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Bref son raisonnement n’est pas de parfaite bonne fois, en particulier dans sa conclusion qui, en soulignant l’«humiliation collective» des seuls musulmans, fait bon marché des réticences sur le voile à l’école assez largement exprimées par des femmes musulmanes elles-mêmes. Bref, à l’image des anglophones dont il n’est pourtant pas, il est insensible à ce qui reste une anomalie politique dans le monde entier: seuls le Mexique et la France ont inscrit dans la loi la séparation entre l’Église et l’État; lorsque le président du Mexique, ce pays pourtant si catholique, a baisé l’anneau papal lors de la visite de Jean-Paul II, la première d’un pape dans cet État, ce fut un véritable scandale national (1979). On a oublié qu’en France, c’est le régime de Vichy qui avait réintroduit les prêtres à l’école pour enseigner le catéchisme (hors les heures de classe), privilège qui leur fut retiré à la Libération. Je récuse, évidemment, le recours actuel exclusif aux «racines chrétiennes» supposées de la France. C’est que je fais partie, je le reconnais volontiers, des intransigeants de la laïcité de l’école publique, et ce sans concession à quelque religion que ce soit: qu’il y ait au moins un lieu où, protégées par l’État qui a la responsabilité d’une éducation égalitaire, les fllettes apprennent qu’elles ont le droit de se servir de leur corps comme les garçons, elles sont libres de faire ce qu’elles veulent une fois qu’elles en ont franchi le seuil!
Sur l’exemple de Zineddine Zidane, Nacira Guénif-Souilamas analyse le cas d’un citoyen postcolonial, certes hors du commun, mais qui demeure apparemment insensible à sa condition considérée par les autres particulière, quels que soient les réactions et les commentaires du public. Celui-ci, selon les cas, va le porter au pinacle des héros nationaux lorsqu’il fait triompher «les Bleux», ou bien le renvoyer à son origine kabyle lorsqu’il se laisse aller à son fameux «coup de boule». Le tout est de comprendre le silence de Zidane: «Can the subaltern speak», comme l’a demandé Spivak en 1988?
Peter Bloom analyse les origines et la signifcation d’une technique gymnastique très particulière, celle du parkour, connue dans les banlieues françaises sous le nom de Yamakasi, mot d’origine lingala signifant «un homme fort», qui incarne un condensé d’arts martiaux asiatiques mêlé à des techniques de danse congolaise. Il part de façon intéressante de l’infuence du cinéma sur une invention culturelle de reconnaissance interne, puisque l’origine du parkour remonte au flm «Banlieue 13» (2004) qui prône une esthétique african american de gansgta-rap. Il poursuit à travers le cinéma beur naissant l’évocation de l’univers clos de la vie en grand ensemble. Mais j’avoue que m’interpelle quelque peu sa comparaison flée du passage du camp de transit à la conception du grand ensemble, à partir du HLM de La Muette à Drancy qui fut dévolu au sinistre usage que l’on sait sous Vichy: y eut-il, à partir du même type de bâti, métaphore après-guerre de l’enfermement des Juifs destinés à être déportés, à celui des pauvres transférés des bidonvilles aux grands ensembles où ils se trouveraient aujourd’hui dans une situation quasi comparable? Il me semble que le cinéma l’entraîne un peu loin…
Enfn, Charles Tshimanga a raison d’insister sur les spécifcités et les révélations du discours du rap français: les paroles n’expriment pas seulement la contestation subversive trop rapidement qualifée de racisme anti-blanc. Elles permettent à une catégorie sociale bien délimitée et discriminée, celle des jeunes de banlieue, de transcender par la dérision leurs diférences de race, d’ethnie, de religion, voire même de classe pour exprimer leur engagement dans le débat politique français.
Accompagné de références précises en fn de chaque article et d’une solide bibliographie générale, d’un glossaire très utile des termes dits «de banlieue» et d’un index fourni, ce livre, dont le ton est mesuré même si les analyses ne manquent pas d’audace, constitue un bilan sérieusement documenté de nos dernières années postcoloniales, dont on ne peut que souhaiter qu’une version française soit bientôt publiée. En attendant, ce livre constitue un outil de travail redoutable pour tous nos collègues anglophones intéressés à l’histoire de France, aussi bien nationale que coloniale.
© Coquery-Vidrovitch C., 2013
Ведущие периодические издания, посвященные африканской истории
(составитель Л. В. Иванова)
A. B. Davidson
HISTORY IN AFRICA: PROBLEMS OF STUDY
This introductory article sums up the work that has already been done by Russian scholars and draws the outline of the new tasks that they now have to fulfil in order to understand the way history is studied and taught in Africa.
S. V. Mazov
HISTORICAL ISSUES IN THE WORKS BY J. E. CASELY HAYFORD
J. E. Casely Hayford is best known as a Gold Coast politician and journalist. His merits as a writer relates primarily to popularizing the ideas of Wilmot Blyden, the father of cultural nationalism in West Africa. Revealing Casely Hayford views on the African past and the role of Africans in the World History, the author argues that he deserves the right to be a distinctive thinker with his own vision of fundamental problems of the world.
N. G. Scherbakov
A HARD TREK: FROM THE HISTORY OF NEGROES TO THE HISTORY OF AFRICAN PEOPLES
Four centuries of trans-atlantic slave trade and more than one hundred years of the migration of Africans to the former metropolitan and other western countries formed a unique community – a large diaspora of the peoples of African origin. Among those who influenced the historical studies of African peoples most of all is the personality of William Edward B. Du Bois (1868–1963).We try to clarify in which way and when his understanding of Black History transferred from the history of Negroes to the history of African Peoples. The 15 years after the Manchester Pan-African congress show the best promise as Dr. Du Bois attached much importance and influenced greatly the development of African studies in the USSR. Through better understanding of newly independent states of Africa more and more historians realized the new character of Black History which became separated and from the late 50-s and on was developing as the history of Africans and Negroes, i.e. African-Americans.
