A thesis submitted to the Faculty of Science, University of the Witwatersrand, Johannesburg, in fulfilment of the requirements for the degree of Doctor of Philosophy. Johannesburg, 2017. / This study analyses the politics of liberation heritage in postcolonial southern Africa with special reference to Mozambique. The aim is to scrutinise the different ways in which liberation heritage discourse is used and mobilised to construct a range of socioeconomic and political values in the southern African region and to examine the processes of heritagization in Mozambique based on field observations at two national heritage sites: Chilembene and Matchedje. I adopt the conceptualisation of heritage as discourse and put the hegemonic Western heritage discourses into historical perspective in order to explore how this Western understanding of the past has influenced the official discourse and practice in southern Africa in both colonial and postcolonial periods. I argue that the process of re-appropriation and ‘mimicry’ which allow the perpetuation of Western paradigms in the conception of heritage result from a combination of geopolitical and socio-economic contexts and circumstances at play nationally, regionally and globally, combined with the strategies adopted by former national liberation movement’s ruling elites to pursue their own nationalist agendas related to state-crafting and nation-building. I also argue that the recent traction that has led to the institutionalisation of liberation heritage discourse in southern Africa, represents a specific way in which former national liberation movements, now in government, have tried to respond to changes in circumstances marked by an increasing contestation by the different social groups over the content of the official discourse of ‘the past’, based on selective memories of the liberation struggle, in an increasingly disputed multi-party democratic dispensation. To understand the politics of heritagization of the liberation struggle in postcolonial Mozambique, I look at FRELIMO’s efforts to undertake selective celebrations and to silence particular ‘pasts’ for particular ‘presents’ during the struggle years as well as through the different socio-political and economic contexts of the successive presidencies: Samora Machel (1975-86), Joaquim Chissano (-2004) and Armando Guebuza (-2014). By (1) addressing the question of why and how the heritagization of this particular category of the past (i.e. liberation heritage) accomplishes the reproduction of state power held by ruling elites of former national liberation movements, and by (2) illustrating the networks of meanings and practices on which liberation heritage rests, and by (3) analysing the socioeconomic, cultural and political work it does, this study contributes to the embryonic body of knowledge about heritage processes in southern Africa. / LG2017

Les Mille et une nuits sont une compilation de récits divers, du conte merveilleux au « roman » épique et à l'anecdote historique, en provenance de différentes sources, lettrées et « populaires, mais une compilation sans limites précises, variant de version en version, autour néanmoins d'un noyau d'histoires récurrentes. La présente thèse s'intéresse aux difficultés posées par cette complexité de l'objet : peut-on parler d'œuvre ? Comment est-elle transmissible ? Quelles représentations en ont les lecteurs du XXe siècle ? Quel est le corpus transmis ? Quel sens ont-elles pour les écrivains modernes ? A la croisée d'une étude de réception et d'influence, cette thèse étudiera plusieurs réécritures des Nuits afin d'examiner comment elles modélisent l'écriture moderne. Ce travail s'organisera selon trois perspectives générales : le rapport de la réécriture à l'immensité et à la complexité des Nuits, c'est-à-dire comment la création littéraire moderne redéfinit le corpus ; le mythe littéraire de Shahrâzâd ; et enfin les enjeux littéraires et culturels liés à l'appropriation des Mille et une nuits entre Europe et monde arabe. / The Thousand and One Nights, or Arabian Nights, are a collection made of narratives from high, popular and medium literature. This doctorial dissertation encompasses on the influence of this Nights on modern texts from XXth century's Europe, Middle-East, North-Africa and America. The complexity and particularity of this object question the rewritings: are the Thousand and One Nights a literary work? How rewriting it? What meanings writers search and create? The first part of this thesis aims to examine two types of rewriting: linked to the totality or selecting a story above all. The second part of this study focuses upon what we will call “Shahrazad myth”. Then, the third section seeks to illuminate literary and cultural stakes linked to the Nights' journey between East and West.

