Livros: "Africanist discourse"

1

Miller, Christopher L. Blank darkness: Africanist discourse in French. Chicago: University of Chicago Press, 1985.

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2

Ntongela, Masilela, ed. Black modernity: 20th century discourses between the United States & South Africa. Trenton, NJ: Africa World Press, 1999.

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3

Moyo, Otrude Nontobeko. Africanity and Ubuntu as Decolonizing Discourse. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59785-6.

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4

Jean-Dominique, Pénel, ed. Ecrits et discours. Paris: Harmattan, 1995.

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5

Owomoyela, Oyekan. The African difference: Discourses on Africanity and the relativity of cultures. Johannesburg: Witswatersrand University Press, 1996.

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6

E, Obiakor Festus, e Grant Patrick A, eds. Foreign-born African Americans: Silenced voices in the discourse on race. Huntington, N.Y: Nova Science Publishers, 2002.

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7

Naissance et paradoxes du discours anthropologique africain. Paris: L'Harmattan, 2007.

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8

De la plantation coloniale aux banlieues: La négritude dans le discours postcolonial francophone. Paris: L'Harmattan, 2012.

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9

Identities, discourses and experiences: Young people of North African origin in France. Manchester: Manchester University Press, 2009.

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10

Miller, Christopher L. Blank Darkness: Africanist Discourse in French. University Of Chicago Press, 1986.

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11

Miller, Christopher L. Blank Darkness: Africanist Discourse in French. University Of Chicago Press, 1986.

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12

Moyo, Otrude Nontobeko. Africanity and Ubuntu As Decolonizing Discourse. Springer International Publishing AG, 2022.

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13

Moyo, Otrude Nontobeko. Africanity and Ubuntu As Decolonizing Discourse. Springer International Publishing AG, 2021.

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14

African Immigrants' Experiences in American Schools: Complicating the Race Discourse. Lexington Books/Fortress Academic, 2016.

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15

Mthethwa-Sommers, Shirley, e Immaculee Harushimana. African Immigrants' Experiences in American Schools: Complicating the Race Discourse. Rowman & Littlefield Publishers, Incorporated, 2018.

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16

Mosely, Albert G. “Race” in Eighteenth- and Nineteenth-Century Discourse by Africans in the Diaspora. Editado por Naomi Zack. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190236953.013.57.

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Ideas of race in the discourse of Africans living in the shadow of the dominant colonialist racial theory(ies) included Ignatius Sancho, Olaudah Equiano, and Quobna Cugoano in eighteenth-century England; and David Walker, Martin Delaney, Alexander Crummell, Edward Blyden, and Frederick Douglas in nineteenth-century America. Africans in England were active in abolitionist causes and expressed outrage at callous treatment of slaves at sea. African American abolitionists argued against slavery with the use of both religious and scientific principles. Douglass argued for the existence of only one human race and extended his arguments against slavery to opposition to the exploitation of Asian workers in the “coolie” trade.

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17

Sandler, Willeke. Caring for Africans Here and There. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697907.003.0005.

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This chapter turns to the content of colonialist discourse and explores colonialists’ responses to Nazi racial laws (and to British reactions to these laws) as they integrated Nazi racism into their narrative of peaceful German-African relations. Colonialists’ image of Germans as benevolent colonizers served as the cornerstone of their imagined colonial past, but had to be situated within the Nazi worldview that condemned “racial inferiors” to persecution and extermination. Efforts to support former colonial subjects living in Germany, such as through the Deutsche Afrika-Schau (1935–1940), brought the conflict between colonialists’ benign narrative and the realities of the Nazi racial state into sharp relief. Differentiating between Africans and Jews, colonialist authors expressed support for anti-Semitism and framed Nazi racism as complementary with benevolent colonialism.

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18

Silences in NGO discourse: The role and future of NGOs in Africa. Fahamu, 2007.

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19

'Malleable at the European Will': British Discourse on Slavery and the Image of Africans. ibidem-Verlag, 2019.

