Academic literature on the topic 'Mythologie africaine'
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Journal articles on the topic "Mythologie africaine"
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Georget, Jean-Louis, and Richard Kuba. "Mythologie africaine, mythologie européenne: la question de l’Égypte." Africana Studia - Revista Internacional de Estudos Africanos, no. 35 (2021): 67–78. http://dx.doi.org/10.21747/0874-2375/afr35a6.
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Casti, Emanuela. "Mythologies africaines dans la cartographie française au tournant du XIXe siècle." Cahiers de géographie du Québec 45, no. 126 (April 12, 2005): 429–50. http://dx.doi.org/10.7202/023002ar.
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L'article essaie de montrer que, par le biais de la cartographie, sont créées des mythologies à propos de l'Afrique que nous pouvons baptiser « de retour », c'est-à-dire qu'elles sont créées par les Occidentaux et transférées dans le projet de domination comme s'il s'agissait de qualités africaines. La première mythologie concerne la transmission d'une Afrique riche de ressources et de possibilités d'exploitation; la seconde considère que c'est une terre à valoriser dans une perspective colonialiste, car elle semble dépourvue de significations sociale et politique. L'analyse du langage cartographique des cartes des revues du début du colonialisme en Afrique occidentale française (AOF) montre que, à travers les mécanismes sémiotiques concernant les toponymes basiques (originels), on n'accordait pas d'importance au territoire produit par les populations locales. De cette façon, on dotait l'Afrique de valeurs occidentales, justifiant ainsi la légitimité des choix imposés sans tenir compte de sa diversité. Les mythologies « de retour » créées par la cartographie sont donc des interprétations induites, mais aussi des instruments pour exclure une identité originelle.
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d’Huy, Julien. "Le Soleil est un mammifère. Origine africaine d’un motif mythologique." Cahiers d'études africaines, no. 244 (November 29, 2021): 799–829. http://dx.doi.org/10.4000/etudesafricaines.35629.
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Bonhomme, Julien. "Dieu par décret: Les écritures d'un prophète africain." Annales. Histoire, Sciences Sociales 64, no. 4 (August 2009): 887–920. http://dx.doi.org/10.1017/s0395264900022502.
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RésuméCet article s’intéresse à d’étranges graffitis qui couvrent les murs de Libreville (Gabon). Leur scripteur, André Ondo Mba, est un personnage excentrique, prophete autoproclamé qui prétend accomplir la création divine à travers ses écritures publiques. Ses graffitis manifestent, sous une forme excessive, une idéologie de l’écriture dont l’origine est à chercher dans la situation coloniale, notamment dans les deux pivots du pouvoir colonial que sont la mission et l’administration. Situés au croisement du document officiel et des Écritures saintes, les graffitis d’Ondo Mba possedent en outre une forte charge contestataire : ils défient les autorités en place. Toute la question est alors de savoir si Ondo Mba parvient à faire entendre son message. L’article s’intéresse ainsi à la réception des graffitis. Aussi extravagante soit-elle, la mythologie personnelle d’Ondo Mba fait appel a un imaginaire, notamment politico-religieux, qui trouve en réalité de nombreux échos dans la société gabonaise contemporaine.
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Temple, Christel N. "Africana Cultural Memory in the Afroeuropean Context." Journal of Black Studies 52, no. 4 (March 14, 2021): 418–40. http://dx.doi.org/10.1177/0021934721999296.
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With the publication of Black Cultural Mythology (2020), the discipline of Africology and African American Studies has a better resource that answers the call for methodological and theoretical tools to institutionalize Africana cultural memory studies as a robust subfield. This content analysis tests the applicability of the critical framework of Black cultural mythology—which emerges from a study of the African American Diaspora of the United States—with the Afroeuropean Diaspora, namely the Black British experience. A feature of this study’s methodology is evaluating the efficacy of the genre of anthology—in this case Kwesi Owusu’s Black British Culture and Society: A Text Reader (2000)—as a comprehensive source suitable for content analysis and from which to infer a sense of the region’s approaches to cultural memory and memory-adjacent worldviews.
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McDaniel, Lorna. "The flying Africans: extent and strength of the myth in the Americas." New West Indian Guide / Nieuwe West-Indische Gids 64, no. 1-2 (January 1, 1990): 28–40. http://dx.doi.org/10.1163/13822373-90002024.
