Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-07-11T12:30:20Z No. of bitstreams: 1 Liliane Pereira Braga.pdf: 5200100 bytes, checksum: e5976fe34dacd65fc0778b11370b86d2 (MD5) / Made available in DSpace on 2018-07-11T12:30:20Z (GMT). No. of bitstreams: 1 Liliane Pereira Braga.pdf: 5200100 bytes, checksum: e5976fe34dacd65fc0778b11370b86d2 (MD5) Previous issue date: 2018-04-06 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The use of cinematographic sources from Haiti, Cuba, Jamaica and Brazil in this research intends to escape the “archival power”, accompanying Michel-Rolph Trouillot (1995) and his questioning, in ways of deconstructing universal metanarratives and de-silencing of History. Challenging images and sounds of the 21st century aims to approach the traditions and ways of life of Afro-Latin American groups. Tracks opened by dimensions of postcolonial studies and cultural studies served as a starting point against the power of discourse, analyzing practices of representation that impose a “regime of truth” and mark cultural difference by signifying "the racialized 'Other' in Western popular culture" (HALL, 2016). While searching for what emerges when the „Other‟ represents his/herself from their own positionality and epistemic perspectives of the South, this work intentionally draws on references that produce knowledge and theories „otherwise‟, decentering Global North‟s instrumental rationalism. Approaching socialized cultures ruled by "regimes of orality" (ANTONACCI, 2016) requires getting close to multifaceted ways of being, living and knowing manifested in cognitive and communicational practices. It requires apprehending distinctions, and considering that the unforeseen of encounters / confrontations in the so-called New World have resulted in a plurality of Afrodiasporic cultures. As paradigms are being redefined, "musicosmoving afroepistemes" are being surveyed, confronting the concept of literacy and its lack of consideration for the senses. The term coined in this research pluralizes epistemes from a sensory-corporeal-reason standpoint, where the rhythm allows for alignment with the time of the Cosmos, updating and actualizing ideas that do not constitute themselves individually, but as a whole, as performances – “vital acts of transfers" (TAYLOR, 2013) – as seen in cinematographies I have used in this work / Nesta pesquisa, que interpela imagens e narrativas afrodiaspóricas do século XXI, em abordagens relacionadas a tradições e formas de vida de grupos populares de Afro-Latino-Américas, utilizam-se como fontes cinematografias de Haiti, Cuba, Jamaica e Brasil. Intencionando escapar ao “poder do arquivo”, o recurso a imagens, sons, montagens fílmicas acompanha questionamentos de Michel-Rolph Trouillot (1995), em caminhos de desconstrução de metanarrativas universais e de des-silenciamentos da História. Trilhas abertas por vertentes de estudos pós-coloniais e Estudos Culturais serviram de ponto de partida na contramão ao poder do discurso, analisando práticas de representação que impõem “regime de verdade” e marcam diferença cultural ao significar “o „Outro‟ racializado na cultura popular ocidental” (HALL, 2016). Em busca do que emerge quando “o „Outro‟” se autorrepresenta desde suas local-idades ao Sul, tornaram-se necessários referenciais outros, além teorias produzidas em racionalismo instrumental do Norte global. Lidar com culturas sociabilizadas sob “regimes de oralidade” requer acercar-se a modos de ser, viver e saber de práticas cognitivas e comunicacionais, apreendendo suas distinções, uma vez que o imprevisível de encontros/confrontos em terras do chamado Novo Mundo resultou em pluralidade de culturas afrodiaspóricas. Em percepção de paradigmas que se atualizam, na contramão de anulação dos sentidos própria de letramento, sondam-se “afroepistemes musicosmodançantes”. Com expressão cunhada nesta pesquisa, pluralizam-se epistemes desde razão corpóreo-sensorial, onde o ritmo permite alinhamento ao tempo cósmico, atualizando e presentificando pensares que não se constituem individualmente, mas em grupo, a partir de performances – “atos vitais de transferências” (TAYLOR, 2013) – como acompanhado em cinematografias trabalhadas

