A l’heure où l’Angola voit dans les ressources en matières premières et dans la démocratie des opportunités pour le développement, il est urgent de faire une halte sur la question des ressources humaines. Un vrai développement passe nécessairement par la promotion de l’homme et de sa culture habité par la dialectique de la vie et de la mort. Notre recherche sur "L’exclusion culturelle et le salut en Jésus-Christ dans le contexte actuel de l’Angola" prend l’homme dans sa condition culturelle et religieuse. Ainsi, face à l’exclusion comme déni de l’humanité de l’autre et du salut promis à tout homme, nous proposons l’inclusion comme puissance salvifique posée par le Messie Jésus et annoncée dans l’Évangile, inclusion à réaliser sur tous les modes : politique, social, religieux et culturel. En proposant l’inclusion comme paradigme du salut, nous soulignons la mission de l’Église qui est essentiellement témoignage actif de Jésus-Christ dont la pro-existence révèle le visage de l’amour inclusif de Dieu compris comme miséricorde et don total de vie. / At a time when Angola looks into the raw material resources and democracy as the opportunities for development, it is urgent to pause on the question of human resources. A true development necessarily means the promotion of the human person and its lived culture through the dialectics of life and death. Our research on "Cultural Exclusion and Salvation in Jesus Christ in the present context of Angola" takes man in his cultural and religious conditions. So, facing exclusion as a denial of the humaneness of the other and the salvation promised to all men, we propose an inclusion as a salvific force laid down by Jesus the Messiah and as announced in the Gospels, the inclusion to realise in all modes : political, social, religious and cultural. In proposing inclusion as a paradigm of salvation, we emphasize on the mission of the Church which is essentially an active witness of Jesus Christ of which the pro-existence reveals the face of inclusive love of God understood as the mercy and a total gift of life.

Este trabalho apresenta as línguas e as linguagens utilizadas nos Candomblés de Nação Angola, por meio do estudo de textos orais registrados em duas comunidades particulares e específicas: o Inzó Inquice Mameto Dandaluna Quissimbi Quiamaze (Inzó Dandaluna) e o Centro Religioso e Cultural das Tradições Bantu Ilê Azongá Oni Xangô (Terreiro Loabá). O estudo visa a estabelecer ligações entre a linguagem e a vivência das práticas rituais. Nesse sentido, os textos coletados são situados no contexto de sua enunciação e analisados em sua expressão e conteúdo. Nesses textos foi possível identificar apenas um léxico de origem negro-africana. / This work presents languages used in the Candomblés of Angola nation by a study of oral texts recorded in two particular and specified communities: Inzó Inquice Mameto Dandaluna Quissimbi Quiamaze and Centro Religioso e Cultural das Tradições Bantu Ilê Azongá Oni Xangô. This study aims to establish a link between the language and the factual experience in the practice of these rituals. The collected texts are situated in the context of their statement and are analysed in their expression and their content. Finally, it was possible to identify only a vocabulary of Negro-African origin.

