Relevant bibliographies by topics / Zaghawan

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Academic literature on the topic 'Zaghawan'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Zaghawan"

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Compes, Isabel. "morphology of argument marking in Zaghawa-Wagi." Studies in African Linguistics 50, no. 2 (2021): 196–226. http://dx.doi.org/10.32473/sal.v50i2.118531.

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This paper presents an analysis of the system of argument marking on the verb in Zaghawa. Zaghawa, also called Beria in the literature, is a Saharan language of the Nilo-Saharan language phylum spoken in the border region of Sudan and Chad. Like other Saharan languages, it has complex verbal morphology including person indexing. The primary aim of the study is descriptive in that it presents linguistic data of the underdescribed Wagi dialect which is mainly spoken in Sudan. First, the paradigm of bound verbal affixes and their morphology is described. Secondly, one of the functions of the final morpheme of the verb which has not yet been described in detail in previous studies on Zaghawa is analysed. This final morpheme interacts with the person indexes to mark plural participants, and it is exploited to mark a morphological category not yet recognized in the other dialects of Zaghawa: the exclusive/inclusive distinction in the 1st person plural. Therefore, the study provides new data on the Zaghawa verb system and contributes a further detail to our knowledge of the Nilo-Saharan language family.
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Tobert, Natalie. "The effect of drought among the Zaghawa in northern Darfur." Disasters 9, no. 3 (1985): 213–23. http://dx.doi.org/10.1111/j.1467-7717.1985.tb00942.x.

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Chevrillon-Guibert, Raphaëlle. "La guerre au Darfour au prisme des alliances du mouvement islamique : retour sur quelques trajectoires d'hommes d'affaires zaghawa." Politique africaine 130, no. 2 (2013): 113. http://dx.doi.org/10.3917/polaf.130.0113.

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Pyle, Alison S., and Omer Abdel Gabbar. "Household vulnerability to famine: Survival and recovery strategies among Berti and Zaghawa migrants in Northern Dafur, Sudan, 1982?1989." GeoJournal 30, no. 2 (1993): 141–46. http://dx.doi.org/10.1007/bf00808130.

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Kapteijns, Lidwien, and Marie Jose Tubiana. "Des Troupeaux et des Femmes: Mariage et Transfert des Biens Chez les Beri (Zaghawa et Bideyat) du Tchad et du Soudan." International Journal of African Historical Studies 20, no. 1 (1987): 105. http://dx.doi.org/10.2307/219286.

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Farid, Sonia. "Translation as Testimony: The Politics of Cultural Representation in Daoud Hari’s The Translator and Laura Esquivel’s Malinche." International Journal on Language, Literature and Culture in Education 3, no. 2 (2016): 91–109. http://dx.doi.org/10.1515/llce-2016-0012.

