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Teil von: Recueil des opéra : Tome troisième ; 1
Anecdotes du vieux Congo
(1925)
Armee et politique au Niger
(2008)
Niger's political history has lacked a synthesis on the army's involvement in politics since independence. The country is a fertile ground for such analysis. Between 1964 and 1999, the country witnessed three successful military coups during the democratisation process (April 1974, January 1996, and April 1999) and at least four military coup attempts (1964, 1975, 1976, 1983). In its forty years of independence, Niger has been under military rule for twenty-one years. It has also experienced seven different institutional regimes while four out of the six presidents who headed the country were soldiers. Niger evolved from the Second to the Fifth Republic in less than ten years - from the national conference (November 1991) to the last military coup (April 1999). In statistical terms, Niger has been witnessing a military coup or a military coup attempt every five-years since 1974. In addition to that, the country recorded seven mutinies and various other forms of troop rebellion between December 1963 and August 2000. In terms of institutional instability, Niger's record is unparalleled in Africa. A study on the army is therefore more needed than ever before. The recurrence with which the military appears on the political scene imposes another way of looking at Niger's army. A critical analysis of the military phenomenon, if not an assessment, would help envisage new prospects for Niger's future. This work, which was undertaken by a multi disciplinary team, suggests an analysis, from a historical and sociological perspective, of the long-standing involvement of the army in politics (the apparition of war leaders in the 19th century, the transition from colonial army to national army, the politicisation of the army and the emergence of 'military-politicians', the army sociology.). It aims at providing an answer to a key question: Why is the army so deeply involved in politics in Niger? It reveals how a significant military component has been gradually built up in Niger's political arena to become a highly dynamic political entrepreneur, able to compete with civilian politicians. The work shows, on the one hand, the significance of socio-political and economic contexts that promote the propensity for military interventionism, and on the other hand the transformations within the army that explain its propensity to intervene. It relates two decades of 'military rule', analyses their modes of legitimating, organising and managing power, gives an assessment of their economic policies and sheds light on women's role in that institution, which was thus far a men's business.
Teil von: Recueil des opéra : Tome troisième ; 3
Armour Sucré
(2013)
Nerisha Yanee Dewoo writes in this book of poetry, her love for her people, love in its entire glory, Mauritian love...
It is important to question some recurrent commonplaces about the (post)colonial order and the preservation of the environment if one wants to reconcile ecocriticism and postcolonial theories. For instance, were pre-colonial societies devoid of ecological awareness? Is the environmental commitment of the developed world a kind of repentance for the damages that its material comfort has caused to the environment? Are the underprivileged people of the third world so concerned with their daily survival that they become unable to advocate for the protection of the environment? Can we conclude, given the conflicting views of the industrialized countries and their post-colonial counterparts on ecology, that issues of human development and those of the conservation of the environment are incompatible? These are some of the questions that the essays in Aspects ?cocritiques de l?imaginaire africain attempt to answer, with reference to African literature.
Bi Tirga
(2011)
Leonard Bi Tirga, son of a poor peasant, is a studious pupil. Due to shortage of finances, he has to leave school to make ends meet and pursue his studies. Leonard becomes a sweatshop labourer. As a young labourer, his life like that of his peers is hard. The pay rate is low and the work is hard. With his friends, they engage in trade union activism. A series of complicated and trying events reinforces their conviction to militate. Thus, Leonard and his friend Camille become Union leaders. Leonard's character trait and uprightness explains the book title, Bi Tirga. In the Moore language, this means a well educated, honest, hardworking, courageous and well-behaved youth.
La radicalisation est devenue un mot désignant notre monde en couleurs négatives. Ce livre cherche à comprendre ce que cest que la radicalisation au Sahel et aux Pays-Bas ? Est-elle seulement négative? Quelle diversité de processus sociaux et politiques se trouve derrière ce concept? Les biographies de personnes nous dévoilent les messages cachés dans ce genre de dynamiques. Y a-t-il au fond un désir de changement social? Autant de questions soulevées, traitées, (partiellement) répondues, et autant dautres que la lecture de ces recueils de textes aussi divers quintéressants, ne manqueront pas de susciter au lecteur contemporain.
Bourgeon Divin: Témoignages
(2012)
Ce livre dévoile un matériel ethnographique innovant, notamment, des événements dans lesquels des individus font face au super naturel, tel la réaction à la mort d'un enfant dont l'opération chirurgicale était considérée comme la réponse aux prières à Dieu, la manière dont des étudiants Africains ont fait face à de mauvais esprits dans leurs vies, comment des Africains ont expérimenté le phénomène de miracle avec une toile de fond qui marie les religions importées (Christianisme et Islam) avec leurs croyances traditionnelles. Le matériel est aussi d'un intérèt certain pour les lecteurs engagés dans la recherche du dialogue entre les religions en vue de trouver des solutions aux conflits du monde moderne. C'est un livre qui va bousculer nos croyances. Lire par exemple ce qui se passe lorsqu'un musulman fait face au Christ dans le récit du chapitre 5. Le témoignage de Mevoutsa au chapitre 6 est une illustration parfaite de ce que les Africains attachés à leurs cultures traditionnelles croient que Dieu peut utiliser les guérisseurs traditionnels pour manifester sa présence parmi les hommes.