior e O outro pé da Sereia (2006), de Mia Couto, oferecem, ao leitor, a possibilidade adentrar o universo cosmogônico das comunidades tradicionais de matriz africana, que descortinam diversos personagens divinos e humanos por meio de representações que não só desconstroem este

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Hu, Jiechen. "Divinities and Ancestors: A Preliminary Comparison between African and Confucian Cosmologies." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (2022): 187–96. http://dx.doi.org/10.4314/ft.v11i1.14.

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This paper reflects on two sets of terms in the field of religious studies, mainly through a comparative study with the divinities and ancestorship between African and Confucian cosmologies: the first one is the classification of monotheism, polytheism and animism; and the second is so-called ‘ancestor worship’. I argue that the classification system of monotheism, polytheism, and animism is partially invalidated in both African religions and Chinese Confucianism. This is because in both traditions, even if there is a supreme or original being, it is on a continuum or spectrum with other divin

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Figueiredo, Ruy Cézar Campos, and Erick Felinto. "Na Maré Profunda: infraestruturas midiáticas e o oceano animado." Revista Concinnitas 21, no. 37 (2020): 287–309. http://dx.doi.org/10.12957/concinnitas.2020.46545.

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A artista franco-guianense Tabita Rezaire lançou em 2017 sua obra Na Maré Profunda, exposta no ano de 2018 no Brasil na exposição Campos de Invisibilidade. Aqui serão articuladas relações entre sua obra, suas reflexões e questões teóricas que permeiam a arte e o pensamento sobre as mídias no contexto da pós-internet, resultando em um texto que promove um encontro entre infraestruturas midiáticas, estudos africanos, tecnologia, animismo e epistemologia.

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Price, Jason D. "Reading Postcolonial Animals with the Animist Code: A Critique of “New” Materialist Animal Studies." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 3 (2021): 360–79. http://dx.doi.org/10.1017/pli.2021.8.

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This article looks at the challenges that animist materialism offers to reading strategies in new materialist animal studies scholarship. Where Rosi Braidotti’s vitalist materialism calls for a neoliteral, anti-metaphorical mode of relating to animals, Harry Garuba identifies metaphor as a primary feature of animist materialist practice in African material culture. After critiquing Rosi Braidotti’s dismissal of the “old” metaphorical ways of relating to animals, the article offers a reading of animals and the animist code in two southern African novels, Alex La Guma’s Time of the Butcherbird (

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Botelho Peixoto, Alice. "Reflexões provisórias sobre animismo, modernidade/colonialismo e a ordem africana do conhecimento." Cadernos CESPUC de Pesquisa Série Ensaios, no. 32 (April 12, 2018): 123–31. http://dx.doi.org/10.5752/p.2358-3231.2018v0n32p123-131.

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Botelho Peixoto, Alice. "Reflexões provisórias sobre animismo, modernidade/colonialismo e a ordem africana do conhecimento." Cadernos CESPUC de Pesquisa Série Ensaios, no. 32 (April 12, 2018): 123–31. http://dx.doi.org/10.5752/p.2358-3231.n32p123-131.

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23

Kimani, Alice Watheri, Florence Wangari Maina, and John Michael Kiboi. "The Dignity of Creation." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 7, no. 2 (2024): 1–12. http://dx.doi.org/10.35544/jjeoshs.v7i2.90.

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In cognizance of the effect of the influence of a dualistic view, that has influenced a simultaneous oppression of both nature and women, this research article suggests a turning of the gaze to an African women eco-theology. It constructs a methodology from the theological reflections of a social Trinitarian understanding of God, as seen in Jürgen Moltmann’s works, and incorporates animism to it as a way of reconciling all creation in unity with God. It appraises a recognition of the hierarchical nature of dualism in western thought forms, which contributes to an intertwined oppression of natu

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Rückert, Gustavo Henrique. "Modernidades Líricas na Poesia de Língua Portuguesa." Veredas: Revista da Associação Internacional de Lusitanistas, no. 34 (July 21, 2021): 5–19. http://dx.doi.org/10.24261/2183-816x0134.

