Mandinka

A partir del recorrido y la experiencia del músico y artista burkinabé Oumarou Bambara residente en Paris (Francia), la presente investigación pretende describir la utilización de cantos onomatopéyicos en dos dimensiones de la practica musical: por un lado, los procesos de enseñanza y aprendizaje; por otro lado,  los procesos de creación y composición musical. Aunque se trata de un primer acercamiento metodológico, este trabajo presenta algunas pistas interesantes sobre el rol de las onomatopeyas como herramientas mnemotécnicas y pedagógicas en los procesos de transmisión e intercambio de saberes. Todo ello en el marco de un contexto alejado y extranjero al  del "contexto  de origen" de las prácticas musicales en cuestión. Asimismo, se proponen algunas reflexiones acerca de la "tradición" musical como concepto dinámico, adaptativo, cambiante y esencialmente creativo.

According to the Epic of Sundiata, Kouroukan Fouga or Kurukan Fuga was the constitution of the Mali Empire created after the Battle of Krina (1235) by an assembly of nobles to create a government for the newly established empire. According to oral tradition of the griot poets of Mali and Guinea, the Kouroukan Fouga established the federation of Mandinka clans under one government, outlined how it would operate and established the laws by which the people would live. The name Kurukan Fuga is a toponym, translating to "clearing on granite / lateritic rock", referring to the plain near the town of Ka-ba (present day Kangaba) where the narrative has Sundiata Keita present the charter. This document was as important for that region of Africa as the Magna Carta for Western Europe and from at about the same-time,the Kouroukan Fouga however was formally in oral tradition and then codified in about 1236 the same time of the Magna Carta in 1215, most people would have recognized the Magna Carta as having a great impact on the eventual idea that Man is a free being with formal representation in governing counsel , that idea would take centuries to realize off-course and many found it as a precursor to the US constitution and the parliamentary system in Britain, In the Malian empire a similar document was being put into place. The reconstructed Kouroukan Fouga, as published by Kouyaté, contains 44 edicts. They are divided into four sections concerned with Social Organization (edicts 1-30), Property Rights (edicts 31-36), Environmental Protection (edicts 37-39) and Personal Responsibilities (edicts 40-44). The Kouroukan Fouga divided the new empire into ruling clans (lineages) that were represented at a great assembly called the Gbara. There were 16 clans known as the Djon-Tan-Nor-Woro (quiver carriers) responsible for leading and defending the empire. There were also 4 clans known as the Mori-Kanda-Lolou (guardians of the faith) who guided the ruling clans in matters of Islamic law. There were 4 nyamakala clans (people of caste) who had the monopoly on certain trades, which included but was not limited to smelting, woodworking, and tanners. Lastly, there were 4 clans of djeli (masters of speech) who recorded the history of the empire through song. Combined these would make up the 29 seat Gbara at the plain of Kouroukan Fougan (named after the event where Sundiata "divided the world"). The 30th seat was likely occupied by the mansa's djeli called the belen-tigui (master of ceremonies), or may have been reserved for a female monitor since the constitution states women are to be represented at all levels of government (edict 16). Article 7 institutes the sanankuya (a type of cousinage or joking relationship that is a longstanding West African social tradition) as a civic duty.

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""This paper is concerned with the linguistic landscape in urban Gambia. It reviews recent work done on linguistic landscapes and explores the relation between The Gambia’s social and ethnolinguistic diversity and visible linguistic phenomena in the public space from an ethnographic and social semiotic perspective. It is argued that the occasional use of local
languages in an otherwise English-only environment (as, e.g., in the publicity campaigns of the mobile phone operators Gamcel, Africell and Comium) serves a symbolic rather than communicative function and has more to do with corporate creativity than it reflects ethnolinguistic relations. The overall absence of local languages and the salience of images in the Gambian linguistic landscape should be understood in the context of an informal
English-only policy for visual communication and the relatively high rate of illiteracy that is typical for a postcolonial Third World country. Drawing on the theoretical notions of audience design and multimodality, it is shown how retailers in a major shopping street
Serrekunda (the country’s largest conurbation) use images more than multilingualism as a vernacular strategy to accommodate illiterates in their audiences. The paper concludes with an argument that ‘language’ may not be the most crucial analytic category in a descriptive linguistics of the linguistic landscape, and that ‘local languaging’ may be a more suitable term to capture what is going on linguistically in public spaces.""