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AbstractWhen the Nahua woman known as La Malinche became the interpreter of Hernán Cortés, the conqueror of Mexico, she was not only carving her name as one of history’s most influential translators, but was also rendered one of the most enduring symbols of the cultural intricacies of translation. Malinche’s knowledge of both Spanish and Nahuatl and the way it made her instrumental in the conquerors’ success took her role from the level of linguistic mediator to that of an active agent in cultural transformation, or rather cultural erosion. Having used her linguistic abilities to help the invaders against her people, Malinche has since the conquest been labeled a traitor. Becoming Cortés’s mistress served to further confirm this idea. Yet, being arguably the bearer of the first “mestizo,” Malinche came to be perceived as the mother of the Mexican people and the progenitor of the new race. In both cases, La Malinche has till this moment been emblematic of the complexities of cultural representation.Laura Esquivel’s novel Malinche (2007) explores the heroine’s position at the crossroads between two cultures where the demarcations between the target and source languages are blurred as her allegiance is put into question. The act of translation is rendered ambivalent with the translator, being a slave to the Spaniards, lacking the free will for such a vocation, thus unable to choose sides or determine who she represents. She, however, could have played a major role in preserving the memory of her pre-Colombian world just before its eradication. Daoud Hari’s The Translator: A Tribesman’s Memory of Darfur (2008) offers a different perspective of the role of the translator. Hari, who belongs to the Zaghawa tribe in Western Sudan, acts as a mediator between his people, who are being subjected to systematic genocide by the government-backed Janjaweed militia, and the outside world. Through making the conscious decision to go back to Darfur, Hari turns his knowledge of English into the tool through which he can make the voice of his people heard, hence choosing to be their representative and taking upon himself the task of documenting their trauma.This paper tackles the nature of translation through comparing the role of the translators in both works and exploring the different levels of representation associated with the process of translation. This will be done through examining the loyalty-treason paradigm and how far it affects, positively and/or negatively, the role of the translator as the bearer of his/her people’s memory. The paper will, therefore, deal with the relation between translation and testimony and will investigate how far translation can, in this sense, complement storytelling as a means of chronicling and resistance.
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Spaulding, Jay. "Marie-José Tubiana, Des troupeaux et des femmes: mariage et transferts de biens chez les Beri (Zaghawa et Bideyat) du Tchad et du Soudan, Bibliothèque Peiresc 4. Paris: Editions L'Harmattan, 1985, 390 pp., ISBN 2 85802 554 9." Africa 58, no. 4 (1988): 495–96. http://dx.doi.org/10.2307/1160366.

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"SUDAN: Zaghawa Versus Fur." Africa Research Bulletin: Political, Social and Cultural Series 43, no. 6 (2006): 16694A—16694C. http://dx.doi.org/10.1111/j.1467-825x.2006.00406.x-i1.

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9

Aldawi, Maha Abdu. "The Pronominal System Of The Zaghawa Language." مجلة آداب, 2016, 1. http://dx.doi.org/10.46673/1311-000-037-013.

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Chevrillon-Guibert, Raphaëlle. "Les commerçants zaghawa du Darfour (Soudan) : des passeurs de frontières." Territoire en mouvement, no. 29 (February 15, 2016). http://dx.doi.org/10.4000/tem.3303.

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Dissertations / Theses on the topic "Zaghawan"

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Zakaria, Fadoul Khidir. "Le français et l'arabe en milieu scolaire Zaghawa au Tchad." Paris 3, 1987. http://www.theses.fr/1987PA030168.

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Aucune nation moderne ne devrait negliger son systeme educatif si elle aspirait a l'essor culturel, au progres et au bien-etre. Le tchad est l'un de nombreux pays d'afrique noire qui souffrent d'analphabetisme, de la sous-scolarisation et de la mauvaise education des enfants a l'ecole: dans ce pays, l'enfant ignore tout ou presque tout de la ou des langue(s) d'enseignement lorsqu'il arrive pour la premiere fois en classe; et par surcroit, la pratique de son propre idiome ne se fait qu'oralement. Le maitre qui l'enseigne parle lui aussi une langue qu'il avait apprise des l'age precoce, differente de celle qu'il enseigne et de celle de son enseigne. L'insuffisance quantitative et qualitative du materiel didactique et du personnel enseignant, le faible revenu national et la mediocrite des conditions de vie, l'etendue du territoire et la precarite de l'infrastructure routiere, la diversite linguistique et les incompatibilites culturelles sont aussi les causes des lacunes, des retards et des abandons au cours du cycle scolaire. C'est chez les bery ("zaghawa") que nous sommes alles observer decrire et critiquer l'apprentissage du francais et de l'arabe par des enfants dont la langue maternelle est le berya. .<br>No 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. . .
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Mohamed-Salih, El Tigani Mustafa. "Islam, traditional beliefs and ritual practices among the Zaghawa of Sudan." Thesis, University of St Andrews, 1991. http://hdl.handle.net/10023/2618.

