Les orichas sont des divinités d’origine africaine dont le culte est connu à Cuba sous le nom de Santería ou Regla de Ocha. A travers l’interprétation des œuvres de quatre artistes cubains, cette étude entend retracer la généalogie de l’image artistique de ces entités. Participant au mouvement des avant-gardes parisiennes, Wifredo Lam (1902-1982) est le premier artiste cubain à opérer une réappropriation artistique des orichas, conférant une forme de légitimité à une culture marginalisée dans la société postcoloniale. René Portocarrero (1912-1985) explore le syncrétisme qui a uni les orichas et les images catholiques des Saints et des Vierges et fabrique leur première image humaine. Ce n’est qu’avec Manuel Mendive (né en 1944) que les orichas sont imaginés comme des dieux noirs et deviennent des figures positives de la négritude dans l’art. Afin de remettre en question la supposée ancestralité des orichas, Santiago Rodríguez Olazábal (né en 1955) propose à partir des années 1990 des représentations de ces dieux en prise avec le monde contemporain. Cette généalogie des représentations des orichas permet d’interroger la place des cultures des afro-descendants dans les sociétés postcoloniales, les logiques de conservation du patrimoine afro-cubain et de mise en spectacle de celui-ci, ainsi que les formes d’articulation entre la création artistique d’une ancienne périphérie et le marché international de l’art. Elle propose également une réflexion sur les rapports entre la politique, l’art et la religion dans une période déterminante de l’histoire contemporaine de Cuba. / Orichas are not only gods from a syncretic Cuban religion, but also Cuban popular culture characters becoming more and more famous abroad. This work intends to understand the invention of oricha artistic images while studying the artworks of four Cuban artists. Following the surrealist and cubist movement, Wifredo Lam (1902-1982) is the first artist to adopt orichas as a subject for his paintings. Through this choice he legitimates a culture that was marginalized in the postcolonial society until then. René Portocarrero (1912-1985) works on the syncretism between orichas and Catholic Saints and Virgins and builds their human representations. But it’s Manuel Mendive (born in 1944) who creates the figures of the black gods and turn them into positive characters of blackness in art. Santiago Rodríguez Olazábal (born in 1955) designs a new way of representing orichas according to contemporary art aesthetics. This genealogy of the orichas focuses on the Afro Cuban cultures role in postcolonial societies, their folklorisation and adaptation to spectacular shows, and the articulation between perpipherical artistic creation and the international art market. It also considers the links between politics, art and religion during a very relevant period of contemporary Cuban history.

Doctor of Philosophy / School of Family Studies and Human Services / Walter Schumm / Farrell J. Webb / There is considerable research on concepts of Blackness in America. Much of this research is conducted within a Eurocentric as opposed to an Afrocentric perspective. Social research has established that ideals, social norms, and values about Black minority groups may be shaped by dominant culture premises and that the dominant culture of any society can influence the attitudes, perceptions, and behaviors of minority group members coexisting within that culture. The White racial frame holds that over time a dominant cultural perspective in the U.S. has installed a positive orientation to “White” and whiteness and a strong negative orientation toward racial “others”, particularly toward Black Americans. The present research explores this phenomenon from an Afrocentric perspective, assessing propinquity preferences of non-native Immigrant and native-born American Blacks toward native-born Blacks. Utilizing data drawn from The National Survey on American Life 2001-2003 (Jackson, 2007) the study assessed the degree of Black propinquity (i.e., self-identified feelings of closeness and identity preferences with native-born Blacks) expressed within and between subsamples of native-born African American (n = 3,464) and non-native (chiefly Afro-Caribbean) Blacks (n = 1,118). More specifically, it hypothesized that native-born Blacks would display greater propinquity preferences than Immigrant Blacks for native-American Blacks depicted as more economically-challenged as well as socially affluent and elite; also, it expected they would report greater support for socially undesirable as well as socially desirable Blacks than would Immigrant Blacks. A series of hierarchical regression analyses modeled the unique and joint predictive variance of socio-demographic, socio-economic, and Black (derived) target characteristics within each Black subpopulation against the primary outcome variable (propinquity). Overall regression models for each Black group were highly similar in the proportion of explained variance (27% for native Blacks; 26% for Immigrant Blacks) and weighted contributions of three blocks of variables; derived variables for Black target characteristics contributed most of the total variance within each group. No statistically reliable differences for R score values were found between the two Black subpopulations on these derived variables. Findings are discussed in the context of the White racial frame perspective, secondary data methodology, and future research.