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Este artigo tem como objetivo principal investigar os diferentes caminhos que a moderna poesia de língua portuguesa assumiu em três diferentes contextos: Portugal, Brasil e países africanos de língua portuguesa. O corpus poético analisado é constituído principalmente por Fernando Pessoa, Oswald de Andrade e Agostinho Neto. No entanto, são referidos na análise poemas de Florbela Espanca, Mário de Sá-Carneiro, Mário de Andrade, Carlos Drummond de Andrade, Noémia de Sousa e José Craveirinha. Os resultados apontam para três distintas formas de dissolução da noção de individualismo moderno nas três

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Gray, Rosemary. "A Reading of The Last Gift of the Master Artists (2022): Sir Ben Okri's Fire That Burns and Heals." Research in African Literatures 54, no. 3 (2024): 57–72. http://dx.doi.org/10.2979/ral.00016.

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ABSTRACT: This article proposes a reading of Ben Okri's novel The Last Gift of the Master Artists (2022) through the prism of an animist unconscious lens drawing, in particular, from Harry Garuba's theory of Animist Materialism with its correlative Animist Unconscious. It seeks to show that the animist unconscious may lead to a reenchantment in an age of disenchantment and to a conjoining of African traditional and Western myth. The discussion begins with a brief reference to the historical-mythological figure of Sango, god of lightning in Nigeria, birthplace of Okri and Garuba, by way of expl

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Santos, James Rios de Oliveira, and Altamir Botoso. "Literatura e religiosidades de matriz africana." Em Tese 28, no. 3 (2023): 247–70. https://doi.org/10.17851/56311.

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Este artigo, declaradamente aberto e em franco diálogo com referenciais teórico-críticos africanos, afro-brasileiros e euro-ocidentais, propõe uma reflexão inicial sobre uma produção literária afro-religiosa assentada no pensamento animista. Objetiva-se demonstrar que romances, como Torto Arado (2020), de Itamar Vieira Junior, e O outro pé da Sereia (2006), de Mia Couto, oferecem, ao leitor, a possibilidade de adentrar o universo cosmogônico das comunidades tradicio- nais de matriz africana, que descortinam diversos personagens divinos e humanos por meio de representações que não só desconstro

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Triaud, Jean-Louis. "GIVING A NAME TO ISLAM SOUTH OF THE SAHARA: AN ADVENTURE IN TAXONOMY." Journal of African History 55, no. 1 (2014): 3–15. http://dx.doi.org/10.1017/s0021853713000820.

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AbstractThis article revisits the concept ofislam noir(black Islam) crafted in the context of French rule of sub-Saharan Muslims. For the French colonial administration,islam noirconnoted the idea of a degraded Islam tainted by animist practices and therefore different from the pure Islam practiced in Arab countries. This differentiation was a way to separate it from ‘Arab Islam’, which was considered a subversive model. This distinction was not entirely new for it had already a long history behind it. Arabic sources had often shown a high distrust of sub-Saharan Africans who converted to Isla

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Curry, Alice. "Traitorousness, Invisibility and Animism: An Ecocritical Reading of Nnedi Okorafor's West African Novels for Children." International Research in Children's Literature 7, no. 1 (2014): 37–47. http://dx.doi.org/10.3366/ircl.2014.0112.

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The porous boundaries between the earthly and spiritual in many traditional cultures have prompted Cameroonian writer Jacques Fame Ndongo to suggest the appropriateness of an African ‘cosmocriticism’ in place of the more western ‘ecocriticism’. Godfrey B. Tangwa similarly proffers the term ‘eco-bio-communitarianism’ to describe a traditionally African mode of being-in-the-world in which ‘human beings tend to be more cosmically humble and therefore not only more respectful of other people but also more cautious in their attitude to plants, animals, and inanimate things, and to the various invis

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Adiele, Promise. "Animist materialism in Femi Osofisan’s <i>No More the Wasted Breed (1983) </i>and <i>Once </i><i>Upon Four Robbers (1991)</i>." Research Journal in Advanced Humanities 5, no. 1 (2024): 16–30. http://dx.doi.org/10.58256/bh325w05.