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This thesis is about the traditional beliefs and the process of Islamization among the Zaghawa. It examines Islam as understood and practised by the Zaghawa society rather than the "universal model" of Islam or Islam as it is supposed to be. Chapter one is concerned with the 'basic' cosmology, system of belief and objects of sanctity among the Zaghawa. The Zaghawa gave the names of their ha mandas (sacred mountains) to their territorial divisions and their newly appointed chiefs in the past slaughtered a pregnant camel on top of their clans' ha mandas in order to legitimise their leadership and power. Chapter two explains how the harsh environmental conditions of Dar Zaghawa and the lack of security in the past caused many uncertainties and led the Zaghawa to consult various divinatory techniques to arrive at the hidden knowledge and the hazards that might lie ahead. The various divinatory techniques practised by the Zaghawa are also examined in detail in this chapter in addition to various forms of afflictions caused by supernatural powers and their traditional healing devices. Chapter three is devoted-to the introduction of Islam into the Zaghawa society. It shows how the point at which Islam met the Zaghawa at first was such that it appeared less alien to them, a fact which made it easy for them to accept the new religion. This chapter furthermore examines the impact of Islam upon cosmology, system of belief, objects of sanctity, divination, affliction and healing. It also explains why Islamization brought about the sex division of religion and how the concept of religious purity and pollution introduced by Islam has been interpreted by the fakis to justify the discrimination against the mai . Chapter four describes the Islamic ritual practices, notably the five pillars of Islam and the ritual practices related to the life cycle, agricultural activities, purification and reconciliation on the occasion of adultery and manslaughter. The main purpose of this chapter is to discern how these general Islamic rituals have been influenced by the particular setting of the Zaghawa environment. Chapter five discusses and evaluates the effect of formal education, the establishment of the new Sudanese state and formal peace keeping institutions, the improvement of communications and medical services and the deterioration of environmental conditions in Dar Zaghawa in facilitating religious change. The chapter goes on to explain how the socioeconomic crises and political upheavals in Dar Zaghawa in the sixties on the one hand and the complicity of the national political parties with the Zaghawa chiefs on the other anguished the commoners and led many of them to join the Muslim Brotherhood and the Jamaa Ansar al--Sunna al--Mohamediva and demand the return to the pristine Islam and the application of the Islamic shari'a law. It furthermore explains why the religious reformers, though they succeeded in persuading the Zaghawa to accept the religious changes in some aspects of their lives, failed to do so in many other aspects, notably the gender relations and the discrimination against the mai. The concluding chapter critically assesss and evaluates the existing literature on conversion to Islam in Africa. The syncretism and the marginalization models, though important, do not go far enough to explain why the Zaghawa continued to perform their pre--Islamic rituals even when their belief changed. It suggests Fernandez's model, which differentiates between the social consensus and cultural consensus, as particularly useful for deeper analyses of the impact of Islam upon the Zaghawa society.
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3

Guibert, Raphaëlle. "Des commerçants au cœur de l'expérience islamiste au Soudan : rapports de - au pouvoir et recompositions des communautés darfouriennes zaghawa à l'aune des alliances du mouvement islamique soudanais (1950-2011)." Thesis, Clermont-Ferrand 1, 2013. http://www.theses.fr/2013CLF10402.

