Summaries in French and English / Text in French / Les romans analyses - Une si longue lettre et Un chant ecarlate de Mariama Ba, O pays, mon beau peuple! by d'Ousmane Sembene et Agar d' Albert Memmi - proposent tous une histoire se deroulant en Afrique et ayant pour theme le mariage mixte et/ou polygame, theme particulierement riche comme foyer d'observation socioculturelle et interculturelle des milieux evoques. Le chapitre 1 cerne le theme du mariage et ses diverses configurations mixtes et polygames dans les quatre roamns. Sont examines dans les chapitres suivants: les rapports familiaux et sociaux tels qu'ils sont vecus par les couples protagonistes; la polygamie, centrale aux deux romans de Ba et omnipresente dans celui de Sembene; les religions des societes concernees, telles qu' ell es affectent les couples en jeu; les images de la femme - et surtout de la femme africaine - qui ressortent des situations conjugates developpees par les auteurs; l'eventuelle influence du sexe de l'auteur sur la representation de la femme. / The novels analysed - Une si longue lettre and Un chant ecarlate by Mariama Ba, O pays, mon beau peuple! by Ousmane Sembene and Agar by Albert Memmi - all tell stories set in Africa and share the theme of mixed and/or polygamous marriage, a particularly fertile theme through which to focus a socio-cultural and intercultural examination of the social environments portrayed. Chapter 1 identifies the theme of marriage and the various mixed/polygamous configurations it assumes in the four novels. The succeeding chapters examine: family and social relationships as experienced by the protagonists; polygamy, central to both novels by Ba and omnipresent in Sembene's novel; the religions of the societies portrayed, insofar as they affect the couples concerned; the images of woman - and particularly the Afiican woman - emerging from the marital situations developed by the authors and, finally, the possible influence of authorial gender on the presentation of woman. / Classics and Modern Euorpean Languages / M.A. (French)

Cruz, Danielle Maia. Sentidos e significados da negritude no Maracatu Nação Iracema. 2008. 342f. Dissertação (Mestrado em Sociologia) – Universidade Federal do Ceará, Departamento de Ciências Sociais, Programa de Pós-Graduação em Sociologia, Fortaleza-CE, 2008. / Submitted by Liliane oliveira (morena.liliane@hotmail.com) on 2011-11-22T14:32:51Z No. of bitstreams: 1 2008_Dis_DMCruz_noPW.pdf: 2981444 bytes, checksum: 5ee4aadbece600407a04261f018611a1 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2011-11-28T13:48:03Z (GMT) No. of bitstreams: 1 2008_Dis_DMCruz_noPW.pdf: 2981444 bytes, checksum: 5ee4aadbece600407a04261f018611a1 (MD5) / Made available in DSpace on 2011-11-28T13:48:03Z (GMT). No. of bitstreams: 1 2008_Dis_DMCruz_noPW.pdf: 2981444 bytes, checksum: 5ee4aadbece600407a04261f018611a1 (MD5) Previous issue date: 2008 / This work aims to ponder about the meanings of black identity into identities formulation and/or re-signification by the “Maracatu Nação Iracema” members, situated in Fortaleza, Ceará State. Specifically, how these symbolic configurations act over maracatu´s choreographies, loas, dressings and storyline elaboration, chiefly in Carnival parade that happens at Domingos Olímpio avenue. The identity concept is understood as fluid, not essential, not homogenous and according to Carneiro da Cunha terms, as a difference strategy, into a situational and relational perspective. I, therefore, perform an ethnography of these events, that envelop maracatu Nação Iracema members, understanding their presentations, reunions and others activities, such as ritualistic moments that express social messages into a very impetuous way, chiefly the ones related to the black identity, what allows one to comprehend the motive by which part of the players considerate Nação Iracema as the maracatu who represents the black people at Ceará. Thus, the research presents maracatu as an energetic instrument of identity affirmation of directors and some of it´s members and, in this way, as a space for the construction of black men identity. Field data also clarify the present diversity into maracatu, thus deconstructing the idea of a bonded, essential and homogenous group. By this way, I speak about subjects that make themselves present into maracatu because of motivations far from blackness; those who do not recognize themselves as black people, but that in some moments call themselves as so and in other occasions deny this identity, as well as those who recognize themselves as black people and because of this elaborate or take part into political actions. So, the discussions do not take hold in finding only one way to be black, but yet in distinct forms of sharing this belonging; different forms of feeling a black person; distinct ways to live this identity. / Este trabalho objetiva refletir sobre os significados da negritude na formulação e/ou ressignificação de identidades pelos integrantes do maracatu Nação Iracema, situado em Fortaleza, Estado do Ceará. E especificamente, como essas configurações simbólicas atuam na elaboração das coreografias, loas, vestimentas e enredos do maracatu, sobretudo no desfile de Carnaval que ocorre na avenida Domingos Olímpio. O conceito de identidade é entendido como fluido, não essencializado, não homogêneo e, nos termos de Carneiro da Cunha, como uma estratégia de diferença, numa perspectiva relacional e situacional. Realizo, então, uma etnografia dos eventos que envolvem os integrantes do maracatu Nação Iracema, compreendendo suas apresentações, reuniões e demais atividades como momentos rituais que expressam de forma veemente as mensagens sociais, sobretudo as relacionadas à negritude, o que permite compreender o porquê de parte dos brincantes considerar o Nação Iracema como o maracatu que representa o negro no Ceará. A pesquisa apresenta, portanto, o maracatu como um vibrante instrumento de afirmação identitária dos dirigentes e de alguns integrantes e, nesse sentido, como espaço de construção da identidade negra. Os dados de campo explicitam também a diversidade presente no maracatu, desconstruindo, portanto, a idéia de grupo coeso, essencializado e homogêneo. Assim sendo, falo de sujeitos que se fazem presentes no maracatu por motivações distantes da negritude; daqueles que não se reconhecem como pessoas negras, mas que em alguns momentos afirmam-se como tal e em outras ocasiões negam a identidade, bem como aqueles que se reconhecem como negros e em razão disso elaboram e/ou participam de ações politizadas. Logo, as discussões não se orientam no sentido de encontrar uma única maneira de ser negro, mas sim distintas formas de partilhar esse pertencimento; diferentes formas de se sentir uma pessoa negra; distintos meios de vivenciar essa identidade.