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In his oeuvre, Femi Osofisan challenges class inequalities by upbraiding the materialistic predilections of the upper class. Therefore, critics view his plays as revolutionary manuscripts designed for social awakening and interpret them from a Marxist perspective. Marxist interpretation has, to a good degree, undermined other ideological potential and evident discursive engagements which abound in multiple hierarchies in his plays. This study advances the frontiers of interpretations in Osofisan’s plays by providing alternative meanings in them besides Marxism. Through the theoretical praxis o

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Kocjančič, Klemen. "Analysis of the Armed Conflict: A Case Study of Lord’s Resistance Army." CONTEMPORARY MILITARY CHALLENGES 25, no. 3-4 (2023): 51–65. http://dx.doi.org/10.2478/cmc-2023-0022.

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Abstract One of the longest-running terrorist groups on the African continent is the Lord’s Resistance Army, originating from Uganda. Using the Christianity combined with local animism and Islam as the basis of their ideology and focusing at first on the protection of the Acholi people, this group evolved from fighting their enemies to oppressing their own people. Initially an internal conflict, the activities of the Lord’s Resistance Army spread throughout the region through a proxy war between neighbouring countries, until eventually international intervention was called for. Based on the Co

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Ngutu, Jared Aineah, Anthony Ichuloi Oure, and Maurice Ogolla. "Inculturation of Luhya Birth and Naming Rituals in Christian Worship: A Study of The Baptist Church in Vihiga County, Kenya." East African Journal of Traditions, Culture and Religion 7, no. 1 (2024): 92–102. http://dx.doi.org/10.37284/eajtcr.7.1.2265.

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African Christians are in a dilemma of whether to fully embrace western-prejudiced Christianity or to stick to their traditional forms of faith. Influenced by the fear of syncretic worship, the Baptist church in Vihiga County, which is out rightly committed to Western Christianity condemns and opposes Africans who embrace their traditional religious rituals and rites. Despite this, the Luhya community who profess the Christian faith secretly are adamant in practicing their birth and naming religious rituals in worship. The paper argues that inculturation of Luhya birth and naming rites and rit

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Willoquet-Maricondi, P. "African Animism, Negritude, and the Interdependence of Place and Being in Aime Cesaire's A Tempest." Interdisciplinary Studies in Literature and Environment 3, no. 2 (1996): 47–61. http://dx.doi.org/10.1093/isle/3.2.47.

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Coghlan, Nicholas. "Commentary on Cyclical youth-led conflict as an early warning indicator." Allons-y: Journal of Children, Peace and Security 1, no. 1 (2020): 26–31. http://dx.doi.org/10.15273/allons-y.v1i1.10045.

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South Sudan’s second civil war (1983-2005) was conventionally and consistently portrayed in the western media as pitting the African, mainly Christian and animist, South against the Arab, Muslim North. And yet on any given day, fighting within the territory of what is now South Sudan was in those years typically more about cattle, women, and/or the resolution of longstanding local feuds between villages, clans, and ethnicities.

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Klein, Benjamin. "Animals, Animism, and Biosemiotics: Reimagining the Species Boundary in the Novels of Mia Couto." Cambridge Journal of Postcolonial Literary Inquiry 6, no. 03 (2019): 329–46. http://dx.doi.org/10.1017/pli.2019.11.

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Mia Couto is among the most prominent of contemporary Mozambican writers. Yet he has also enjoyed a career as an environmental biologist and ecologist, having expressed much interest in interrogating the border between what is human and not human through his scientific practice. In this essay I locate the nexus of Couto’s literary and ecological careers in his concern with recovering forms of proximity among humans, environments, and other species. Through an analysis of some of Couto’s recently translated novels, I argue that his work reconceives of the relations between humans and animals th

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Garuba, H. "Explorations in Animist Materialism: Notes on Reading/Writing African Literature, Culture, and Society." Public Culture 15, no. 2 (2003): 261–86. http://dx.doi.org/10.1215/08992363-15-2-261.