This paper presents a comparative ethnographic analysis of two versions of a grassroots text in Mandinka language, one written by a non-formally educated man, the other a respelling by a formally educated urbanite. The analysis points at a crucial difference in spelling practices and inequality in literacy regimes, i.e., between established orthographic English literacy and the more creative, heterographic and emergent local language literacy. It is shown how English orthography affects local ideologies of literacy as well as Mandinka spelling practices itself, in greater or lesser extent, depending on the educational history of the speller.

By submitting this dissertation electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights and that I have not previously in its entirety or in part submitted it for obtaining any qualification.

"""L'émergence est la pensée du nouveau, de l'inédit. Comment quelque chose peut-il apparaître là où rien n'était ? Pourquoi le tout n'est-il pas seulement la somme de ses parties ? Ce «quelque chose », ce supplément, qui font la naissance, l'avènement ou la création de phénomènes culturels et scientifiques, ainsi que les mouvements qu'ils génèrent, sont étudiés sous le nom d'« émergence ». Dédicacé par un prix Nobel
de Littérature, rassemblant des auteurs qui font autorité dans leur domaine, cet ouvrage constitue aussi bien une synthèse et une analyse scientifique des théories de l'émergence qu'un hommage à celui qui s'en est fait le concepteur en France. Jean-Marie Grassin, en effet, grâce a sa bonne connaissance de la francophonie et des questions de l'émergence de nouvelles littératures dans un contexte postcolonial, et comme
observateur international privilégié des concepts littéraires, a proposé une description, puis une théorisation, de l'émergence. Venus de divers horizons des lettres, des arts, des sciences humaines et sociales et de pays très divers, des chercheurs lui répondent en un échange fécond.
Contenu : Wole Soyinka : « Ecrit sur la porte » - Jacques Fontanille : Préface - Bertrand Westphal : Quelques observations sur la théorie de l'émergence - Juliette Vion-Dury : L'émergence comme poésie, paradoxe, humanisme et révolution - Jean-Dominique Pénel : Les sources sous la mer. Pour une phénoménologie de l'émergence en littérature - Didier Coste : Emergence, innovation, résistante étrangeté - Maya Boutaghou : Emergence littéraire et différenciation esthétique - César Domínguez: Literatura comparada y emergencia literaria - Jean-Pierre Levet : Isocrate ou l'émergence de l'humanisme littéraire et philosophique occidental - Claude De Grève : La « Renaissance russe » comme émergence - Moema Cavalcante: Como nas águas do mar a literatura de um país nasce em movimentos - Jacques Chevrier : Récits d'exil, moteurs d'émergence : Un Rêve utile de Tierno Monénembo et Le Zéhéros n'est pas n'importe qui de Williams Sassine - Mamadou Tangara : Une nouvelle « graine de parole » littéraire en pays mandingue - Salaka Sanou : La littérature burkinabè : une littérature émergente - Dominique Jouve : La littérature calédonienne : un cas d'émergence par fluctuation ? - Daniel-Henri Pageaux : Emergence du mauricianisme ; « Faire un pays » : Pour une lecture de Brasse-au-vent de Marcel Cabon - Pierre Brunel : Emergence d'Edgar Poe - Martine Yvernault : Réflexions sur l'émergence dans un poème du XIVe siècle, Pearl, et le roman de N. Hawthorne, The Scarlet Letter (1850) - Anne Tomiche : Emergence du concept d'« avant-garde » dans le vocabulaire et la critique littéraires (domaines français, italien et anglo-saxon) - Jean Bessière : Des difficultés de la littérature et de la mémoire. Ou des leçons de la postmodernité que l'on peut retenir de Carlos Fuentes et d'Edouard Glissant - Philippe Goudey : Emergence d'un genre littéraire nouveau : le polar engagé méditerranéen dans l'oeuvre de Leonardo Sciascia - Françoise Wuilmart : Le concept d'« émergence » chez Ernst Bloch - Patrick Mialon : L'écrivain, l'écritoire et le corps du délit - Eric Charles : La folie dans une théorie postmoderne de l'émergence - Michèle Gendreau-Massaloux : Conditions et résistances : l'émergence en mouvement - Cécile Moiroud : Le droit et l'émergence - Pierrette Thévenot : « Molière avait pressenti Lulli ». Le Festival National de Bellac : émergence d'une identité - Jacqueline Ott: Nouveaux regards sur la nature et le paysage dans l'art de la fin du XXe siècle.

