Relevant bibliographies by topics / Negritude movement

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Negritude movement'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Negritude movement"

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Jeffers, Chike. "Recent Work on Negritude." Journal of French and Francophone Philosophy 24, no. 2 (2016): 304–18. http://dx.doi.org/10.5195/jffp.2016.753.

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Clark, Adam. "Against Invisibility: Negritude and the Awakening of the African Voice in Theology." Studies in World Christianity 19, no. 1 (2013): 71–92. http://dx.doi.org/10.3366/swc.2013.0039.

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This paper discusses the emergence of Negritude and its contribution to the early development of African theology. The Negritude movement of the 1930s and 40s understands itself as a literary and philosophical movement that responds to colonial domination. It awakened a cultural voice African priests used to become legible in the discipline of Christian theology. Negritude was a contested category. For some, it was nothing more than a nativist philosophy that promoted a metaphysic of race; for others, Negritude was an initiative to recover African cultural values. This paper traces the Senghor
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Diagne, Souleymane Bachir. "Negritude, Universalism, and Socialism." Symposium 26, no. 1 (2022): 213–23. http://dx.doi.org/10.5840/symposium2022261/211.

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It is important to read afresh today the meaning of the Negritude movement without reducing it, as is often the case, to a counter-es-sentialism in response to the essentialism of the discourse of coloni-alism; to realize that Senghor, Césaire, and Damas were 􀏔irst and foremost global philosophers, that is, thinkers of the plural and de-centred world that the Bandung conference of 1955 had promised. Thus, their different perspectives converge as the task of thinking a humanism for our times based on a non-imperial universal, a univer-sal of encounter and translation founded on equality. And, c
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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 c
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Dash, J. Michael. "Aimé Césaire: The Bearable Lightness of Becoming." PMLA/Publications of the Modern Language Association of America 125, no. 3 (2010): 737–42. http://dx.doi.org/10.1632/pmla.2010.125.3.737.

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Allons, la vraie poésie est ailleurs. Come on, true poetry lies elsewhere.—Suzanne CésaireThe Recent Death of AIMÉ Césaire has Been an Occasion for Extolling his Virtues As Venerable Patriarch, Founding Father, and sovereign artist. Even his fiercest critics have considered him a unique poet-politician worthy of being interred in the Pantheon by the French state. Members of the créolité movement, such as Raphael Confiant and Patrick Chamoiseau, hailed him as the “nègre fondamental” ‘foundational black man,’ who was also like the father of the Martinican people. Confiant reiterated his filial d
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Ilyina, L. E., and A. A. Beregovaya. "THE NEGRITUDE MOVEMENT AND ITS SIGNIFICANCE IN THE FORMATION OF FRENCH-LANGUAGE AFRICAN LITERATURE." Vestnik Volzhskogo universiteta im V N Tatishcheva 2, no. 2 (2022): 81–88. http://dx.doi.org/10.51965/20767919_2022_2_2_81.

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Drabinski, John E. "Shorelines: In Memory of Édouard Glissant." Journal of French and Francophone Philosophy 19, no. 1 (2011): 1–10. http://dx.doi.org/10.5195/jffp.2011.473.

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Édouard Glissant passed away on 4 February 2011 at the age of 82. A few words of memory. As a person and thinker, Glissant lived through, then reflected with meditative patience and profundity upon some of the most critical years in the black Atlantic: the aesthetics and politics of anti-colonial struggle, the civil rights movement in the United States, postcolonial cultural anxiety and explosion, the vicissitudes of an emerging cultural globalism, and all of the accompanying intellectual movements from surrealism to negritude to existentialism to those varieties of high modernism and postmode
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Miller, Christopher L. "The (Revised) Birth of Negritude: Communist Revolution and “the Immanent Negro” in 1935." PMLA/Publications of the Modern Language Association of America 125, no. 3 (2010): 743–49. http://dx.doi.org/10.1632/pmla.2010.125.3.743.

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For Several Decades, Scholars have Believed, for Lack of Evidence to the Contrary, That Négritude—One of the Key Terms of identity formation in the twentieth century—appeared in print for the first time in Aimé Césaire's Cahier d'un retour au pays natal (Notebook of a Return to the Native Land), in 1939. This consensus reflects a revision of what the cofounders (with Césaire) of the negritude movement, Léopold Sédar Senghor and Léon Damas, had remembered and stated. Senghor said in 1959 that “the word [négritude] was invented by Césaire in an article in the newspaper that bore the title L'Etud
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Pyrova, Tatiana Leonidovna. "Philosophical-aesthetic foundations of African-American hip-hop music." Философия и культура, no. 12 (December 2020): 56–62. http://dx.doi.org/10.7256/2454-0757.2020.12.34717.