Made available in DSpace on 2014-12-17T15:07:12Z (GMT). No. of bitstreams: 1 EloisaEPB_DISSERT.pdf: 8249895 bytes, checksum: 714a48934f6b9ba968fdf8d2c9fe2504 (MD5) Previous issue date: 2014-01-10 / O presente estudo traz uma reflex?o sobre os discursos culturais afro-brasileiros e o lugar ocupado pela poesia em meio a uma sociedade racista. A pesquisa tem como prop?sito fazer um estudo da poesia de Oliveira Silveira (1968, 1970, 1977, 1981, 1987). Leva-se em considera??o a rela??o da produ??o po?tica de Oliveira com as propostas do movimento da Negritude e o di?logo l?cido que o mesmo estabelece com poetas vinculados ao referido movimento e como Silveira sugere dentro da literatura a negritude como uma forma de intersec??o na poesia brasileira. A proposta aqui apresentada observa tamb?m o hibridismo na po?tica de Oliveira Silveira ao se enfatizar um olhar sobre uma escrita comovida pelo tra?o do entre-lugar do discurso. Analisa-se a caracteriza??o de uma literatura gerada pelo tom de den?ncia ao desconstruir historicamente o que h? muito tempo se estabelece como democracia racial . Em cumplicidade com a poesia regional do Rio Grande do Sul, a poesia de Oliveira vem permeada pela diversidade de ritmos que traduzem o legado da cultura negra mundo afora. Essa pesquisa sustenta-se nos estudos de Eduardo de Assis Duarte (2005, 2011) e Kabengel? Munanga (2008, 2009) sobre Negritude e Identidade na literatura afro-brasileira, que se caracteriza como um movimento de consci?ncia pela reconstru??o ou mesmo revis?o hist?rica do que foi apagado no calabou?o dos navios negreiros. As leituras de Eduardo de Assis Duarte fomentam novos questionamentos, p?em em d?vida a exist?ncia de uma identidade essencialista. Aponta-se nessa travessia para uma pluralidade de identidades, constru?das por in?meros grupos culturais na encruzilhada dos diversos momentos hist?ricos. Analisam-se, portanto, a partir da cr?tica que Stuart Hall (2011) faz ao considerar as ideias de di?sporas, as fronteiras das margens no universo da p?s-coloniza??o. Por fim, h? uma encruzilhada ao se pensar a partir de Kabengel? Munanga, o discurso da negritude e da identidade negra nas rela??es sociais e culturais afrodescendentes

Caractéristique de la littérature noire des années 1960 aux États-Unis, la revendication de l’Être-noir est présente dans les moindres mots écrits par les auteurs africains américains de cette période. William Melvin Kelley, en tant qu’écrivain du Black Arts Movement, le met en avant dans ses œuvres au profit d’une éducation de l’Africain Américain contre la ségrégation et d’autres formes de racisme. Il ne s’agit pas seulement de conceptualiser le Noir par l’écriture, mais surtout de le dépeindre. Selon l’auteur en effet, son rôle est d’abord de mettre en action des personnes, et non pas des idées travesties qui résulteraient d’une quelconque idéologie noire. C’est ce schéma – le passage du monde réel à un monde fictif, ainsi qu’à une représentation idéologique – qui sera étudié dans cette thèse. Il faudra toutefois noter la transformation de l’attitude de l’auteur. En effet, de l’état de simple narrateur, il passe à celui d’activiste. Ce changement est notable par la différence des idées et de la verve entre le premier livre et le dernier publiés par Kelley. Cette évolution de la pensée sera ensuite reliée aux récentes directions prises par l’écrivain. Située au carrefour entre la phénoménologie, la philosophie de l’existentialisme noir, la sociologie ainsi que la littérature, l’analyse qui sera menée aura pour but de mettre en avant l’existence noire vue par William Melvin Kelley. L’auteur ne se place pas seulement en tant que représentant des Noirs, mais comme chargé d’une mission : celle d’aider l’Africain Américain à comprendre la société étatsunienne pour améliorer sa position sociale et culturelle. / Blackness is one of the keywords of the African American literature of the 1960s. It is to be read in each and every word that an Afro-American writer would put down on the paper. As a Black Arts Movement writer, William Melvin Kelley sets blackness forth in his works so that the black population can better struggle against segregation and other forms of racism. Yet, he does not only conceptualize the African American person by writing him or her up, but above all, he depicts them. For Kelley, the role of the author is primarily to show people, not disguised ideas resulting from some other black ideology. It is this pattern – the passage from a real world to a fictitious one, as well as to an ideological representation – that I will study in my dissertation. However, I am first going to note down the transformation in Kelley’s conduct toward race relations as he goes from the narrator to the activist. This change is to be seen in the difference that exists in the verve between his first novel and the last that was published. This renovation will also be linked to the recent direction taken by Kelley in his more recent writings. Phenomenology, Black existentialism, sociology and of course literature will be the bases for this dissertation. The analysis will insist on black existence as seen by William Melvin Kelley. The writer does not only act as a representative of black people, but as one who must help the “Africamerican understand the American society in order to improve his or her social and cultural position.”