Es'kia Mphahlele's concept of African humanism was a seminal influence on Black Consciouness thought and provided the philosophical basis for a landmark body of South African criticism and aesthetics wilh roots in Africa. African humanism as a black ethos, combined with rich metaphoric speech, symbols, values and myths resurrected from the deep African past, afforded the author a powerful cultural weapon with which to criticize centuries of colonialism, racism, and state apartheid, related western industrial forces of economic exploitation and alienation. Moreover, the counterweights of African humanism and alienation in the dialogue of two selves -- one that is Western-educated and colonized and the other African -- contribute key elements of realism, vitality, humour, insight, cultural identity, and characterization to Mphahlele's most effective protest writing which, in turn, has helped to shape a black nationalist vision which has surprising relevance to South Africa in the 1990s. / English Studies / M.A. (English)

Text in Afrikaans / Afrikanisering en universiteitsonderwys: 'n histories-opvoedkundige deurskouing en evaluering In hierdie studie is 'n beskrywing van en verklaring vir die ontstaan, ontwikkeling en betekenis van die begrip afrikanisering gegee. Daar is bevind dat die begrip afrikanisering 'n emosiebelaaide en polities sensitiewe begrip is wat saam met verbandhoudende begrippe soos Afrika-persoonlikheid, Negritude, Afrosentrisme, Ethiopianisme, lokalisering en swartbewussyn 'n ge"integreerde deel vorm van die strewe om nie net politieke onafhanklikheid vir Afrika-kolonies en Afrikane te verkry en te handhaaf nie, maar om hierdie onafhanklikheid ook op sosio-ekonomiese en kulturele gebiede te verseker. Die standpunte van verskeie pleitbesorgers van afrikanisering is ontleed en na aanleiding daarvan is 'n vergelyking tussen vroeere afrikaniseringspogings in Brits Wes-Afrika en die in Suid-Afrika getref. Nadat 'n aantal implikasies van afrikanisering vir Suid-Afrikaanse universiteite aangedui is, is enkele toekomsperspektiewe rakende die afrikanisering van universiteite in Suid-Afrika geformuleer. / Africanisation and university education: an historical-educational explication and evaluation In this study a description of and explanation for the origin, development and meaning of the concept africanisation is given. It can be concluded that the concept africanisation is emotive and politically sensitive and together with related concepts such as African personality, Negritude, Afrocentrism, Ethiopianism, localisation and Black consciousness it forms an integrated part of the aspiration not only to gain and maintain political independence for African colonies and Africans, but also to secure this identity in the socio-economic and cultural fields. The views of various advocates/proponents of africanisation were analysed and based on this analysis a comparison between the earlier africanisation attempts in British West Africa and those in South Africa was drawn. After some implications of africanisation for South African universities were indicated, a number of future perspectives with regard to the africanisation of universities in South Africa were formulated. / Educational Studies / D. Ed. (Historiese Opvoedkunde)