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[First paragraph]The theme of human aerial flight permeates the mythology of Black America. Examples of the metaphor are found in major musical genres, myths and poetry in Black cultures that span the Caribbean and southern North America, embracing generations to testify to the depth of the cosmological and conscious projection of systems of flight escape and homeland return. While the theme of human flight does not occur in any significant proportion in West African mythology related themes of transformation and pursuit do appear. However, in African thought, witches and spirits possess the power of flight; a flight that can be blocked by the use of salt. The belief in spirit flight, ubiquitous in the Black diaspor of the New World, parallels that in African thought, but in the New World it is enlarged to include humans as possessors of the capability of flight.
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Michaelis, K. "A critical analysis of Pier Paolo Pasolini’s African Oresteia." Literator 17, no. 2 (April 30, 1996): 79–90. http://dx.doi.org/10.4102/lit.v17i2.604.
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Pasolini's Appunti per un’Orestiade africana (1970) is a metaphorical film, inspired by the Greek legend of Orestes, in which Pasolini views postcolonial African history through the lens of mythology. His portrait of the birth of “modern” Africa is an attempt to narrate the passage from past to present and to salvage "prehistory" through his dream of the unification of the rational, democratic state and the irrational, primal slate of being. It is, however, a dream punctuated by contradictions and paradoxes, a dream which Pasolini will later abandon. Yet it is significant in the overall development of Pasolini's genre.
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Berezkin, Yuri. "African Heritage in Mythology." Antropologicheskij forum 17, no. 48 (2021): 91–114. http://dx.doi.org/10.31250/1815-8870-2021-17-48-91-114.
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Our analytical catalogue contains information on many thousands of folklore and mythological texts. The systemic approach to this material argues in favor of an African origin of episodes and images that were recorded in sub-Saharan Africa, the Indo-Pacific border of Asia and in America but are absent in continental Eurasia. Such a pattern corresponds to genetic and archaeological data concerning the early spread of the modern human from Africa in two directions, i.e. to the East along the coast of the Indian Ocean to Southeast Asia and Australia, and to the North into Europe, Central Asia and Siberia. The natural conditions of humankind in the Indo-Pacific Tropics and in the African homeland are essentially similar; conversely, in the Eurasian North, deep cultural changes and a loss of the African heritage are to be expected. Though there are no cultures in Asia that could be considered to be related to the ancestors of the earliest migrants into the New World still being identified by archaeologists, similar sets of motifs in South America and in the Indo-Pacific part of the Old World provide evidence in favor of the East Asian homeland of the first Americans. Later groups of migrants brought those motifs typical for continental Eurasia to North America. Though we take into account conclusions reached by specialists in other historical disciplines, big data on mythology and folklore is argued to be an independent source of information on the human past.
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Witzel, Michael. "Water in Mythology." Daedalus 144, no. 3 (July 2015): 18–26. http://dx.doi.org/10.1162/daed_a_00338.
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Water in its various forms–as salty ocean water, as sweet river water, or as rain–has played a major role in human myths, from the hypothetical, reconstructed stories of our ancestral “African Eve” to those recorded some five thousand years ago by the early civilizations to the myriad myths told by major and smaller religions today. With the advent of agriculture, the importance of access to water was incorporated into the preexisting myths of hunter-gatherers. This is evident in myths of the ancient riverine civilizations of Egypt, Mesopotamia, India, and China, as well as those of desert civilizations of the Pueblo or Arab populations.
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Kaunda, Chammah J., and Mutale Mulenga Kaunda. "Gender and Sexual Desire Justice in African Christianity." Feminist Theology 30, no. 1 (September 2021): 21–36. http://dx.doi.org/10.1177/09667350211030874.
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This article explores the nexus of themes of sexual desire, gender and prayer in the Bemba mythology of creation. Approached from Sarah Coakley’s theology of participation in the divine desire, the article utilizes email technique to collect data from African scholars both women and men with an intention to find out their perspectives on the nexus of the entangled themes above as embodied within the widespread Bemba mythology. The second objective was to understand the ways in which these three themes are intersected in the mythology and demonstrate how the contemporary African Christian search for gender and sexual desire justice might be linked to a gendered prayer. The findings show that gendered prayer could be a place of sexual desire and gender healing and justice for women.
