Academic literature on the topic 'Rites d'initiation – Afrique subsaharienne'
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Journal articles on the topic "Rites d'initiation – Afrique subsaharienne":
Barou, Jacques. "La idea de la muerte y los ritos funerarios en el África subsahariana. Permanencia y transformaciones." Revista Trace, no. 58 (July 9, 2018): 125. http://dx.doi.org/10.22134/trace.58.2010.376.
Dissertations / Theses on the topic "Rites d'initiation – Afrique subsaharienne":
Martinez, Nadine. ""Quand le serpent parle le bummõ le répête. . . " : étude des surfaces planes dans les oeuvres d'art des Dogon, Bambara et Sénoufo de la Côte d'Ivoire et du Burkina Faso." Paris 1, 1997. http://www.theses.fr/1997PA010517.
From an aesthetic, ethnologic and comparative point of view, level surfaces of dogon, Bamana and Senufo works of art, which have different geometric outlines (rectangular, square, circular, curved or cylindrical), display various symbols, painted as well as engraved and openwork symbols. These surfaces play a part in the rituals. They contain the most intimate thoughts of initiation and those of the families facing the death, and they are a way to approach god. The plane is the product of a conflicting aesthetic, ambivalence and it embodies the hope of religion, of immortality. The openwork proceed from a deeper and deeper levelling of the surface to the piercing of the material. The plan reveals the division of the world into three parts and the mind's tripartite functioning of the studied families : it is the golden mean, the balancing point. Displaying signs, it is the basis of the oral and written initiatory education. The signs create writings that are sometimes different from the alphabetic writings of from the ones aiming at the strict reproduction of the speech, but their functioning is original. They act as a medium in the dialogue between mankind and god, for their fight against the dangers of the breath the speech contains, and the divine answer follows the canal of the ritual possession. When these writings are integrated in the linguistic or semiotic speech, the pierce's model is the best adapted model to study them. Moreover, their aesthetic places them midway between art and writing. The symbols and the diffusion of the plane offer the opportunity to locate some families' movings in history, which historians', archaeologists' texts and the oral tradition confirm. Western-African families would most probably come from east, from Cameroun, or from a longer way, from Egypt or central Africa. The dogon and the tellem would surely constitute a same family such as the dogon and the Mossi
Shamvu, Jean-Pierre Mulago. "Célébrer des passages dans les Églises de l'Afrique subsaharienne." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ55795.pdf.
Souyris, Bernard. "Bobo et Bwaba pendant et après la colonisation : identité et organisation collective des populations africaines de la boucle du Mouhoun pendant le XXe siècle." Thesis, Montpellier 3, 2010. http://www.theses.fr/2010MON30032/document.
Based on analysis of colonial and ethnographic studies, I tried to understand in this thesis how established the classifications of African populations from racial presumptions and reifying identifications in a region of western Africa where the "mixture of races" had struck the first observers. As these synchronous representations stood out, the conquest and the colonial administration forced changes to the productivity and to the existing power, transforming the people’s collective lives and their spiritual and religious worlds. A ground study in and around Sara's village, located in the loop of Mouhoun, completes the study of the colonial papers and highlights the existence of ethnic lineages in forming social and political structure, making distinctions between the Bwaba and the "foreigners", what seems to be at the origin of a feeling ofmembership of a geographically undefined human group, in Bwamu "Bwabawa.» This study also confirms the existence of transformations which appeared during and after colonization
Diagne, Oumar. "Corps et société : visions modernes du corps et vécu corporel en Afrique noire." Paris 5, 1992. http://www.theses.fr/1992PA05H017.
N'Guessan, Kra. "Le statut de l'élément matériel et formel dans les rites religieux et artistiques en Afrique subsaharienne à partir d'une expérience personnelle." Paris 1, 2003. http://www.theses.fr/2003PA010617.
Boulingui, Dieu-donné. "La représentation sociale de la circoncision à travers le discours selon la mobilisation des insertions psychosociales : une étude comparée entre le Gabon et la France." Dijon, 2008. http://www.theses.fr/2008DIJOL011.
