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Academic literature on the topic 'Zaghawa (peuple d'Afrique) – Tchad'
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Dissertations / Theses on the topic "Zaghawa (peuple d'Afrique) – Tchad"
Zakaria, Fadoul Khidir. "Le français et l'arabe en milieu scolaire Zaghawa au Tchad." Paris 3, 1987. http://www.theses.fr/1987PA030168.
Full textNo modern nation should neglect its educational system, the key to cultural development, progress and well-being. Chad is one of a number of african countries suffering from illitercy, a low rate of school attendance, and the poor quality of education available in the schools. In this country, entering puipils have little or no knowledge of the language or languages used in teaching; moreover, the practice of this or her language is limited to oral expression. The teacher also generally speacks a language learned at a young age which is different both from the language of teaching and the language of his or her pupils. A quantitative and qualitative insufficiency of teaching materials and teachers, a low national income and the mediocre living conditions, the sheer size of the territory and the underdeveloped system of roads, the linguistic diversity and the cultural incompatibilities are also at the root of the deficiencies, delays and withdrawals which occur during the school cycle. We have gone to the bery ("zaghawa") community to observe, describe and analyse the learning of french an arab by children whose mother tongue is berya. . .
Tolmbaye, Hassane. "Socialisation et formation de l'enfant en milieu rural Sara (Tchad)." Caen, 1985. http://www.theses.fr/1985CAEN1015.
Full textMahamat, Kodi. "Islam, sociétés et pouvoir politique au Baagirmi (Tchad) : des origines au milieu du XIXème siècle." Paris 1, 1993. http://www.theses.fr/1993PA010536.
Full textWhen around the XVIth century, the kingdom of baagirmi was founded, the country was already inhabited. According to the oral investigation that we have conducted between 1988 and 1992, different communities were already exhisted, before arrival of the immigrant. Peuls and arabs (submitted at the political domination of Bilaala) were the essential element among the immigrants. At XIXth century, the information was recorded in the same area, particularly by the europeans authors. Their evaluation permitted to verify that the references of the oriental origines were not proved. More important indications pointed out on the contrary that kingdom's origin was to look for in the immediate neighbourers. The first expansion of the kingdom was initiated by kind abdallah who was the first moslemking known. Under his reign, islam and its static structure became strengthened. The conquest and the extension of kingdom were the work of the Abdallah's successors. In the name of islam, they controlled the transsaharien trade and the river way. The favourable period of the kingdom was situated around the xviiieth century which was indicated by the elaboration of a famous civilization. The xixe century marked the constant diclination of the kingdom, which was abolished in 1870, by the aggretion of wadday's kingdom
Kantiebo, Rosalie. "Musiques, corps et objets dans les rites et dans les danses des Sara du sud Tchad : Le rite initiatique Yondo." Paris, Muséum national d'histoire naturelle, 2004. http://www.theses.fr/2004MNHN0038.
Full textSouls, bodies and objects in the Yondo initiation rite is a subject that vests the foundation of the person by intervening states of being of the individual being initiated in initiation sites. It is thus that we retain as main boundary bodies: Ndoo (the neophyte at the time of initiation), the king and the newborn. The corporal dimension and the notion of personhood is the heart of the Yondo rite that functions and takes all of its meaning in relation to the globality of the basis of the things of life since its inception. Time and spaces are analyzed and the unfurling of the analysis takes into account the displacement of the neophyte in space and time. The transformations that impose themselves on him all during his initiation path in this time-space declared bitter from the non-temporal and situate themselves within (on the inside of) the initiate. The initiate, being the main space, mediates by himself for his freedom and his ultimate elevation. The path of the Ndoo in space circumscribes a circular scheme (diagram) that inscribes itself by convergent movements then divergent ones, movements that denote on the one hand an action of unification and osmosis then, on the other hand an action of individuation. It is by way of music and dance that all the relations are positioned during the time of initiation. The different relationships are therefore studied through the different rituals that are dedicated to it. The definition of the body as being music and instrument at the same time is proclaimed by the Ndoo (initiates to Yondo) themselves. The music that represents the modulus body reveals it in different apparitions like a mutant, a being capable of taking divers forms. Grace, beauty, suppleness attest to the sublime and the perfection sought by the initiates as much in their loosening their hips and in the presentation of their being: the purple color radiating from their body, fire and light, represent respectively the kaolin and the oil, symbols of their elevation towards non-temporality. Re-appropriation and appropriation to which Yondo is subject or made object in modern structures such as politics and religion. Then we tackle the foundation of Yondo. We make a case for the different uses that are current today, and the variations and stereotypes that the rite has also become a focal point the question of pain and suffering is also raised. Then we question about the notion of the individual and society in light of Yondo. Finally, is Yondo a religion? In spite of the gestures and religious acts that happen during the initiation rites, Yondo closely resembles a rigorously structured philosophy, but is it a religion ?
