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Journal articles on the topic 'Senghor, Leopold Sedar'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Wake, Clive, and Janice Spleth. "Leopold Sedar Senghor." Modern Language Review 82, no. 4 (October 1987): 984. http://dx.doi.org/10.2307/3729117.

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2

Beier, Ulli. "Leopold Sedar Senghor: A Personal Memoir." Research in African Literatures 33, no. 4 (2002): 3–11. http://dx.doi.org/10.1353/ral.2002.0102.

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3

Martin, Michel Louis, and Jacqueline Sorel. "Leopold Sedar Senghor: L'Emotion et la Raison." International Journal of African Historical Studies 31, no. 2 (1998): 438. http://dx.doi.org/10.2307/221134.

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4

Vaillant, Janet G. "Homage to Leopold Sedar Senghor: 1906-2001." Research in African Literatures 33, no. 4 (2002): 17–24. http://dx.doi.org/10.1353/ral.2002.0131.

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5

Lamouth, Juan Sánchez. "Choral Salute to the Poet Leopold Sedar Senghor." Black Scholar 45, no. 2 (April 3, 2015): 65–66. http://dx.doi.org/10.1080/00064246.2015.1013003.

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6

Hymans, Jacques, and Janet G. Vaillant. "Black, French, and African: A Life of Leopold Sedar Senghor." International Journal of African Historical Studies 24, no. 2 (1991): 413. http://dx.doi.org/10.2307/219808.

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7

Johnson, G. Wesley, and Janet G. Vaillant. "Black, French, and African: A Life of Leopold Sedar Senghor." American Historical Review 97, no. 1 (February 1992): 260. http://dx.doi.org/10.2307/2164681.

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8

Nicol, Davidson, and Janet G. Vaillant. "Black, French and African: A Life of Leopold Sedar Senghor." African Studies Review 35, no. 3 (December 1992): 138. http://dx.doi.org/10.2307/525141.

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9

Westley, David. "A Select Bibliography of the Works of Leopold Sedar Senghor." Research in African Literatures 33, no. 4 (2002): 88–100. http://dx.doi.org/10.1353/ral.2002.0134.

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10

ALIM, Eray. "Post-Kolonyalizm ve Leopold Sedar Senghor: Tartışmalı Bir Düşünür Üzerine Bir İnceleme." Anemon Muş Alparslan Üniversitesi Sosyal Bilimler Dergisi 9, Toplum & Siyaset (March 29, 2021): 19–31. http://dx.doi.org/10.18506/anemon.819284.

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11

Senior Grant, Alder. "La mujer-madre de Leopold Sedar Senghor y el matriarcado en la literatura francofona." Revista de Filología y Lingüística de la Universidad de Costa Rica 20, no. 1 (August 30, 2015): 51. http://dx.doi.org/10.15517/rfl.v20i1.20228.

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El propósito principal de este artículo es analizar la relación que Léopold Sédar Senghour, poeta contemporáneo de Senegal, mantiene con su madre en toda su obra Poemes.The main purpose of this article is to analyze the relationship that Léopold Sédar Senghour, contemporary poet from Senegal, holds with his mother throughout his work Poemes.

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12

Mark Helbling. "Black, French, and African: A Life of Leopold Sedar Senghor (review)." Biography 15, no. 2 (1992): 192–94. http://dx.doi.org/10.1353/bio.2010.0357.

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13

Ahamada, Youssouf, Salimata G. Diagne, Amadou Coulibaly, D'ethi'e Dione, N'dogotar Nlio, and Youssou Gningue. "Modeling and Resolution of the Allocation Problem of the Time Slots in Dakar Airport." Journal of Mathematics Research 9, no. 3 (May 17, 2017): 30. http://dx.doi.org/10.5539/jmr.v9n3p30.

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In this article, we proposed a programming linear model in integer numbers(PLIN) for the optimal allocation of the time slots in the international Leopold Sedar Senghor airport of Dakar (L.S.S). The slots are specific allocated periods which allow an aircraft to land or take off in a saturated airport. Their attribution depends on theconfiguration of the airport, more particularly on its capacity. We maximize the confirmed demand in each slot and take the number of aircrafts and the number of manageable passengers with an optimal quality service into account. We used the CPLEX software so that to test the effectiveness of the linear model. Firstly, in the proposed model linear in integer numbers, any unmet demand was isolated. Secondly, the rejected demands by introducing a model and an algorithm of resolution based on the dynamic programming.

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14

Valdiviezo Arista, Luis Martín. "Perú: Colonialismo y política educativa intercultural." Revista Iberoamericana de Educación 62, no. 2 (June 15, 2013): 1–9. http://dx.doi.org/10.35362/rie622842.

