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Journal articles on the topic 'Migritude'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Haskell, Rosemary. "Migritude’s Progress." Minnesota review 2020, no. 94 (May 1, 2020): 142–56. http://dx.doi.org/10.1215/00265667-8128477.

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Novelist Fatou Diome, Senegalese migrant to France, in 2019 reached the twenty-fifth year in her adopted country. Silver-anniversary motives encouraged the author to chart the quarter century of progress of this “megaphone of migritude,” as Lila Azam Zanganeh notably called her. Moving from the rich exegeses of the liminal, haunted, frequently abjected, migritude conditions of her fictional—and often autobiographical—heroines, Diome has now arrived inside the Hexagon, where her words harmonize with a sizable chorus of interior-left establishment voices. However, she has not abandoned her powerful interest in the complexities of migritude’s pains and difficult opportunities. On the contrary, in Marianne porte plainte! Identité nationale: Des passerelles, pas des barrières! (Marianne Complains! National Identity: Gangways, Not Barriers!) (2017), Diome takes up the many threads of the migritude tapestry so fully depicted in her novels and reweaves them into a portrait of an ideal new multicultural French identity.

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2

Gundara, Jagdish. "Migritude." Intercultural Education 22, no. 3 (June 2011): 225–26. http://dx.doi.org/10.1080/14675986.2011.592038.

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3

Helgesson, Stefan. "Migritude." Journal of Postcolonial Writing 48, no. 3 (July 2012): 331–32. http://dx.doi.org/10.1080/17449855.2011.639953.

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4

Reddy, Vanita. "Femme Migritude." Minnesota review 2020, no. 94 (May 1, 2020): 67–84. http://dx.doi.org/10.1215/00265667-8128421.

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This article examines the queer feminist Afro-Asian poetics and politics of spoken word and performance artist Shailja Patel’s 2006 onewoman show and 2010 prose poem, both titled Migritude. Patel’s migritude poetics resonates with and departs from much contemporary migritude writing, particularly with respect to the genre’s focus on a global-North-based, black Atlantic African diaspora. The article draws attention to a “brown Atlantic,” in which Africa is the site both of diaspora and of homeland. More important, it shows that Patel’s queer femininity unsettles a diasporic logic of racial exceptionalism. This logic aids and abets a (black) native/(South Asian) migrant divide in colonial and postcolonial Kenya. Patel’s femme migritude, as I call it, draws on nonequivalent histories of black and Asian racialized dispossession to construct a mode of global-South, cross-racial political relationality.

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5

Malonga, Alpha Noël. "« Migritude », amour et identité." Cahiers d’études africaines 46, no. 181 (March 31, 2006): 169–78. http://dx.doi.org/10.4000/etudesafricaines.5869.

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6

Mehta, Brinda J. "Migritude and Kala Pani Routes in Shumona Sinha’s Assommons les pauvres (Let Us Strike Down the Poor)." Minnesota review 2020, no. 94 (May 1, 2020): 85–103. http://dx.doi.org/10.1215/00265667-8128435.

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The term migritude was first coined by French theorist Jacques Chevrier to characterize “extracontinental” francophone sub-Saharan literatures that have their roots in negritude and immigration. Kenyan cultural artist Shailja Patel later expanded the term to include South Asian “migrants with attitude.” This article further expands the current framings of migritude by linking it to the historical movement of kala pani, or nineteenth-century Indian indenture. The idea of kala pani migritude reveals an engagement with clandestine migration, identity, language, translation, and geography, both rooted in France and routed along treacherous seaways. Shumona Sinha’s novel Assommons les pauvres also focuses on the experiences of the privileged immigrant narrator whose story is a core part of the novel. Sinha has the privilege to narrate the stories of the migrants for them in her coveted role as a translator. Her stories are mediated by her ambivalence toward the migrants, for whom she feels shame and disgust, and her own tentative attempts to assimilate Frenchness as a normative ideal. This article offers a contrapuntal reading of Sinha’s novel through the lens of kala pani migritude to determine whether migrant subjectivity in a mediated narrative is an ultimately temporary, fleeting, or failed act.

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7

Ali, Ashna, Christopher Ian Foster, and Supriya M. Nair. "Introduction." Minnesota review 2020, no. 94 (May 1, 2020): 54–66. http://dx.doi.org/10.1215/00265667-8128407.

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The first of its kind, this special focus section examines a relatively understudied concept and brings together new literary works and scholarship across continents and languages. Contemporary authors and activists like Fatou Diome, Shailja Patel, Abdourahman Waberi, and Igiaba Scego contribute to a new literary, cultural, and political genre called migritude. Migritude initially indicated a group of younger African authors in Paris but has since expanded to include Europe beyond France, such as Britain and Italy, as well as South Asian and Caribbean diasporas. This body of work reveals intersections between complex histories of colonialism, immigration, globalization, and racism against migrants and highlights differences in region, class, gender, and sexuality that constrain the movement of many people. In an era characterized by openly belligerent nationalism and anti-immigrant and anti-LGBTQ rhetoric, this special focus section aims to unpack migritude cultural production in an international context to study and combat these violent trends.

