Relevant bibliographies by topics / Negritude movement

Contents

  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

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Negritude movement.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Negritude movement"

1

Jeffers, Chike. "Recent Work on Negritude." Journal of French and Francophone Philosophy 24, no. 2 (December 21, 2016): 304–18. http://dx.doi.org/10.5195/jffp.2016.753.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

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

Full text
Abstract:
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 Senghorian tradition of Negritude that began as a philosophy of black identity but evolved into a mode of thought that inspired blacks to reimagine African alternatives to the colonial state. Senghor's proposal of African socialism was a component of the broader struggle that influenced the development of a theology of liberation in Africa.
APA, Harvard, Vancouver, ISO, and other styles
3

Diagne, Souleymane Bachir. "Negritude, Universalism, and Socialism." Symposium 26, no. 1 (2022): 213–23. http://dx.doi.org/10.5840/symposium2022261/211.

Full text
Abstract:
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, conse-quently, a socialism that is, in its different translations, a force of emancipation, but also of humanization and spiritualization of the earth. That task is still ours.
APA, Harvard, Vancouver, ISO, and other styles
4

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.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
5

Dash, J. Michael. "Aimé Césaire: The Bearable Lightness of Becoming." PMLA/Publications of the Modern Language Association of America 125, no. 3 (May 2010): 737–42. http://dx.doi.org/10.1632/pmla.2010.125.3.737.

Full text
Abstract:
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 devotion as Césaire's “fils à jamais” ‘son forevermore,’ and Chamoiseau identified him as the “maître-marronneur” ‘master Maroon.’ This wave of adulation tends to emphasize the militant poet-politician that Césaire never quite was. He was arguably the founder neither of a nation nor of a people nor, for that matter, of a movement. While he coined the word négritude, he was less the founder of the negritude movement than was his contemporary Léopold Sédar Senghor, who set about creating a totalizing, biologically based ideology around the concept of negritude. Perhaps even more telling is his view of the Haitian leader Henry Christophe as tragically flawed because of Christophe's obsession with founding a people. The protagonist of the play La tragédie du roi Christophe (The Tragedy of King Christophe) is a heedless builder, so obsessed by the need to construct and to found that he destroys himself, leaving behind the massive stone ship of the Citadelle as his legacy.
APA, Harvard, Vancouver, ISO, and other styles
6

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.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Drabinski, John E. "Shorelines: In Memory of Édouard Glissant." Journal of French and Francophone Philosophy 19, no. 1 (June 13, 2011): 1–10. http://dx.doi.org/10.5195/jffp.2011.473.

Full text
Abstract:
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 postmodernism for which Glissant himself is such a generative, founding resource. His life bears witness to those years, events, and movements with a poet’s word and a philosopher’s eye. And so Glissant, like all important thinkers, leaves for us an enormous gift – in his case, a new, enigmatic vocabulary of and for the Americas.
APA, Harvard, Vancouver, ISO, and other styles
8

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 (May 2010): 743–49. http://dx.doi.org/10.1632/pmla.2010.125.3.743.

Full text
Abstract:
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'Etudiant noir” (qtd. in Ako 347). In an interview published in 1980, Damas said, “Césaire coined this word in L'Etudiant noir” (qtd. in Ako 348). But L‘étudiant noir was a phantom. Lilyan Kesteloot, in her groundbreaking study Black Writers in French, attempted to summarize the content of L‘étudiant noir without seeing a single issue of it; none was available to her (84n2).
APA, Harvard, Vancouver, ISO, and other styles
9

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.

Full text
Abstract:
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 impact upon cultural-political movement “Black Art”; reveals which position of his aesthetic theory and cultural-political movement “Black Arts” affected hip-hop music. The author refers to the concept of “vibe” for understanding the influence of Negro-African aesthetics upon the development of hip-hop music. The impact of aesthetic theory of Leopold Senghor upon the theoretical positions of cultural-political movement “Black Arts” is demonstrated. The author also compares the characteristics of the Negro-African aesthetics and the concepts used to describe hip-hop music, and determines correlation between them. The conclusion is made that the research assessment of hip-hop music and comparative analysis of African-American hip-hop with the examples of global hip-hop should pay attention to the philosophical-aesthetic foundations of African-American hip-hop and their relation to Negro-African aesthetics, which differs fundamentally from the European aesthetic tradition.
APA, Harvard, Vancouver, ISO, and other styles
10

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 (December 28, 2018): 11–29. http://dx.doi.org/10.17851/2317-2096.28.4.11-29.

