Thèse ou mémoire avec insertion d'articles. / En 2009, avec l'adoption de la Vision d'émergence à l'horizon 2035 et du Document de stratégie pour la croissance et l'emploi, le Cameroun s'est lancé, à l'instar de nombreux autres pays africains avant lui, dans le développement de l'option diaspora c'est-à-dire la mise en place d'un ensemble d'orientations stratégiques politiques visant l'utilisation non seulement du capital humain et social, mais également et surtout du capital économique des migrants afin de dynamiser les flux d'investissements, les compétences et le développement dans leurs pays d'origine. Dans le cas du Cameroun, cette ouverture à la diaspora s'opère après des décennies de relations marquées par la méfiance et la conflictualité entre les pouvoirs publics et la diaspora camerounaise. Les chercheurs ont étudié le déploiement et le développement de l'option diaspora en Afrique en général et au Cameroun en particulier avec une emphase sur l'examen des contributions socio-économiques des diasporas au développement de leurs pays d'origine, mais également sur la mise en œuvre et l'évaluation des politiques de capitalisation des ressources de la diaspora. Ces travaux ont accordé peu d'attention aux circonstances de l'émergence de l'option diaspora à l'ordre du jour, notamment dans le cas du Cameroun. Cette thèse comble cette lacune. À cet égard et en s'appuyant sur une analyse qualitative d'entrevues et de documents officiels, cette thèse examine pourquoi et comment l'option diaspora est devenue un objet des politiques publiques au Cameroun. Cette recherche examine l'émergence et l'institutionnalisation de l'option diaspora sous le prisme de l'analyse des politiques publiques et plus spécifiquement à l'aune des approches théoriques (l'approche des courants multiples, l'Advocacy Coalition Framework et les concepts magiques) permettant de comprendre la mise à l'agenda d'une question et le changement de politique. Cette étude met en avant des résultats théoriques qui contribuent au débat sur l'émergence de l'option diaspora dans les pays en développement en général et au Cameroun en particulier. Premièrement, au regard des défis et attentes qu'elle est appelée à adresser d'une part, et des problèmes structurels sous-jacents susceptibles de limiter son efficacité d'autre part, l'option diaspora apparait comme un « concept magique » dans le contexte du Cameroun. Deuxièmement, le couplage du courant des problèmes (crise économique, réduction drastique des sources de financement du pays, retour d'information politique appelant à la diversification des sources de financement du développement), du courant politique (changement des perceptions de la diaspora au sein du gouvernement ; assouplissement des relations entre le gouvernement et la diaspora) et du courant des solutions (adoption de documents politiques et d'un agenda public ciblant la diaspora) a rendu possible l'émergence de l'option diaspora comme préoccupation politique. Troisièmement, les chocs économiques ont eu pour conséquence une redistribution des ressources entre les coalitions opérant au sein du réseau de politique sur la diaspora d'une part, et une modification du système appréciatif de la coalition dominante au sein de ce réseau d'autre part ; transformant de ce fait la perception de la diaspora envisagée dès lors comme une ressource et non plus comme une menace. Quatrièmement, outre l'agentivité de l'entrepreneur de politique ou du courtier en problèmes, les réseaux sont un facteur déterminant dans le développement et la perpétuation des cadres délimitant la définition et de la reconnaissance des problèmes. / In 2009, with the adoption of the Cameroon Vision 2035 and the Growth and Employment Strategy Paper, Cameroon, like many other African countries, embarked on the development of the diapora option, which refers to the implementation of a set of strategic policy orientations aimed at using not only the human and social capital but also, and above all, the economic capital of migrants in order to boost investment flows, skills and, development in their countries of origin (Pellerin & Mullings, 2013, p. 93). In the case of Cameroon, this opening to the diaspora materialized after decades of relations marked by mistrust and conflict between the government and the Cameroonian diaspora. Researchers have studied the use and development of the diaspora option in Africa in general and in Cameroon in particular, with an emphasis on examining the socioeconomic contributions of diasporas to the development of their countries of origin, but also on the implementation and evaluation of diaspora resource capitalization policies. This body of research paid little attention to the circumstances of the emergence of the diaspora option on the agenda, particularly in the case of Cameroon. This thesis fills this gap. This thesis examines why and how the diaspora option has become an object of public policy in Cameroon. This research examines the emergence and institutionalization of the diaspora option through the lens of public policy analysis and more specifically through theoretical approaches that allow understanding agenda setting and policy change. Based on a qualitative analysis of elite interviews and official documents, this study makes theoretical contributions to the debate on the emergence of the diaspora option in developing countries in general and in Cameroon in particular. First, given the challenges and expectations it is called upon to address on the one hand, and the underlying structural problems that may limit its effectiveness on the other, the diaspora option appears to be a "magic concept" in the Cameroonian context. Second, the coupling of the problem stream (economic crisis, drastic reduction in the country's funding sources, political backlash calling for diversification of development funding sources), the politics stream (changing perceptions of the diaspora within the government; softening of government-diaspora relations) and the policy stream (adoption of policy documents and a public agenda targeting the diaspora) made possible the emergence of the diaspora option on the policy agenda. Third, economic shocks have resulted in a redistribution of resources among the coalitions operating within the diaspora policy network on the one hand, and a change in the appreciative system of the dominant coalition within this network on the other hand; thus transforming the perception of the diaspora as a resource and no longer as a threat. Fourth, besides the agency of the policy entrepreneur and/or problem broker, networks are a key factor in the development and perpetuation of frameworks demarcating the boundaries of problem recognition and definition.