Made available in DSpace on 2016-04-25T19:20:59Z (GMT). No. of bitstreams: 1 Maria das Gracas de Santana Rodrigue.pdf: 931602 bytes, checksum: a9e50346adc63baa90b5eabe9d9566ea (MD5) Previous issue date: 2009-06-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The research carries out his first approach to the archetypical unconscious present in the world of symbols. Symbols standing in the Ilé Àsé Òpó Afonjá religious context regarded as a living heap of African cultural tradition in Brazil, a historical and cultural heritage, a Nago traditional jewel box of learning in diasporic Bahia. Bahia, a privileged area for these cultures preservation, offers us the possibility to examine more deeply the African contribution to Brazilian identity constitution. We have present in our minds the African Diaspora, especially on the two ways route between Nigeria and Salvador in Bahia. The area in which has been built this cultural bridge was the South Atlantic. In this area a continuous cultural bridge has been built along the last three hundred years. Comparisons and connections have in traffic and cultural mobility two of his constitutive pillars. Our research is restricted to the Orí, to the comprehension of his nature and characteristics in human existence as psycho-social phenomenon. In the African cosmovision, strictly unitary, the visible world and the invisible one are not separated, they interpenetrate each other in continuity, so the importance to well understand the interrelation between them, between the Orun and the Aiyé. The Orí presence and motion in these worlds is marked by an important role. Our hypothesis understands that Orí fulfils an epistemological function in the Orishas tradition. Thus, the comprehension of his meaning is fundamental for the Orishas acquaintance as well as for their rituals. For that tradition descendents the undermost gestures do make sense. They are actions that wave to the human condition boundaries reflected in the rituals. This means that on the Terreiro and in the regarded rituals he is meant again. Therefore, his symbols can be read by the archetypal way. Orí inside the human being is a conscious light. He is the African ancestry meant again in the New Atlantic / A pesquisa realiza uma primeira aproximação do inconsciente arquetípico presente no mundo dos símbolos sobre Orí. Símbolos presentes no contexto religioso do Ilé Àsé Òpó Afonjá, considerado um autêntico acervo vivo de Tradição e Cultura Africanas dos Orixás no Brasil, um patrimônio histórico e cultural, um porta-jóias dos saberes de tradição nagô na Bahia diaspórica. A Bahia, um dos espaços privilegiados de preservação das culturas africanas, oferece-nos a possibilidade de examinar mais profundamente as contribuições africanas para a constituição da identidade brasileira. Tem-se presente a Diáspora Africana, especialmente no seu percurso de mão dupla entre a Nigéria e Salvador-Bahia. O espaço no qual se construiu essa ponte cultural foi o Atlântico Sul. Nesse espaço, ao longo de trezentos anos, uma contínua ponte cultural foi edificada. Comparações e conexões têm no trânsito e mobilidades culturais dois de seus pilares constitutivos. Nossa pesquisa está circunscrita ao Orí, à compreensão de sua natureza, relevância e funções na existência humana como fenômeno psicossocial. Na cosmovisão africana, marcadamente unitária, o mundo visível e o invisível não estão separados, interpenetram-se em continuidade um com o outro, daí, a importância de se compreender bem as inter-relações entre eles, entre o Orun e o Aiyé. A presença, a movimentação do Orí entre esses mundos reveste-se de um papel importante. Nossa hipótese compreende que Orí exerce uma função epistemológica na Tradição dos Orixás. Sendo assim, a compreensão do seu significado é fundamental para o conhecimento dos Orixás e dos rituais. Para os descendentes dessa tradição os ínfimos gestos fazem sentido, são ações que acenam para os limites da condição humana refletida nos rituais. Isto significa que no Terreiro e nos rituais observados ele é re-significado culturalmente. Portanto, seus símbolos podem ser lidos pela via dos arquétipos. Orí no ser humano é uma luz da consciência. É a ancestralidade africana re-significada, na nova conjuntura atlântica