Full text
Abstract:
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; his writings reveal influences from Pan-Africanism and a deep commitment to Afro-Brazil. The elevation of quilombo from maroonage and black rural communities to the level of philosophy has provided impetus to date, as literature and activism maintain momentum in an era of diversity. Moving beyond fleeing black bodies in search of Palmares, an image frozen in time, this thinker has provoked dynamic perceptions of cultural affirmation, ensuring the survival of values associated with Zumbi’s Palmares.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Negritude movement"

1

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.

Full text
Abstract:
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
Fundação Carlos Chagas
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. Such blackness has an important influence from the Salvador s black culture in it definition about what is being black to those organizations. We perceived that is not a mere copy, but a way in which alagoanos black segments externalize their culture as well, with aim to be better accept by the local society as well as happen in all the country with the black organizations in Salvador. It process built a self affirmation pattern that practically ignore it local culture whereas adopt the baiana afro-referenciality. In this chapter we still sought to analyze how State intervention interfere on the black culture s definition as well as we established a dialogue between alagoano black movement militants and theoreticals that broached black identity in theirs studies. Such theoreticals pray the idea of a displaced person (self) despite of racism define in a very precise way, the place that the Negro fill. We still built a critic on the way that black movement do its politics because its speech is full of racist ideology elements. On the other hand, we perceived the necessity that the movement has in keep its speech because is as Negro that the society build them
Etnicidade e identidade constituem assuntos bastante controversos na atualidade brasileira, haja vista o debate que cerca a adoção de políticas públicas que têm na raça seu critério de sustentação. Tal debate não é inédito, tampouco a prática de classificação com base na etnia. Neste trabalho, procuramos investigar como algumas organizações do movimento negro do Estado de Alagoas constroem e verbalizam sua negritude, tendo nas manifestações da cultura negra baiana (Salvador) uma importante influência na definição do que é ser negro para as organizações daquele movimento. Percebemos que não se trata apenas de um mero espelhamento, mas também de um modo através do qual os segmentos negros alagoanos externalizam sua cultura, de forma a ser melhor aceitos pela sociedade local, uma vez que os grupos negros de Salvador gozam de um respeito que podemos dizer nacional. Nesse processo foi se constituindo algo que denominamos como sendo um padrão de como afirmar a negritude, o qual ao invés de se voltar à sua cultura, buscou na afro-referêncialidade soteropolitana sua fonte de alimentação. Prosseguimos em nossa análise buscando investigar como a intervenção estatal nas entidades negras contribuem no processo de definição da cultura negra, bem como procuramos estabelecer um diálogo entre os militantes do movimento negro alagoano e os estudiosos que se debruçaram sobre o estudo da identidade negra. Aqui, constatamos uma forte tendência convergindo à construção de um individuo deslocado, não obstante o racismo situar o negro de forma bastante precisa na sociedade. Desenvolvemos ainda uma crítica ao fazer político daquele movimento uma vez que o mesmo se utiliza de signos que alicerçam o racismo em seu discurso e práticas políticas. Por outro lado, percebemos a necessidade do mesmo se portar de tal maneira, pois é assim que o negro existe, como negro
APA, Harvard, Vancouver, ISO, and other styles
2

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.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

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.