Le présent travail, dont le champ de recherche concerne le roman francophone d'Afrique au sud du Sahara, se propose d'analyser la mise en scène de la trajectoire de l'intellectuel africain, des années cinquante à nos jours. Il s'agit précisément de voir la manière dont les productions romanesques africaines de ces soixante dernières années représentent la situation de l'intellectuel dans la société africaine, à travers ses évolutions et ses perspectives. Quel rôle le roman africain de langue française a par le passé consacré au personnage de l'intellectuel et quels sont ses nouveaux modes d'actions et de productions d'idées contribuant aujourd'hui à renforcer ce rôle ? Au moment où, en Afrique, l'opinion publique parle de plus en plus de la faillite ou de la « mort de l'intellectuel africain », nous avons jugé nécessaire d'interroger le roman à ce sujet, à partir d'une sorte de panorama analytique allant de 1950 aux années 2010, pour observer comment la fiction littéraire africaine a longtemps représenté la figure de l'intellectuel et comment cette représentation a évolué au cours des dernières décennies. Empruntant sans cesse ses outils théoriques et méthodologiques à la sociologie de la littérature, cette thèse de doctorat s'interroge sur ce qui est advenu de l'intellectuel africain et sur le positionnement qu'il adopte dans le contexte actuel des sociétés africaines tournées vers la mondialisation. Sous forme d'histoire littéraire, elle présente chaque époque intellectuelle du continent africain à travers ses enjeux identitaires et politiques. Au-delà de ses échecs innombrables, l'intellectuel africain est une figure habitée par une éthique de conviction et de responsabilité. Dans cette perspective, la crise de l'engagement observable chez l'intellectuel évoluant dans le roman africain contemporain, loin d'être le signe de sa « mort » très prochaine, se veut en fait une crise des mutations, où de vieilles modalités d'engagement meurent et de nouvelles cherchent à éclore. / This work, whose research field concerns the French novel of Africa south of the Sahara, is to analyze the direction of the trajectory of the African intellectual, fifties to the present. It is precisely to see how African fiction productions of the last sixty years represent the situation of the intellectual in African society, through its developments and prospects. What French-language African novel role has historically devoted to the character of the intellectual and what are the new modes of action and ideas productions today contribute to strengthening the role? At the time, Africa, public speaking increasingly of the bankruptcy or the "death of the African intellectual," we found it necessary to question the novel on this subject, from a kind analytical panorama from 1950 to the 2010s, to observe how the African literary fiction has long represented the figure of the intellectual representation and how this has evolved over the past decades. Borrowing constantly its theoretical and methodological tools in the sociology of literature, this dissertation examines what happened to the African intellectual and positioning it adopts in the current tour to the African societies globalization. Form of literary history, it has intellectual every time the African continent through its identity and political issues. Beyond its countless failures, the African intellectual is a figure inhabited by an ethic of conviction and responsibility. In this perspective, the crisis of the observable commitment to evolving the intellectual in contemporary African novel, far from being a sign of his "death" imminent, wants it a crisis of change, where old modalities commitment die and new ones seek to hatch.

O presente trabalho pretende levantar e discutir, a partir de questões sobre a religiosidade provincial no alto império romano, os pilares, \"colunas de Júpiter\" e outros tipos de vestígios correlacionados. O interesse e estudo desses monumentos pela historiografia do século XIX estabeleceram um topos, em uso até hoje, que direciona as interpretações arqueológicas e religiosas das Gálias Romanas. Tendo como pressupostos teóricos os debates pós-contemporâneos e pós-coloniais e com o intuito de compreender as devoções e os cultos, foi realizada uma série de análises, com destaque para as de natureza iconográfica. / Starting from issues about the provincial religiosity in the high Roman Empire, this work aims at raising and discussing the pillars, \"Jupiter columns\" and other types of correlated vestiges. The interest arisen by these monuments and their study by the bibliography of the XIX century established a \"topos\" still in use, which gives directions to the Gallic Roman archaeological and religious interpretations. With the theoretical assumptions of the post-contemporary debates and post-colonial theories and in order to understand the devotions and worship services, a series of analysis was made, with special emphasis on an iconographic approach.