Summaries in French and English / Text in French / Les romans analyses - Une si longue lettre et Un chant ecarlate de Mariama Ba, O pays, mon beau peuple! by d'Ousmane Sembene et Agar d' Albert Memmi - proposent tous une histoire se deroulant en Afrique et ayant pour theme le mariage mixte et/ou polygame, theme particulierement riche comme foyer d'observation socioculturelle et interculturelle des milieux evoques. Le chapitre 1 cerne le theme du mariage et ses diverses configurations mixtes et polygames dans les quatre roamns. Sont examines dans les chapitres suivants: les rapports familiaux et sociaux tels qu'ils sont vecus par les couples protagonistes; la polygamie, centrale aux deux romans de Ba et omnipresente dans celui de Sembene; les religions des societes concernees, telles qu' ell es affectent les couples en jeu; les images de la femme - et surtout de la femme africaine - qui ressortent des situations conjugates developpees par les auteurs; l'eventuelle influence du sexe de l'auteur sur la representation de la femme. / The novels analysed - Une si longue lettre and Un chant ecarlate by Mariama Ba, O pays, mon beau peuple! by Ousmane Sembene and Agar by Albert Memmi - all tell stories set in Africa and share the theme of mixed and/or polygamous marriage, a particularly fertile theme through which to focus a socio-cultural and intercultural examination of the social environments portrayed. Chapter 1 identifies the theme of marriage and the various mixed/polygamous configurations it assumes in the four novels. The succeeding chapters examine: family and social relationships as experienced by the protagonists; polygamy, central to both novels by Ba and omnipresent in Sembene's novel; the religions of the societies portrayed, insofar as they affect the couples concerned; the images of woman - and particularly the Afiican woman - emerging from the marital situations developed by the authors and, finally, the possible influence of authorial gender on the presentation of woman. / Classics and Modern Euorpean Languages / M.A. (French)

SOUSA, Antônio Vilamarque Carnaúba de. negrada negada: a negritude fragmentada - o movimento negro e os discursos identitários sobre o negro no Ceará (1982-1995). 2006. 191 f. Dissertação (Mestrado em História) - Universidade Federal do Ceará, Departamento de História, Programa de Pós-Graduação em História Social, Fortaleza-CE, 2006. / Submitted by Raul Oliveira (raulcmo@hotmail.com) on 2012-06-22T13:54:32Z No. of bitstreams: 1 2006_Dis_AVCSousa.pdf: 1247949 bytes, checksum: c34310c2450b57d5bf1bd8d681610e83 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-06-25T11:53:58Z (GMT) No. of bitstreams: 1 2006_Dis_AVCSousa.pdf: 1247949 bytes, checksum: c34310c2450b57d5bf1bd8d681610e83 (MD5) / Made available in DSpace on 2012-06-25T11:53:58Z (GMT). No. of bitstreams: 1 2006_Dis_AVCSousa.pdf: 1247949 bytes, checksum: c34310c2450b57d5bf1bd8d681610e83 (MD5) Previous issue date: 2006 / Os processos de construção dos discursos identitários negros no Ceará são abordados neste trabalho a partir da historicidade do Movimento Negro cearense, apreendido desde 1982, quando passam a se articular diversos grupos de consciência negra dando origem a uma trajetória militante a qual chamamos de Movimento Negro, até o ano de 1995 quando se consolida um processo de fragmentação da unidade discursiva desse movimento. Nesse período verificamos a instalação de confrontos entre os novos discursos étnicos militantes promovidos pelos diversos grupos componentes do Movimento Negro cearense e os discursos hegemônicos estigmatizando, externamente e internamente, o negro cearense, verificados a partir do senso comum cujas matrizes remetem à tradição historiográfica, as formas especificas do racismo no Ceará e ao processo de alienação e expropriação da cultura negra no Ceará. A nossa análise busca entender, então, a natureza destes embates e confrontos em torno do negro e do movimento negro e avaliar como eles ajudaram no redimensionamento da história, da historiografia, dos discursos e da inserção social do negro na sociedade cearense. / Les processus de construction des discours identitaires noirs au Ceará sont abordés dans ce travail à partir de l´histoire du Mouvement Noir cearense, aprehendée dès 1982, quand divers groupes de conscience noire commencent à s´articuler, donnant lieu à une trajectoire militante que nous appelons Mouvement Noir, jusqu´en 1995, quand se consolide un processus de fragmentation de l´unité discursive de ce mouvement. Durant cette période, on voit l´instauration de confrontations entre les nouveaux discours qui composent le Mouvement Noir cearense et les discours hégémoniques qui stigmatizent, de manières externe et interne, le noir du Ceará et qui se vérifient au travers du sens commum, dont les matrices se retrouvent dans la tradition historiographique, mais aussi dans les formes spécifiques du racisme cearense et dans le processus d´alliénation et d´expropriation de la culture noire du Ceará. Ainsi, notre analyse cherche à comprendre la nature de ces oppositions et de ces confrontations autour du noir et du mouvement noir et tentent évaluer comment celles-ci ont aidé à reformuler l´histoire, l´historiographie, les discours et l´insertion sociale du noir dans la société cearense.