The meaning of and motivations behind self-identification is a contentious topic within “the Black community.” The thesis examines the articulation of “Black” and/or “African” identities as means of gaining access to Nova Scotia’s Black Business Initiative (BBI), a state-funded organization mandated with “fostering a dynamic and vibrant Black presence” in the Nova Scotian business community. It is based on ethnographic fieldwork conducted in Halifax in 2013, including interviews with a diverse representation of 36 participants who self-identified as either "Black" or "African." Viewed as a rare redress effort directed toward and run by Blacks, the BBI is a highly visible site of contestation and competition between “indigenous Blacks” and more recently arrived “African Nova Scotians” from the African continent and Caribbean islands over the boundaries of native and foreign Blackness. The thesis argues that a group historically positioned as “Black” (i.e. Other) within a lasting narrative of displacement – both in the Americas in general, and academic diaspora discourse specifically – can be seen as adopting and adapting a discourse of indigeniety as an act of political and economic empowerment. Stuart Hall’s theoretical understanding of the articulation and positioning of Black identities is used to frame a discussion on the coupling of a distinct group’s lived experiences of subjugation and marginalization in place (i.e. Blackness) with a political and juridical ideology of belonging and entitlement to state recognition and resources (i.e. indigeniety) as a means of securing racially directed resources. It therefore challenges Paula Madden’s (2009) overly simplistic critique of this community as creating a hierarchy of Blackness and performing an erasure of Mi’kma’ki through its claims of Black indigeniety.

Submitted by Nadir Basilio (nadirsb@uninove.br) on 2016-05-16T14:32:40Z No. of bitstreams: 1 Claudia Cristina de Oliveira.pdf: 3208793 bytes, checksum: a854bbbb00daaa77139b51a6910d3c2f (MD5) / Made available in DSpace on 2016-05-16T14:32:40Z (GMT). No. of bitstreams: 1 Claudia Cristina de Oliveira.pdf: 3208793 bytes, checksum: a854bbbb00daaa77139b51a6910d3c2f (MD5) Previous issue date: 2016-03-30 / The law nº 10.639/2003 promoted undeniable achievements, which provide new debates in education area around the possibilities that the knowledge and dissemination of African and Afro-Brazilian cultures can offer to expand the debate on multiculturalism. It promotes dialogue on the subject of blackness, since African ethnicity underlies the formation of the Brazilian people. For this debate be established as standardized educational practice, however, it is necessary to the critical examination of teacher education, questioning the common places until then in vogue in education, perpetuating prejudices. Thus, this research aims to analysis and reflection on the effects regarding the law 10.639/2003 and the consequences on teacher formation at graduation level in the course of Portuguese and Literatures - one of the areas of knowledge that the law mentions directly -, based on the questioning of formation of higher education in Brazil and the structural inequalities of education, particularly the insertion of black and African descent within our society. Investigates and discusses the formation of the literature professor, the subject reader trainer, so that the discussion of aspects of the afro-brazilian literature and the literature of Portuguese-speaking African countries can contribute as sources for reflection on the identity of the Brazilian people, the black and African descent in their individual and collective training, questioning coloniality of minds and the benefits of literary literacy. / A lei nº 10.639/2003 promoveu inegáveis conquistas, que propiciam novos debates na Área da Educação em torno das possibilidades que o conhecimento e a difusão das culturas africanas e afro-brasileiras podem oferecer para a ampliação do debate em torno do multiculturalismo. Promove o diálogo acerca do tema da negritude, uma vez que a etnia africana está na base da formação do povo brasileiro. Para que tal debate se estabeleça como prática educativa normatizada, no entanto, faz-se necessário o exame crítico sobre a formação docente, problematizando os lugares comuns até então em voga na educação, perpetuando preconceitos. Assim, essa pesquisa visa à análise e à reflexão sobre os efeitos da Lei 10.639/2003 e suas consequências sobre a formação docente de nível superior no curso de Letras – uma das áreas de conhecimento cuja redação da lei menciona diretamente -, partindo da problematização da formação do ensino superior no Brasil e as desigualdades estruturais da educação, sobretudo da inserção do negro e do afrodescendente no seio de nossa sociedade. Investiga e debate a formação do professor de literatura, formador do sujeito leitor, de modo que a discussão sobre aspectos da literatura afro-brasileira e das literaturas de expressão portuguesa dos países africanos possam contribuir como fontes para a reflexão sobre a identidade do povo brasileiro, do negro e do afrodescendente em sua formação individual e coletiva, problematizando a colonialidade das mentes e os benefícios do letramento literário.