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En este artículo, analizo cómo los paradigmas coloniales obstaculizan los intentos de democratización social peruana a través de la educación intercultural. Mi tesis central es que la persistencia de creencias coloniales (eurocéntricas y patriarcales) dentro de la cultura nacional dominante fomentan discursos y prácticas que refuerzan las desigualdades existentes entre razas, géneros, culturas y lenguas; las cuales perjudican especialmente a las mujeres de nuestros pueblos afro-descendientes e indígenas. De aquí se deriva la necesidad de que la educación intercultural contenga un propósito descolonizador. Es decir que promueva creencias sociales inclusivas en relación a identidades sociales marginalizadas y dispuestas a la democratización que los grupos más oprimidos, movimientos sociales y ciudadanos más progresistas exigen. Este tipo de política educativa requiere la inclusión de los grupos marginalizados en su diseño, implementación y evaluación. Uno de los grupos que ha padecido extrema marginalización a través de la historia peruana ha sido el afro-peruano. Mostrar las contribuciones potenciales de la tradición afro-peruana para la creación de una interculturalidad descolonizada facilitará también la inclusión de todos los otros grupos marginados. Por ello, presento algunas ideas del poeta peruano Nicomedes Santa Cruz y del filósofo y estadista senegalés Leopold Sedar Senghor que pueden estimular una concepción más democrática y descolonizadora de la interculturalidad peruana. Palabras clave: Interculturalidad, Descolonización, Afro Peruanos, Eurocentrismo.

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15

Garuba, Harry. "Race in Africa: Four Epigraphs and a Commentary." PMLA/Publications of the Modern Language Association of America 123, no. 5 (October 2008): 1640–48. http://dx.doi.org/10.1632/pmla.2008.123.5.1640.

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“Look, a Negro!” It was an external stimulus that flicked over me as I passed by. I made a tight smile.“Look, a Negro!” It was true. It amused me.“Look, a Negro!” The circle was drawing a bit tighter. I made no secret of my amusement.“Mama, see the Negro! I am frightened!” Frightened! Frightened! Now they were beginning to be afraid of me. I made up my mind to laugh myself to tears, but laughter had become impossible.—Frantz Fanon, “The Fact of Blackness” (111–12)The racialization of the Tutsi/Hutu was not simply an intellectual construct, one which later and more enlightened generations of intellectuals could deconstruct and discard at will. More to the point, racialization was also an institutional construct. Racial ideology was embedded in institutions, which in turn undergirded privilege and reproduced racial ideology. It was this political-institutional fact that intellectuals alone would not be able to alter. Rather, it would take a political-social movement to be dismantled.—Mahmood Mamdani, When Victims Become Killers (87)Far back as one may go into the past, from the northern Sudanese to the southern Bantu, the African has always and everywhere presented a concept of the world which is diametrically opposed to the traditional philosophy of Europe.—Leopold Sedar Senghor, “Negritude: A Humanism of the Twentieth Century” (30)Sango's history is not the history of primal becoming but of racial origin, which is historically dated.—Wole Soyinka, Myth, Literature and the African World (9)These four epigraphs give a sense of the diversity of usages of the category of race in Africa and the discourses and practices that coalesce around these usages. I use the textual fragments to open up questions about race in Africa, to explore the various discursive economies in which race is articulated and circulates, and the registers and vocabularies in which responses to it have been conducted. The approach adopted is therefore metonymic: each fragment represents a larger body of texts and practices that broadly constitute a discourse defined by a set of shared characteristics. My purpose is not to discuss exhaustively these characteristics but rather to draw rough distinctions among the conditions that govern their articulation and circulation. In this way I can indicate the network of social, historical, and discursive relations in which the idea of race functions.

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16

"Black, French, and African: a life of Leopold Sedar Senghor." Choice Reviews Online 28, no. 06 (February 1, 1991): 28–3213. http://dx.doi.org/10.5860/choice.28-3213.

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17

Migliavacca, Adriano Moraes. "Sortir de la grande nuit." Anos 90 21, no. 40 (August 4, 2014). http://dx.doi.org/10.22456/1983-201x.49367.

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Esta resenha busca apresentar ao leitor brasileiro a obra Sortir de la grande nuit, do cientista político camaronês Achille Mbembe. Situado na nova geração de pensadores africanos, Achille Mbembe defende uma linha de pensamento a que chama de “afropolitanismo”, a qual busca oferecer uma alternativa aos movimentos da negritude e do panafricanismo. A análise da atual situação cultural e social africana que Mbembe oferece, não obstante seu caráter eminentemente político, utiliza de extenso material autobiográfico, partindo de relatos de suas vivências de juventude em Camarões e incluindo suas experiências como estudante e professor na França, nos Estados Unidos e na África do Sul. Além disso, o autor explicita a influência que tiveram sobre seu pensamento as obras de intelectuais africanos que o precederam, como Frantz Fanon e Leopold Sedar Senghor. Essa miríade de experiências e leituras é harmonizada por Mbembe em uma visão dinâmica da África como local onde diversos povos e culturas transitam, afastando-se, assim, de postulados universalistas e da rigidez das concepções raciais.Palavras-chave: Achille Mbembe. Afropolitanismo. África contemporânea.This review presents to the Brazilian reader Sortir de la grande nuit, a work by the Cameroonian political scientist Achille Mbembe. Belonging to the new generation of African thinkers, Achille Mbembe advocates for a worldview which he calls afropolitanism, offering an alternative to negritude and panafricanism. Mbembe provides an analysis of current social and cultural situation in Africa that takes into account both political ideas and theories and his own autobiographical narratives, from his youth in Cameroon to his experiences as a student and Professor in France, the United States of America, and South Africa. In addition, the author discusses the influence of different African intellectuals, such as Frantz Fanon and Leopold Sedar Senghor, on his own work. These myriad experiences and readings are harmonized into a dynamic view of Africa as a place of transit of diverse peoples and cultures, thus avoiding universalist postulates and rigid racial conceptions.Keywords: Achille Mbembe. Afropolitanism. Contemporary Africa.

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