Text in French, with abstracts in French and English / Au lendemain des indépendances africaines, les écrivains tentent de dénoncer, sinon l’aliénation des intellectuels, du moins ce que le peuple désignait sous ce terme dans les excolonies françaises et belges. Le recours fréquent, dans la construction du récit, à la thématique de la faute de l’intellectuel se présente comme résultat d’un manquement au rôle qui lui revient. Pour mener à bien notre enquête, la théorie utilisée est l’Analyse de contenu thématique (A.C.T.) de Pierre Lannoy. Ce modèle aidera à cerner tout ce qui menace l’équilibre de l’édifice social. Cependant l’étude de l’aliénation des intellectuels a montré que l’émergence d’une crise semblable relève d’une série de causes complexes. Sa compréhension fait appel à de multiples champs scientifiques : sociologie, psychologie, économie, […] La seule solution est le compromis pour tous. C’est une vaine prétention que de vouloir établir ici un bilan exhaustif : l’étude de l’image de l’intellectuel ne peut qu’être évolutive. / In the aftermath of African independence, writers tried to denounce, if not the alienation of intellectuals, at least what people meant by this term in the former French and Belgian colonies. Frequent recourse to the theme of the fault of the intellectual in the construction of the narrative is presented as the result of a failure to fulfil the role that was assigned to him. To carry out our investigation, the theory used is Pierre Lannoy's Thematic Content Analysis (T.C.A.). This model will help to identify anything that threatens the balance of the social edifice. However, the study of the alienation of intellectuals has shown that the emergence of a similar crisis is due to a series of complex causes. Its understanding involves multiple scientific fields: sociology, psychology, economics, [...] The only solution is compromise for all. It is a vain claim to want to establish an exhaustive assessment here: the study of the image of the intellectual can only be evolutionary. / Classics and World Languages / D. Litt. et Phil. (French)

This research challenges the hypothesis that Biko was anti-liberal and anti-white. Biko's clearly defined condemnation of traditional South African white liberals such as Alan Paton is hypothesised as a strategic move in the liberation struggle designed to neutralise the "gradualism" of traditional white liberalism which believe that racism could be ultimately superseded by continually improving education for blacks. Biko neutralised apartheid racism and traditional white liberalism by affirming all aspects of blackness as positive values in themselves, and by locating racism as a white construct with deep roots in European colonialism and pseudoDarwinian beliefs in white superiority. The research shows that Biko was neither anti-liberal nor anti-white. His own attitudes to the universal rights, dignity, freedom and self-determination of all human beings situate him continuously with all major human rights theorists and activists since the Enlightenment. His unique Africanist contribution was to define racist oppression in South Africa as a product of the historical conditioning of blacks to accept their own alleged inferiority. Biko's genius resided in his ability to synthesize his reading of Marxist, Africanist, European and African American into a truly original charter for racial emancipation. Biko' s methodology encouraged blacks to reclaim their rights and pride as a prelude to total emancipation. The following transactions are described in detail: Biko's role in the founding of SASO and Black Consciousness; the paradoxical relations between white liberal theologians, Black Consciousness and Black Theology; the influence on BC of USA Black Power and Black Theology; the role of Black Theologians in South African churches, SACC and WCC; synergic complexities ofNUSAS-SASO relations; relations between BC, ANC and PAC; the early involvement of women in BCM; feminist issues in the liberation struggle; Biko's death in detention; world-wide and South African liberal involvement in the inquest and anti-apartheid organisations. / History / D. Litt. et Phil. (History)