Submitted by Nadir Basilio (nadirsb@uninove.br) on 2016-06-02T14:41:41Z No. of bitstreams: 1 Claudia Cristina de Oliveira.pdf: 3208793 bytes, checksum: a854bbbb00daaa77139b51a6910d3c2f (MD5) / Made available in DSpace on 2016-06-02T14:41:41Z (GMT). No. of bitstreams: 1 Claudia Cristina de Oliveira.pdf: 3208793 bytes, checksum: a854bbbb00daaa77139b51a6910d3c2f (MD5) Previous issue date: 2016-03-30 / The law nº 10.639/2003 promoted undeniable achievements, which provide new debates in education area around the possibilities that the knowledge and dissemination of African and Afro-Brazilian cultures can offer to expand the debate on multiculturalism. It promotes dialogue on the subject of blackness, since African ethnicity underlies the formation of the Brazilian people. For this debate be established as standardized educational practice, however, it is necessary to the critical examination of teacher education, questioning the common places until then in vogue in education, perpetuating prejudices. Thus, this research aims to analysis and reflection on the effects regarding the law 10.639/2003 and the consequences on teacher formation at graduation level in the course of Portuguese and Literatures - one of the areas of knowledge that the law mentions directly -, based on the questioning of formation of higher education in Brazil and the structural inequalities of education, particularly the insertion of black and African descent within our society. Investigates and discusses the formation of the literature professor, the subject reader trainer, so that the discussion of aspects of the afro-brazilian literature and the literature of Portuguese-speaking African countries can contribute as sources for reflection on the identity of the Brazilian people, the black and African descent in their individual and collective training, questioning coloniality of minds and the benefits of literary literacy / A lei nº 10.639/2003 promoveu inegáveis conquistas, que propiciam novos debates na Área da Educação em torno das possibilidades que o conhecimento e a difusão das culturas africanas e afro-brasileiras podem oferecer para a ampliação do debate em torno do multiculturalismo. Promove o diálogo acerca do tema da negritude, uma vez que a etnia africana está na base da formação do povo brasileiro. Para que tal debate se estabeleça como prática educativa normatizada, no entanto, faz-se necessário o exame crítico sobre a formação docente, problematizando os lugares comuns até então em voga na educação, perpetuando preconceitos. Assim, essa pesquisa visa à análise e à reflexão sobre os efeitos da Lei 10.639/2003 e suas consequências sobre a formação docente de nível superior no curso de Letras – uma das áreas de conhecimento cuja redação da lei menciona diretamente -, partindo da problematização da formação do ensino superior no Brasil e as desigualdades estruturais da educação, sobretudo da inserção do negro e do afrodescendente no seio de nossa sociedade. Investiga e debate a formação do professor de literatura, formador do sujeito leitor, de modo que a discussão sobre aspectos da literatura afro-brasileira e das literaturas de expressão portuguesa dos países africanos possam contribuir como fontes para a reflexão sobre a identidade do povo brasileiro, do negro e do afrodescendente em sua formação individual e coletiva, problematizando a colonialidade das mentes e os benefícios do letramento literário.

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