Sur les territoires colonisés par la France paraissent des journaux locaux qui suivent le développement national de la presse : entre 1830 et 1880, l’époque est médiatique et le journal est un support important des publications littéraires. Dans les colonies, les périodiques contiennent ainsi des textes adaptés à leurs territoires respectifs, mais publiés toujours selon la même structure, ce qui permet une comparaison entre les différentes stratégies conduisant à l’élaboration d’identités coloniales. Ces textes, par leur diversité et leurs évolutions, représentent une sorte de chaînon manquant entre la littérature des récits de voyage et la littérature coloniale qui se définit au tournant du XXe siècle : interrogés et étudiés sous cet angle, ils prennent valeur de corpus signifiant. Ils montrent en effet le rôle identitaire de cette littérature médiatique adaptée aux colonies : en adaptant l’exotisme aux conditions coloniale, en faisant varier le critère d’altérité et par bien d’autres moyens encore, la presse locale fonde en partie une attitude coloniale qui se retrouve, mutatis mutandis, dans l’empire colonial français. C’est également la raison pour laquelle le corpus médiatique colonial du XIXe siècle se trouve être au centre de connexions avec les textes de la littérature coloniale ainsi qu’avec les problématiques de l’écriture postcoloniale : lieu de publication, de nouveauté, de tentatives identitaires et d’essais génériques, le journal colonial a produit entre 1830 et 1880 des mécanismes d’écriture appelés à se développer par la suite. / Local newspapers were published in French colonial areas following the same evolution as the national newspapers: between 1830 and 1880, media-rich times, the press represents a significant publishing-platform for literary texts. Colonial newspapers contain texts adjusted to their respective geographic areas, but keep the same structure regardless, thereby allowing the comparison between the strategies leading to the building of colonial identities. The diversity and the different evolution pathways of these texts may then be considered as the missing link between the travel narratives and the early-20th century defined colonial literature. As such, they can undoubtedly be considered as a significant corpus of colonial times. These texts reflect the identity role this colonial-area adjusted media literature had: by adapting exoticism to the colonial conditions, by varying the criterion of alterity and by many other ways, local press founds, partially, a colonial attitude that can further be found, mutatis mutandis, in the French colonial empire. This is also the reason the 19th-century colonial-media corpus is at the crossroads of both colonial literature and postcolonial writing problematics: as a place for publication, novelty, identity essays, and literary genre essays, the colonial newspaper witnessed the creation, between 1830 and 1880, of writing mechanisms that would eventually develop later on.

Dès 1997, des témoins rwandais rescapés d'un des événements les plus sombres du XXème siècle ont témoigné de leur expérience au cœur du génocide Tutsi survenu trois ans auparavant. La nécessité de mettre en récit l’horreur traversée a fait naître, en langue française, une littérature d’« un genre nouveau » qui n’existait pas dans le pays. En analysant seize récits rwandais de témoins directs du génocide, la thèse discute l’obstacle présupposé de leur co-écriture et met en évidence l’émergence et la singularité de cette littérature de témoignage : sa naissance dans la déchirure ; son mode spécifique d’élaboration ; sa poéticité ; sa rhétorique de la pulvérisation inhérente au traumatisme et, spécificité remarquable dans une culture où l’expression du « moi » n’est guère encouragée, son hybridation entre témoignage et autobiographie. Au confluent de l’histoire personnelle et de l’Histoire collective, certains témoins rescapés ont en effet exploré la voie d’une narration intime afin de reconstruire ce que le génocide a fait voler en éclats : le rapport à soi-même et à une communauté qui, après les avoir niés en tant qu’êtres humains, a tardé à les reconnaître en tant que victimes. Ce projet testimonial constitue tout autant une tentative de résilience qu’une quête de justice, un acte conclusif du deuil et une difficile progression de la survie vers la vie. Cette thèse inscrit de plein droit dans la littérature des œuvres essentielles et irremplaçables pour approcher au plus près la vérité du traumatisme et des faits génocidaires endurés. / Since 1997 Rwandan witnesses who have survived the Tutsi genocide in Rwanda in 1994 have related their dreadful experience of one of the worst events of the 20th century. The urge to write about this terrible event was the starting point of a new genre of writing in French in the country. By analysing sixteen direct witnesses' accounts this thesis examines the assumption that the need to resort to another person to transcribe their oral testimonies could present an obstacle. It reveals the newness and singularity of this " witness literature " : a dramatic break from all traditional artistic forms, the specific technique with a note of poetry, the way it describes the devastation caused by the traumatic events. Moreover what is remarkable in a culture in which self- expression is not encouraged is how it combines testimony and autobiography. Indeed where personal history and collective history meet, by telling their private accounts some surviving witnesses have been able to rebuild what the genocide had destroyed, that is to say introspection and the relationship with the community which not only had not considered them as human beings but had also delayed recognising them as victims. This " testimony project" is an attempt at resilience and a demand for justice as well, a way of coming out of mourning in order to be able to go on living. This thesis intends to fully acknowledge the literary quality of these very important, essential writings and to understand the intensity of the trauma caused by the criminal acts they had to endure during the genocide.