Dissertations / Theses on the topic "Mythologie africaine"
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Bonambela, Dika Akwa nya. "Nyambéisme pensée et mode d'organisation des Négro-africains." Lille 3 : ANRT, 1986. http://catalogue.bnf.fr/ark:/12148/cb37594700z.
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Daouda, Boubacar. "La création romanesque chez Tierno Monenembo, écrivain africain francophone." Bordeaux 3, 1997. http://www.theses.fr/1997BOR30022.
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Ce travail qui porte sur la creation romanesque de tierno monenembo situe d'abord le romancier dans les contextes historique, culturel et politique d'ou jaillit son oeuvre. Au meme titre que les autres auteurs d'expression francaise, il renouvelle les pratiques des pionniers de la prose africaine en essayant toutefois de se demarquer du roman francais. Il explore les ressources litteraires de l'afrique traditionnelle qu'il mele a des techniques narratives modernes. Nos investigations, ont permis de degager les principes esthetiques qui informent les textes litteraires de cet exile guineen. Notre premiere partie etudie la tendance baroque de son ecriture. La seconde analyse la derision a la quelle conduit le sentiment d'un monde violent, imparfait et effrayant. Notre troisieme partie devoile l'impossibilite pour des auteurs comme monenembo de magnifier l'afrique. Ils melent le style epique a la satire, au sarcasme et a la parodie. Le baroque, la derision, la tonalite epique influent les uns sur les autres. Finalement notre texte montre que tierno monenembo est un romancier sceptique qui entretient l'esperance en refusant de nourrir l'utopie et les mythes. Cette creation romanesque est originale dans la litterature africaineThis study which deals with novelistic creation in tierno monenembo, a french speaking writer places first the novelist in historical, cultural and political contexts in which his work was born. As the other french speaking writers, he renews the practices of african prose pioneers but trying to set himself out of the french novel's perfect example. He explores traditional african literary ressources which he mixes with modern narrative techniques. Our investigations allowed us to underline the esthetical principles of this guinean exiled. Our first part studies the baroque trend of his writing. The second analyses the derision which is brought by a violent, imperfect and frightening world. Our third part shows the impossibility for authors like monenembo to celebrate africa. They mix epic style with satire, sarcasm, and parody. Baroque style, derision and epic tone influence one another. Finally, our text shows that tierno monenembo is a sceptical novelist who keeps hope refusing to nurture utopia and the myths. This novelistic creation is original in african literature
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Yomo, Djeriwo Etiti Jean-Pierre. "Cosmothéandricité Bakongo : révélation biblique et médiation culturelle." Paris 4, 1992. http://www.theses.fr/1991PA040154.
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L'étude socio-religieuse de l'univers traditionnel Kongo indique que le royant adopte des attitudes lui permettant de se mettre en relation avec le sacré. L'expérience religieuse Kongo s'ordonne suivant les idées principales en un ensemble cohérent dans lequel la trilogie de communion "Nzambi, Dieu, Nkulu, les Ancêtres, et Kanda ,le Clan" forme la structure de la vie religieuse. Face au message chrétien, cette relation cosmothéandrique tripolaire présente des traits analogiques permettant d'accueillir culturellement Jésus-ChristA study of the social and religious life of the Kongo reveals a tradition in which a sense of the supernatural is a part of everyday life. .
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Hounton, Jean-Baptiste. "Le mythe de Sakpata au Bénin : approches littéraire, sémiotique et sociologique." Paris 4, 1995. http://www.theses.fr/1995PA040203.
