Journal articles: 'Léon-Gontran'

1

Howlett, Marc-Vincent. "Interview de Léon-Gontran Damas." Présence Africaine 187-188, no. 1 (2013): 23. http://dx.doi.org/10.3917/presa.187.0023.

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Achille, Dominique. "Eléments biographiques concernant Léon-Gontran Damas." Dossier spécial Léon-Gontran Damas, no. 116 (August 13, 2020): 81. http://dx.doi.org/10.7202/1071046ar.

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Silenieks, Juris, and Keith Q. Warner. "Critical Perspectives on Léon Gontran Damas." World Literature Today 63, no. 2 (1989): 350. http://dx.doi.org/10.2307/40144986.

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Bagno, Marcos. "Os Graffitti de Léon-Gontran Damas." Cadernos de Literatura em Tradução, no. 16 (May 10, 2016): 201–10. http://dx.doi.org/10.11606/issn.2359-5388.i16p201-210.

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Léon-Gontran Damas nasceu em 28 de março de 1912, em Caiena, na Guiana Francesa. Seu pai é mestiço africano-europeu; sua mãe, africano-ameríndia. Com um ano de vida, perde a mãe. A criança, asmática e de saúde frágil, vai ser criada pela tia Grabielle Damas, apelidada “Man Gabi”, que o formará numa educação burguesa à francesa. Aos doze anos, é enviado à Martinica, uma das Antilhas francesas, para estudar no Liceu Victor Schoelcher, onde terá como colega Aimé Césaire e como professor, Gilbert Gratiant. Alguns anos depois, vai concluir seus estudos fundamentais na França. Em Paris, trava relações com Léopold S. Senghor e reencontra Aimé Césaire. Assim, surge o tripé do movimento literário e intelectual que passará a ser conhecido como Negritude.

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Pinalie-Dracius, Pierre. "Honneur et respect à Léon-Gontran Damas." Présence Africaine 148, no. 4 (1988): 165. http://dx.doi.org/10.3917/presa.148.0165.

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Gyssels, Kathleen. "Anthologies, Ontologies, and Hauntologies: Resurrecting Léon-Gontran Damas." Palimpsest: A Journal on Women, Gender, and the Black International 7, no. 1 (2018): 2–10. http://dx.doi.org/10.1353/pal.2018.0001.

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Cacchioli, Emanuela. "F. Bart Miller, Rethinking Négritude through Léon-Gontran Damas." Studi Francesi, no. 177 (LIX | III) (December 1, 2015): 645–46. http://dx.doi.org/10.4000/studifrancesi.1499.

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Serrano, Richard. "Rethinking Négritude through Léon-Gontran Damas by F. Bart Miller." Comparatist 40, no. 1 (2016): 382–83. http://dx.doi.org/10.1353/com.2016.0031.

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De Raedt, Thérèse. "Rethinking Négritude through Léon-Gontran Damas by F. Bart Miller." French Review 89, no. 4 (2016): 228–29. http://dx.doi.org/10.1353/tfr.2016.0152.

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Ferraroni, Roberto. "Antonella Emina, Léon-Gontran Damas. Les détours vers la Cité Neuve." Studi Francesi, no. 189 (LXIII | III) (December 1, 2019): 616. http://dx.doi.org/10.4000/studifrancesi.21789.

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Miller, Bart. "Writing Wilderness and Civilization in Léon-Gontran Damas'sRetour de GuyaneandBlack-Label." Romance Studies 29, no. 3 (2011): 186–97. http://dx.doi.org/10.1179/174581511x13063236265190.

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علی, محمود المتولی عطیه. "Paratexte et typographie, métalangage nègre, dans Pigments de Léon-Gontran Damas." مجلة کلیة الآداب .جامعة بورسعید 17, no. 17 (2021): 52–113. http://dx.doi.org/10.21608/jfpsu.2021.59115.1038.

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Fermi, Elena. "Léon-Gontran Damas. Cent ans en noir et blanc, éd. Antonella Emina." Studi Francesi, no. 180 (LX | III) (December 1, 2016): 574–76. http://dx.doi.org/10.4000/studifrancesi.5456.

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Ousselin, Edward. "Léon-Gontran Damas: les détours vers la Cité Neuve by Antonella Emina." French Review 93, no. 1 (2019): 194–95. http://dx.doi.org/10.1353/tfr.2019.0104.

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Porter. "An Equivocal Negritude: Léon–Gontran Damas's Lyric Masterpiece, Black-Label (1956)." Research in African Literatures 41, no. 4 (2010): 187. http://dx.doi.org/10.2979/ral.2010.41.4.187.