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20

(Editor), Festus E. Obiakor, e Patrick A. Grant (Editor), eds. Foreign Born African Americans: Silenced Voices in the Discourse on Race. Nova Science Publishers, 2002.

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21

Makhily, Gassama, e Bouchentouf-Siagh Zohra 1950-, eds. L' Afrique répond à Sarkozy: Contre le discours de Dakar. Paris: P. Rey, 2008.

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22

Nartey, Mark. Political Myth-Making, Nationalist Resistance and Populist Performance: Examining Kwame Nkrumah's Construction and Promotion of the African Dream. Routledge, Chapman & Hall, Incorporated, 2022.

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23

Nartey, Mark. Political Myth-Making, Nationalist Resistance and Populist Performance: Examining Kwame Nkrumah's Construction and Promotion of the African Dream. Taylor & Francis Group, 2022.

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24

Political Myth-Making, Nationalist Resistance and Populist Performance: Examining Kwame Nkrumah's Construction and Promotion of the African Dream. Taylor & Francis Group, 2022.

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25

Davies, Carole Boyce. Middle Pasages. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038020.003.0006.

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This chapter explores the concept of the Middle Passage, which has attained iconic significance in African diaspora discourses. The concept refers to the transportation of numerous Africans across the Atlantic; difficult and pain-filled journeys across ocean space; dismemberment referring to the separation from their families and kin groups; the economic trade and exchange in goods in which Africans were the capital, commodities, or source of exchange and garnering of wealth for others; deterritorialization, the separation from one's own native geography or familiar landmarks, and the parallel disenfranchisement of Africans in new locations; the necessary constitution of new identities in passage and on and after arrival. However, the Middle Passage has also become a historical marker in space and time, for some an aesthetic, for many an evocative body memory in terms of confinement to limited spaces, but absolutely a break between different ways of being in the world.

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26

Kiwan, Nadia. Identities, discourses and experiences: Young people of North African origin in France. Manchester University Press, 2013.

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27

Kiwan, Nadia. Identities, Discourses and Experiences: Young People of North African Origin in France. Manchester University Press, 2017.

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28

Milazzo, Kathy M. Black Erased. Editado por Anthony Shay e Barbara Sellers-Young. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199754281.013.004.

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One of flamenco’s many palos, or forms, is the tango, which was transported as the tango de negros or tangos de Americas from Cuba to Spain in the mid-nineteenth century. There, it was transformed into the tango de gitanos and the tango flamenco, an action which disassociated it from its Africanist roots. In order to illustrate the consequences of omitting negro references to the tango in flamenco narratives, this chapter addresses the mechanisms of myth-making in the construction of identity as the Cuban tango was appropriated and subsumed into the flamenco repertoire. This chapter argues that despite the open acknowledgement of negro influences in southern Spanish dance in the early nineteenth century, negotiations during the development of Spain’s national identity affected the eventual denial of the tango as “negro” because concepts of negro were less valued as imperial commodities in Romantic discourses.

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29

Richardson, David. Principles and Agents. Yale University Press, 2022. http://dx.doi.org/10.12987/yale/9780300250435.001.0001.

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Britain’s abolition of its slave trade in 1807 was a defining moment in modern history, yet it continues to excite controversy, in part because the nation dominated European trafficking of Africans to America in 1783–1807. Through an analysis of market conditions at the British, African, and West Indian points of the infamous triangular trade, as well as of issues of credit and of agency dilemma involved in their integration, this book seeks to explain that dominance. Though legally sanctioned and justified by contemporary mercantilist and racist ideologies, enslaving Africans was nonetheless challenged by some on grounds of humanity and national identity under the later Stuarts and the Hanoverians. Theologians and philosophers intellectually rationalized those challenges within a larger humanitarian revolution, but rather than identifying it with particular individuals, the book argues that abolition of British slaving ultimately relied on the power of ordinary people to change the world. It shows that British slaving and opposition to it, the latter manifest in imaginative literature, journals, newspapers, and pamphlets as well as in learned tracts, grew in parallel through the 1760s but then came increasingly into conflict in both public imagination and political discourse. Highlighting ideological tensions between Britons’ sense of themselves as free people and their willingness to enslave Africans abroad, the book reveals how from the 1770s such tensions became politicized, even as British slaving activities reached unprecedented levels, ultimately mobilizing public opinion to compel Parliament to confront and begin to resolve them in 1788–1807.