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Notre étude est destinée aux jeunes lecteurs béninois ainsi qu'aux étrangers pour leur permettre de comprendre l'univers des mythes africains à travers un mythe particulier: un mythe fondateur connu dans toute la région du golfe du Benin, sous le nom de Sakpata, divinité de la terre. Le récit mythique : alors que le monde se présentait sous la forme d'une calebasse et que sa création n'était pas encore achevée, le créateur envoya l'un de ses ministres, Sakpata, pour parfaire la construction de la terre et pour la gouverner. Sakpata travailla à la fondation (de la célèbre cité) d'Ile-Ife considérée comme le berceau de l'humanité et pays de référence de nombreux peuples dans cette partie de l’Afrique. Devenue très vieux et abandonné par ses enfants, il se métamorphosa alors en une termitière habitée par un serpent. Sa signification : ces deux éléments - la termitière et le serpent - symbolisent ensemble la divinité de la terre qui, elle-même représente le couple primordial : l'homme et la femme. Ce récit met l'accent sur la responsabilité de l'homme qui doit entretenir de bons rapports avec la terre et avec ses semblables. De plus, il trace le chemin de la vodouisation de l'homme appelé à atteindre la vodouité : devenir lui-même dieu. Nous avons montré que ce mythe est le fondement des réalités socio-culturelles-économiques des peuples de cette région du mondeThis study is meant for young Beninese students as well as foreign readers, to help them to imagine the world of African mythology through a particular example. We have studied a cosmogonical myth, which is very well known in the whole region of Beninese coast. Its name is Sakpata: the god of earth. The mythical story: when the world was still in the shape of a gourd and it was not totally created, the creator send one of his ministers named Sakpata to achieve the making of the earth and to rule it. Sakpata founded the famous city of Ile-Ife. When he become very old, his sons deserted him and then he turned himself into a white ant-hill (termitarium) inhabited by a snake. Its meaning: these two elements together,- the white ant-hill and the snake-, go to make the god of earth, who is himself the symbolical representation of the original couple: the man and the woman. This myth constitutes the foundations of the societies and their economical and cultural realities, among the peoples in this area
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Mbele, Charles-Romain. "Mythologie et processus théogonique : examen de la question monothéiste dans la pensée africaine moderne au miroir du dernier Schelling." Paris 1, 2000. http://www.theses.fr/2000PA010704.
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Notre travail se propose d'interroger d'un point de vue philosophique l'idée d'une foi monothéiste originelle introduite par l'ethno-philosophie, un aspect de la théologie missionnaire, dans les débats philosophiques africains modernes. Ce courant de pensée part de cet a priori métaphysique tout en refusant de le problématiser par son adhésion à la vision africaine découverte - du fait de son africanité. Par ses choix méthodologiques et la stérilité de ses catégories (méthode linguistique comme mode d'accès privilégié à la culture et à la pensée africaines, philosophie servante de la théologie, retro-jection dans la tradition de croyances objectivement étrangères, etc. ), l'ethno-philosophie a acculé à de multiples impasses la réflexion philosophique africaine moderne. Aussi, en contrepoint de l'approche de Tempels et de Kagame - coryphees de l'ethno-philosophie - des penseurs africains refusent tout questionnement des mythes et de l'idée de Dieu : c'est le cas de P. Hountondji - par agnosticisme et par scientisme "épistémologiste" - et de F. Eboussi - par apophase. Pour sortir de ces apories, notre approche est archéologique : remonter aux lieux de genese des thèses de l'ethno-philosophie dans la théologie, la métaphysique traditionnelle, la philosophie et l'ethnologie religieuses du siècle dernier et du début de ce siècle, le courant de la négritude que l'ethno-philosophie voulait circonvenir. C'est le dernier schelling qui nous donne cette archéologie. En remontant à la philosophie positive, nous trouvons un axe philosophique pour saisir conceptuellement des questions apparemment disparates, afin de les reformuler. Le philosophe allemand circonscrit dans la théorie de l'émanation de F. Creuzer les difficultés et les incohérences théologiques et philosophiques de la révélation d'une foi monothéiste originelle, essentiellement le caractère négatif de ses concepts (dégénérescence, dégradation, effritement, déchéance, obscurcissement, etc). Il en trouve aussi les fondements dans l'idée du Dieu immuable de la métaphysique traditionnelle, à laquelle il oppose l'idée d'un "Dieu à venir", qui se "révèle". Dès lors l'existence, comme procès progressif, se détache pour se différencier d'un "fond" unilatéral qui est sa réserve et sa ressource permanentes, donnant au sujet individuel ou historique plus de richesse qu'il n'en a explicitement.
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Katuvadioko, Ndombe Gabriel. "De la poïesis au drama : ou de la dimension dramatique de la mythologie négro-africaine, à partir de deux exemples précis." Paris 3, 2008. http://www.theses.fr/2008PA030071.