Cette étude porte sur le fait littéraire afro-antillais de l’ère coloniale (1920-1960). Il s’agit d’examiner les stratégies des agents à partir des cas de René Maran, Léopold Sédar Senghor, Aimé Césaire, Édouard Glissant et Mongo Beti et de percevoir comment ils se définissent leur identité littéraire et sociale. Pour ce faire, notre démarche s’articule en deux temps : (1) examiner les conditions de possibilité d’un champ littéraire afro-antillais à Paris (colonisation française et ses effets, configuration d’un champ littéraire pré-institutionnalisé, etc.) ; (2) analyser les processus de consolidation du champ, ainsi que les luttes internes qui opposent deux tendances émergentes représentées d’abord par Senghor et Césaire, ensuite par Beti et Glissant, dont les prises de position littéraires mettent en œuvre des « modèles empiriques » ; ceux-ci régulent et unifient leurs rapports au monde et à l’Afrique. This study relates to afro-carribean literature in colonial period (1920-1960). We want to examine the strategies of agents like René Maran, Léopold Sédar Senghor, Aimé Césaire, Édouard Glissant and Mongo Beti ; and we want to understand how they invente literary and social identity. Our approach is structured in two steps: we shall analyse (1) the conditions for an afro-carribean literary field to appear in Paris (french colonialism and its consequences, configuration of literay field...) ; (2) the consolidation of this field and the internal struggles between two tendances represented by Senghor and Césaire, by Glissant and Beti whose literary practice shows the “empirical model” that regularizes and consolidates their relation with the world and Africa.

This thesis analyzes the major theme of ‘postcolonial genealogy’ in portraying the African bending under the weight of colonial history in Le vieux nègre et la médaille, Une vie de boy of Ferdinand Oyono and Le Chercheur d’Afriques of Henri Lopes. Being a product of a colonial Genesis, the African character runs behind the colonizer’s mirror through his Civilizing Mission. René Girard’s ‘double bind’ theory explains how this cultural assimilation is, in Le vieux nègre et la médaille and Une vie de boy, a dead end because the colonizer needs a subordinate and not an equal. The cohabitation of a black housewife with the French Commander in Le Chercheur d’Afriques should be seen as simply an allegory of postcolonial Africa’s dependency on the West. The consequences of the feminization of the African continent are enormous in the post-colonial imaginary. While the colonizer had conquered Africa with his Herculean body, in Oyono’s novels, his Fall is obtained through the aesthetics of Bakhtinian ‘rabaissement’ which degrades his ‘grotesque body’ to that of the colonized. The colonizer and the colonized are neutralized and leveled in their perishable bodies, thus, making futile the Civilizing Mission that operated by ranking races. Power is never total. It is always imperfect, and can never destroy a subjectivity that resists it. In Oyono’s novels, the Fall of the colonial Father is also obtained through the inquisitive gaze that the colonized return back to the colonizer, and through their ‘subversive mimicry’ that parodies his codes. In Une vie de boy and Le Chercheur d’Afriques, the ‘son-Father’ relationship between the hero and the colonial Father, is also symbolic of the ‘Africa-West’ rapports. Living under the specter of the Father, the son has to negotiate his survival between weaning and parricide. The biological miscegenation in Le Chercheur d’Afriques is a metaphor of the ‘rhizome identity’ of the postcolonial African who renounces both the Fathers of Negritude and those of the Civilizing Mission. / Thesis (Ph.D, French) -- Queen's University, 2011-06-24 12:43:30.006