This dissertation comprises an investigation into the conditions and contemporary implications of an historical event, the Janatha Vimukthi Peramuna (JVP) insurrection of 1971. At the broadest level, it revisits the insurrection and its aftermaths to reframe the contemporary question of emergency in Sri Lanka. This dissertation poses emergency, a defining feature of Sri Lanka's postcolonial experience, as a problem native to the emergence of democracy in Sri Lanka. It resituates emergency rule and the concept of necessity which subtends it on the terrain of the secularizing political rationality, which has constituted the emancipatory raison d'etre of the postcolonial state. The visibility of this rationality has been obscured by liberal constitutionalism's ideological narrative of Sri Lankan constitutional history, and I recover and explore the anticolonial, nationalist contexts of its formation, first in the demand for a constitutional bill of rights, then in the movement toward constitutional autochthony, and finally in the creation of the sovereign republic in 1972. I show how this political rationality incorporates certain secular-political assumptions, fundamental to the colonial inauguration of democracy in Sri Lanka. One such assumption is that democracy is a matter of naturally occurring majorities and minorities, and that the political rights of minorities are best addressed through the concession of constitutional protections or safeguards, rather than any more generative solution at the level of political representation. I suggest this finding should cause us to radically revise the normative ethical-political coordinates which implicitly orient a greater part of the social scientific study of Sri Lanka. That conventional question has revolved around the transgression of secular norms by the force of ethnicity and nationalism, and hence much work has taken up the challenge of deconstructing and explaining the cultural force of Sinhala nationalist ideology. My dissertation asks that we set aside this problematic and instead foreground the question of the secular inheritances of the state as the target of our critical strategies.