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Cette thèse s’est donné pour objectif de répondre à une question : la mythologie négro africaine, dont les textes tiennent essentiellement de l’oralité, peut-elle servir de support et/ou de substance à une écriture dramaturgique ? Pour y répondre, nous avons tenté - à partir de deux exemples, à savoir le mythe peul de Kaydara et un extrait de l’épopée fang du mvet de Zwè Nguéma - d’ouvrir des perspectives pour un éventuel travail de mise en forme théâtrale, à travers les articulations de l’intrigue de chaque récit. Nous en avons extrait les virtualités visuelles, sonores et corporelles susceptibles d’être mises en scène et transformées en langage scénique. Nous avons, pour ce faire, mis en valeur leur spécificité et leur intensité dramatiques. A travers la mise en relief d’éléments de structure dramaturgique, nous avons essayé d’élaborer un discours qui correspond aux exigences de la communication théâtraleThis thesis had to answer a question: can the negro-african mythology, whose accounts are essentially from oral tradition, be used as support and/or substance for dramaturgic writing? To answer this, we tried - starting from two examples, namely the Peul’s myth of Kaydara and an extract of the Fang’s epopee of the mvet of Zwè Nguéma Ŕ to offer perspectives for a possible work of theatrical setting through the articulations of the intrigue of each account. We extracted from them visual virtual settings, sound and body likely to be staged and transformed in staging language. We, with this intention, emphasized their dramatic specificity and intensity. Through the setting-up of the dramaturgic structure, we try to work out a speech that fits the requirements of theatrical communication
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Huy, Julien d'. "Nouvelles perspectives sur l'histoire de l'Afrique : mythologies, arts rupestres et génétique." Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H100.
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Dans ce travail, je chercherai à montrer l'intérêt d'une approche phylomémétique des mythes dans la perspective d’une reconstruction du peuplement de l’Afrique et du globe sur la très longue durée. Après une présentation historique de cette approche méthodologique, je soutiendrai que les mythes forment une classe, distincte et largement indépendante, de réplicateurs culturels dont le comportement et la fidélité peuvent rivaliser avec ceux des gènes et des langues, et montrerai qu'il est possible d’appliquer des outils informatiques utilisés en biologie à des familles de mythes ou de traditions orales pour tenter de répondre à des questions portant sur l'histoire des peuples et de leurs migrations, ou encore pour contribuer à l’interprétation des vestiges archéologiques. Je discuterai des objections communes à l'application de la modélisation phylogénétique aux mythes et mettrai en évidence l'extrême lenteur évolutive de certains d'entre eux. J’établirai ensuite une corrélation entre la diffusion des mythes et celle des gènes, ce qui me conduira à proposer, grâce à la construction d'arbres phylogénétiques, un modèle de diffusion des peuples en Afrique et à travers le monde. La forme première de plusieurs récits ou traditions orales, parfois antérieurs à la sortie d'Afrique, pourra ainsi être retrouvée, en même temps qu’un éclairage sur la signification de certains vestiges archéologiques – incluant l’art rupestre – pourra être apporté. Les résultats obtenus apparaissent solides, notamment du fait qu'ils résistent aux changements de corpus et de méthode, tout en demeurant cohérents avec ceux provenant d’autres approchesIn this dissertation, I will try to show you the interest of a phylomemetic approach of myths in the perspective of a reconstruction of the settlement of Africa, and of the globe over longterm.After an historical presentation of this methodological approach, I will argue that the myths form a distinct and largely independent class of cultural replicators whose behaviour and fidelity can rival those of genes and languages, and show that it is possible to apply computer tools used in biology to families of myths or oral traditions in an attempt to answer questions about the history of people and their migrations, or to contribute to the interpretation of archaeological remains.I will discuss common objections to the application of the phylogenetic model of myths, and highlight the extreme slowness of evolution for some of them. I will then establish a correlation between myths and gene diffusion, thanks to the construction of phylogenetic trees, a model of diffusion of peoples inside Africa and throughout the world.The first form of several oral narratives or traditions, sometimes existing prior to the Out-of-Africa process, can thus be found at the same time as a clarification on the meaning of certain archaeological remains including rock art can be brought. Results appear solid, in particular because they resist changes in the corpus and method and remain consistent with those from other approaches
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Viallet-Fournier, Marie-George. "Genèse et destin : pour une conception dynamogénique des mythes." Thesis, Dijon, 2012. http://www.theses.fr/2012DIJOL036/document.