Esta tese se concentra sobre os debates referentes à relação entre as construções locativas, existenciais e possessivas nas línguas do mundo, dando especial atenção para o caso particular das línguas bantas, para as quais o entendimento mais completo da relação entre aquelas construções só se dá se o domínio conceitual do comitativo for levado em conta. A tese se desenvolve na linha de três grandes questionamentos, que constituem três partes. A primeira se ocupa de questões referentes ao trabalho de campo ou o campo da pesquisa, o da descrição de línguas africanas no Brasil, nesse caso, o de uma linguística africana na Diáspora. São apresentados os principais aspectos gramaticais das línguas do estudo, com ênfase das línguas bantas das zonas H, K e R, englobando assim todo o território de Angola. A segunda parte trata das questões teóricas, apresentando as diversas propostas que almejaram analisar as construções possessivas e outras a elas relacionadas, sendo classificadas em duas: (i) as propostas localistas, para as quais o domínio de possessivos e existenciais são em última instância locativos; e (ii) as propostas não localistas, que buscaram identificar outros fatores na relação de possessivos e as demais construções. Apresentam-se também os questionamentos epistemológicos seguindo as reflexões de um anarquismo epistemológico em linguística. Partindo dos pressupostos da Gramática Cognitiva, os domínios conceituais de locativos, existenciais, comitativos e possessivos são analisados a partir do construto da Análise do Ponto de Referência, considerado como a base conceitual comum àquelas quatro construções. A terceira e última parte é devotada às questões relativas à descrição das construções locativas, existenciais, comitativas e possessivas em línguas bantas. Para cada construção, são consideradas as subconstruções que devem receber uma maior atenção dos estudiosos, para que se tenha um quadro mais completo dos estudos sobre possessivos. Por exemplo, para as construções locativas, uma discussão sobre inversão locativa; para as construções existenciais, a questão do efeito de definitude em línguas bantas; para as construções comitativas, a relação delas com o da coordenação entre NPs, por fim, para as construções possessivas, a relação dessas com os diferentes processos de gramaticalização responsáveis pela grande diversidade das construções de posse predicativa, como o processo de transitivização ou Have-drift. Para uma análise conjunta dessas construções, preocupada com a particularidade tipológica das línguas bantas, propõe-se que se faz necessário um refinamento teórico da categoria semântico-gramatical Controle, encarada como o fator que diferencia locativos, existenciais e comitativos de possessivos. / This dissertation focuses on the debates concerning the relationship between locative, existential and possessive constructions in the languages of the world, paying special attention to the particular case of the Bantu languages, for which a more complete understanding of the relationship between those constructions can only happen if the conceptual domain of comitative is taken into account. The dissertation is developed according to three major questions, which constitute three parts of the work. The first part deals with issues related to field work or the field of the research, the description of African languages in Brazil, in this case, an African linguistics in the Diaspora. The main grammatical aspects of the languages of this study are presented, with emphasis to the Angolan languages, Bantu languages of zones H, K and R. The second part deals with theoretical issues, presenting the various proposals that have wished to analyze possessive constructions and related ones. Those proposals are classified into two types: (i) localist proposals, for which the domain of possessive and existential are ultimately locative; and (ii) Non localist proposals, which tried to identify other factors in the relations of possessive to other constructions. The epistemological questions are also presented, following a reflection of an epistemological anarchism standpoint in linguistics. Based on the assumptions of Cognitive Grammar, the conceptual domains of locative, existential, comitative and possessive are analyzed under the construct of the Reference Point Analysis, considered as the conceptual common basis to those four grammatical constructions. The third and last part is devoted to issues relating to the description of locative, existential, comitative and possessive constructions in Bantu languages. For each construction we considered sub-constructions that should receive a greater attention from scholars, for those who wish a more complete study on predicative possession. For example, for discussion locative constructions one should pay attention to issues related to locative inversion, for existential constructions, the question of the definiteness effect in Bantu languages also should be considered; for comitative constructions, one should relate this construction to that of comitative coordination between NPs, and finally, for possessive constructions, the relation of it with different grammaticalization processes responsible for the great diversity of predicative possession constructions, such as the process of transitivization or \"Have-drift\". For a joint analysis of these constructions concerned with typological characteristic of Bantu languages, it is proposed that it is necessary to refine theoretically the semantic-grammatical category of Control, regarded as the factor that differentiates locative, existential and comitative from possessives.

Este trabalho apresenta as línguas e as linguagens utilizadas nos Candomblés de Nação Angola, por meio do estudo de textos orais registrados em duas comunidades particulares e específicas: o Inzó Inquice Mameto Dandaluna Quissimbi Quiamaze (Inzó Dandaluna) e o Centro Religioso e Cultural das Tradições Bantu Ilê Azongá Oni Xangô (Terreiro Loabá). O estudo visa a estabelecer ligações entre a linguagem e a vivência das práticas rituais. Nesse sentido, os textos coletados são situados no contexto de sua enunciação e analisados em sua expressão e conteúdo. Nesses textos foi possível identificar apenas um léxico de origem negro-africana. / This work presents languages used in the Candomblés of Angola nation by a study of oral texts recorded in two particular and specified communities: Inzó Inquice Mameto Dandaluna Quissimbi Quiamaze and Centro Religioso e Cultural das Tradições Bantu Ilê Azongá Oni Xangô. This study aims to establish a link between the language and the factual experience in the practice of these rituals. The collected texts are situated in the context of their statement and are analysed in their expression and their content. Finally, it was possible to identify only a vocabulary of Negro-African origin.

Ubuntu is a worldview and a way of life shared by most Africans south of Sahara. Basically Ubuntu underlines the often unrecognized role of relatedness and dependence of human individuality to other humans and the cosmos. The importance of relatedness to humanity is summarized by the two maxims of Ubuntu. The first is: a human being is human because of other human beings. The second maxim is an elaboration of the first. It goes; a human being is human because of the otherness of other human beings. John Mbiti combines those two maxims into, "I am because we are, and we are because I am." Ubuntu worldview can provide insights about relationships with communities and the world that contribute to the meaning of Global Bioethics. <br>Ubuntu can be described as involving several distinct yet related components that can be explored in relation to major strands of discourse in contemporary Bioethics. The first component of Ubuntu deals with the tension between individual and universal rights. The second component of Ubuntu deals with concerns about the cosmic and global context of life. The third component of Ubuntu deals with the role of solidarity that unites individuals and communities. Ubuntu has a lot in common with current discourse in bioethics. It can facilitate global bioethics. It can inspire the on-going dialogue about human dignity, human rights and the ethics that surround it. It can inspire and be inspired by global environmental concerns that threaten the biosphere and human life. Ubuntu can critique the formal bioethical principles of autonomy, justice, beneficence and non-maleficence. Above all, Ubuntu can create a basis for dialogue and mutually enlightening discourse between global bioethics and indigenous cultures. Such a dialogue helps make advancements in bioethics relevant to local indigenous cultures, thereby facilitating the acceptability and praxis of global bioethical principles. / McAnulty College and Graduate School of Liberal Arts; / Philosophy / PhD / Dissertation;