Esta pesquisa analisa a historiografia que abordou a formação das culturas afro-americanas e os intercâmbios culturais entre africanos e euro-americanos, mostrando como ela tem sido marcada por uma coexistência contraditória de premissas universalistas e particularistas a respeito da natureza da cultura. Tais contradições já podem ser observadas na antropologia culturalista de Franz Boas, que desliza entre duas definições de cultura por um lado, como um espírito orgânico e estável e, por outro, como um agregado histórico e dinâmico de costumes e ideias , apontando a permanência e a mudança como aspectos simultâneos dos contatos culturais. Melville Herskovits fundamentou-se na obra boasiana e herdou essas contradições ao realizar seu estudo sobre as culturas afro-americanas, representando-as simultaneamente como uma aculturação, na chave da descontinuidade com o passado, e como uma preservação de africanismos, na chave da continuidade com as culturas africanas. Tais dificuldades desdobram-se até o debate contemporâneo em torno do conceito de crioulização e da obra de Mintz e Price, que descreve das culturas afro-americanas ressaltando ao mesmo tempo a criatividade e a sobrevivência de estruturas africanas. Autores filiados à chamada corrente afrocêntrica tentaram resolver esses impasses minimizando a transformação e privilegiando a continuidade com o passado, no que intensificaram o dualismo implícito na vertente particularista de análises anteriores. Uma outra tradição de estudos sobre os intercâmbios culturais em sociedades coloniais incluindo autores como Gilberto Freyre, Fernando Ortiz e outros associados ao pensamento pós-colonial desenvolveu um modelo conceitual distinto, centrando-se nas ambivalências e inversões presentes na dimensão afetiva dos contatos culturais. Com isso, esses autores compreenderam o intercâmbio cultural a partir de uma lógica dialética, desconstruindo raciocínios dualistas, abraçando o caráter autocontraditório dos fenômenos e propondo, assim, uma alternativa teórica aos modelos herdados do culturalismo antropológico. / This work analyses the historiography which has studied the formation of African-American cultures and the cultural exchange between Africans and Euro-Americans, sustaining that it has been characterized by a contradictory coexistence of universalistic and particularistic presuppositions about the nature of culture. These contradictions can already be observed in Franz Boass Anthropological culturalism, which moves between two definitions of culture on the one hand, as an organic and stable spirit and, on the other hand, as a historical and dynamic aggregate of customs and ideas , indicating permanence and transformation as simultaneous aspects of cultural contact. Melville Herskovits was grounded on Boass ideas and inherited these contradictions when he studied African-American cultures, representing them simultaneously as an acculturation, focusing a discontinuous relation with the past, and as a preservation of africanisms, stressing a continuous relation with African cultures. These difficulties have unfolded themselves up to the contemporary debate about the concept of creolization and Mintz and Prices work, which describes African-American cultures focusing cultural creativity and the survival of African structures at the same time. Authors of the so-called afrocentric perspective have tried to solve this impasse by minimizing transformations and stressing continuity with the past. By doing so, they have intensified the dualism implicit on the particularistic arguments of previous analyses. Another tradition of studies about cultural exchange in colonial societies including authors such as Gilberto Freyre, Fernando Ortiz and others associated to post-colonial thought has developed a different conceptual model, which focuses on the ambivalences and inversions that can be observed on the affective dimensions of cultural contacts. These authors have interpreted cultural exchange through a dialectical logic, deconstructing dualistic thoughts, embracing the self-contradictory nature of the fenomena, and thus indicating a theorical alternative to the models inherited from anthropological culturalism.