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Si le mythe est devenu aujourd’hui une donnée incontournable pour comprendre l’âme humaine et ses différentes formes d’expression, il reste cependant équivoque et difficilement conceptualisable. En effet, le mythe est à la fois compris comme un récit fictif qui ne repose sur aucun fond de réalité mais aussi comme un discours vrai et hautement significatif. Pour bien marquer le sens philosophique de notre travail, nous avons commencé par poser le problème du mythe tel qu’il évolue dans la pensée européenne. Le mythe souffre d’une trop longue histoire, il a été déchiré entre rationalisme et romantisme. Puis nous avons questionné d’autres civilisations – les Fon du Dahomey, au Bénin – pour qui le mythe représente tout ce que les hommes doivent savoir et comprendre pour bien s’ancrer dans l’existant. Elles nous donnent à voir un mythe authentique, vivant, inséparable d’une gestuelle magico-religieuse. Ainsi le vrai sens du mythe ne se trouve pas dans nos livres, dans un Homère ou un Hésiode, mais dans le vécu même des hommes. Il est d’abord élaboré par les sociétés primitives, par des groupes d’hommes qui ne vivent que par et pour lui, avant d’être écrit, classé, interprété et réinterprété. Il semblerait à cet égard que Gaston Bachelard, à la fois poète et épistémologue, se soit intéressé au mythe. Il nous livre ainsi une réflexion originale, libre et ouverte qui nous en donne une autre image. Il pose le problème du mythe en soi, au cœur de l’écrit et, riche de ses lectures, il jette les bases d’une nouvelle mythanalyse. La compréhension du mythe semble pour nous incontournable aujourd’hui, car notre civilisation a irrémédiablement coupé entre les informations portées par des images et celles portées par les systèmes d’écritures. Cette rupture est sans doute la cause de cette grave crise spirituelle que nous traversons. Le mythe semble à cet égard salutaire : il nous reconduit directement vers les grands principes de la création, création du monde ou bien création poétique, il ré-enchante le mondeIf the myth has become today an unavoidable fact to understand the human soul and its different forms of expression, it remains, however, ambiguous and hardly conceptualizing. Indeed, the myth is at once understood as a fictitious narrative which isn’t based on any in-depth reality, but also as a real and highly significant discourse. In order to underline the philosophical meaning of our work, we have begun by assert the myth problem such as it evolves in the European thought. The myth is badly affected by a too long history; it has been divided between rationalism and romanticism. Then, we have questioned other civilizations – Fon from Dahomey, Benin – for whose myth represents all the human being must know and understand to become established in existing. They show us an authentic myth, alive, indivisible from a magical-religious body language. Thus, the real meaning of myth is not in our books, in Homere or Hésiode, but in the real life of humans. It is, first of all, evolved by the original societies, by human groups which lived for it and by it, before being written, classified, interpreted and re-interpreted. It would seem, in this regard, that Gaston Bachelard, at once poet and epistemologist, took interest in myth. He reveals us an original reflection, free and open which gives us another image. He asserts the problem of the myth itself, at the heart of writing and, as a rich reader, he lays the basis of a new myth-analysis. The understanding of the myth seems for u unavoidable today because our civilization has cut off, irreparably, between the information brought by images and those brought by the writing systems. This fracture is, no doubt, the reason of this serious spiritual crisis we pass on. The myth seems, in this regard, salutary: it renews us directly towards the great principles of the creation, creation of the world or poetic creation, it re-enchants the world
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Zacharias, Maria Alice [UNESP]. "A contribuição da mitologia africana na formação escolar dos sujeitos da EJA." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/152008.
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Este trabalho teve como objetivo principal analisar a contribuição da mitologia africana como instrumento educativo de maneira interdisciplinar na educação de pessoas jovens e adultas (EJA). Foram focalizadas as metáforas contidas nos mitos africanos como elementos relevantes de articulação com o cotidiano dos sujeitos da EJA. Assim sendo, espera-se que a mitologia africana, articulada com os conteúdos escolares, possibilite às educandas e aos educandos maior compreensão dos conceitos científicos, quando estes partem de histórias orais produzidas pela humanidade para explicar a criação do mundo; a nossa existência e os ciclos da natureza; a vida e morte e outros temas. Deste modo, realizou-se uma pesquisa bibliográfica, seguida de uma análise crítica e reflexiva sobre as temáticas em questão e, posteriormente, seguindo o mesmo rigor científico analisou-se uma atividade educativa aplicada em sala de aula da educação de jovens e adultos do quinto ano do período noturno. Os resultados das análises das pesquisas demonstraram que a inserção da mitologia africana no ambiente escolar é potencializadora no processo de aprendizagem dos conteúdos científicos; a partir do momento em que os sujeitos da EJA conseguem perceber a articulação entre a metáfora e o conhecimento científico durante a participação no desenvolvimento das atividades educativas. Os resultados trouxeram elementos importantes, pois mostram a necessidade de um estudo mais aprofundado sobre as metáforas contidas nos mitos africanos, uma vez que, nem sempre é possível fazer essa articulação com facilidade. A pesquisa evidenciou a necessidade de mais pesquisas e leituras por parte dos professores para que a articulação entre o conteúdo científico e a metáfora seja perceptível durante a aplicação das atividades, consequentemente, para que os próprios estudantes consigam interagir e dialogar sobre o conteúdo científico e potencializar a aprendizagem.