No description available.

Esta pesquisa pretende discutir as memórias e representações que envolvem a personagem histórica Nzinga/ Njinga Mbandi, conhecida como Rainha Ginga. Esta soberana viveu no século XVII na região de Matamba, atual Angola. Seu legado, entretanto, se estende pela longa temporalidade e transita pelas duas margens do Atlântico Sul. Esta tese busca compreender o papel desta soberana da configuração das identidades étnicas em Angola, indo do século XVII, quando ela uniu diferentes povos em suas campanhas de resistência frente à conquista portuguesa, até o século XXI, percebendo as estratégias dos governantes e agentes locais para mobilizar sua memória para fundamentar as lutas ideológicas e políticas pelas quais atravessou o país. Na perspectiva da Diáspora Atlântica, busco entender como a memória da rainha guerreira foi recriada no Brasil pelos povos escravizados, analisando a Capoeira Angola e o Congado. Penso a história da Capoeira no Brasil e as questões identitárias que a envolveram, com especial interesse na construção da identidade Angola e o que ela expressa em termos de conservação das cosmovisões centro-africanas. O movimento corporal ginga é associado às representações da rainha angolana de mesmo nome. O nome da Rainha Ginga aparece de múltiplas formas em festas de coroação do rei do Congo, popularmente chamados de Congados, desde o século XIX. Percorro as pistas da presença da Rainha Ginga nos autos populares, passo pelos registros de folcloristas e estudiosos da cultura negra, apresento as referências à esta personagem em várias partes do Brasil e os resultados da pesquisa de campo realizada junto ao Congado de Visconde do Rio Branco (MG), comandado até hoje pela matriarca que ostenta o título Rainha Ginga. A partir dos repertórios orais destas tradições culturais e dos saberes dos mestres mais velhos, procuro compreender como os povos da região de Angola registraram as suas lendas, crenças e histórias, valendo-se da corporeidade e da musicalidade para articular suas resistências cultural e étnicas. / This work intends to discuss the memories and the representantions that envolve the hisorical personage Nzinga/ Njinga Mbandi, know as Queen Ginga. This sovereign lived in 17th century in Matamba region, in present-day Angola. Her legacy, however, extends through long temporality and transits between the two shores of the South Atlantic. This thesis seeks to understand the role of this sovereign of the configuration of ethnic identities in Angola, going from the seventeenth century, when she united different peoples in their campaigns of resistance against the Portuguese conquest, until the 21th century, realizing the strategies of the local government and agents to mobilize their memory to support the ideological and political struggles that crossed the country. From the perspective of the Atlantic Diaspora, I try to understand how the memory of the warrior queen was recreated in Brazil by the enslaved peoples, analyzing Capoeira Angola and Congado. I think the Capoeiras history in Brazil and the identity issues that have involved it, with a special interest in the construction of Angola\'s identity and what it expresses in terms of the conservation of the Central African worldviews. The corporal movement named ginga is associated with representations of the Angolan queen. Queen Ginga appears in multiple forms in coronation celebrations of the king of Congo, popularly called Congados, from early 19th century. I follow the tracks of the presence of the Queen Ginga in the popular autos, passing through the records of folklorists and scholars of the black culture. I present the references to this personage in several parts of Brazil and the results of the field research carried out next to the Congado of Visconde do Rio Branco (MG), commanded until today by the matriarch who holds the title Queen Ginga. From the oral repertoires of these cultural traditions and the knowledge of the older masters, I try to understand how the peoples of the Angolan region recorded their legends, beliefs and histories, using corporeality and musicality to articulate their cultural and ethnic resistance.