Full text
Abstract:
Orientador: Robert Wayne Andrew Slenes
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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
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 escritores norte-americanos e a valorização das formas de arte associadas ao negro-africano serão fundamentais para a formação dos alicerces teóricos da Negritude. A escolha da obra de Senghor "Liberté I: Négritude et Humanisme? contém interpretações importantes do seu pensamento na defesa e divulgação dos valores dos povos negro-africanos. Através desta obra se pretende compreender melhor o que foi o movimento da Negritude e o que ele representou para os escritores negros perante a realidade colonial francesa. Diante disso, este trabalho propõe um recorte temático temporal que vai de 1920 até 1945, quando Senghor e os próprios criadores da Negritude direcionam o conceito e a noção de negritude como sendo algo que vai legitimar a luta política em oposição ao colonialismo francês
Resumé: L'objectif de ce travail est d'analyser la trajectoire de l'écrivain sénégalais Léopold Sédar Senghor (1906-2001) en ce qui concerne sa création et engagement au mouvement artistique et littéraire connu sous le nom de Négritude. La prise de conscience des écrivains nord-américains et la valorisation de toutes les formes d'art liées au noir-africain seront mise en étude comme la base théorique de la Négritude. L'oeuvre de Senghor "Liberté I: Négritude et Humanisme? montre des interprétations importantes de sa pensée en défense et diffusion des valeurs des peuples Noirs africains. A partir de cette oeuvre, on cherche à mieux comprendre le mouvement de la Négritude et son importance par rapport aux écrivains noirs du contexte colonial français. Ainsi, ce travail propose un extrait thématique de 1920 jusqu'à 1945, quand Senghor et les créateurs de la Négritude mènent le concept et la notion de négritude vers la légitimation de la lutte politique en opposition au colonialisme français
Abstract: This study proposes to examine the trajectory of the Senegalese writer Leopold Sedar Senghor (1906-200 I) regarding the establishment and active participation in artistic and literary movement known as Blackness. The awareness of North-American writers and appreciation of art forms associated with black African will be related to the theoretical foundations of Blackness. The choice of the masterpiece of Senghor 'Liberti 1: Negritude et Humanisme' contains important interpretations of his thought in upholding and disseminating the values of the Black African people. Through this work is intended to better understand what was the Blackness movement and what he represented for black writers before the French colonial reality. Thus, this paper proposes a temporal thematic focus that goes from 1920 until1945, when Senghor and the creators themselves drive the concept of Blackness and the notion of blackness as something that will legitimize the political struggle in opposition to French colonialism
Mestrado
Historia Social
Mestre em História
APA, Harvard, Vancouver, ISO, and other styles
4

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/.

Full text
Abstract:
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 reading of Rhys’ texts as Caribbean literature. Beginning with a consideration of Rhys’ texts in relation to both European modernists’ and surrealists’ texts, I emphasise her different perspective on the cultural ‘other’. I see this difference as crucial when examining her relationship with Caribbean modernism, notably with the Negritude movement. Rhys’ texts are contrasted to works of specific Negritude writers, notably Claude McKay and Aimé Césaire, who were both deeply influenced by modernist aesthetics. Rhys’ texts are compared to those of Negritude women writers such as Suzanne Lacascade and Mayotte Capécia, especially in relation to their shared challenge to patriarchy and resisting the notion of essentialist racial categories. A similar comparison is made in the context of the Caribbean Literary Renaissance specifically in relation to the BBC’s Caribbean Voices and the Caribbean Artists Movement (CAM) in London. Rhys’ ambivalence towards national identity as well as to Western feminism is compared to Una Marson’s radical feminism, analysed in view of Sylvia Wynter’s theoretical insights. Finally Wide Sargasso Sea is mapped against Rhys’ contemporary Caribbean male writers’ rewriting of The Tempest, demonstrating that Rhys’ rewriting of Jane Eyre is an articulation of Caribbean feminism.
APA, Harvard, Vancouver, ISO, and other styles
5

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.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

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.

Full text
Abstract:
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.

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 consolidation du champ, ainsi que les luttes internes qui opposent deux tendances émergentes représentées d’abord par Senghor et Césaire, ensuite par Beti et Glissant, dont les prises de position littéraires mettent en œuvre des « modèles empiriques » ;ceux-ci régulent et unifient leurs rapports au monde et à l’Afrique.