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This article is dedicated to the philosophical-aesthetic foundations of African-American hip-hop music of the late XX century. Developed by the African philosopher Leopold Senghor, the author of the theory of negritude, concept of Negro-African aesthetics laid the foundations for the formation of philosophical-political comprehension and development of the principles of African-American culture in the second half of the XX century in works of the founders of “Black Arts” movement. This research examines the main theses of the aesthetic theory of L. Senghor; traces his impac
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Duke, Dawn. "In Poetic Memory of Zumbi’s Palmares and Abdias do Nascimento’s Quilombismo. In Homage to Abdias do Nascimento (1914-2011)." Aletria: Revista de Estudos de Literatura 28, no. 4 (2018): 11–29. http://dx.doi.org/10.17851/2317-2096.28.4.11-29.

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Modern urban formations of the Arts (such as the literary published phenomenon known as Cadernos negros) and activism have roots in the Zumbi-Palmares legacy. Quilombismo, created by Abdias do Nascimento, serves to explain this experience. A contemporary philosophy of identity and nationhood, Quilombismo mirrors Negritude, embracing transformations that erode injustice and inequality. It emerged as a product of Nascimento’s commitment to politics, the Black Movement, literature, and theater. He envisioned his art, speeches, essays, and activism as part of the global anti-racist democratization
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Dissertations / Theses on the topic "Negritude movement"

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Silva, Jeferson Santos da. "Cultura negra em Alagoas: uma construção de negritude." Pontifícia Universidade Católica de São Paulo, 2008. http://tede2.pucsp.br/handle/handle/2870.

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Made available in DSpace on 2016-04-25T20:22:34Z (GMT). No. of bitstreams: 1 Jeferson Santos da Silva.pdf: 2614424 bytes, checksum: d4718bb7a47c73f30db636f1ac8f44f0 (MD5) Previous issue date: 2008-12-12<br>Fundação Carlos Chagas<br>Ethnicity and identity are very controversial issues in Brazil because of the debate on adoption of public policies which has in the race its support criteria. Such debate is not new, neither the classification practice with basis on ethnic features. In this essay, we intend scrutinize how some black organization from Alagoas build and verbalize their blackness.
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Thiam, Cheikh Ahmadou Bamba. "A philosophy at the crossroads the shifting concept of negritude in Leopold Sedar Senghor's oeuvre /." Diss., Online access via UMI:, 2007.

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Durão, Gustavo de Andrade. "A construção da negritude = a formação da identidade do intelectual através da experiência de Léopold Sédar Senghor (1920-1945)." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279300.

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Orientador: Robert Wayne Andrew Slenes<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas<br>Made available in DSpace on 2018-08-18T03:47:10Z (GMT). No. of bitstreams: 1 Durao_GustavodeAndrade_M.pdf: 1012006 bytes, checksum: b54e80dc86e928419564dd9588ba5334 (MD5) Previous issue date: 2011<br>Resumo: Este trabalho propõe-se analisar a trajetória do escritor senegalês Léopold Sédar Senghor (1906-2001) no que tange à criação e participação ativa no movimento artístico e literário conhecido como Negritude. As movimentações literárias dos escr
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Saito, Midori. "Reading Jean Rhys in the context of Caribbean literature : re-positioning her texts in the Negritude movement and the Caribbean literary renaissance in London." Thesis, Goldsmiths College (University of London), 2010. http://research.gold.ac.uk/4804/.

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This thesis locates Jean Rhys’ texts specifically within the context of Negritude and the Caribbean literary Renaissance in London. The thesis reads the texts within the context of Caribbean literature and challenges the trend in Rhys’ criticism that segregates her from black Caribbean writers. Positioning Rhys in relation to both her Caribbean male and female contemporaries, I argue for the contexualising of her fiction in the body of Caribbean literature. I also seek to unveil links between Rhys and black Caribbean women writers through a shared critique of gender and I offer a contrapuntal
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Teodoro, Lourdes. "Modernisme brésilien et négritude antillaise : Mário de Andrade et Aimé Césaire /." Paris ; Montréal (Québec) : l'Harmattan, 1999. http://catalogue.bnf.fr/ark:/12148/cb376738958.

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Bundu, Malela Buata. "L'Homme pareil aux autres: stratégies et postures identitaires de l'écrivain afro-antillais à Paris, 1920-1960." Doctoral thesis, Universite Libre de Bruxelles, 2006. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210803.