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Leprun, Sylviane. "Le design africain, un art de l'alliance." Figures de l'Art. Revue d'études esthétiques 7, no. 1 (2003): 253–75. http://dx.doi.org/10.3406/fdart.2003.1278.

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Animiste et communautaire, l’objet d’Afrique ne séparait jamais la vie ordinaire de son cadre symbolique. Incontestablement, le regard extérieur porté sur les cultures primitives a modifié la perception de ces pièces domestiques et magico-religieuses que réalisaient des artisans inspirés. Les artistes designers de la ville moderne ont produit de nouveaux objets désacralisés qui cherchent leur place dans la cité d’aujourd’hui. À la frontière de la tradition, de l’histoire coloniale et de la modernité contemporaine, le design des créateurs africains présente une vision critique et esthétique des

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Boaz, Danielle N. "OBEAH, VAGRANCY, AND THE BOUNDARIES OF RELIGIOUS FREEDOM: ANALYZING THE PROSCRIPTION OF “PRETENDING TO POSSESS SUPERNATURAL POWERS” IN THE ANGLOPHONE CARIBBEAN." Journal of Law and Religion 32, no. 3 (2017): 423–48. http://dx.doi.org/10.1017/jlr.2017.44.

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AbstractThe practice of obeah, a term used to refer to a variety of African derived spiritual practices, remains proscribed in at least fourteen countries or territories in the Anglophone Caribbean today. This article examines the historical development of these laws and the significance of the continued prohibition of obeah. Although obeah laws were initially modeled on British statutes banning vagrancy and witchcraft, and were passed during a period when it was common for nations in the Western Hemisphere to prohibit the practice of African diaspora faiths, these statutes stand in stark cont

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Boucher, James. "Radical Animism and the Geontological: An Ecocritical Reading of Patrick Chamoiseau's Le vieil homme esclave et le molosse." ALTERNATIVE FRANCOPHONE 2, no. 4 (2019): 42–60. http://dx.doi.org/10.29173/af29380.

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Le roman Le vieil homme esclave et le molosse par Patrick Chamoiseau est un récit complexe qui aborde à la fois l’humain, le non-humain et l’écologie sur l’île de Martinique. Outre l’exploration des perspectives humaines différentes, les subjectivités non-humaines qui comprennent l’animal, le végétal et l’inanimé constituent une ontologie animiste qui sert de socle pour une vision écologique cohérente. Le texte de Chamoiseau examine les liens entre les histoires humaines du passé au présent, du colonialisme des blancs (békés), de la diaspora africaine jusqu’au génocide des Amérindiens avec une

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Jacques, Jeferson De Moraes, and Luís Alberto Dos Santos Paz Filho. "CONTOS MOÇAMBICANOS: COMO ESCREVEM A HISTÓRIA DE SEU PAÍS?" Revista X 15, no. 7 (2020): 544. http://dx.doi.org/10.5380/rvx.v15i7.74698.

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Narrativas moçambicanas escrevem a história do país, durante e após seu período colonial. A fim de analisar tal processo, será feita uma breve revisão sobre a colonização e seus modos de instauração e manutenção; e o processo de descolonização e as principais consequências, como os conflitos internos sobre um território culturalmente fragmentado e cuja população encontra-se há tempos fragilizada. Neste complexo contexto, a literatura contribui para formação de uma identidade nacional de Moçambique. Livros como Contos africanos dos países de Língua Portuguesa(2010)ajudam a popularizar, no ambie

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Moreira, Terezinha Taborda. "A escrita e a oralidade em estudos críticos sobre as literaturas africanas de língua portuguesa." Anuário de Literatura 28 (August 7, 2023): 01–16. http://dx.doi.org/10.5007/2175-7917.2023.e93057.