This study relates to afro-carribean literature in colonial period (1920-1960). We want to examine the strategies of agents like René Maran, Léopold Sédar Senghor, Aimé Césaire, Édouard Glissant and Mongo Beti ;and we want to understand how they invente literary and social identity.

Our approach is structured in two steps: we shall analyse (1) the conditions for an afro-carribean literary field to appear in Paris (french colonialism and its consequences, configuration of literay field.) ;(2) the consolidation of this field and the internal struggles between two tendances represented by Senghor and Césaire, by Glissant and Beti whose literary practice shows the “empirical model” that regularizes and consolidates their relation with the world and Africa.
Doctorat en philosophie et lettres, Orientation langue et littérature
info:eu-repo/semantics/nonPublished

APA, Harvard, Vancouver, ISO, and other styles
7

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.

Full text
Abstract:
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 of his influential essay “Black Orpheus,” as a pivot for the definition of the movement as well as its reception. Since 1948, most of the critical engagement with Negritude has happened either through a reading of Sartre’s essay or the limited corpus that was available at the time. I thus argue that, by reading a broader range of the poets of Negritude’s literary and cultural production, one gets a sense that their vindication of Blackness is not only an essentialized invocation of a romanticized past, it is also an imagined unity within an evolving postcoloniality. This dissertation covers three areas within which this constantly reimagined unity is staged, from the youthful local publications of Aimé Césaire and Léopold Sédar Senghor from 1935 to 1948, to their mature global interactions as statesmen in Dakar, Fort-de-France, Paris and Rome from 1948 to 1966. First, it looks at language and analyzes the relation of the poets to French. While the choice to adopt the idiom of the former colonizer has been criticized by merely every reader of Negritude, I show that they used French as a tool enabling violation, negotiating their relation to the metropole as well as other colonies. Second, it interrogates the often overlooked concept of métissage as common element for colonized subjects. With particular attention to problems of translation, I analyze how the poets used métissage as a political and ethical concept in order to reach to the African diaspora without referring to Europe as the unavoidable mediator. Third, it focuses on the First World Festival of Negro Arts held in Dakar in 1966 as instrument for political practice. By investigating extensive documentation on the Festival’s organization, especially the influential role and presence of the United States, I show that art was used as a political tool to stage postcolonial unity in an otherwise global and competitive diversity.
APA, Harvard, Vancouver, ISO, and other styles
8

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.

Full text
Abstract:
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-African politics of cultural struggle as a response to racist and sexist oppression and economic exploitation of Afro-descendants. I am specifically interested in the formation of international politico-cultural movements, such as the Black Arts movement, Négritude, and the Pan-African Cultural Revolution and their ideological alignments to political liberation struggles for the emancipation of people of African descent. With varying degrees of revolutionary commitment, intellectuals in each of these movements utilized literary and cultural production to raise the political consciousness of Africans and Afro-descendants to combat forces that oppressed their communities. To demonstrate this, my dissertation historicizes and analyzes the numerous Pan-African festivals, congresses, and conferences, which occurred between 1965 and 1977, while interrogating the specific manifestations of "translocal" contacts and linkages between movement intellectuals. I chose to focus on these years because they roughly correspond with the historical time period known as the Black Arts movement in North America (1965-1975), which had a vibrant, yet understudied Pan-African worldview. Moreover, while Pan-Africanism gained considerable traction after World War II, it was particularly between 1966 and 1977 that intellectuals aligned with Négritude and Pan- African Marxism competed for ideological hegemony of the movement on the African continent and in the African Diaspora.
APA, Harvard, Vancouver, ISO, and other styles
9

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.