Esta pesquisa pretende discutir as memórias e representações que envolvem a personagem histórica Nzinga/ Njinga Mbandi, conhecida como Rainha Ginga. Esta soberana viveu no século XVII na região de Matamba, atual Angola. Seu legado, entretanto, se estende pela longa temporalidade e transita pelas duas margens do Atlântico Sul. Esta tese busca compreender o papel desta soberana da configuração das identidades étnicas em Angola, indo do século XVII, quando ela uniu diferentes povos em suas campanhas de resistência frente à conquista portuguesa, até o século XXI, percebendo as estratégias dos governantes e agentes locais para mobilizar sua memória para fundamentar as lutas ideológicas e políticas pelas quais atravessou o país. Na perspectiva da Diáspora Atlântica, busco entender como a memória da rainha guerreira foi recriada no Brasil pelos povos escravizados, analisando a Capoeira Angola e o Congado. Penso a história da Capoeira no Brasil e as questões identitárias que a envolveram, com especial interesse na construção da identidade Angola e o que ela expressa em termos de conservação das cosmovisões centro-africanas. O movimento corporal ginga é associado às representações da rainha angolana de mesmo nome. O nome da Rainha Ginga aparece de múltiplas formas em festas de coroação do rei do Congo, popularmente chamados de Congados, desde o século XIX. Percorro as pistas da presença da Rainha Ginga nos autos populares, passo pelos registros de folcloristas e estudiosos da cultura negra, apresento as referências à esta personagem em várias partes do Brasil e os resultados da pesquisa de campo realizada junto ao Congado de Visconde do Rio Branco (MG), comandado até hoje pela matriarca que ostenta o título Rainha Ginga. A partir dos repertórios orais destas tradições culturais e dos saberes dos mestres mais velhos, procuro compreender como os povos da região de Angola registraram as suas lendas, crenças e histórias, valendo-se da corporeidade e da musicalidade para articular suas resistências cultural e étnicas. / This work intends to discuss the memories and the representantions that envolve the hisorical personage Nzinga/ Njinga Mbandi, know as Queen Ginga. This sovereign lived in 17th century in Matamba region, in present-day Angola. Her legacy, however, extends through long temporality and transits between the two shores of the South Atlantic. This thesis seeks to understand the role of this sovereign of the configuration of ethnic identities in Angola, going from the seventeenth century, when she united different peoples in their campaigns of resistance against the Portuguese conquest, until the 21th century, realizing the strategies of the local government and agents to mobilize their memory to support the ideological and political struggles that crossed the country. From the perspective of the Atlantic Diaspora, I try to understand how the memory of the warrior queen was recreated in Brazil by the enslaved peoples, analyzing Capoeira Angola and Congado. I think the Capoeiras history in Brazil and the identity issues that have involved it, with a special interest in the construction of Angola\'s identity and what it expresses in terms of the conservation of the Central African worldviews. The corporal movement named ginga is associated with representations of the Angolan queen. Queen Ginga appears in multiple forms in coronation celebrations of the king of Congo, popularly called Congados, from early 19th century. I follow the tracks of the presence of the Queen Ginga in the popular autos, passing through the records of folklorists and scholars of the black culture. I present the references to this personage in several parts of Brazil and the results of the field research carried out next to the Congado of Visconde do Rio Branco (MG), commanded until today by the matriarch who holds the title Queen Ginga. From the oral repertoires of these cultural traditions and the knowledge of the older masters, I try to understand how the peoples of the Angolan region recorded their legends, beliefs and histories, using corporeality and musicality to articulate their cultural and ethnic resistance.