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30

Jones, Janine. To Be Black, Excess, and Nonrecyclable. Editado por Naomi Zack. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190236953.013.1.

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One way of understanding the white man’s burden is as a waste management problem. The White West abjected Africans and people of African descent, thereby enacting and enabling their perception and treatment as a form of waste. The value of black waste to white Western economies is discernable in the metaphysics of a white imaginary of black abjection. It is necessary to elucidate that metaphysics, which reveals the structure of a humanist discourse that imagines black bodies as alienated from language, and the degradation entailed by such alienation. For example, when Africana people today chant “Black lives matter,” they do so against the historical perception and treatment of black people as waste.

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31

Hopkins, Samuel. A Discourse Upon the Slave-Trade, and the Slavery of the Africans. Delivered in the Baptist Meeting-House at Providence, Before the Providence Society for Abolishing the Slave-Trade, &c. Gale Ecco, Print Editions, 2018.

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32

Callaghan, Nina, Robyn Foley e Mark Swilling, eds. Anatomy of State Capture. African Sun Media, 2021. http://dx.doi.org/10.52779/9781991201379.

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Following the release of the Public Protector’s State of Capture Report in November 2016, South Africans have been witness to an explosion of almost daily revelations of corruption, mismanagement and abuses by those entrusted to lead the nation. The extent of this betrayal is overwhelming and it is often difficult to distil what actually happened during the Zuma administration. This book draws on the insights and expertise of 19 contributors from various sectors and disciplines to provide an account of what transpired at strategic sites of the state capture project. The ongoing threat of state capture demands a response that probes beyond what happened to understanding how it was allowed to happen. The stubborn culture of corruption and misgovernance continue to manifest unabated and the predatory practices which enable state capture have not yet been disrupted. It is our hope that the various case studies and analyses presented in this book will contribute to confronting these shortcomings in current discourse, and open avenues for progressive deliberation on how to collectively reclaim the prospects of a just and prosperous South Africa for all.

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33

Roberts, Richard. Law, Crime, and Punishment in Colonial Africa. Editado por John Parker e Richard Reid. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199572472.013.0009.

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Law lay at the heart of the colonial encounter. This chapter examines the ‘deep effects’ that the colonial encounter had on law in Africa and how the very ‘litigiousness’ of Africans reflects both social change and African agency. Colonial officials used law to promote both legibility and stability of African societies. In practice, however, colonial legal systems promoted conflict by imposing rules and expectations that were not widely shared or deeply embedded in African discourses of political and social authority. The chapter explores how colonial legal pluralism led to the establishment of new formal legal institutions and how litigants used the multiple arenas created by overlapping systems of dispute settlement. Even though it was designed to respect ‘custom’, the colonial legal sphere involved the seepage of metropolitan concepts and procedures into native law and practice and often led to changes in the legal character and capacity of individuals. This enabled women, younger adults, and low-status individuals to confront men and higher status individuals even in courts designed to uphold custom.

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34

Parkinson, Robert G. Thirteen Clocks. University of North Carolina Press, 2021. http://dx.doi.org/10.5149/northcarolina/9781469662572.001.0001.