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Bédouret-Larraburu, Sandrine, and David Bédouret. "L'imaginaire de Damas dans Black-Label, une matrice de l'enchevêtrement." Dossier spécial Léon-Gontran Damas, no. 116 (August 13, 2020): 29–42. http://dx.doi.org/10.7202/1071042ar.

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Black-label written by Léon-Gontran Damas is an experience that is both poetic and geographic: the poet bends language to his different moods, the consequences of a consumption of whiskey staged by writing and seeks to explore this triangular identity "black, destitute, man", but also "African, Amerindian, European". Damas’surrealism is built on the reappropriation of a Negro history and culture that involves an imaginary matrix of hybrid geographicity and poeticity. Damas’ imaginary first takes us on a journey through space and time, drawing the land and the history of reference for the Black people. It feeds a poetic language which draws from these different territories and makes Creole and the Amerindian resonate in his own clear French language.

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Silva, Mário Augusto Medeiros da. "Fazer História, Fazer Sentido: Associação Cultural do Negro (1954-1964)." Lua Nova: Revista de Cultura e Política, no. 85 (2012): 227–73. http://dx.doi.org/10.1590/s0102-64452012000100007.

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Discutir-se-ão os anos iniciais de atuação da Associação Cultural do Negro, criada por antigos ativistas e intelectuais da imprensa negra paulistana. Naquele período, ela conseguiu promover ações, jornais, livros e atos públicos visando debater o papel do negro na formação da sociedade brasileira, situando-o num lugar alternativo ao da subalternidade imposta pelo fim da escravidão. Foi apoiada por intelectuais, escritores, sociólogos, ativistas (nacionais e estrangeiros) interessados pelos problemas do grupo negro no Brasil e no continente africano, como Florestan Fernandes, Sérgio Milliet, José Mindlin, Henrique Losinkas Alves, Léon Gontran Damas e os intelectuais da revista Présence Africaine, entre outros. O interesse do artigo é pensar os alcances e limites dessa associação e suas atividades, pouco refletida pela bibliografia conhecida sobre relações raciais e história de movimentos negros no Brasil.

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Reyes Salas, Michael. "“Discourses of Displacement” in the Ethnography of Léon-Gontran Damas and Poetry of Charles Baudelaire." Dossier spécial Léon-Gontran Damas, no. 116 (August 13, 2020): 43–56. http://dx.doi.org/10.7202/1071043ar.

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It is not far-fetched to imagine that the French underclass that occupied the city streets Charles Baudelaire roamed as a flâneur could have turned up in the bagne, or penal colony, described by the Negritude poet Léon Damas in his ethnographic field work in Guyane. Through a literary analysis of Damas’ ethnography, Retour de Guyane (1938), in tandem with a selection of prose-poems by Baudelaire from Le Spleen de Paris (1869) and Les Fleurs du mal (1857), this article calls attention to the parallels between the observational methods of urban spectatorship they use to collect case studies for their writing. The interpretive approach I use acknowledges the crossover between literary creativity and sociological analysis and is informed by a theoretical framework that couples Negritude’s anticolonialism with carceral studies. My analysis of these texts is situated in the context of the French Third Republic’s laws against recidivism and vagrancy in the late nineteenth century, which carried the penalty of forced deportation to distant penal colonies, a punitive practice that continued into the early twentieth century. In Baudelaire’s case, changing sociopolitical circumstances in light of Hausmannisation necessitated new modes of how writers dealt with the capital city’s exclusionary development. In the case of Damas, his critique of mise en valeur culture and exploitative colonial scholarship prompted his departure from the conventional practice of salvage ethnography that feigned inclusive objectivity. The article focuses on passages that highlight overlapping colonial and carceral attributes within both the colony and metropole. In conclusion, I argue that Damas’ condemnation of the mission civilisatrice, alongside Baudelaire’s contestation of degraded urban environments, point towards a poetics of colonial society’s intoxication with power.

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Gyssels, Kathleen. "Introduction: Léon-Gontran Damas (28 mars 1912 - 22 janvier 1978), quarante-deux ans après sa « Disparition »." Dossier spécial Léon-Gontran Damas, no. 116 (August 13, 2020): 3–7. http://dx.doi.org/10.7202/1071039ar.

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Meehan, Kevin. "Kreyol Intertextuality and Decolonizing Narrative in Veillées noires." Dossier spécial Léon-Gontran Damas, no. 116 (August 13, 2020): 19–28. http://dx.doi.org/10.7202/1071041ar.