One of the main themes of South African history is the modification of African tribal life and institutions by the impact of the white society. Both British officials and settlers played a part in this process, but with very different motives and effect. The British, anxious above all else to save defence expenditure, were not prepared to risk provoking a war and had very little incentive to invest large sums in the administration of tne tribes. Settlers, on the other hand, had a vested interest in manipulating tribal society for their own ends: not only did their personal security rely upon quiescent tribesmen, but so did the economic development of the colony, dependent as it was on trade and labour. in addition, the settlers lived, at least along the eastern border, in close contact with the tribes, and were therefore more conscious than officials of those aspects of tribal life which offended Victorian Christianity's ideas of decency and morality. Tribal society was regulated by tribal law under the control of the chiefs; in order to attack aspects of the society, alterations had to be enforced in tribal law. As a result, once the grant of Responsible Government in 1872 gave the settlers control of their own internal affairs, Cape policy on tribal law becomes of particular Interest as a study of how a colonial society attempted to impose often unwelcome changes on an indigenous people, and with what results for both societies. As the problem presented by the African tribes bulked so large in the settler view, there is very little documentation available on the position of the few Khoi and San still living in tribal units, and they have not been included in this study.

In this investigation an attempt is made to show that in the world of radio communications in South Africa the oral mode of expression or radio oralism is manifestly more valued than the literate mode. The study deals with three basic issues: firstly, the new electronic culture which, to a large extent, depends on the spoken word, secondly, the significance of the spoken word that new mass media has developed; and, thirdly, what is likely to happen in broadcasting as a whole in South Africa, where the new oralism already had a decisive impact. The study explores the structure of the oral poetic language of radio grammar by examining black announcers' language usage. The thesis focuses on the individual announcer, her or his repertoure of repetitions and styles, and the quality of her or his practice of the traditional artistic expressions. It explores why one phrase is used and not another; it examines the many forms of repetition, their meanings, sounds, and the sound patterns formed by what precedes and follows them. starting with the individual announcer, the study worked outwards to the group to which she/he belongs, namely to other announcers who have influenced him or her and then to South African black society as a whole. The language of black South African radio announcers is in many respects stylised and ordered. In their creations, these announcers have incorporated praise names, geneologies and formulas which show their reliance both on the more specialized bardic repertoire and on the wider Izibongo tradition. At the end of this study, four things are noted: 1. The meaning of word in radio is controlled by what Goody and Watt (1968:28) call 'direct semantic ratification', that is by the real-life situations in which the word is used here and now. Words acquire their meanings only from their insistent actual habits - these include gestures, vocal inflections, and the entire human existential setting in which real, spoken words always occur. / Thesis (Ph.D.)-University of Natal, Durban, 1993.

La presente tesis, titulada “Genes, peoples and languages in Central Africa”, examina los patrones de diversidad genética en poblaciones del oeste de Africa central, más específicamente, poblaciones Bantús y Pigmeas de Gabon y Camerún, dos zonas vitales para la comprensión de la expansión Bantú. Se han analizado más de 800 muestras a nivel del cromosoma Y con el fin de caracterizar genéticamente a estas poblaciones, y establecer la relación genética entre ellas. Los resultados han demostrado que la expansión Bantú homogeneizó el acervo genético de las poblaciones Bantús, eliminando la diversidad pre-Bantú, mientras que diversificó aquel de las poblaciones Pigmeas, introduciendo linajes Bantus. Además, se ha visto que el flujo de linajes paternos parece haber tenido una única dirección: de Bantus a Pigmeos. Estos resultados contrastan con aquellos obtenidos para linajes maternos (DNA mitocondrial) en estas zonas, donde se ha observado un considerable flujo genético de Pigmeos a Bantus, sugiriendo un posible sesgo sexual en la tasa de mestizaje entre poblaciones Bantus y Pigmeas. Un hallazgo interesante es la presencia de un linaje no-africano en estas poblaciones de África subsahariana. / The present thesis titled “ Genes, peoples and languages in Central Africa” examines the genetic diversity patterns in populations from west central Africa, more specifically, in Bantu and Pygmy populations from Gabon and Cameroon, two key areas in the understanding of the Bantu expansion. More than 800 samples have been analysed at the Y chromosome level in order to genetically characterise these populations and establish the genetic relationship between them. The results have shown that the Bantu expansion largely homogenised the gene pool of Bantu populations, erasing the pre-Bantu diversity, while it diversified that of Pygmy groups, introducing Bantu lineages into their gene pool. Furthermore, gene flow of paternal lineages seems to have taken place mainly in one direction; from Bantus to Pygmies. These results contrast with those found in studies of maternal (mtDNA) lineages in these areas, where considerable gene flow from Pygmy to Bantu populations have been observed, suggesting possible sex-biased admixtures rates between Bantu and Pygmy populations. An interesting finding, is the significant presence of a non-African lineage in these sub-Saharan populations.