<p>At the heart of "American Realities, Diasporic Dreams" lies the following question: How and why do people generate longings for diasporic experience, and what might this have to do with nationally-specific affective and political economies of race, gender, and age? This dissertation focuses on the women of Girlfriend Tours International (GFT), a regionally and socio-economically diverse group of Americans, who are also members of the virtual community at www.Jamaicans.com. By completing online research in their web-community, and multi-sited ethnographic research in multiple cities throughout the U.S. and Jamaica, I investigate how this group of African-American women makes sense of the paradoxical nature of their hyphenated-identities, as they explore the contentious relationship between "Blackness" and "Americanness." </p><p>This dissertation examines how these African-American women use travel and the Internet to cope with their experiences of racism and sexism in the United States, while pursuing "happiness" and social belonging within (virtual and territorial) diasporic relationships. Ironically, the "success" of their diasporic dreams and travels is predicated on how well they leverage their national privilege as (African) American citizens in Jamaica. Therefore, I argue that these African-American women establish a complex concept of happiness, one that can only be fulfilled by moving--both virtually and actually--across national borders. In other words, these women require American economic, national, and social capital in order to travel to Jamaica, but simultaneously need the spiritual connection to Jamaica and its people in order to remain hopeful and happy within the national borders of the U.S. Their pursuit of happiness, therefore, raises critical questions that encourage scholars to rethink how we ethnographically document diasporic longings, and how we imagine their relationships to early 21st century notions of the "American Dream."</p> / Dissertation

This thesis is based on a study examining the concept of African scholarship through the contributions of foreign African academics at the University of KwaZulu-Natal (UKZN) on the Howard College and Pietermaritzburg campuses. Being branded “The Premier University of African Scholarship” the study principally set out to investigate the role played by these academics as possible conduits in the expansion of African scholarship within the knowledge production circuit. The concept of African scholarship, though not a novel term, remains an elusive category that still needs to be defined within the global knowledge economy. A cursory look at written literature around African scholarship reveals a general tendency that presents „the debate‟ much more as a theoretical engagement and less at empirical engagements that could help advance the practicalities of this concept within the different intellectual debates. Among the different pockets of intellectuals concerned with the vision of African scholarship, the African diaspora outside the continent has always played a leading role in the need to address the African knowledge paradigms within the global intellectual production of knowledge. This study is of significance because it engages with an emerging African diaspora within the South African space and attempts to highlight how their experiences as migrants help in broadening the understanding of the African experience as a knowledge site. Using in-depth interviews within a qualitative research framework in combination with the technique of observation, the findings of this study reveal that as an emerging diaspora, foreign African academics at UKZN, are actively taking advantage of the university‟s slogan to meaningfully (re)insert „Africanness‟ in the kind of knowledge that is produced in the institution. Their contributions are measured in terms of postgraduate supervision, new research agendas, pedagogic and curricular development and networks of collaborations with other universities in Africa. Using an anthropological approach the study equally examines the implications of the attempt to position African scholarship within the global knowledge production map. The study further highlights the role that social identities such as gender, language, nationality, and race can play as epistemic spaces in the advancement of African scholarship. By engaging with these markers, the debate advances beyond the current ad hoc manner of presenting African scholarship simplistically within political rhetoric to a more nuanced incorporation of other markers which should occupy epistemic spaces within the discourse of African scholarship. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2012.

Thesis (Ph. D.)--University of Missouri-Columbia, 2007. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on March 12, 2009) Includes bibliographical references.