Recension :
http://www.bulletin.auf.org/index.php?id=1424""
Sommaire
Wole Soyinka, Emergence of the Word
Jacques Fontanille, Préface
I. Épistémologie de l'émergence
Bertrand Westphal, Quelques observations sur la théorie de l'émergence
Juliette Vion-Dury, L'émergence comme poésie, paradoxe, humanisme et révolution
Jean-Dominique Pénel, Les sources sous la mer. Pour une phénoménologie de l'émergence en littérature
Didier Coste, Émergence, innovation, résistante étrangeté
Maya Boutaghou, Émergence littéraire et différenciation esthétique
II. Littératures émergentes
César Domínguez, Literatura comparada y différenciation esthétique
Jean-Pierre Levet, Isocrate ou l'émergence de l'humanisme littéraire et philosophique occidental
Claude De Grève, La 'Renaissance russe' comme émergence
III.nÉmergences dans lalittérature
IV. Emergence et sciences humaines et sociales

DESCRIPTION Griot Potters of the Folona reconstructs the past of a particular group of West African women potters using evidence found in their artistry and techniques. The potters of the Folona region of southeastern Mali serve a diverse clientele and firing thousands of pots weekly during the height of the dry season. Although they identify themselves as Mande, the unique styles and types of objects the Folona women make, and more importantly, the way they form and fire them, are fundamentally different from Mande potters to the north and west. Through a brilliant comparative analysis of pottery production methods across the region, especially how the pots are formed and the way the techniques are taught by mothers to daughters, Barbara Frank concludes that the mothers of the potters of the Folona very likely came from the south and east, marrying Mande griots (West African leatherworkers who are better known as storytellers or musicians), as they made their way south in search of clientele as early as the 14th or 15th century CE. While the women may have nominally given up their mothers' identities through marriage, over the generations the potters preserved their maternal heritage through their technological style, passing this knowledge on to their daughters, and thus transforming the very nature of what it means to be a Mande griot. This is a story of resilience and the continuity of cultural heritage in the hands of women. Powered by TCPDF (www.tcpdf.org) To order this book visit https://iupress.org/

Drawing on fieldwork in a primary school in rural Gambia, West Africa, this article foregrounds the notion of voice as analytical heuristics for understanding language in education. Arguing for more attention to voices from the field and for critical reflection on the researcher’s voice in research, the article addresses the ways in which school children, teachers, parents, and other stakeholders voice their opinions and concerns about language in education in relation to official policy and practice.

The present paper aims to introduce Guinea-Bissau Creole (Kriyol), which belongs to the group of Upper Guinea Creoles of Atlantic creoles.
We will provide an overview of the paradigm of copulas in Kriyol and we will look at intralinguistic variation in the occurrence of copulas. A brief comparison with the other UGCs will be undertaken. Finally, we will discuss superstrate vs. substrate influences and we will address the diachronic perspective.