Full text
Abstract:
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 deste país africano. Isto passa por analisar o papel e o comportamento dos movimentos nacionalistas angolanos. A luta pela independência é também vista como luta pelo poder do Estado dos movimentos nacionalistas angolanos contra o poder colonial, que tem também uma característica da luta entre os próprios movimentos entre si, até entrar na sua fase decisiva de uma guerra civil. É o que demonstram várias evidências, como é o caso das guerras de independências dos movimentos nacionalistas e da guerra civil subsequente que se estendeu ao longo da I República. A estas características, somam-se os efeitos da Guerra Fria que levou as grandes potências, Estados Unidos e URSS, a digladiarem-se em torno de questões internas angolanas, por terem atuado por detrás dos movimentos angolanos rivais.
This dissertation discusses the theme of Nationalism and State: a study of the Angolan Political History. National Independence as a way of the construction of Sovereignty State. The subject develops an approach about the State in Angola from the influence and the origins of political nationalism as it was developed in the african context, and the influences which sets that sentiment in Angola. The great theories of thought, such as Panafricanism and Negritude, have been analyzed in order to explain the bases of anti-colonial sentiment of the Angolan nationalism. Our aim is to understand how State in Angola emerged and how it was being constructed from the date of its proclamation. In order to achieve that, we had to analyze the role and the behavior of the Angolan national movements and the way the transition to independence was made. The struggle for independence was seen as struggle for power by Angolan national movements against colonial regime, and in the other hand it was a struggle for power among those nationalist movements. Independence war among nationalist movements and the subsequent civil war between MPLA and UNITA are the evidences to demonstrate that argument. To those characteristics it’s also most considerable to look at the impact of Cold War in the country made by the international great powers, United States against Soviet Union, behind the two rival movements as their allays.
APA, Harvard, Vancouver, ISO, and other styles
10

Maimela, Mabel Raisibe. "Black consciousness and white liberals in South Africa : paradoxical anti-apartheid politics." Thesis, 1999. http://hdl.handle.net/10500/17296.

Full text
Abstract:
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 construct with deep roots in European colonialism and pseudoDarwinian beliefs in white superiority. The research shows that Biko was neither anti-liberal nor anti-white. His own attitudes to the universal rights, dignity, freedom and self-determination of all human beings situate him continuously with all major human rights theorists and activists since the Enlightenment. His unique Africanist contribution was to define racist oppression in South Africa as a product of the historical conditioning of blacks to accept their own alleged inferiority. Biko's genius resided in his ability to synthesize his reading of Marxist, Africanist, European and African American into a truly original charter for racial emancipation. Biko' s methodology encouraged blacks to reclaim their rights and pride as a prelude to total emancipation. The following transactions are described in detail: Biko's role in the founding of SASO and Black Consciousness; the paradoxical relations between white liberal theologians, Black Consciousness and Black Theology; the influence on BC of USA Black Power and Black Theology; the role of Black Theologians in South African churches, SACC and WCC; synergic complexities ofNUSAS-SASO relations; relations between BC, ANC and PAC; the early involvement of women in BCM; feminist issues in the liberation struggle; Biko's death in detention; world-wide and South African liberal involvement in the inquest and anti-apartheid organisations.
History
D. Litt. et Phil. (History)
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Negritude movement"

1

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

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

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

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

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

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

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

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

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

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

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

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

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

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

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

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

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

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Bernd, Zilá. Negritude e literatura na América Latina. Porto Alegre, RS: Mercado Aberto, 1987.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

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, 201–9. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003159247-22.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

"Poetics of Movement: Visions of Dance and Music." In Nihilism and Negritude, 78–101. Harvard University Press, 2016. http://dx.doi.org/10.4159/9780674972568-004.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Irele, F. Abiola. "The Harlem Renaissance and the Negritude movement." In The Cambridge History of African and Caribbean Literature, 759–84. Cambridge University Press, 2000. http://dx.doi.org/10.1017/chol9780521832762.015.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Glissant, Édouard. "Punctuations." In Treatise on the Whole-World, translated by Celia Britton, 111–28. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789620986.003.0010.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
5

Millar, Lanie. "Nicolás Guillén and Poesia Negra de Expressão Portuguesa (1953)." In Transatlantic Studies, 386–96. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620252.003.0032.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
6

Yountae, An. "The Colonial Abyss." In The Decolonial Abyss. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823273072.003.0005.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Negritude movement' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography