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Women's access to land resources has been the subject of several studies and publications. However, few have explored this issue from the perspective of gender, and citizenship rights of rural women. In addition, researchers and development practitioners have lamented the acute shortage of reliable data and statistics, disaggregated by several perspectives (gender, ethnicity, agro-ecological location, among others) allowing detailed analyses of women's access to land in Senegal. This book has attempted to meet these interrelated demands. Combining quantitative and qualitative methods, and interrelated perspectives (law, economics, politics, geography, etc.), it confirms some knowledge but shows a differentiation of the systems of exclusion of women in the access and control of land resources, systems that appear to be related to socio-cultural realities specific to each agro-ecological zones of Senegal. While providing opportunities to identify the links between access to land and strengthening the citizenship of Senegalese women, this book presents the challenge of adopting an inclusive and collaborative demarche in the struggle for women's access to agricultural land in particular.
Ousmane Semb ne started writing by 1952. The Black Docker, his first novel inspired by the Marseille experience was published in 1956 by Debresse. In 1957, Amiot Dumont published O Pays, mon beau Peuple, a caustic critic of the colonial plight. This second inaugural piece, clearly autobiographical and sentimental is followed up by a vast knowledge of the strike of the Dakar-Niger railway workers: God s Bits of Wood published in 1960 by Livre Contemporain. In 1961, Pr sence Africaine pulished his collection of short stories, Volta que, in 1964 the first volume of l Harmattan which is a replay of the 28th September 1958 referendum in black Africa and in 1966 Vehi-Ciosane followed by The Money Order. To this date with six published novels and a renown Cinematographer, Ousmane Semb ne with the help of his sharp pen and his critical and observant look decides to examine the fate that the new bourgeoisie and the administrative bureaucracy mete on the downtrodden of this ignominious beauty, Dakar, the Capital of an African nation in the wake of independence. Thanks to a money order that Ibrahima Dieng wants to cash, the film maker/writer takes this character through the urban administrative labyrinth, through neighbourly disputes and through family life in the neighbourhood, highlighting and pointing in passing the crossings, abuses, vices and vicissitudes which make up this segment of life, in every aspect, exemplary. The story unfolds with the arrival of a postman carrying a letter and a problematic money order; it ends on the image of the postman handing a letter to Dieng, when a woman carrying a baby on her back comes in and interrupts them to expose the origins of her misfortunes, asking for help.
Through her Letters written to Friends, to her opponents: priests, magistrates, politicians, including the king, Elizabeth Hooton leaves a captivating testimony of her fights for and of her activism in quest of the Truth, Freedom, Justice and equity for all as well as peace on earth and within the Quaker movement. Hers was a fight and quest far from any guided by egoism pure and simple or by personal interest. She was driven by her interest in the common good of all and everywhere. In History of civilizations we have actors who fade away unnoticed or at times are just ignored whereas their contributions to the said civilizations as small as they might be have contributed tremendously in shaping without doubt the same civilizations. Elizabeth Hooton falls within this category of people whose contribution to contemporary English civilization and above all to the feminist movement can be read between the lines of the fragments of these letters; she wrote to her Friends and to the political leaders of England during an era of great changes which radically transformed the English society i.e. 17th Century England. She expresses herself in very caustic terms as a way of affirming the rights to equality of the oppressed woman and other marginals of the society of her time. She anchors her fight on the axis of a universal and Universalist quest for equality, a Quaker ideal.
Soleil et ombre
(2010)
In this collection, Bill F. NDI resorts to more sagacious versification (rhyme constraints, alliterations and at times the alexandrine) in which appear marked influences of many a French poet. Some of his more audacious poems bring to mind Calligrams and typography of Appolinaire and Paul Éluard respectively.
Réussite scolaire, Faillite Sociale : Généalogie mentale de la crise de l'Afrique Noire Francophone
(2010)
Two volumes of school textbooks have notably led to self repulsion and attraction by the other peculiar to the black African elite. These are the collection put together by the missionary brothers Macaire and Grill: Mamadou et Bineta authored by Andre Davesne alone or in collaboration with J. Gouin. To have an understanding of the kind of scholar produced by the foreign school in the colonies a century after, it is worthwhile retracing the itinerary, followed through readings by generation of pupils, to know the sources that fed their imagination. Out of tune with the universe of their birth, unable to efficiently concretize school teaching, but having certainly perceived that education and education alone is the new pedigree of distinction, school pupils have had to simulate the appropriation of fetishist models of knowledge without necessarily assimilating the spirit of the new civilization and much less taking the challenge to preserve self integrity redeemed through a complaisant dependence that spares from taking any action by fear of doing wrong or being called to order by the overbearing world. If not, how can one explain, in spite of the material and symbolic crises, that the elite since independence have not initiated a discursive strategy for another effective school system? Now, with aspiration or repugnance to discontinuity, the intentions are to rid Africa of the unhealthy residual French complexes in order to engage on the path of double acknowledgement and difference. This seems the most likely to restore trust amongst the peoples and to assure the endorsement of men worthy of being called such.
If Each One Of Us Would Be God? Is a hypothesis that rejects the logic of religious institutions with their ability to limit the evolution of human consciousness, since the reality of our existence within religions is defined as fixed. If each one of us would be God, we would return into the deepness of our absolute consciousness and be in contact with our true selves. This challenging statement awakens the conscious deadening of a Supreme human being, as the search for our spiritual identity has nothing to do with the collective degree that is dictated by religious rules, which creates dependency. It is a process of individualism that makes each one of us responsible for our own being. We can be in contact with God from the moment we become conscious of All and Nothing. As God is primarily All and Nothing (love and hate, good and evil), to be able to connect with All (Love), we must transform ourselves into All and Nothing and deepen our understanding on inner brightness and darkness, which pushes us to carry valuable moral judgements on our own acts. If Each One of Us Would Be God? courageously opens up the debate over Biblical statements. However, in order to fully understand the Bible?s dialectic, the duty of each one of us remains the deepest search of the fundamental truth of oneself to accomplish our spirituality.
It is more than forty seven years ago that the Federation of black African students in France (FEANF) organised its first seminar in Paris on the relationship between black African literature and politics. The significance of the event came from the fact that literature served as a vehicle for unmasking traitors in Africa. This was also an opportunity for African students to define the role of literature in political struggles and to appreciate correctly and objectively the commitments of African writers in French. At no time was it a question of over emphasising the importance of this type of work in relation to the immense political challenges in the liberation struggle of African countries. Despite their ideological, religious and philosophical differences, African intellectuals were all committed to African independence and unity, and the need for a critical appraisal of the contribution of African literature in this regard. Participants at this seminar accomplished this task in serenity and with much lucidity. The young generation of pupils and students have the right to know the opinions of their elders who took part, in various degrees and for various reasons, in the struggles for independence on the African continent.
The recent pirate activities on the horn of Africa have sparked interest in a phenomenon which in the years of yore characterised the high seas i.e. hostage taking. Combating this ill is the primary objective of the present treatise. Through his autobiographical narrative, The Fighting Sailor Turn'd Peaceable Christian, Thomas Lurting (1632-1713) distinguishes himself as one of the emblematic defendants of the early Quaker ideals for International Peace. In this treatise Lurting takes the fight for these ideals to the maritime scene. Most of the narrative takes place on board the Bristol Frigot, ship on board of which he was convinced. Despite staunch opposition facing the rise of Quakerism in the maritime milieu, which at the time was characterised by the spirit of belligerence, the determination of Quakers to die for their convictions, their pacific resistance ended up appealing to many a seaman who became convinced also. Numerous warring and fighting scenes constitute the ingredients for Lurting's plot development. And most especially the '...True Account of George Pattison's Being Taken by the Turks; and How Redeemed by [...], Without Bloodshed, Putting the Turks on Shoar in their Own Country....' Lurting makes of this episode the turning point around which he articulates his spiritual journey to illustrate the very Quaker ideal for an everlasting universal brotherhood and pacifism. Thomas Lurting was born in 1632, probably in Ireland. But he spent his childhood in London where at the age of fourteen he was impressed and forcefully taken to war in Ireland where he spent roughly two years. Upon his return to London, he was turned over into the Bristol Frigot, one of the war vessels belonging to Admiral Blake's fleet. On board this same ship he became convinced of the evils of war and decided to quit warring for the merchant service. He was however impressed many a times into the navy. He published his spiritual autobiography, The Fighting Sailor Turn'd Peaceable Christian. in 1710. Three years later, he passed away on the 30th March 1713, at the age of 81 in London and was laid to rest at Burmondsey. Translated and edited with introductory notes by William F. NDI, (Ph.D.) in Languages, Literatures, Contemporary and Translation Studies. Author of numerous articles and book chapters on early Quakerism and its influence on contemporary ideas and mentalities, world peace and politics, literature in general and the autobiographical and epistolary genres in particular. He has held teaching positions at the Paris school of languages, the University of Queensland, the University of the Sunshine Coast and currently teaches at Deakin University in Melbourne, Victoria, Australia.
This collection is produced by a trio which in reverse order recalls the trio Senghor, Csaire, Damas; one African and two Caribbeans who were flag bearer of a protest for the recognition of fundamental rights of which Blacks were deprived of. In the same vein, the Clervoyant, Ndi and Vakunta trio: a Caribbean and two Africans in a globalised world dissect and trace, through their poetry the horrible affliction of postcolonial pain Blacks suffer from in spite of the fight put up by their predecessors for the obtainment of fundamental human rights. For this trio, the black pen will continue to bleed until the pain is buried. That will be the only way for all from English speaking Cameroon to Haiti to lead a life worthy of its name.