Djong-Yang, Albert. "Crises et mutations agraires en pays Toupouri (République du Tchad)." Paris 10, 2004. http://www.theses.fr/2004PA100041.
Full textTupuri country lies South-West of Chad over a stretch of 1055 square km. With a population estimated near 87000 inhabitants in 1993, which gives a density of 82 inhabitants by square km. Demographic pressure in this territory leads to scarcity of agricultural lands. In the two last decades, land tenure has evolved toward family or individual appropriation, enticing thus, large numbers of youths to migrate toward adjacent territories (such as the 'sous-prefecture" of Pala and the Republic of Cameroon) in search of ground to cultivate or remunerated jobs. However, in Chad, Tupuri country offers many unexploited potentialities. Fertile lands border to Mayo-Kebbi river which runs through several lakes. The development of irrigation agriculture on the shores of this river or around the lakes might possibly slow down the migration of younger generations towards other horizons
Fiorio, Elisa. "L'étranger chez les tupuri du Tchad : Étude ethnolinguistique de la notion de l'étranger d'une population de langue Adamawa." Paris, INALCO, 2007. http://www.theses.fr/2007INAL0010.
Full textAbstract: This thesis is a study on the notion of the foreigner for Tupuris. My aim was to identify and interpret the physical and cultural places where the local Tupuri identity is produced. First of all I have organised the semantic field of the word "foreigner" wà̀à̀rē in order to draw cultural classification criteria from it. I have also analysed the two main "places" where the Tupuri identity is defined, i. E. The physical place, the "ground" sír, and the place of relationships, the "relatives group" kāw. After having identified the internal dynamics of the Tupuri group, I have analysed it in the framework of its relationship with the outside world, i. E. With neighbouring groups, focusing on new forms of integrating the Other
Gauquelin, Maud. "De la royauté sacrée à la pluralité religieuse des Moundang, du tchad au Nigéria." Paris, EPHE, 2014. https://halshs.archives-ouvertes.fr/tel-01166221.
Full textFrom an ethnological angle ; it is a matter of understanding how the Mundang from South-West Chad, whose ritual system comes under the framework of a divine kingdom, are converting to the Islamic and Christian Religions of the Book. In fact two distinct territories are compared through the figure of a religious migrant, Prophet Isaac. From the courtiers to galaxy of Protestant Churches of the Sudan United Mission created by the German missionary Karl Kumm, he makes his way between the commune of Lere in Chad and Jos, the evangelical “capital city” of the Middle Belt in Nigeria in order to found his own “native” Church among his own. From the rejection of traditional rites of the early Protestants to the French-speaking Catholic inculturation, then to the translation by the Devil through the Pentecostals, the different European and American missionary strategies will be studied. The construction of this work follows three main lines : first, the religious plurality in the Chad territory shows the appropriation by the Mundang who are converted either by opening to the ecclesiastical horizons the missionaries proposed or to the syncretism where space and time are recognized according to local rituals. The second line distinguishes some forms of resistance or permanency of the Mundang cults and practices from divination to witchcraft as well as the transformation of royal rituals such as the three agrarian ceremonies and the funerals. Finally, in a third part, the analysis of the ethnic reconstruction of the Mayo-Kebbi gives the opportunity of understanding why and how the Chadian diaspora takes refuge in Nigeria, the “African Giant”, taking the form of communitarianism, of networks and/or the form of a rhizome depending on the generations. At least, from the early migrants of 1930 to the students of the twenty-first century, from the Mundang villages rebuilt in Numan to the Chadian Church of Jos in the State of the Plateau, we will try to show how the symbolic violence that rejects the dogmas and practices of the other religion is converted into deadly confrontations in order to conquer different territories as well as the political and economical resources
Sougnabe, Pabame. "Pastoralisme en quête d'espaces en savane tchadienne : des Peul autour de la Forêt Classée de Yamba Berté." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0165.