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Cette étude porte sur le fait littéraire afro-antillais de l’ère coloniale (1920-1960). Il s’agit d’examiner les stratégies des agents à partir des cas de René Maran, Léopold Sédar Senghor, Aimé Césaire, Édouard Glissant et Mongo Beti et de percevoir comment ils se définissent leur identité littéraire et sociale.<p>Pour ce faire, notre démarche s’articule en deux temps :(1) examiner les conditions de possibilité d’un champ littéraire afro-antillais à Paris (colonisation française et ses effets, configuration d’un champ littéraire pré-institutionnalisé, etc.) ;(2) analyser les processus de cons
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Ripert, Yohann C. "Rethinking Négritude: Aimé Césaire & Léopold Sédar Senghor and the Imagination of a Global Postcoloniality." Thesis, 2017. https://doi.org/10.7916/D8571QC0.

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This dissertation calls into question the critique that has depicted the Francophone literary movement known as Negritude as a sole vehicle of black essentialism. By looking at recently published anthologies, archival documents, and lesser-known texts from 1935 to 1966, I show that in addition to the discourse on a fixed ‘blackness’ engraved in the neologism ‘Negritude,’ there is another set of discourses that forces us to rethink the movement as a philosophy of becoming. In particular, this dissertation stages the year 1948, when Jean-Paul Sartre gave Negritude its fame with the publication o
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Ratcliff, Anthony James. "Liberation at the End of a Pen: Writing Pan-African Politics of Cultural Struggle." 2009. https://scholarworks.umass.edu/open_access_dissertations/74.

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As a political, social, and cultural ideology, Pan-Africanism has been a complex movement attempting to ameliorate the dehumanizing effects of "the global Eurocentric colonial/modern capitalist model of power," which Anibal Quijano (2000) refers to as "the coloniality of power." The destructive forces of the coloniality of power--beginning with the transatlantic slave trade--that led to the dispersal and displacement of millions of Africans subsequently facilitated the creation of Pan-African political and cultural consciousness. Thus, this dissertation examines diverse articulations of Pan-Af
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Capoco, Zeferino. "O nacionalismo e o estado : um estudo sobre a história política de Angola : 1961-1991." Doctoral thesis, 2013. http://hdl.handle.net/10400.14/13435.

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Esta dissertação desenvolve o tema sobre o Nacionalismo e o Estado: Um estudo sobre a História Política de Angola (1961-1991). Propõe-se, por isso, estudar a formação do Estado em Angola a partir do surgimento do nacionalismo. As grandes correntes de pensamento, o Pan-africanismo e a Negritude são analisadas no contexto da fundamentação que representam para a formulação do sentimento anti-colonial do nacionalismo angolano. O objectivo é perceber a forma como nasce o Estado em Angola e como ele se constrói a partir do momento da sua proclamação; contribuindo assim para a história política dest
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Maimela, Mabel Raisibe. "Black consciousness and white liberals in South Africa : paradoxical anti-apartheid politics." Thesis, 1999. http://hdl.handle.net/10500/17296.

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This research challenges the hypothesis that Biko was anti-liberal and anti-white. Biko's clearly defined condemnation of traditional South African white liberals such as Alan Paton is hypothesised as a strategic move in the liberation struggle designed to neutralise the "gradualism" of traditional white liberalism which believe that racism could be ultimately superseded by continually improving education for blacks. Biko neutralised apartheid racism and traditional white liberalism by affirming all aspects of blackness as positive values in themselves, and by locating racism as a white constr
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Books on the topic "Negritude movement"

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Isabelle, Constant, and Mabana Kahiudi Claver 1957-, eds. Negritude: Legacy and present relevance. Cambridge Scholars, 2009.

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Prière d'un petit enfant nègre de Guy Tirolien: Un manifeste de la Négritude. L'Harmattan, 2013.

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Townsel, Sylviane. Négritude dans la littérature franco-antillaise: Condé et Césaire, deux écrivains baignés dans deux cultures différentes. Pensée universelle, 1992.

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Michael, Colette Verger. Negritude: An annotated bibliography. Locust Hill Press, 1988.

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Césaire, Aimé. Aimé Césaire: Le discours sur la negritude, Miami 1987 = Aimé Césaire : discourse on negritude, Miami 1987. Conseil général de la Martinique, Bureau de la communication et des relations avec la presse, 2003.