Circumcision is an almost universal practice, in so much as it is at work in a considerable number of countries: in the Arab world, Israël, the United States, etc. Nevertheless, it acquires a specific character in Black Africa, where it occupies the function of a true rite of passage. As such, it constitutes a practice which puts to the forefront notions of social integration and masculine identity. Today, the confrontation of cultures results in the “deritualising” of circumcision. This operation is thus “juvenilised” and “medicalised”, in other words practised more particularly on young children and in hospitals. In this work, we attempt to understand this transition from a “traditional” to a more “westernised” conception by comparing the representations of subjects living in a country where this practice constitutes the norm and those of expatriates in a country where the dominant discourse rejects that norm. It is a question of studying the effect of the confrontation of two conceptions concerning the social representation of an object with a strong value in terms of identity. In order to operationalise this situation of confrontation, we addressed Gabonese subjects living in France, whom we compared to other Gabonese subjects living in Gabon. In practical terms, semi-directive interviews were carried out with forty Nzebi students whose academic levels ranged from bachelor’s degree to doctorate. The results presented are on two different levels of analysis: the first one, which is explored by means of syntagmatic and phrastic analysis, gives access to the attitude and the anchorage of the subject in relation to the object. The second level, which is explored by means of propositional analysis and ALCESTE software, gives access to the field of representation
Anoha, Clokou. "L'influence du Rythme africain sur le christianisme : le cas de l'Eglise catholique de Côte d'Ivoire." Paris 4, 2004. http://www.theses.fr/2004PA040122.
In Côte d'Ivoire, the Christian workship is celebrated through music: singign, dancing, clapping of hands, choregraphy, yelling and symbolic items fom peoples' cultures. In this thesis, African cultural elements are referred to as African Rhythm and the African cultural contribution to Christianity as inculturation. This work deals with the problem resulting from the inculturation of African Rhythm and especially of its consequences over the pastoral dynamic of Christian churches in Côte d'Ivoire. These problems are due to an excessive inculturation which distorts both African spiritual reality and roman Christianity. As solution, this thesis suggests the thorough and continuous training of competent executives for the supervising of choristers and dancers, the correct and credible transcription of the musical works and some modes of introduction for the "attoungblan" talking drum into the Church on the basis of a new alphabetical language
Mpfouma, Bopoungo. "Le mythe de l'initiation dans le roman négro-africain : Contribution à l'étude de l'imaginaire." Grenoble 3, 1986. http://www.theses.fr/1986GRE39015.
We treat initiation myth in seven negro-african novels which follow : l'aventure ambigue (c. H. Kane), chaka (t. Mofolo), l'enfant noir (c. Laye), l'etrange destin de wangrin (a. H. Ba), l'initie (o. Bhely-quenum), le monde s'effondre (c. Acebe), and l'ivrogne dans la brousse (a. Tutuola). Our work is a research based on negro-african imaginary. It is divided into three principal areas : 1 traditional commentry critics for the fact that they neglated myth structures which constitut the only true understanding of the texts listed above. 2 establishment of an original lexic of negro-african initiations. 3 analysis of mythical structures which lead to a "mythanalyse", and the definition in a sens which is both psychological and sociological
Bonhomme, Julien. "Le miroir et le crâne : le parcours rituel de la société initiatique Bwete Misoko (Gabon)." Phd thesis, Ecole des Hautes Etudes en Sciences Sociales (EHESS), 2003. http://tel.archives-ouvertes.fr/tel-00801512.
Mininel, Francesca. "Virginity for health : le concours de vierges modèles et la prévention du VIH/sida au Togo." Thesis, Aix-Marseille, 2019. http://www.theses.fr/2019AIXM0193.
This research analyses the social, cultural and political implications of Abstinence Until Marriage (AUM) programs and virginity testing as an HIV prevention strategy in Togo vis-a-vis the increasing importance of Christian religious movements, identity politics and the medicalization of female sexuality through national and international health policies. The research relies on an ethnography of the so-called Virgin Trophy (a national female virginity contest) and a study carried out among young students living in Lomé. The results of our fieldwork allow us to offer an analysis of how local conceptualizations of sexuality among adolescents intertwine with globalized notions conveyed by public health organizations and shape contemporary sexual practices, familial systems, gender identities and the categorization of sexual behavior. We will show that urban notions of virginity depart from the traditional valorization of adolescent fertility and that female initiations tend to fit Christian moral standards. The pro-virginity activism is supposedly rooted in "tradition", but it conveys globalized notions about sexuality and social organization. His insistence on the notion of choice illustrates a conceptual approach that emphasizes the importance of individual and that is strongly affecting Togolese society.Paradoxically, the valorization of female virginity as the “African” response to HIV/AIDS rests upon the internalization of the colonial leitmotif about the need to normalize “African” sexuality through medicine and religion. As such, it reinforces a belief system that sees female sexuality as blameworthy and women as responsible for the “degeneration” of society