This article reconstructs the trajectory of Nicomedes Santa Cruz, one of the foremost Afro-Peruvian intellectuals of all times, whose presence in the public scene transcended a purely artistic ambit and extended to the terrain of social and political criticism. Nicomedes Santa Cruz was a public intellectual whose multifaceted work addressed the most pressing themes of his time: he was a critic of racism, imperialism and social inequality; he supported the Cuban Revolution; he committed himself to the reforms of the Juan Velasco Alvarado regime; and he promoted international solidarity. Likewise, he tried to combine a commitment to socialism with a defense of Afro-Peruvian culture and rights. / Este artículo reconstruye la trayectoria de Nicomedes Santa Cruz, uno de los más notables intelectuales afroperuanos de todos los tiempos, cuya presencia en la escena pública trascendió el ámbito puramente artístico y se proyectó hacia el terreno de la crítica social y política. Nicomedes Santa Cruz fue un intelectual público que abordó en su multifacético trabajo los temas más candentes de su tiempo: fue un crítico del racismo, el imperialismo y la desigualdad social; apoyó la Revolución Cubana; se comprometió con las reformas del régimen de Juan Velasco Alvarado; y promovió la solidaridad internacional. Asimismo, intentó combinar la apuesta por el socialismo con la reivindicación de la cultura y los derechos de los afrodescendientes.

A presente pesquisa buscou compreender os processos históricos relacionados à diáspora africana no litoral Norte paulista a partir de uma perspectiva arqueológica. Com a proibição do comércio negreiro em meados do século XIX, o litoral Norte paulista, tão próximo do Vale do Paraíba onde a cultura cafeeira estava em expansão, foi palco de inúmeros desembarques clandestinos realizados nas praias da região. Por meio da integração de fontes diversificadas, como evidências materiais, indicadores da paisagem, narrativas orais, fontes secundárias e com especial atenção à Historiografia sobre o tema, foi possível traçar possibilidades interpretativas acerca da diáspora africana na região estudada. Destarte, tais levantamentos possibilitaram atribuir ao litoral Norte paulista um alto potencial para o estudo de sítios e vestígios arqueológicos associados à temática, seja em ambiente continental ou insular, em compartimentos emersos ou submersos. / This research aimed at understanding the historic processes regarding the African Diaspora in the north coast of São Paulo from an archaeological perspective. With the prohibition of slave trading in the mid-nineteenth century, the north coast of São Paulo was the scene of countless clandestine landings on the beaches of the region, once it was very close to the Paraíba Valley, where coffee cultivation was expanding. Through the integration of diverse sources such as material hard evidence, landscape indicators, spoken narratives, secondary sources and a particular focus on Historiography, it was possible to draw interpretative possibilities about the African diaspora in the region under study. Therefore, these surveys have made possible for the north coast region of São Paulo to be assigned as a high potential study place of archaeological sites and remains related to the theme, both in the mainland and on the island environment, either as surfaced or immersed compartments.

This thesis argues that events in the postcolonial novel We Need New Names by NoViolet Bulawayo can be viewed as traumatic based on three different aspects; witnessed trauma, transgenerational trauma and cultural trauma. In addition, the thesis provides pedagogical implications and analysis of the novel’s usefulness in the Swedish EFL classroom. What is argued in this essay is that cultural clashes, mourning of home country and lacking of expressive opportunities affect the protagonist’s identity formation. The protagonist’s experiences from and reflections on her home country versus her new one are the focal point of this essay; to prove that belonging to the diaspora is a traumatic, ongoing, event that affects the individual and collective identity process negatively, depicted in the novel. Lastly, the novel’s potential in the EFL classroom is claimed to contribute with insight, understanding and acceptance towards cultural “others” in the Swedish society.

The colonial legacy of development aid has been widely discussed in academia. This study uses postcolonial theory to shed light upon how one Finnish NGO’s visual imageries affect the representation of the African continent. The thesis adds underexplored perspectives by highlighting the perceptions of five Finnish African diaspora members in Finland, giving a voice to the subaltern. Using qualitative semi-structured interviews combined with the photo-elicitation technique the study emphasizes through thematic analysis that the NGO’s visual imageries affect the everyday lives of the Finnish African diaspora by reproducing imageries that reflect colonial undertones. Results also indicated that the photos reproduce the single story of Africa in the Finnish society, affecting how the Finnish majority perceives the diaspora members. The diaspora members felt disappointed by the misrepresentation of the African continent, but they also provided solutions to overcome these very existing hierarchies.