This work aimed to analyze the contribution of African mythology as an educational tool as an interdisciplinary form in the education of youths and adults (EJA).The metaphors contained in the African myths were focused as relevant elements of articulation into the daily life of the students of the EJA. Thus, it is hoped that African mythology, articulated with school content, will enable learners to better understand scientific concepts, when they depart from oral histories produced by human kind to explain the creation of the world; our existence and the cycles of nature; life and death and other themes. In this way, a bibliographical research was carried out, followed by a critical and reflexive analysis on the subjects in question and, later, following the same scientific rigor an educational activity was applied in a fifth year classroom of the education of youths and adults of the night period. The results of the analysis of the researches showed that the insertion of the African mythology in the school environment is potentiating the process of learning the scientific contents; from the moment in which the students of the EJA can understand the articulation between the metaphor and the scientific knowledge during the participation in the development of the educative activities. The results have brought important elements, since they show the need for a more in-depth study of the metaphors contained in African myths, since it is not always possible to make this articulation with ease. The research evidenced the need for more research and reading by the teachers so that the articulation between the scientific content and the metaphor is perceptible during the application of the activities, consequently, so that the students themselves can interact and dialogue about the scientific content and potentialize the Learn.
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Poli, Ivan da Silva. "A importância do estudo das mitologias e gêneros literários da oralidade africana e afro-brasileira no contexto educacional brasileiro: a relevância da Lei 10639/03." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-28012015-131659/.
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A presente pesquisa teve como objeto de estudo o estudo dos mitos e dos gêneros da literatura oral africanos e afro-brasileiros. A questão que orientou a nossa investigação é a seguinte: Quando se valoriza a afirmação cultural e identitária no processo escolar como um todo a escola passa a ser menos reprodutora das estruturas sociais atuais? A mesma teve como objetivos: identificar, discutir e averiguar a importância da afirmação cultural e identitária no processo a partir do estudo dos mitos africanos e afro-brasileiros utilizando como objeto de estudo os gêneros da literatura oral africana e afro-brasileira a fim de ressaltar a relevância da lei 10639/03 na educação brasileira. O referencial teórico deste trabalho foi composto pelos seguintes autores:Bourdieu, Winnicottn, Joseph Campbell, Charlot , Lahire, Jean Biarnès, Abadi, Antonio Risério, Sikiru Salami , Juarez Xavier, Nilce da Silva, Ivan da Silva Poli. Os sujeitos que participaram desta investigação foram os professores e alunos da Escola do Ile de Opo Afonjá de Salvador A metodologia de pesquisa utilizada para a construção do capítulo da pesquisa de campo foi qualitativa com características dos espaços de criação (cf. Winnicott, 2002, 2000 e 1990), Biarnès (1999) e Silva (2002).The present research had as study object the study of myths and genres from African-Brazilian and African oral literature. The question that guided our research is the following: When cultural and identitary affirmation is valorized in the school process as a whole school becomes less reproductive of current social structures? These research had as goals to: identify, assess and discuss the importance of cultural and identity affirmation in the process from the study of African myths and African-Brazilian using as the object of study of African oral literature genres and African-Brazilian in order to emphasize the relevance of the Law 10639/03 in Brazilian education. The theoretical framework of this study was composed of the following authors: Bourdieu, Winnicottn, Joseph Campbell, Charlot , Lahire, Jean Biarnès, Abadi, Antonio Risério, Sikiru Salami , Juarez Xavier, Nilce da Silva, Ivan da Silva Poli. The subjects who participated in this investigation were the teachers and pupils of the Ile Opo Afonjá of Salvador. The research methodology used for the construction of the chapter of the field research was qualitative featuring the \'creative spaces\' (cf. Winnicott, 2002 , 2000 and 1990) Biarnes (1999) and Silva (2002).