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Thirteen Clocks is about how the founding fathers mobilized political authority and military resistance to defeat their cultural cousins. This study examines how a discourse evolved delineating friends and enemies in the hopes of garnering support in the first year of the Revolutionary War. It focuses on how, through print, patriot leaders propagated certain representations they thought would resonate with a wide colonial audience. Because they had to make the familiar alien, those depictions centered on projecting representations of the British as the equals of dangerous populations within colonial society. To accomplish this vital, difficult task, they embraced the most powerful weapons in the colonial cultural arsenal: stereotypes, prejudices, expectations, and fears about violent Indians and Africans. This book is about the “dark side” of the common cause appeal, that America’s fight for independence was also a fight against the King’s assistants, namely Indians and the enslaved. Printed stories about Indians and slaves fighting with the British were the basis for much of the explanations patriot leaders gave for why Americans must resist, most importantly in the final grievance of the Declaration of Independence. They were the initial cement of the American union. Those stories then became codified in the first inchoate conceptions of what it meant to belong to the new American republic. The cultural and political exclusion of African Americans and Indians from the rights of American citizens started at the founding itself. The American creation of race and nation were inextricably intertwined from the very start of the American Revolution.

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35

Fracchia, Carmen. 'Black but Human'. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198767978.001.0001.

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The African presence in imperial Spain, of between 10-15 per cent of the population, was due to the institutionalization of the transatlantic slave trade that brought between seven- to eight hundred thousand Africans as slaves to Spain and Portugal. If we add those slaves born in these European territories and the three to four hundred thousand Moor, Berber and Turk slaves, there were approximately two million slaves living in the Iberian Peninsula during this period. The Afro-Hispanic proverb ‘Black but Human’ that provides part of the book’s title, serves as a lens through which to explore the ways in which certain visual representations of slavery both embody and reproduce hegemonic visions of subaltern groups, and at the same time provide material for critical and emancipatory practices by Afro-Hispanic slaves and ex-slaves themselves. It thus allows us to generate critical insights into the articulations of slave subjectivity by exploring the links between visual regimes and the early modern Spanish and New World discourses on slavery and human diversity. My book provides a complex new reading of neglected moments of artistic production in Hapsburg Spain establishing their importance as relays of power and resistance. We could claim that the ‘Black but Human’ topos encodes the multilayered processes through which a black emancipatory subject emerges and a ‘black nation’ forges a collective resistance, and the ways in which these moments are articulated visually by a range of artists. Thus, this proverb is the main thread of the six chapters of this book.

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36

Weingart, Peter, Marina Joubert e Bankole Falade. Science Communication in South Africa: Reflections on Current Issues. African Minds, 2020. http://dx.doi.org/10.47622/9781928502036.

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Why do we need to communicate science? Is science, with its highly specialised language and its arcane methods, too distant to be understood by the public? Is it really possible for citizens to participate meaningfully in scientific research projects and debate? Should scientists be mandated to engage with the public to facilitate better understanding of science? How can they best communicate their special knowledge to be intelligible? These and a plethora of related questions are being raised by researchers and politicians alike as they have become convinced that science and society need to draw nearer to one another. Once the persuasion took hold that science should open up to the public and these questions were raised, it became clear that coming up with satisfactory answers would be a complex challenge. The inaccessibility of scientific language and methods, due to ever increasing specialisation, is at the base of its very success. Thus, translating specialised knowledge to become understandable, interesting and relevant to various publics creates particular perils. This is exacerbated by the ongoing disruption of the public discourse through the digitisation of communication platforms. For example, the availability of medical knowledge on the internet and the immense opportunities to inform oneself about health risks via social media are undermined by the manipulable nature of this technology that does not allow its users to distinguish between credible content and misinformation. In countries around the world, scientists, policy-makers and the public have high hopes for science communication: that it may elevate its populations educationally, that it may raise the level of sound decision-making for people in their daily lives, and that it may contribute to innovation and economic well-being. This collection of current reflections gives an insight into the issues that have to be addressed by research to reach these noble goals, for South Africa and by South Africans in particular.

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37

Marshall, Clem. Du mot injuste au mot juste: Count(er)ing costs of black holocausts, a panAfrikan approach to education. 2005.

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Livros sobre o tema "Africanist discourse"

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