Diaspora Crossroads is a solo performance I devised for my M.F.A. Acting thesis project at Louisiana State University. I was interested in investigating my family history through the lens of an actor. I researched various maternal and paternal family members and narrowed my performance exploration down to two ancestors. As an actor, I wanted to investigate how I could use my training to embody multiple characters in solo performance. Furthermore, it was my goal to test my abilities as an actor by writing and creating a twenty-minute solo performance workshop as three characters that varied on my identity spectrum. My thesis analyzes the research, rehearsal, and performance process of Diaspora Crossroads and the implementation of my acting training in the context of devised theater. My findings post performance resulted in my solo performance workshop serving as a potential tool for more extensive characterization. Although the specificity of each character was not sharpened in the brevity of twenty minutes, the workshop lead to creating a foundation for a stronger embodiment of my ancestors through acting in future performances. The performance of Diaspora Crossroads also led to sparking conversations amongst audiences about the performance of identity and culture.

For over a century there has been a large ongoing migration from Newfoundland to other parts of Canada and the US. Between 1971 and 1998 alone, net out-migration amounted to 20% of the province’s population. This exodus has become a significant part of Newfoundland culture. While many literary critics, writers, and sociologists have referred to Newfoundland out-migration as a “diaspora,” few have examined the theoretical implications of applying this emotionally charged term to a predominantly white, economically motivated, inter-provincial movement. My dissertation addresses these issues, ultimately arguing that “diaspora” is an appropriate and helpful term to describe Newfoundland out-migration and its literature, because it connotes the painful displacement of a group that continues to identify with each other and with the homeland. I argue that considering Newfoundland a “diaspora” also provides a useful contribution to theoretical work on diaspora, because it reveals the ways in which labour movements and intra-national migrations can be meaningfully considered diasporic. It also rejects the Canadian tendency to conflate diaspora with racialized subjectivities, a tendency that problematically posits racialized Others as always from elsewhere, and that threatens to refigure experiences of racism as a problem of integration rather than of systemic, institutionalized racism. I examine several important literary works of the Newfoundland diaspora, including the poetry of E.J. Pratt and Carl Leggo, the drama of David French, the fiction of Donna Morrissey and Wayne Johnston, and the memoirs of Helen M. Buss/ Margaret Clarke and David Macfarlane. These works also become the sites of a broader inquiry into several theoretical flashpoints, including diasporic authenticity, nostalgia, nationalism, race and whiteness, and ethnicity. I show that diasporic Newfoundlanders’ identifications involve a complex, self-reflexive, postmodern negotiation between the sometimes contradictory conditions of white privilege, cultural marginalization, and national and regional appropriations. Through these negotiations they both construct imagined literary communities, and problematize Newfoundland’s place within Canadian culture and a globalized world.

The intention of the study is to come into a better understanding of the way in which the Diasporic body comes to know and understand its subjectivity within the governing contemporary public sphere. I suggest that this knowledge is diverse and that it can assist us to re-conceptualize learning in the context of schooling and education. I am interested in this seemingly mundane thing of ‘blackness’ and the way in which the signifying power of ‘blackness’ has come to constitute the conditions of possibility for the formation of a certain humanism. I trace somewhat abstract historical trajectories in order to better understand how contemporary everyday Diasporic life comes to be classified, organized, self-regulated and inscribed through particular intersections of race by way of gender, ableism, class, and sexuality. I seek to ascertain ways in which race is interpreted as the ‘Truth’ in order to impute the ethic of colonialism onto the Diasporic body. With this study my interest concerns understanding my lived experiences within the context of Diaspora and about how I come to make sense of race/racism/blackness through the cultural location of the colonial West. I am seeking to understand how, at certain moments, abject bodies of the Diaspora become predisposed to socialize in specific ways through these protean subjectivities. My interest involves coming to know critical pedagogies immanent to African Diasporic spaces that are germane for re-imagining schooling and education. I am interested in the school as a Diasporic space, the pedagogical and instructional implications for the teacher/educator, and about the ways in which meaning is made of Diaspora. I am suggesting writing Diaspora for schooling and education presents alternative ways of making sense of one’s subjectivity, citizenry, identity, about coming to know and understand how belonging, power and privilege come to be inscribed within the governing nation-state.