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8

Assani, Akimou. "La migritude ou l’alchimie d’une altérité onirique : espace et identité dans le roman africain francophone." Caietele Echinox 38 (June 30, 2020): 309–18. http://dx.doi.org/10.24193/cechinox.2020.38.24.

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The publication of the Senegalese writer Fatou Diome’s Le Ventre de l’Atlantique (The Belly of the Atlantic) in 2003 revealed to the general public a new theme of predilection among African writers of the “new generation:” the writing of immigration and the claim of a global identity. In analogy to the movement of Negritude that fought for the affirmation and recognition of the black man and his culture, Jacques Chevrier called it “migritude.” While negritude is meant to be the affirmation of an existing identity, “migritude” instead claims the integration of that identity into the universal crucible of world citizenship. Achievable dream or chimerical delusions? Our work is aimed at seeking relevant answers to these questions.

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9

Paynter, Eleanor. "The Transits and Transactions of Migritude in Bay Mademba’s Il mio viaggio della speranza (My Voyage of Hope)." Minnesota review 2020, no. 94 (May 1, 2020): 104–23. http://dx.doi.org/10.1215/00265667-8128449.

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Migritude literature, or the literature of postcolonial migration, is often autobiographical and thus productively read through the lens of life writing. How authors position the immigrant self as subject sheds light on narrative possibilities and their potential impact on readers in contexts where racist, anti-immigrant discourses dominate. This article explores the scope and stakes of migritude life writing through the example of Il mio viaggio della speranza (My Voyage of Hope), a 2011 memoir by Bay Mademba, who recounts his journey from Senegal to Italy and bears witness to the discrimination he faces there. Mademba’s testimony responds to duress, which Ann Stoler defines as the “colonial entailments” that shape contemporary spaces, institutions, and relations. Produced by a small Tuscan press, the memoir circulates via immigrant street vendors. Through the convergence of narrative and material transactions, the book prompts reader-consumers to recognize their complicity in the duress that shapes their interactions.

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10

Adesanmi, Pius. "Redefining Paris: Trans-Modernity and Francophone African Migritude Fiction." MFS Modern Fiction Studies 51, no. 4 (2005): 958–75. http://dx.doi.org/10.1353/mfs.2006.0002.

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11

Sircar, Sushmita. "Traveller in one’s own land: Reverse movements in migritude literature." Journal of Postcolonial Writing 56, no. 6 (June 19, 2020): 775–88. http://dx.doi.org/10.1080/17449855.2020.1775387.

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12

Ali, Ashna. "Ugly Affects: Migritude and Black Mediterranean Counternarratives of Migrant Subjectivity." Journal of Narrative Theory 50, no. 3 (2020): 376–404. http://dx.doi.org/10.1353/jnt.2020.0014.

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13

Malonga, Alpha Noël. "« Migritude », amour et identité. L'exemple de Calixthe Beyala et Ken Bugul." Cahiers d'études africaines 46, no. 181 (March 31, 2006): 169–78. http://dx.doi.org/10.4000/etudesafricaines.15177.

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14

Schenstead-Harris, Leif. "Between ‘home’ and migritude: Louise Bennett, Kamau Brathwaite and the poet as migrant." Crossings: Journal of Migration & Culture 8, no. 2 (October 1, 2017): 131–49. http://dx.doi.org/10.1386/cjmc.8.2.131_1.

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15

Wyss, Irena. "Métissage mémoriel chez les écrivains de la migritude : Kétala de Fatou Diome et." Études de lettres, no. 3-4 (December 15, 2017): 83–100. http://dx.doi.org/10.4000/edl.1039.

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16

Ali, Ashna. "Activist by Default." Minnesota review 2020, no. 94 (May 1, 2020): 157–66. http://dx.doi.org/10.1215/00265667-8128491.

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This interview with Igiaba Scego, renowned Italian author and journalist of Somali descent, explores the relationship between letteratura della migrazione, the italophone migrant literary movement of the 1990s and early 2000s, and migritude, a burgeoning global literary genre and field of scholarship that addresses contemporary discourses of migration and their colonial histories. Scego discusses her resistance to the category of “migrant writer” and the challenge of retelling stories of postcolonial African diaspora to Italy in the context of Italian colonialism in the Horn of Africa. She discusses what it means to claim the city of Rome as one’s own as a black Italian, and places stories of flight and belonging in a global and historical context. This interview was conducted over WhatsApp, transcribed, and translated into English in February 2019.

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17

Coulibaly, Adama. "Littérature migrante subsaharienne : l’ethnoscopie littéraire comme expression de la mobilité des écrivains de la migritude." Études littéraires 46, no. 1 (February 3, 2016): 31–49. http://dx.doi.org/10.7202/1035082ar.