In this paper combines insights, data and methods from two projects conducted in two different research traditions: an ethnographic sociolinguistic study of literacy products in a West African society (The Gambia), and an experimental cognitive linguistic study into the influence of literacy on spelling practices and segmentation of linguistic units. Our paper reviews experimental research into non-literates' metalinguistic awareness and analyses texts from the ethnographic study in order to address questions of units of language and units of writing in Mandinka. Through a comparative text analysis of three differently authored versions of a short text in Mandinka, 'the donkey story', we argue that awareness of units in language not only depends on the language, script or writing system in which one acquires literacy, but that the sociolinguistic context and the orthographic regime of the society in which people learn to write, spell and segment, also matters.

The transition zone in North Africa that divides the desert region in the north from the rain forests and savannas of the south is a “fault line” in which geography, religion, and language interact in  complex and violent ways. These confrontations antedates colonialism, dating back to four major empires developed (the Kingdom of Ghana, the Mali Empire, the Songhai Empire, and the Toucouleur Empire) and three relatively minor states (the Hausa, the Kanen Bornu, and the Fulani) and establishment trans-Sahara trade routes in which Arabs and Berbers traded initially for salt and gold and later for slaves in Sahelian trading centers such as Timbuktu, Gao, and Djenné. Trade also brought into the region the Muslim religion, which clashed with the indigenous animistic religions. It also brought into conflict the Berber Tuareg people with the indigenous Sahelian peoples as well as between indigenous the Soninke, Mandigo, Fulani, Songhai, Hausa, and Toubou peoples.

    During the nineteenth century Scramble for Africa, the France arbitrarily created colonial boundaries that divided and combined opposing ethnic groups.  In 1880 France combined Senegal and Mali into French Sudan, and in 1895 French Sudan became part of the French West Africa federation, which also included Mauritania, Senegal, French Guinea, Ivory Coast, Upper Volta (Burkina Faso today), Dahomey (Benin today), and Niger. The southern territory was separated from French Sudan in 1899 and added to the French colonies of French Guinea, the Ivory Coast, and Dahomey. In 1933 French Upper Volta (Burkina Faso, today) was disbanded and its northern territory added to French Sudan. But Upper Volta was reconstituted in 1947, and French Sudan’s borders became the same as Mali today. In December 1958, Niger became an autonomous state within the French Community and the Republic of Niger was declared. Two years later Niger left the French Community and gained full independence. In April 1995 the government signed a peace accord with Tuareg and Toubou groups that had been in rebellion since 1990.

    In 1920 Chad was incorporated into French Equatorial Africa, which also included also included what is today the Central African Republic, Cameroon, the Republic of the Congo, and Gabon. When Chad gained its independence in 1960 the southerners were in control of the central government in Fort Lamy (N’Djamena today). The French had recognized the difference between the north and the south. The hostility went back to when Muslims in the north raided the south for slaves, and the southerners welcomed the French as protection against the northerners. When Chad gained its independence in 1960 the southerners were in control of the central government. The French had recognized the difference between the north and the south. The hostility went back to when Muslims in the north raided the south for slaves, and the southerners welcomed the French as protection against the northerners.

    Taking advantage of the civil war in Chad, in 1973 Gaddafi sent troops into the section of desert known as Aozou Strip on the border between Libya and Chad. In January 1981 Gaddafi announce a merger of Chad and Libya in an Islamic Republic of Sahel. The merger was opposed Nigeria, Senegal, Gambia, Mali, Mauritania, Niger Ghana, Guinea, Cameroon, Egypt and Sudan. After one year Gaddafi withdrew his troops. In 1983 Gaddafi resumed his military offensive in Chad, using Soviet tanks. Again, Chad appealed to France to intervene, and in 1987 Qaddafi again withdrew his troops from Chad. Then Chad faced an intervention from the east. In 2006 President Omar al-Bashir of Sudan launched a rebellion against Chad’s President Idriss Déby. French forces again helped defend the capital.