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This essay identifies three levels of intertextuality in the short story, “Echec et mat” by Léon-Gontran Damas. Incorporating folkloric tales, lyrics from popular music, and 19th Century satiric writing in Kreyol, “Echec et mat” offers a microcosm of the intertextual techniques employed throughout the entire collection, Veillées noires. In particular, I analyze Damas’s embedding of a satire written and published in Kreyol by Guadeloupean author Paul Baudot. While this Kreyol satire—written by a white béké author from the mid-19th Century—is ambiguous politically, and must be determined by musical and folkloric references, Damas nevertheless signals the importance of earlier Caribbean writing in Kreyol. Such writing co-exists with other forms of cultural production and is part of the reservoir from which Damas draws to assemble his complex anti-colonial discourse. These intertextual traces reveal a cultural identity that is plural as well as anti-colonial.

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Vrančić, Frano, and Helga Ptiček. "MARXISME ET CHRISTIANISME SELON DAMAS, CÉSAIRE ET SENGHOR / MARKSIZAM I KRŠĆANSTVO PREMA DAMASU, CÉSAIREU I SENGHORU." Journal of the Faculty of Philosophy in Sarajevo / Radovi Filozofskog fakulteta u Sarajevu, ISSN 2303-6990 on-line, no. 23 (November 10, 2020): 181–208. http://dx.doi.org/10.46352/23036990.2020.181.

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The aim of this paper is to analyze the relationships of Marxism and Christianity in the literary work of the three Baobabs of Negritude – the Guyanase Léon-Gontran Damas (1912-1978), the Martiniquais Aimé Césaire (1913-2008) and the Senegalese Léopold Sédar Senghor (1906-2001). Starting from the first cries of black revolt against “the civilizing mission” and the disproportionate exploitation of the human and natural wealth of the formerly colonized countries, we will try to describe how the Marxist vision of the colonial world of young angry writers influences the virulence of their attitudes against the assimilationist policies of the French Third Republic and the colonial clergy. Finally, we will explain how Senghoraian Negritude differs from that expressed in Césaireʼs and Damasʼ work and how his catholicism and the experience of peaceful cohabitation between Senegalese Christians and Muslims inspire him to preach the civilization of the Universal, that is to say to the mixing of men and women of different races and cultures.

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Miller, Bart. "Léon-Gontran Damas: Poète, écrivain patrimonial et postcolonialLéon-Gontran Damas: Cent ans en noir et blanc, written by M. Blérald, Marc Lony & Kathleen Gyssels (eds.)Antonella Emina (ed.)." New West Indian Guide 90, no. 1-2 (2016): 159–61. http://dx.doi.org/10.1163/22134360-09001038.

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23

Scheel, Charles W. "Harlem, coeur mythique de l’Amérique noire, revisité dans Nègre de personne de Roland Brival." Études littéraires africaines, no. 44 (April 10, 2018): 15–29. http://dx.doi.org/10.7202/1051535ar.

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Cette étude porte sur les rapports entre les promesses affichées par le paratexte du roman de Roland Brival, Nègre de personne (Gallimard, 2016), et son contenu. Le titre frappe par son caractère fièrement revendicateur. Quant à la quatrième de couverture, elle précise que le roman traite d’un voyage à New York accompli par Léon-Gontran Damas pour rencontrer les intellectuels noirs de la Harlem Renaissance. Ce « rendez-vous qu’il s’est lui-même fixé avec l’histoire » va l’obliger « à revoir ses propres convictions d’une manière radicale », tandis qu’« une jeune femme rebelle et passionnée » va entrer dans sa vie. L’« emballage » est donc assez racoleur, mais ce voyage est une invention de Brival, tout comme ce carnet intime dans lequel Damas s’adresse à Césaire et Senghor. Il leur confie surtout des aventures sexuelles torrides avec une artiste haïtienne, perspective qui va plutôt à l’encontre de récentes lectures queer de la poésie de Damas. Le roman de Brival soulève donc toutes sortes de questions concernant les qualités de son texte et l’intérêt d’une fiction prétendument autobiographique qui prend d’aussi grandes libertés avec l’histoire littéraire et inclut même des calques de poèmes de Damas au statut ambigu.

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Delas, Daniel. "CISSÉ (Idrissa), Léon-Gontran Damas et le défi de vivre. Paris : L’Harmattan, coll. Criques littéraires, 2019, 195 p. – ISBN 978-2-343-16966-8." Études littéraires africaines, no. 49 (2020): 224. http://dx.doi.org/10.7202/1073873ar.