Este trabalho constitui uma pesquisa sobre o léxico de origem africana presente em falares da região diamantina de Minas Gerais. Estão aqui reunidos os léxicos de diferentes pesquisas sobre a região, além dos resultados recentes de nossa investigação, realizada em quatro comunidades remanescentes de quilombo: Ausente e Baú, no distrito de Milho Verde, Serro; Espinho, no município de Gouveia; e, Quartel do Indaiá, no distrito de São João da Chapada, Diamantina. O objetivo principal deste estudo é apresentar uma investigação etimológica dos itens lexicais coletados, procurando fazer um estudo histórico e linguístico da realidade observada. A partir de orientações para o trabalho etimológico de Viaro (2011), procuramos consultar as fontes de registro mais antigas de línguas africanas que pudessem estar relacionadas ao léxico da região. Esses registros são constituídos, principalmente, de dicionários de línguas africanas e alguns estudos históricos e linguísticos sobre as comunidades mineiras investigadas. O estudo realizado permite afirmar que o sistema de escravidão na região diamantina, o tráfico mais recente partindo do porto de Benguela e a proximidade lexical das línguas do grupo banto preservaram por um período uma língua africana de características bantas. Não se pode identificar com certeza qual seria essa língua, apesar da presença de um grande número de itens lexicais do umbundo. É mais prudente propor que se trate de um caso de convergência de um falar veicular do grupo R com as línguas do grupo H, presentes na região. / This is a study of lexical items from African speeches (falares africanos) in the diamond-mining region of Minas Gerais, Brazil. We collected the lexical items from different researches in the area, complementing them with results from our investigative research in four maroon-descendent communities: Ausente and Baú, district of Milho Verde, Serro; Espinho, Gouveia; and, Quartel do Indaiá, district of São João da Chapada, Diamantina. Our main objective is to present an etymological investigation of the items collected, based on a historical and linguistic study. Based on Viaro (2011), we consulted the oldest registers of African languages that could be related to the lexical items found in the region. These registers are constituted mostly by African languages dictionaries, besides some historical and linguistic studies of the African-Brazilian communities from Minas Gerais. Our study indicates that the slavery system of the diamond region, the late traffic departing from Benguela seaport and the lexical proximity of Bantu languages, favored the preservation during a certain period of time of an African language of Bantu characteristics. It is not possible to identify precisely which language it was, but we could identify a great lexical contribution from umbundo (R10). It is reasonable to propose that there was a case of linguistic convergence of a vehicular language from the R group with languages from the H group, both present in the region.

This thesis is a comparative study of Pai and Swati. The Pai language is spoken in the easten1 parts of the Mpumalanga Province of the Republic of South Africa. The study concentrates on the correspondences and differences of the speech sounds of these two languages and reference is also made to the morphology. The previous comprehensive work on Pai was by Ziervogel (1956) where he classified the Pai language as one of the three dialects of Eastern Sotho. He also considered the Swati elements present in Pai to be merely borrowings. The present investigation into the history of the Pai people indicates that Pai may have had links with languages other than those belonging to the Sotho group and, from the evidence, an Nguni connection has become a distinct possibility. The speech sounds of Pai are described in detail in chapter two and corresponding speech sounds in Swati are included. The vowels of both languages receive special attention because Pai apparently has a seven-vowel system and Swati a five-vowel system. The corresponding consonants in these two languages soon points towards a relationship that is based on more than just borrowed items. In chapter three the Ur-Bantu sounds of Meinhof and their reflexes in Swati and Pai are described and compared. The wide variety of attestations in Pai and the instability of some phonemes are indicative of a language that has been subjected to many outside influences and that is at the moment in a state of flux. In chapter four some aspects of the morphology are described in order to highlight the peculiar characteristics of Pai as an individual language. The relationship with Swati is again emphasized by the findings in this chapter. A statistical analysis of the speech sounds of Pai and Swati in chapter five indicates that an Nguni core of sounds exists that is shared by both these languages. A re-classification of Pai within the language context of that area may therefore be necessary. / African Languages / D. Litt. et Phil. (African Languages)