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A abordagem da relação entre escrita e oralidade em vários estudos acadêmicos sobre as literaturas africanas de língua portuguesa produzidos no país nos mostrou a constância de algumas noções conceituais que, parece-nos, articulam essa relação reiterando uma perspectiva disjuntiva. Esses estudos se organizam a partir de ideias e noções conceituais que reiteram a hierarquização de diferentes modos de representar, ancorados ainda em dicotomias como escrita e oralidade, tradicional e moderno, racionalidade e animismo, realismo e antifiguratividade, etc. Ao fazê-lo, circunscrevem a produção e a re

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Fourqurean, Megan. "Literary Realism, Speculative Fiction, and Queer African Futures in Akwaeke Emezi's Freshwater." Science Fiction Studies 51, no. 3 (2024): 456–76. http://dx.doi.org/10.1353/sfs.2024.a938534.

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ABSTRACT: This article positions Akwaeke Emezi's novel Freshwater (2018) as a text that challenges definitions of multiple genres, namely literary realism and speculative fiction. I argue that Freshwater 's seemingly fantastical elements are in fact iterations of Igbo cosmology, which recognizes coterminous human and spiritual realms as part of material reality. By positioning Igbo ontology as the grounding principle of earthly existence, Freshwater contests the division of realism into multiple subsets (magical, animist, literary). Furthmore, I argue that the novel playfully refigures ogbanje

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Ancic, Ivana. "Land as an Indigenous Archive in Yvonne Vera’s The Stone Virgins." English Language Notes 62, no. 1 (2024): 48–64. http://dx.doi.org/10.1215/00138282-11096195.

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Abstract The article reads The Stone Virgins as a text underlined by an Indigenous poetics that situates the land as a speaking subject and an archive of memory. Its critical foci are African feminist conceptions of the entanglement of human and nonhuman matter and their implications for current conceptions of the archive. The article suggests that, rather than incorporating into the postcolonial national archive the excluded voices of women and ethnic minorities, The Stone Virgins makes legible minority practices of memory making that the archive does not recognize. To account for these pract

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House, William J. "Population, Poverty, and Underdevelopment in the Southern Sudan." Journal of Modern African Studies 27, no. 2 (1989): 201–31. http://dx.doi.org/10.1017/s0022278x00000458.

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The Christian and animist population of the Southern Sudan is largely composed of black Africans, estimated to number 5·3 million in 1983, as against the 15·3 million, predominantly Arabic and Muslim, who inhabit the Northern Sudan. The economy of the Southern Sudan, comprised of the three semi-autonomous regions of Bahr El Ghazal, Upper Nile, and Equatoria, remains one of the least developed in sub-Saharan Africa. The great majority of the population is engaged in subsistence agriculture, although some limited cash income is generated from the sale of surplus crops, and nomadic pastoralism is

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Daibert, Bárbara Inês Ribeiro Simões, and Luciana de Oliveira Rodrigues. "(RE)SIGNIFICAÇÕES DA IDENTIDADE LITERÁRIA AFRO BRASILEIRA NA PROSA DE CONCEIÇÃO EVARISTO." IPOTESI – REVISTA DE ESTUDOS LITERÁRIOS 23, no. 2 (2019): 79–87. http://dx.doi.org/10.34019/1982-0836.2019.v23.29185.

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O presente trabalho tem como objetivo refletir sobre a prosa de Conceição Evaristo, investigando a representação das diferenças, principalmente sociais e de gênero, na escrita de seus contos, por meio da busca e da valorização da ancestralidade africana. Palavras-chave: Identidade Africana. Ancestralidade. Literatura. Nação. Referências BARROS, José d’Assunção. A historiografia pós-moderna. Ler História, n. 61, 2011, p.147-167. Disponível em: <https://journals.openedition.org/lerhistoria/1655>. Acesso em: 27 abr. 2019. BHABHA, Homi K. O local da cultura. Belo Hori

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Domańska, Ewa. "Unbinding from Humanity: Nandipha Mntambo’s Europa and the Limits of History and Identity." Journal of the Philosophy of History 14, no. 3 (2020): 310–36. http://dx.doi.org/10.1163/18722636-12341452.