A. V. Voevodsky
THE HISTORY OF SOUTH AFRICA AS SEEN BY AFRICAN INTELLECTUALS (1870s-1930s): SPECIFIC FEATURES OF THE FORMATION OF IDEAS ABOUT HISTORY
Historical views are the most important factor in the development of the ethnic self-consciousness. They have an impact not only on the methods of representation of the past, but also on the perception of the modern world. African intellectuals played an important role in the formation of the collective historical memory of Africans and in the understanding of their own past. Literature (historical prose) had a big influence on this process. African intellectuals saw their main mission in the restoring the historical justice and showing that African people of Southern Africa have not been deprived of greatness, that they were the creators of their history. However their writings were full of fiction and biased assessments in the interpretation of historical events. The first African historians became the authors of new historical myths, many of which are alive to the present time.
S. V. Mazov
«AFRICAN HERCULES» AND «COLONIAL HYDRA». COLONIAL PROBLEM IN THE KWAME NKRUMAH'S WORKS
The article covers Kwame Nkrumah's views on colonialism and its impact on Africa. His works are often read as though they were all written at the same time, and an abstract and dogmatic system called «Nkrumaism» is extracted from them. The author traced the evolution of Nkrumah's assessments of colonialism caused by the changes in his status and political career.
V. I. Yevseyenko
HISTORICAL STUDIES IN GUINEA: STAGES OF MAKING AND PROBLEMS
The roots of historical studies in Guinea are to find in traditional society, beginning with the Griots of the Mandingo people. In the colonial times there were some amateur historians among the local intelligentsia. The foundation in 1944 of the Guinean branch of the French Institute of Black Africa (IFAN) marks the beginning of the new period in studying local culture and history. In 1958 it was reorganized into the National Center of research and documentation under the leadership of the prominent French scholar J. Suret-Canale. In this center the first generation of professional Guinean historians was formed. Some of them were persecuted by the repressive regime of president Seku Toure, some emigrated like J. T. Niane. Others cooperated with the ruling regime writing books which glorified its leaders and the ruling party. In the emigration some Guinean historians like Alpha Diawara tried to write the objective history of the country. A great role in the historiography was played by Guineans naturalized in France, such as Kamara Silvin. After the fall of the Secu Toure regime some books trying to give its real assessment were written.
I. V. Krivoushin
FROM A THEORY OF HISTORY TO GENOCIDE: THE HAMITIC HYPOTHESIS IN THE CONTEXT OF THE RWANDAN TRAGEDY OF THE XX CENTURY
The article shows how the Hamitic hypothesis invented by early European anthropologists was promoted by German and Belgian colonizers and missionaries to explain the native Rwandan society and organize it into pseudo-racial hierarchies under colonial rule, how the colonial ethnicist practices and ideologies resulted in ethnicist consciousness-raising of populations and how the Rwandan post-colonial political regimes supported, instrumentalized and institutionalized them to consolidate their power. The author concludes that these historical developments made the Hamitic hypothesis a significant factor in the Rwandan genocide of 1994.
G. V. Tsypkin
ETHIOPIA AS SEEN BY AFRICAN HISTORIANS
It may seem a paradox but the historical developments in the most ancient independent state of the African continent never created the prerequisite for the establishment of historical science in Ethiopia. The author's task is to open the reasons for such phenomena. The leading among such reasons are the conservatism and stagnancy of Ethiopian society and very low educational level as even at the beginning of the XXth century one can attain education only at the church-operated schools. The Ethiopian society was unable to absorb new ideas as well. Both in the period of feudal absolutist state and in the times of so called «socialist experiment» we have to consider the strong role of censorship which prevented the development of historical science.
M. S. Kurbak
SOUTH AFRICA AND THE WORLD AS SEEN BY J. M. COETZEE AND N. GORDIMER
J. M. Coetzee and N. Gordimer, the most popular South African writers and the holders of a Nobel Prize for literature, were born in South Africa and their lives and works are bound with this country. Nevertheless, it is very difficult to compare the views of J. M. Coetzee and N. Gordimer, because they are very different. During the apartheid era the main theme of N. Gordimer's novels was the disclosure of injustice and racial discrimination in South African everyday life. Coetzee didn't support the resistant movement of the black South Africans, but he didn't support the politics of the National Party either. In his first novels («Dusklands», «Waiting for the Barbarians») he tried to see the apartheid as «only one manifestation of a wider historical situation to do with colonialism, late colonialism, neocolonialism».
The main thing that unites these two writers is that in their novels they try to think not only about South Africa but about the presence and future of the others countries as well.
L. V. Ivanova
STUDY OF HISTORY IN SOMALIA
The study of history in Somali is quite fragmented and specific subject due to the lack of official system of the written Somali language until 1972. The colonial partition of Somali between Britain, France and Italy influenced the shaping of Somali national identity and the way of its expression. This article is a preliminary and exploratory examination of three distinct traditions of intellectual process in Somalia: the Western secular tradition, the Islamic religious (and educational) tradition, and the indigenous Somali poetic tradition. To reconstruct Somalia's past we have to use valuable knowledge in the products of each of these traditions, their wisdom and experience. It therefore seems worthwhile to examine the character of each of these three distinct systems of knowledge and the historical circumstances that kept them separated, or partitioned, over the course of the past century. We can then reflect on the consequences for understanding contemporary Somalia.
A. S. Balezin THEMES OF WEST AFRICAN STUDENTS' GRADUATE PAPERS IN HISTORY IN THE LAST THIRD OF THE XXth CENTURY
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