The intention of the study is to come into a better understanding of the way in which the Diasporic body comes to know and understand its subjectivity within the governing contemporary public sphere. I suggest that this knowledge is diverse and that it can assist us to re-conceptualize learning in the context of schooling and education. I am interested in this seemingly mundane thing of ‘blackness’ and the way in which the signifying power of ‘blackness’ has come to constitute the conditions of possibility for the formation of a certain humanism. I trace somewhat abstract historical trajectories in order to better understand how contemporary everyday Diasporic life comes to be classified, organized, self-regulated and inscribed through particular intersections of race by way of gender, ableism, class, and sexuality. I seek to ascertain ways in which race is interpreted as the ‘Truth’ in order to impute the ethic of colonialism onto the Diasporic body. With this study my interest concerns understanding my lived experiences within the context of Diaspora and about how I come to make sense of race/racism/blackness through the cultural location of the colonial West. I am seeking to understand how, at certain moments, abject bodies of the Diaspora become predisposed to socialize in specific ways through these protean subjectivities. My interest involves coming to know critical pedagogies immanent to African Diasporic spaces that are germane for re-imagining schooling and education. I am interested in the school as a Diasporic space, the pedagogical and instructional implications for the teacher/educator, and about the ways in which meaning is made of Diaspora. I am suggesting writing Diaspora for schooling and education presents alternative ways of making sense of one’s subjectivity, citizenry, identity, about coming to know and understand how belonging, power and privilege come to be inscribed within the governing nation-state.

For over a century there has been a large ongoing migration from Newfoundland to other parts of Canada and the US. Between 1971 and 1998 alone, net out-migration amounted to 20% of the province’s population. This exodus has become a significant part of Newfoundland culture. While many literary critics, writers, and sociologists have referred to Newfoundland out-migration as a “diaspora,” few have examined the theoretical implications of applying this emotionally charged term to a predominantly white, economically motivated, inter-provincial movement. My dissertation addresses these issues, ultimately arguing that “diaspora” is an appropriate and helpful term to describe Newfoundland out-migration and its literature, because it connotes the painful displacement of a group that continues to identify with each other and with the homeland. I argue that considering Newfoundland a “diaspora” also provides a useful contribution to theoretical work on diaspora, because it reveals the ways in which labour movements and intra-national migrations can be meaningfully considered diasporic. It also rejects the Canadian tendency to conflate diaspora with racialized subjectivities, a tendency that problematically posits racialized Others as always from elsewhere, and that threatens to refigure experiences of racism as a problem of integration rather than of systemic, institutionalized racism. I examine several important literary works of the Newfoundland diaspora, including the poetry of E.J. Pratt and Carl Leggo, the drama of David French, the fiction of Donna Morrissey and Wayne Johnston, and the memoirs of Helen M. Buss/ Margaret Clarke and David Macfarlane. These works also become the sites of a broader inquiry into several theoretical flashpoints, including diasporic authenticity, nostalgia, nationalism, race and whiteness, and ethnicity. I show that diasporic Newfoundlanders’ identifications involve a complex, self-reflexive, postmodern negotiation between the sometimes contradictory conditions of white privilege, cultural marginalization, and national and regional appropriations. Through these negotiations they both construct imagined literary communities, and problematize Newfoundland’s place within Canadian culture and a globalized world.

Thesis (Ph. D.)--University of British Columbia. / Typescript. Examines "several important literary works of the Newfoundland diaspora, including the poetry of E.J. Pratt and Carl Leggo, the drama of David French, the fiction of Donna Morrissey and Wayne Johnston, and the memoirs of Helen M. Buss/ Margaret Clarke and David Macfarlane." (p. ii). Includes bibliographical references (p. 252-265). Also available online.