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Abstract This article shows that the question of “Historical Thinking and the Human” demands expanding the field of the philosophy of history. What I propose is to investigate the issue from two perspectives: firstly, by positioning it in the broader philosophical context, one that increasingly transcends the boundaries of the humanities to enter the realm of the life sciences; and secondly, by drawing on a wider range of analytical material than has usually been the case in classic works in the philosophy of history. I will critically reflect upon history’s anthropocentric biases, highlightin

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Kholiludin, Tedi. "Islamisme, Pos-Islamisme dan Islam Sipil: Membaca Arah Baru Gerakan Islam." IQTISAD 3, no. 1 (2016): 52. http://dx.doi.org/10.31942/iq.v3i1.2460.

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AbstrakDi ranah kajian Islam, perbedaan antara Islamisme dan Islam sering diabaikan atau bahkan dihilangkan. Namun, demi alasan yang akan menjadi lebih jelas pada penjelasan berikutnya, pembedaan tersebut penting bagi kepercayaan bahwa umat muslim bisa hidup damai dengan non muslim. Keimanan Islam bukanlah penghambat bagi perdamaian atau juga ancaman bagi non muslim lainnya. Di sisi lain, Islamisme menciptakan keretakan peradaban antara muslim dan non-muslim. Bukan hanya label “Yahudi dan tentara Perang Salib” yang dianggap sebagai musuh, tetapi juga menyasar non muslim lainnya: Hindu di Kashm

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Evseev, Aleksandr. "The primitive criminal as a special type of international criminal — African cases." Meždunarodnoe pravosudie 14, no. 3 (2024): 90–107. https://doi.org/10.21128/2226-2059-2024-3-90-107.

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This article discusses the nature and characteristics of the primitive criminal in the context of a general typology of in-ternational criminals previously developed by the author. This type of criminal is prevalent on the African continent and in a number of Third World countries. An emphasis is placed on the unique personality traits of these criminals, in particular their inherent animism, spiritualism, and often lack of literacy. Particular attention is paid to the oral type of culture in which the primitive criminal is immersed. In turn, this leads to the tangible impact of rumors, legend

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Batalha, Maria Cristina. "O Outro Lado de um Crime: O Segredo da Morta, de António de Assis Júnior." Convergência Lusíada 33, no. 47 (2022): 131–47. http://dx.doi.org/10.37508/rcl.2022.n47a472.

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Este trabalho tem por objetivo discutir a relevância do “romance de costumes” O segredo da morta, de António de Assis Júnior, surgido inicialmente em folhetim, no jornal A Vanguarda, em 1929, e posteriormente publicado em forma de livro pela editora A Lusitânia, em 1934. Formado na tradição do jornalismo, única forma possível de inserção do intelectual na Angola colonial, António de Assis Júnior é considerado pela crítica como o iniciador do romance nesse país. Trazendo como título uma ambiguidade desconcertante, O segredo da morta (romance de costumes angolenses) deixa que a descrição dos

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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.

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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Revere

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Maccaro, Alessia. "Matto da slegare. Bioetica tra rispetto della prassi tradizionale e diritti umani / Madmen to untie. Bioethics between respect of cultural practices and human rights." Medicina e Morale 65, no. 2 (2016): 155–65. http://dx.doi.org/10.4081/mem.2016.432.

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Demonologia, culti, ritualità e miti religiosi molto spesso in territorio africano si congiungono con questioni relative alla cura. Ad oggi ancora diffusissima è la sovrapposizione tra insanità mentale e possessione diabolica, tipica della mentalità animista che conduce al gravoso problema dell’emarginazione e della contenzione del paziente psichiatrico. Il malato mentale incute paura alla comunità che ne teme il contagio, sicché il più delle volte, si affida il malato a sette religiose o a centri di preghiera, in cui i sedicenti guaritori, sciamani e santoni si fanno pagare cifre molto elevat

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