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Mazauric, Catherine. "VÉTÉ-CONGOLO (Hanétha), dir., Léon-Gontran Damas. Une Négritude entière. Paris : L’Harmattan, coll. Espaces littéraires, 2015, 265 p. – ISBN 978-2-343-07581-5." Études littéraires africaines, no. 43 (2017): 234. http://dx.doi.org/10.7202/1040961ar.

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Ranaivoson, Dominique. "Emina (Antonella), dir., Léon-Gontran Damas. Cent ans en noir et blanc. Paris : CNRS Editions, 2014, 340 p. – ISBN 978-2-271-07915-2." Études littéraires africaines, no. 38 (2014): 177. http://dx.doi.org/10.7202/1028697ar.

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Delas, Daniel. "MILLER (F. Bart), Rethinking Négritude through Léon Gontran-Damas. Amsterdam, New-York : Rodopi, coll. Francopolyphonies, n°16, 2014, 261 p. – ISBN 978-90-420-3826-4." Études littéraires africaines, no. 39 (2015): 221. http://dx.doi.org/10.7202/1033164ar.

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Scheel, Charles W. "GYSSELS (Kathleen), Black Label. Ou les déboires de Léon-Gontran Damas. Caen : Les Éditions Passage(s), Coll. Essais, 2016, 298 p. – ISBN 979-10-94898-01-7." Études littéraires africaines, no. 41 (2016): 195. http://dx.doi.org/10.7202/1037824ar.

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Munro, Martin. "Haití Apocalypse Now." América sin nombre, no. 19 (December 15, 2014): 171. http://dx.doi.org/10.14198/amesn.2014.19.18.

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De las tradiciones literarias y culturales del Caribe, ninguna ha producido un corpus tan rico, diverso y desafiante como el de las islas francófonas. Inspirado por las grandes tradiciones francesas de la búsqueda intelectual y la innovación artística, la tradición del Caribe francófono ha visto el surgimiento de artistas, activistas, y teóricos como Aimé Césaire, Léon-Gontran Damas, René Ménil, Suzanne Césaire, Frantz Fanon, Édouard Glissant, Patrick Chamoiseau, Jean Bernabé, Rápale Confiant, Maryse Condé, Jean-Price Mars, Jacques Roumain, Jacques-Stephen Alexis, René Depestre, Frankétienne, Émile Ollivier, Marie Chauvet, Dany Lafèrriere, y Edwidge Danticat por solo nombrar a unos pocos. Las islas francófonas y la Guayana Francesa tienen por tanto una larga y bien establecida tradición de producción intelectual y artística prolífica e incisiva, y han tenido una influencia considerable a través de todo el entorno literario y cultural caribeño. Hasta hace diez o quince años, los départements d’outre mer eran en gran parte el foco principal de cualquier análisis de la cultura francófona caribeña. Desde entonces, sin embargo, la otra nación de habla francófona y créole, Haití, ha sido objeto de una atención sin precedentes, por parte de investigadores así como del público en general. Independiente desde 1804, la «primera república negra» del Nuevo Mundo es un símbolo tanto de resistencia anticolonial como de declive postcolonial, así como de problemas económicos, políticos y sociales. A la vez avanzada y rezagada en el tiempo respecto al resto del Caribe, Haití merece la atención de la crítica. En este artículo haré un recuento de los principales movimientos de la cultura literaria en Haití, para luego centrarme en el período de Duvalier y en las estrategias que los artistas contemporáneos han utilizado para indagar sobre la memoria de ese periodo tan traumático.

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Delas, Daniel. "BLÉRALD (Monique), LONY (Marc) et GYSSELS (Kathleen), dir., Léon-Gontran Damas : poète, écrivain patrimonial et postcolonial. Matoury-Guyane : Ibis Rouge Éditions, coll. Espaces outre-mer, 2014, 385 p. – ISBN 978-2-84450-416-6." Études littéraires africaines, no. 40 (2015): 213. http://dx.doi.org/10.7202/1035997ar.

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SYLLA, Diarra, Taibou BA, Mariama Dalanda DIALLO, et al. "Dynamique de l’occupation du sol de la commune de Téssékéré de 1984 à 2015 (Ferlo Nord, Sénégal)." Journal of Animal & Plant Sciences 40, no. 3 (2019): 6674–89. http://dx.doi.org/10.35759/janmplsci.v40-3.2.