This dissertation is intended primarily as a contribution to postcolonial criticism and theory and the rhetorical analysis of epidemic writing as they undergo various crises and sublimations in the geopolitical landscape that has come into focus since the multilateral undertaking of the War on Terror in 2001. I begin with a set of questions about representation: when, how, and why are extra-legal, insurgent, anti-colonial, and terrorist forms of violence figured as epidemics in literature and connected discursive forms? What events in colonial history and scientific practice make such representations possible? And how do these representational patterns and their corollary modes of interpretation both reflect and transform discourse and policy? Although the figure is ubiquitous, it is far from simple. I argue that the discourse of the late colonial era is crucial to an understanding of how epidemiological science arises and converges with colonial management technologies, binding the British response to the 1857 mutiny and a growing Indian nationalism to the development of surveillance and quarantine programs to eradicate the threat of the great nineteenth century epidemic, the so-called Indian or Asiatic cholera. Through a constellation of readings of key texts in the British and French colonial and postcolonial traditions, including selected works of Bram Stoker (Dracula, "The Invisible Giant"), Albert Camus (La Peste, Chronique Algérienne) and Salman Rushdie (The Satanic Verses, Shalimar the Clown, Joseph Anton), I demonstrate how epidemics have played a complex representational role in relationship to violence, enabling us to imagine specific kinds of actors as absolute, powerful enemies of biological and social life, while also recoding violent political action as an organic affliction in order to efface or suppress the possibility of agency. There are two crucial aspects of this story that run throughout the histories and texts I engage with in this project. The first is that the figure of insurgent violence as epidemic has two opposing, yet interrelated faces. One looks to the promise of scientism, data collection and rational study as a means of eradicating the threat of irregular warfare. This is the function of the figure embedded in the practices and progress of epidemiology. On the other hand, the mythopoetics of infectious disease also point toward the occult and the unknowable, and code natural forces of destruction as sublime and inevitable. This is the function of the figure embedded the literary and political history of the term terror, which encompasses both natural and political events and the structures of feeling to which they give rise. The result of this duality is the persistent epistemic collapse of data-driven rational scientism and irrational sublimity in texts where epidemic and terror are at issue. The second crucial aspect of this story is that the dissolution of a colonial world system changes the shape of thinking about both epidemics and violence by displacing a binary architecture of antinomy in both public health and politics. The broadened view of epidemic since the end of the nineteenth century, in other words, has moved us away from metaphors of bellicosity to a more multi-factorial view of bacteriology and virology in temporal, geographic, and demographic space. One of the main goals of this project is to examine the relationship between these shifting epistemologies, narrative form, and imperial strategy. A connected through-line in the dissertation attempts to map what becomes of the biologistic and organicist conception of the state--which are already a matter of representation and imagination--as the very notions of biotoic life and the purview of the organism undergo no less radical redefinitions than the concept of the nation itself, providing the conceptual underpinnings for a subsequent biomorphic conception of the globe.

In its Constitution, postcolonial India acknowledges the caste-based practice of "untouchability" as a social and historical wrong, and seeks to redress the effects of this wrong through compensatory discrimination. Dalits are recognized by the state as having suffered the effects of untouchability, and thus as eligible for statutory protections and remedial measures, on the condition that they profess no religion "different from the Hindu religion" (a condition later expanded to include Sikhism and Buddhism as well). The present work charts the career of the idea underlying this condition of recognition - the idea that the "untouchable," insofar as she has not converted to Islam, Christianity, or another "world religion," must be Hindu - and its consequences, from the late nineteenth century to the present. Historically and ethnographically grounded in the community life of the sanitation labor castes - those Dalits castes that perform the vast majority of South Asia's sanitation work - in the north Indian city of Lucknow, the study tracks the idea from its ruptive colonial beginnings to its propagation by Hindu nationalists, induction into mainstream nationalism and installation in the edifice of postcolonial law. This is also an account of the everyday effects of postcolonial India's regime of recognition in the present: what it confers, what it transforms, what hides in its shadows.

A dissertação tem como objetivo principal investigar a relação do pós-colonialismo com o contexto brasileiro, instanciada pelas referências à teoria de tradução de Haroldo de Campos por parte de teóricos dos Estudos da Tradução. Se, por um lado, o reconhecimento internacional da teoria de tradução de Campos é mais que merecido, por outro, considerá-lo pós-colonial reduz a dimensão e complexidade de seu pensamento, que permeia toda a sua produção intelectual e criativa como poeta, crítico e tradutor. A pesquisa apresenta duas linhas de investigação: a teoria pós-colonial, nos seus aspectos históricos e teóricos e o trabalho e pensamento do tradutor Haroldo de Campos. Apesar de aparentemente paralelas elas convergem para a comprovação, ou não, da seguinte hipótese: a prática tradutória de Haroldo de Campos apresenta uma preocupação mais de cunho artístico que político. / The main purpose of this dissertation is to investigate the relation of Postcolonialism with the Brazilian context, motivated by the references to Haroldo de Camposs translation theory by Translation Studies theoreticians. On the one hand, if the international recognition of Campos\'s translation theory is deserved, on the other, to consider him \"postcolonial\" narrows the dimension of Campos\'s reflections, which pervade all his production as poet, critic, translator and theoretician, and cannot be considered separately. The research will follow two parallel lines of investigation: post-colonial translation theory, its historical and theoretical aspects, and Haroldo de Camposs translation theory, which will converge towards the hypothesis: Camposs translation theory advocated new aesthetic information, rather than a political message.