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À partir de quel appareillage théorique appréhender l’écriture migrante ? Pour répondre à une telle question, cette contribution analyse, à partir de quatre romans, l’écriture migrante africaine subsaharienne. Elle propose, comme appui conceptuel et théorique, le réaménagement de la notion anthropologique d’ethnoscape introduite par Arjun Appadurai (Après le colonialisme. Les conséquences culturelles de la globalisation, Paris, Payot, 2001 [1996]) en ethnoscopie littéraire. Sous cet angle, l’écriture migrante dépasse le phénomène de la présence d’écrivains africains en d’autres sphères géographiques ; l’opérationnalité typologique de l’ethnoscopie littéraire amène à prendre en compte les facteurs endogènes et exogènes de cette littérature spécifique. Compte tenu de la légitimation qui s’opère en périphérie et de l’élargissement du lectorat au monde, l’écriture migrante de l’Afrique subsaharienne est située, à l’heure de la mondialisation, dans l’entre-deux de la création, avec une modification tant du paradigme des catégories narratives que celui de la représentation elle-même, inscrite dans le mobile, le liquide.

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18

Malick Ndiaye, El Hadji. "Approches chronotopiques de la « migritude » et de la transculturalité dans Le Terroriste noir de Tierno Monénembo." Études littéraires 46, no. 1 (February 3, 2016): 77–94. http://dx.doi.org/10.7202/1035085ar.

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L’analyse de la corrélation temps-espace, telle que suggérée par Mikhaïl Bakhtine, permet de déceler, dans Le Terroriste noir (2012), une esthétique du mouvement caractéristique de l’oeuvre de Tierno Monénembo. Dans ce roman, le parti pris de la transculturalité s’accompagne d’une éthique de l’engagement cherchant à installer l’histoire de l’Afrique dans la conscience universelle. Cet article s’intéresse à la manière dont le chronotope du Terroriste noir convoque la France et l’Afrique dans leur histoire immédiate grâce à l’exploration de la fameuse bibliothèque coloniale chère à V. Y. Mudimbe. Il s’agit d’abord de montrer comment le récit qui s’appuie sur la quête mémorielle d’un village français apparaît comme une mise à distance de la fixité spatiale et identitaire. Ensuite, l’analyse de ce décrochage dans le temps et dans l’espace révèle le fait colonial non pas comme un anachronisme, mais un élément constitutif d’un discours de résistance postcoloniale.

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19

Wyss, Irena. "Métissage mémoriel chez les écrivains de la migritude : Kétala de Fatou Diome et Mémoires de po." Études de lettres, no. 3-4 (December 15, 2017): 83–100. http://dx.doi.org/10.4000/edl.2486.

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20

Qadir, Neelofer. "Migritude’s Decolonial Lessons." Eastern African Literary and Cultural Studies 4, no. 3-4 (July 2018): 221–43. http://dx.doi.org/10.1080/23277408.2018.1462934.

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21

Gafaïti, Hafid. "Postcolonialité, exil et transmigrance des littératures et cultures francophones." Gragoatá 9, no. 17 (December 19, 2005). http://dx.doi.org/10.22409/gragoata.v9i17.33316.

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Cet article fait une relecture de l'histoire des littératures postcoloniales de langue française dans le cadre plus général de la transnationalité fondamentalement exprimée par l'émergence et l'affirmation des "ecritures migrantes" comme site priviligié de la culture mondiale dont la postcolonialité n'est peut-être qu'une des dimensions. Pour ce faire, il s'agit d'examiner les modalités selon lesquelles se fait, historiquement et culturellement, cette inscription du postcolonial dans le phénomène de plus en plus véritablement universel de la "migritude", de l' "identité immigrée" selon le terme de Marco Micone.---------------------------------------------------------------------------------Pós-colonialidade, exílio e transmigração das literaturas e culturas francófonosEste artigo faz uma releitura da história das literaturas pós-coloniais de língua francesa no âmbito mais geral da transnacionalidade que se expressa fundamentalmente pela emergência e afirmação das "escrituras migrantes" como sítio privilegiado da cultura mundial, da qual o pós-colonialismo é talvez apenas uma das dimensões. Para tanto, cabe examinar as modalidades pelas quais o pós-colonial se inscreve, histórica e culturalmente, no fenômeno cada vez mais verdadeiramente universal da "migritude", da "identidade imigrada", segundo expressão de Marco Micone.---Artigo em francês

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22

Leetsch, Jennifer. "Playing with Saris: Material and Affective Unfoldings of Violence and Resistance in Shailja Patel’s Migritude." Interventions, February 24, 2021, 1–21. http://dx.doi.org/10.1080/1369801x.2021.1885469.

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23

Foster, Christopher Ian. "Home to Hargeisa: Migritude, Pan-Africanism, and the Politics of Movement from Banjo to Black Mamba Boy." Ufahamu: A Journal of African Studies 38, no. 2 (2015). http://dx.doi.org/10.5070/f7382025975.

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