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Dynamique de l’occupation du sol de la commune de Téssékéré de 1984 à 2015 (Ferlo Nord, Sénégal) Diarra SYLLA1,2, Taibou BA2, Mariama Dalanda DIALLO3,4, Tamsir MBAYE5, Aly DIALLO6, Jean Luc PEIRY3,7, Aliou GUISSÉ1,3* 1Département de Biologie végétale, Faculté des Sciences et Techniques, Université Cheikh Anta Diop de Dakar, BP. 5005 Fann, Dakar, Sénégal 2Centre de Suivi Écologique pour la gestion des ressources naturelles (CSE), Fann Résidence, Rue Léon Gontran Damas, Dakar, Sénégal 3Observatoire Hommes-Milieux international (OHMi) Tessékéré, Ferlo, Sénégal 4Section Productions Végétales et Agronomie, UFR des Sciences Agronomiques, de l’Aquaculture et des Technologies Alimentaires, Université Gaston Berger, BP. 234, Saint Louis, Sénégal 5Centre National de Recherches Forestières, Institut Sénégalais de recherches Agricoles, Bel Air, Dakar, Sénégal 6Département d'Agroforesterie, Université Assane Seck de Ziguinchor, BP: 523 Néma, Ziguinchor, Sénégal 7CNRS, Unité Mixte Internationale 3189 « Environnement, Santé, Société », Dakar, Sénégal *Auteur correspondant : alguisse@orange.sn; +221 776389669 Mots clés: Occupation du sol, Dynamique, Télédétection, SIG, Téssékéré, Ferlo, Sénégal Keywords: Land-cover, Dynamics, Remote sensing, SIG, Téssékéré, Ferlo, Sénégal Publication date 30/06/2019, http://www.m.elewa.org/JAPS 1 RESUME L’objectif de cette étude a été de déterminer l’évolution de l’occupation du sol de la commune de Tessékéré dans le Ferlo situé au Nord du Sénégal entre 1984 et 2015, en utilisant les techniques de télédétection et les Systèmes d’Information Géographiques (SIG). En 2015, 13 modes d’occupation du sol appelés classes ont été identifiées dans la commune : savane boisée, savane arborée, savane arbustive à arborée, savane arbustive, steppe arborée, steppe arbustive à arborée, steppe arbustive, cultures maraîchères, cultures pluviales-jachère, village, mare, zone nue, plantation. Toutes ces classes étaient présentes dans la commune en 1984 à l’exception de la classe plantation. La dynamique spatio-temporelle de la commune a montré que les classes savane arbustive à arborée, savane arbustive et plantation ont connu une évolution progressive tandis que les classes savane arborée, steppe arborée, steppe arbustive et zone nue ont eu une évolution régressive. L’analyse des changements intervenus entre 1984 et 2015 a montré que 27,46% de la superficie de la commune sont restés à l’état initial ; 65,54% ont subi des modifications et 7% se sont converties. Cette étude élargie sur toute la réserve sylvopastorale (aire protégée) permettra d’évaluer l’efficacité des plans de gestion des zones protégées au Ferlo. The land cover evolution of the Tessekere commune from 1984 to 2015 (North Ferlo, Senegal)

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Mestre, Mickaël. "Cayenne – 11 rue Léon-Gontran Damas." ADLFI. Archéologie de la France - Informations, January 19, 2016. http://dx.doi.org/10.4000/adlfi.16236.

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GYSSELS, Kathleen. "Dernière escale by Léon-Gontran Damas: On a Playlet on the Native American in France." Viatica, no. 6 (March 1, 2019). http://dx.doi.org/10.52497/viatica206.

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This article focuses on the posthumous collection by the poet Léon-Gontran Damas, Mine de riens, re-titled Dernière escale and published in 2012. Alternating between the short form of the haiku and the long form, this collection is close to a playlet. In it, Damas mocks three phenomena that have marked France: the image of the Other as inferior, the Westerner represented as superior to Guyanese customs, and colonial zoos at world exhibitions. In his work, the poet calls for a reconsideration of the image of Native Americans and is also considered as a precursor of creolisation.

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Palisse, Marianne. "Jacques Roumain, Léon-Gontran Damas, et les filiations de l’anthropologie haïtienne des années 1930-1940 : vers la constitution d’espaces intellectuels transcoloniaux ?" Continents manuscrits, no. 16 (April 15, 2021). http://dx.doi.org/10.4000/coma.6546.

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Journal articles on the topic 'Léon-Gontran'

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