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Lundahl, Mikela. Vad är en Neger?: Negritude, essentialism, strategi. Glänta produktion, 2005.

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Ulla, Schild, ed. Muntu: Die neoafrikanische Kultur : Blues, Kulte, Négritude, Poesie und Tanz. E. Diederichs, 1986.

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Janvier, Louis Joseph. Louis Joseph Janvier par lui-même: Le patriote et le champion de la négritude. 2nd ed. s.n., 1995.

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Séphocle, Marilyn. Die Rezeption der "Negritude" in Deutschland. H.-D. Heinz, 1991.

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Bernd, Zilá. Negritude e literatura na América Latina. Mercado Aberto, 1987.

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Book chapters on the topic "Negritude movement"

1

Valderrama Rentería, Carlos Alberto. "The Negritude Movement in Latin America." In Routledge Handbook of Afro-Latin American Studies. Routledge, 2022. http://dx.doi.org/10.4324/9781003159247-22.

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"Poetics of Movement: Visions of Dance and Music." In Nihilism and Negritude. Harvard University Press, 2016. http://dx.doi.org/10.4159/9780674972568-004.

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Irele, F. Abiola. "The Harlem Renaissance and the Negritude movement." In The Cambridge History of African and Caribbean Literature. Cambridge University Press, 2000. http://dx.doi.org/10.1017/chol9780521832762.015.

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Glissant, Édouard. "Punctuations." In Treatise on the Whole-World, translated by Celia Britton. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789620986.003.0010.

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As its title perhaps suggests, this chapter – even more than the others - covers a number of disparate themes. Glissant starts by contrasting continents with archipelagoes: continents are sites of intolerance and rigidity, whereas the archipelagoes of the Caribbean and Pacific Oceans promote diversity, mixing and passage. He goes on to praise the work of the Islamist scholar Jacques Berque, and then discusses Senghor, who together with Césaire founded the Negritude movement. The chapter then returns to familiar themes: land versus territory; creolization; atavistic versus composite cultures; identity as root and as rhizome; and Genesis and filiation. It concludes with a discussion of the writer Maurice Roche, whom he compares with Leiris.
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Millar, Lanie. "Nicolás Guillén and Poesia Negra de Expressão Portuguesa (1953)." In Transatlantic Studies. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620252.003.0032.

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The 1953 poetry notebook Poesia negra de expressão portuguesa [Black Poetry of Portuguese Expression] was first work that brought together negritude poetry from across the Lusophone African world. Edited by Angolan intellectual Mário Pinto de Andrade and Sao Tomean poet Francisco Tenreiro, the short collection declares itself an anti-colonial intervention into the negritude movements underway in the Francophone world since the 1930s. Little has been made, however, of the notebook’s dedication to Cuban poet Nicolás Guillén or the inclusion of Guillén’s poem “Son Número 6” [Son Number 6] in the collection. This article argues that the juxtaposition of Guillén’s “Son No. 6” with the Lusophone poems consolidates an alternative transatlanticism that emphasizes Guillén as a black poet, rather than themes of racial and cultural mixing, and thus shifts the circuits of collaboration away from francophone negritude's colony-metropole axis to the South. Poetic techniques such as call-and-response and the socially-embedded, metonymic construction of blackness shared among Guillén and Lusophone poets Agostinho Neto, Noémia de Sousa, and António Jacinto show how the notebook establishes the origins of both negritude poetry and negritude identity in the trans-Atlantic poetic conversation itself.
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Yountae, An. "The Colonial Abyss." In The Decolonial Abyss. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823273072.003.0005.

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This chapter extends the meaning of the abyss by giving it a concrete and contextualized shape. The chapter probes complex crossings that take place at the intersection of the mystical and the political by investigating the colonial impasse from which the Afro-Caribbean decolonial imagination of the (post)negritude movement emerges. In the writings of the Caribbean thinkers one witnesses an extended notion of identity based on relational ontology; the story of the shattered other shapes the very contours of the collective history from which the traumatized self emerges. It is, then, in this very middle, the groundless site lying between the traumatizing past and the dumbfounded present, between fragmentation and reconstruction, and between suffering and redemption, where one begins to reflect upon the possibility of passage, of beginning after trauma. The possibility of the reconstruction of the traumatized self is reconsidered in the extended notion of identity based on relational ontology found in the writings of the Afro-Caribbean thinkers. A comparative reading of Glissant and contemporary continental philosophers (Gilles Deleuze, Jacques Derrida, and Rosi Braidotti) molds the contour of colonial difference emerging in Glissant’s decolonial vision.
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