In January 2012 an insurgency erupted in the predominantly Tuareg province of Azawad in northern Mali, in which Timbuktu is located. By July the Tuareg rebels had been pushed aside by an Islamist group known as Ansar Dine led by a Tuareg radical named Iyad Ag Ghaly in an alliance with Al Qaeda in the Islamic Maghreb (AQIM) led by Ghaly’s cousin. They established an Islamic state and imposed Sharia law. The Malian government appealed to the United Nations Security, which authorized sending an African international support mission consisting of 2,900 troops to Mali. France sent another 4,000 troops. Finally, in June 2013 a peace agreement was signed between the government and the Tuareg rebels. However, rebel resistance continued, including an attack in March 2013 on the Byblos Hotel used by UN workers. A radical Islamist group calling itself Al Qaeda in West Africa based in the desert region in northern Mali claimed responsibility for the attack. Then in November 2015 the group invaded Radisson Blu hotel in Bamako. Malian troops assisted by the American Special Forces managed to retake hotel.

Meanwhile in northeastern Nigeria, a young Salafi preacher named Mohammed Yusuf was preaching against the French colonial legacy and the corruption of Nigeria’s leaders. His followers became known as Boko Haram. Yusuf was executed by the Nigerian police, and Abukbakar Shekau, Yusuf’s deputy, then became the leader of Boko Haram. Shekau sent some of his followers to train with Al Qaeda in the Islamic Maghreb, and Shekau pledged his allegiance to the Islamic State. But ISIS eventually disowned Boko Haram because of its ruthless battlefield tactics. Boko Haram then began to spread out around Lake Chad into southern Niger and northern Cameroon. Niger, Chad, Cameroon Benin, and Nigeria then created a Multi-National Joint Task Force to combat Boko Haram.

The problem with American foreign policy toward this part of the Sahel region of Africa is that by seeing the conflicts in the region in terms of the War of Terrorism, it is blinded to the underlying ethnic conflicts, including f the incorporation of rival ethnic groups into artificial countries created by the French and the intervention of rival African countries, such as Libya and Sudan, that have exploited of the ethnic conflicts within Mali, Niger, and Chad. The radical Islamic movements of the Islamic State in the Sahel, Al Qaeda, and Boko Haram have taken advantage of these ethnic conflicts. The solution is not to side with the French colonialists nor with autocratic leaders in the region, but to address the underlying ethnic causes of the conflict.

In this paper combines insights, data and methods from two projects conducted in two different research traditions: an ethnographic sociolinguistic study of literacy products in a West African society (The Gambia), and an experimental cognitive linguistic study into the influence of literacy on spelling practices and segmentation of linguistic units. Our paper reviews experimental research into non-literates' metalinguistic awareness and analyses texts from the ethnographic study in order to address questions of units of language and units of writing in Mandinka. Through a comparative text analysis of three differently authored versions of a short text in Mandinka, 'the donkey story', we argue that awareness of units in language not only depends on the language, script or writing system in which one acquires literacy, but that the sociolinguistic context and the orthographic regime of the society in which people learn to write, spell and segment, also matters.

Ce travail repose sur une analyse comparative de la pratique institutionnalisee des relations a plaisanterie dans deux populations de la Casamance (Senegal) – les Mandinka et les Joola. Malgre leur proximite geographique, chacune de ces populations se distingue tres fortement du point de vue de son organisation sociale et de ses pratiques rituelles et religieuses. Toutefois, les uns et les autres ont developpe des modes particuliers de relations a plaisanterie, et ce, a plusieurs niveaux. Differents types de relations a plaisanterie ont ete reperees et decrites : entre parents, clans, unites locales, groupes ethniques... Inegalement documentees dans la litterature existante, certaines sont communes aux deux societes, d'autres n'existent que dans une seule. A partir d'une ethnographie la plus fine possible de leur contexte et de leurs expressions, nous avons tente de degager les emprunts ou inter-influences entre ces differents modes, mais aussi de comprendre ce qu'il...