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Ce travail d’économie politique étudie la structuration, l’évolution et les recompositions d’un groupe de commerçants issus des communautés zaghawa du Darfour à l’aune des alliances établies par le mouvement islamique soudanais avant et après sa prise de pouvoir. Il permet l’analyse de certains ressorts de la domination politique dans un régime autoritaire en soulignant plus particulièrement les « constellations d’intérêts » (Weber, 1921) des acteurs et leurs conjonctions s’établissant dans des situations précises, à divers niveaux (local, régional, national) et dans différents contextes (professionnel, familial, du groupe ethnique). Ce travail s’appuie sur une démarche empirique (un an de terrain) conjuguée à une approche par jeux d’échelles (Revel, 1996 ; Grossetti, 2006) qui se concentre sur les dispositifs et les logiques économiques, lieux privilégiés pour observer l’articulation des intérêts des acteurs. Cette recherche souligne ainsi que les communautés zaghawa ont été très tôt associées au projet islamiste, et examine les modalités de cette association dans l’alliance hégémonique islamique (Gramsci, 1929-1935). La thèse s’attache à montrer comment s’élaborent les ressorts concrets de l’adhésion, de l’acception ou de l’accommodement (qui sont trois formes dans lesquelles l’individu obéit). Loin d’être l’unique résultat de stratégies explicites des gouvernants ou du seul enjeu de légitimité, cette recherche révèle que ces rapports d’obéissance sont les résultats de l’imbrication des stratégies des acteurs avec leurs multiples logiques d’action, leurs interdépendances, leurs réactions autonomes ou non, dans un système plus ou moins contraignant<br>This study examines the formation and the domination of Sudanese Islamists’ hegemony (Gramsci, 1929-1935) by shedding light on the alliances they constructed with specific segments of the Sudanese society before and after their rise to power. More specifically, it aims to provide an analysis of the alliances’ formation with members of the Zaghawa-Darfurian ethnic community, with a special focus on economic activities. This analysis of the “constellations of interests” (Weber, 1921) of the different actors and their conjunction, enables to understand the ways people obey and disobey. Thus, this dissertation underlines how the Zaghawa communities have been associated to the Islamist project very early and describes the modalities of this association. One result is that those alliances are in fact all but a monolithic system but far more the result of various interests’ articulation at different levels (individual, collective, local or regional, professional or family, etc.) which never stop to be redrawn. This work is based on a one year fieldwork and combined with a methodological approach using various scale levels (Revel, 1996; Grossetti, 2006).It shows some of the mechanisms for the support, acceptance or accommodation (three ways to obey for an individual) of an authoritarian regime. It reveals that those mechanisms aren’t the unique result of explicit strategies or a question of legitimacy but depend on both individual and collective logics of action, that are more or less autonomous and that develop in specific systems of constrains
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4

Tubiana, Marie-José. "Possession et dépossession les transferts de biens et leur rôle dans les relations sociales chez les Beri (Zaghawa et Bideyat du Tchad et du Soudan)." Lille 3 : ANRT, 1985. http://catalogue.bnf.fr/ark:/12148/cb375940706.

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Books on the topic "Zaghawan"

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Khidir, Zakaria Fadoul. Bases et radicaux verbaux: Déverbatifs et déverbaux du beria (langue saharienne). Köppe, 2005.

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2

Tārīkh al-Zaghāwah fī al-Sūdān wa-Tishād. Tawzīʻ Marwī Bū Kshub, 2006.

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Origine et evolution des Zaghawa: Du royaume du Kanem aux Etats modernes (VIIIe-XXIe siècle). Éditions SAO, 2014.

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4

Tobert, Natalie. The ethnoarchaeology of the Zaghawa of Darfur (Sudan): Settlementand transcience. B.A.R., 1988.

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Tobert, Natalie. The ethnoarchaeology of the Zaghawa of Darfur (Sudan): Settlement and transcience. B.A.R., 1988.

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Tubiana, Marie José. Des troupeaux et des femmes: Mariage et transferts de biens chez les Beri (Zaghawa et Bideyat) du Tchad et du Soudan. L'Harmattan, 1985.

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Aḍwāʼ ʻalá tārīkh Zaghāwat Dār Tiwār. [publisher not identified], 2011.

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8

Jakobi, Angelika. Grammaire du beria (langue saharienne): Avec un glossaire français-beria. Köppe, 2004.

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Hugot, Pierre. La transhumance des Arabes Missirié et les batailles intertribales d'Oum Hadjer de 1947. Harmattan, 1997.

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Zaghawa an Ecological Perspective. Routledge, 2004.

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Book chapters on the topic "Zaghawan"

1

Tubiana, Marie-José. "Mariages Zaghawa: Les Changements Lies a L’economie Et a L’ideologie." In Transformations of African Marriage. Routledge, 2018. http://dx.doi.org/10.4324/9780429445064-6.

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