Full textIn the savannah region of Chad, agricultural use structures space. Pastoral space use itself is entirely subordinate to it. It thus evolves with seasons, rotational system of farming and fallow. Whether it's high or low density, the organization of space does not take into account the existence of herds. The space is entirely subjected to agricultural activities and remains only spaces unsuitable for agriculture. The native populations even if they invest more and more in cattle, have adopted strategies for extension of agricultural land without taking into account the pastoral activities. They have more and more increased their agricultural land fields because of the development of yoking and reduction of soil fertility. The transhumant shepherds have real difficulties of movement. The decline of the pastoral systems in savannah region of Chad seems to be mainly due to policies of development unsuited to pastoral spaces, with in particular a land ownership regulation system which largely favor agricultural activities and forest protection
Lange, Dierk. "L'histoire du Borno et des états Hausa à l'époque médiévale." Paris 1, 1987. http://www.theses.fr/1987PA010626.
Full textKervella-Mansaré, Yassine. "La condition peule. Autour de la vache : nomade ou sédentaire ? Différences et similitudes de pratiques et de représentations, selon qu’on est l’un ou l’autre. Étude comparative de communautés de Guinée et du Tchad." Thesis, Brest, 2015. http://www.theses.fr/2015BRES0056.
Full textCurrently estimated at about 8 million, the Fulani people make up a population spread over twenty-odd countries in sub-Saharan Africa. Sharing a commonly claimed origin said to be situated in Egypt, they are to have experienced several multiple migrations, while maintaining in all cases the desire to organize their social life around bovine cattle-breading. More than just a symbol, the cow is seen as the founding pillar of their ethnic character. There are, however, noticeable differences depending on whether the people are nomad, sedentary or semi-sedentary. Well-documented population dispersions throughout the centuries for various reasons, (amongst others: economic, political, climatic...), have led to sometimes profound cultural differences.The objective of making a comparison of the sedentary populations of the Fuuta-Jaloo Plateau of Guinea and the nomads and semi-nomads of Chad is to highlight some of these differences and, on the contrary, to identify the common denominators which may be considered to reveal a unique heritage.Concerning the sedentary populations which have become urban dwellers and have, for this reason, lost all involvement in pastoral activity, the cow remains central in their psyche. It continues to have an influence on their speech with multiple references to be found in metaphors, expressions of common civilities, the evaluation of common codes of behavior, etc. This can be seen as much by observing daily life as through the initiatives ta ken by certain Fulani intellectuals who have created associations to promote this heritage on both a national and international scale via, for example, the creation of websites. There is even a tendency to erase or greatly reduce historical differences which have come to light between the groups, or to underestimate mixed-race populations throughout generations in order to offer a uniform standard. Accordingly, they also refer to a distant past, but sometimes with ideological biases which contribute to political or religious activism, the intention of which, whether admitted or not, being to define a « Fulani nation» which, although fragmented over several States, would gain from a recognition of its uniqueness in Africa.Throughout the fieldwork study, the focus is as much on data from characteristic events making up individual and collective life, (birth, marriage, death), as on the organization of everyday life, (exercise of authority, family and clan unity and cooperation, age-groups, economic interaction, livestock management, the concept of space and time, religious and other predeterminations, etc.).Also worth noting are the influences of other populations on the Fulani people during their migrations or attachments to a territory, influences leading to the lasting acquisition of living manners and techniques.Notwithstanding linguistic borrowings, the influences are obvious where temporary or permanent dwelling construction and choice of clothing are concerned. Until recently, the Fulani people were not renowned for having their own craft. The choices they make to modify their relationship with objects constructed by others being directly determined by the needs presented to them by nature. For example, nowadays, the mobile phone has considerably accelerated decision-making during transhumance.In conclusion, given the omnipresence of the cow in the Fulani culture, whatever the social and cultural evolution may be, it is worth clarifying the structural role that the cow plays on the majority of practices and symbolic representations. It somehow polarizes the cultural production claimed as the heritage of a multisecular tradition. Hence the concern expressed from the very first interviews of the field survey of a possible risk of loss or significant reduction of bovine cattle-breeding. They feel they will lose the founding stone of their identity