This article examines the historical process leading to the emergence of Anglophone nationalism in public space during the liberalisation process in the 1990s in Cameroon. Anglophone nationalism... Show moreThis article examines the historical process leading to the emergence of Anglophone nationalism in public space during the liberalisation process in the 1990s in Cameroon. Anglophone nationalism poses a severe threat to the post-colonial State's nation-building project that has been driven by the firm determination of the Francophone political elite to dominate the Anglophone minority and to erase the cultural and the institutional foundations of Anglophone identity. Persistent attempts by the Francophone-dominated State to control the newly created Anglophone movements have made Anglophone nationalists resort to less obtrusive forms of resistance, creating public space for an Anglophone identity and nationhood in historical, artistic, virtual, legal and everyday domains. Bibliographical references, notes, and summary in English and French. [Journal abstract] Show less
This article presents an account of the ideological form and practical exercise of violence among the Chai, a subgroup of the Suri (or Surma) people, agropastoralists in southern Ethiopia. In... Show moreThis article presents an account of the ideological form and practical exercise of violence among the Chai, a subgroup of the Suri (or Surma) people, agropastoralists in southern Ethiopia. In theoretical terms, the general question is addressed of how, on the elementary level of small-scale, relatively traditional society without stratification, central leadership and modern economic features, "violence" is constructed and performed, and how it partly defines the social persona and collectivity of this group, as opposed to others. The author asserts that, while the connections of the Suri with other ethno-cultural groups in a partially shared environment and contacts with State forces are not new - recent political, ecological and other developments have an important transformative impact on their patterns of violence. The past years have shown a serious crisis in the relations between the Chai and their neighbours. Both internal, thus far ritually contained Chai violence, as well as violence towards other groups, tends to break the bounds of custom and to turn into the uninhibited use of force. While it makes available new options for local people, the new violence tends to endanger the coexistence of groups as well as the peace in Chai society itself. Show less
L'économie informelle africaine a pris une telle ampleur qu'il est devenu impossible de la considérer comme une forme annexe de l'économie formelle ou comme un facteur d'importance strictement... Show moreL'économie informelle africaine a pris une telle ampleur qu'il est devenu impossible de la considérer comme une forme annexe de l'économie formelle ou comme un facteur d'importance strictement locale. En outre, le qualificatif «informel» n'est que l'un des termes employés, terme d'ailleurs inapte à rendre compte des flux de biens et de services ne faisant pas l'objet d'un enregistrement officiel ou qui sont totalement illégaux. La portée inter-continentale de cette économie mérite une analyse plus fouillée. Cela pose toute une série de problèmes techniques qui sont examinés ici. Une masse considérable d'informations peut être collectée dans les statistiques portant en particulier sur des types de commerce partiellement ou totalement clandestin, tels que le trafic de l'ivoire ou celui de la drogue. On peut également, en utilisant des techniques anthropologiques, étudier des groupes de petits commerçants exerçant leur activité outre-mer Show less
In the late twentieth century, Nioro du Sahel, an economically marginal town in Mali, has become an important regional pilgrimage centre for Muslims. The present paper discusses the prayer economy... Show moreIn the late twentieth century, Nioro du Sahel, an economically marginal town in Mali, has become an important regional pilgrimage centre for Muslims. The present paper discusses the prayer economy in this town, the rather complex but pervasive practices in which gifts are given to certain Muslim religious leaders on a large scale. It focuses on the celebrated leaders of two Sufi brotherhoods - the Tijaniyya and the Hamawiyya - , their numerous followers, and their relationships, which set the context for the gift transfers. It shows how the prayer economy operates through the circulation of capital - economic, political, and spiritual or symbolic - which particular social actors are able to convert from one domain to another, with the result that in particular places, the economy fuses economic and political elites with religious leaders. This feature of the prayer economy marks a significant shift in the organization of religious practice. Ties between religious leaders and some, mostly elite, followers are no longer mediated primarily through membership of a particular Sufi brotherhood but rather through access to some of the central material tokens of value in society. This shift indicates the fragility of the hegemony of the prayer economy. Show less
Peut-on considérer que les Fulbe forment un peuple unique, malgré leur dispersion, dans la mesure où ils partagent la même langue? En comparant le discours des anthropologues et des linguistes à... Show morePeut-on considérer que les Fulbe forment un peuple unique, malgré leur dispersion, dans la mesure où ils partagent la même langue? En comparant le discours des anthropologues et des linguistes à propos du concept de 'pulaaku', les auteurs soulèvent la question de la complexité qu'il y a à définir l'ethnicité peule. Alors que certains y voient une sorte d'invariant du monde peul lorsque 'pulaaku' signifie 'code moral' ou 'comportement', dans le delta intérieur du Niger, ou au Massina (Mali), le même mot désigne l'ensemble de la communauté des Fulbe par rapport aux sociétés voisines. En guise d'exemple, les auteurs présentent les mots avec lesquels les Fulbe du clan Jallube du Hayre, dans le Mali central, expriment effectivement 'le code moral'. Elles montrent que les divers groupes sociaux d'une communauté (en l'occurrence les pasteurs et les anciens esclaves) peuvent désigner de façons différentes le contenu des éléments du code moral. Or, dans tous les cas, le discours sur l'identité est une simplification de la réalité, et cela risque de faire d'un peuple une entité artificielle et d''oublier' tout ce qui fait sa diversité et ses différences. L'utilisation du terme 'pulaaku' est le reflet de ce processus. Show less
This study is a contribution to the analysis of the interplay of myth, legend, history and identity of the Beta Esra'el or Falasha of Ethiopia from a historical-anthropological perspective. The... Show moreThis study is a contribution to the analysis of the interplay of myth, legend, history and identity of the Beta Esra'el or Falasha of Ethiopia from a historical-anthropological perspective. The focus is on the issue of their ethnogenesis, or origin history, and its mythical reflection in the ideological domain. All known variations or genres of the stories presented by the Beta Esra'el to a variety of travellers, researchers and other visitors are presented, in conjunction with the relevant historical knowledge available to date. The theoretical question guiding this effort is how one might arrive at some historically plausible conclusions on the basis of a critical reflection on mythical traditions. The starting point is that Beta Esra'el stories can only be seen in their proper perspective when related ideologically to the mythical tradition of the Amhara-Tigray, who were for a long time the two politically and culturally dominant groups in the region, especially during the time of the centralizing 'Solomonic' empire (c. 1270-1975). The kind of myths considered consist of a kind of 'sacred narratives', which the author calls 'mytho-legends'. The initial hypothesis is that the Amhara-Tigray mytho-legends and the Beta Esra'el mytho-legends on their own origin and religious tradition form part of one domain of discourse. Bibliogr., notes, ref., sum. in French (p. 539) Show less
Using a structuralist-inspired approach the author analyses a collection of oral historical data from central western Zambia, namely 'Likota lya Bankoya', ('The history of the Nkoya people'),... Show moreUsing a structuralist-inspired approach the author analyses a collection of oral historical data from central western Zambia, namely 'Likota lya Bankoya', ('The history of the Nkoya people'), compiled by the first Nkoya Christian pastor, J. Shimunika, in the 1950s-1960s. He focuses on mutative transformations that mark two types of discontinuity: 1) deviations, in the Likota text, from contemporary Nkoya cultural practice; and 2) inconsistencies, in the text, within the pattern of oppositions by which a particular past episode is evoked. These transformations are shown to converge on the same pattern of changes in gender relations in the process of State formation. In conjunction with the contemporary ethnographic evidence on Nkoya society, these mutative transformations indicate that the 'feminist' message in the Likota text is not an historically irrelevant statement concerning a static cosmological order, but a reflection of an actual historical process relegating women in central western Zambia to inferiority in the political, ritual, economic, and kinship domains. Show less