Books on the topic "Mythologie africaine"
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A dictionary of African mythology: The mythmaker as storyteller. Oxford: Oxford University Press, 2000.
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1966-, Due Tananarive, and Massey Brandon 1973-, eds. The ancestors. New York: Dafina Books, 2008.
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Tsuruta, Dorothy. African mythology. Berkeley Heights, NJ: Enslow Publishers, 2001.
Find full textBook chapters on the topic "Mythologie africaine"
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Diop, Ismahan Soukeyna. "Feminine Figures in African Mythology." In Pan-African Psychologies, 7–38. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-24662-4_2.
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Jegede, Oluwatoyin Bimpe. "Myth and Mythology." In The Palgrave Handbook of African Oral Traditions and Folklore, 233–45. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55517-7_11.
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Walters, Tracey L. "A Universal Approach to Classical Mythology." In African American Literature and the Classicist Tradition, 133–72. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230608870_6.
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Walters, Tracey L. "Historical Overview of Ancient and Contemporary Representations of Classical Mythology." In African American Literature and the Classicist Tradition, 19–37. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230608870_2.
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Mensah, Osei A. "Mythology of Rituals and Sacrifices in African-Derived Diaspora Religions." In Contemporary Perspectives on Religions in Africa and the African Diaspora, 179–97. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137498052_15.
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COULIBALY, Fétigué. "La dramaturgie du mythe dans La guerre des femmes : de la découverte de la femme par l’homme à la formation de la société humaine." In Théâtre Mythologique, 225–40. Editions des archives contemporaines, 2022. http://dx.doi.org/10.17184/eac.4874.
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L’Afrique a connu deux grandes générations. Pendant que la première, particulièrement conformiste, écrit le théâtre conformément au paradigme dramaturgique occidental, la seconde, quant à elle, se définit en s’opposant. Elle est anticonformiste et privilégie les questions relatives à l’authenticité, l’identité, l’affirmation de la personnalité et l’épanouissement du génie créateur africain. Bottey Zadi Zaourou, un dramaturge de cette deuxième génération, manifeste sa révolution dramaturgique par un retour aux sources africaines ancestrales. Ce ressourcement consiste, en réalité, en l’adaptation au théâtre et l’actualisation des mythes et légendes. Autrement dit, il en fait la toile de fond principale de sa fiction théâtrale. À travers cette théâtralisation, il informe, forme et instruit le lecteur-spectateur. En témoigne sa pièce, La guerre des femmes.
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"Chapter 2. Mythologies." In African Kings and Black Slaves, 32–51. University of Pennsylvania Press, 2018. http://dx.doi.org/10.9783/9780812295498-003.
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See, Sam, Scott Herring, Heather Love, and Wendy Moffat. "“Spectacles in Color”: The Primitive Drag of Langston Hughes." In Queer Natures, Queer Mythologies, edited by Christopher Looby and Michael North, 106–33. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823286980.003.0006.
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Langston Hughes’s “Spectacles in Color” envisions Harlem culture as a drag performance. The Weary Blues records a lyric history of modernist Harlem in poems that perform in drag, an aesthetic of visual crossing. This aesthetic ironically coincides with and also countermands the identitarian stereotypes of African Americans and queers that were propagated by early-twentieth-century sexological science and degeneration theory.
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Leeming, David A. "The trickster." In World Mythology, 62—C4.P49. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/actrade/9780197548264.003.0005.
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Abstract Tricksters are central particularly in animistic mythologies such as those from Africa, Native America, and Australia. Ananse and Legba are African examples, and Iktome, Coyote, and Raven are popular in America. In Australia, ancient figures who do walkabouts in Dreamtime are trickster-like. Tricksters reflect a preconscious unrestricted or instinctive appetite for pleasure of all kinds. They often take animal form. They are shapeshifters, and although sometimes they act as culture heroes who assist a creator, more often they undermine the creator’s work and introduce such realities as death into the newly created worlds (e.g., Satan as a shapeshifting figure—the serpent—in the Garden of Eden). What do tricksters have to do with us? Why are they in our cultural dreams?
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"Astro-Black Mythology: The Poetry of Sun Ra." In Esotericism in African American Religious Experience, 225–45. BRILL, 2015. http://dx.doi.org/10.1163/9789004283428_016.
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