"Quan donar nom és desitjar": l'exemple dels elogis d'infant en els Zarma de Níger

Cet article porte sur un genre discursif particulier, chez les Zarma du Niger, le ize zamu, ou “éloge d’enfant”; un genre qui s’inscrit dans la tradition orale féminine. Les mères adressent à leurs enfants des éloges sous la forme de poèmes, dans lesquels elles expriment leur attachement à leur enfant par l’établissement de liens avec un ou plusieurs homonymes célèbres. Ces poèmes évoquent alors des modèles et reflètent ce que les mères souhaitent à leurs enfants. Pour schématiser, je vais donc m’intéresser, d’une part, à ce qui est au centre de ce genre, le nom, d’autre part, à ce que les jeux de langage permettent: l’expression de l’attachement de la mère envers son enfant, une attitude qui est l’objet de nombreux interdits, et que ce genre est le seul moyen de contourner; expression de l’attachement qui se transforme alors en souhait de ce qu’elles aimeraient que leur enfant deviennent. Nomination, jeux de langage et performativité sont alors les trois aspects de l’éloge de l’enfant qui permettent aux mères d’arriver à leur fin. C’est ce que je montrerai en concentrant mon propos sur un éloge d’enfant spécifique, destiné à un dénommé Boubakar. Paraules clau: tradició oral femenina, elogis d’infants, zarma Abstract This article focuses on a specific discursive genre among the Zarma of Niger called ize zamu (children’s praise), a genre belonging to the women’s oral tradition. Mothers praise their children in poems in which they express their attachment to their children by linking them to one or several famous persons of the same name. These poems thus evoke role models and reflect what mothers wish for their children. This article explores both what is at the centre of this genre – the name – and what these language games enable: the expression of the mother’s attachment to her child, an attitude subject to numerous prohibitions that this genre is the sole means of circumventing; an expression of attachment that is transformed into the mother’s wish for her child’s future. Naming, language games and performativity are thus the three aspects of children’s praises that allow mothers to attain their objective. This is demonstrated through analysis of a specific instance of praise, addressed to a child named Boubakar. Key words: women’s oral tradition, children’s praise, Zarm

Voix de femmes songhay-zarma du Niger: Entre normes et transgressions

Revue en ligne: http://mondesanciens.revues.org/index675.htmlInternational audienceThere is, when a man remarries among the Songhay-Zarma of Niger, a specific ritual for polygamous marriages, called the marcanda, in which women, divided into " big " and " little " wives, engage in a verbal joust and then sing together. During this ritual, singers of captive descent sometimes perform saucy songs. They evoke what is never spoken about in everyday life: sexuality. In this paper I will analyze, from an enunciative and pragmatic perspective, the last song from a performance of thirty-two. This song is interesting for it leads to a quarrel that shows how norms are followed in these captive songs, even though they are transgressive, and how this transgressive space, while bound, is constantly renegociated.Au moment du remariage d'un homme, on observe - chez les Songhay-Zarma du Niger - un rituel spécifique aux mariages polygames, le marcanda, où les femmes, divisées entre " grandes " et " petites " épouses, se lancent dans une joute verbale d'insultes, puis chantent ensemble. Au sein de ce rituel, des chanteuses d'origine captives peuvent parfois venir chanter des chants grivois. Elles y évoquent ce dont on ne parle pas dans la vie quotidienne : la sexualité. Dans cet article, j'analyserai - sur la base d'une approche énonciative et pragmatique - le dernier chant d'une performance qui en totalise trente-deux. Celui-ci est particulièrement intéressant, car il débouche sur une altercation qui nous permettra de montrer comment ces chants de captives obéissent à des normes, bien qu'ils s'inscrivent dans la transgression, et comment cet espace transgressif, s'il est délimité, est sans cesse renégocié

The Body of Christ and the Law: A Comparative Study of Romans 7:4 and Galatians 2:19

In Romans and Galatians, Paul refers to a spiritual death to sin (Rom 6:2) and to the law (Rom 7:4; Gal 2:19). As the means of the believer\u27s death to the law, Paul mentions the body of Christ in Rom 7:4 and the law in Gal 2:19. These verses seem to suggest some sort of relationship between the body of Christ and the law, as well as between the law and sin. The purpose of this study is to determine the type of relationship between the body of Christ and the law, as well as between law and sin. The study consists of a survey of non-Jewish, Greco-Roman literature, and Jewish literature (Hebrew Bible and Second Temple literature) along with exegetical and theological analyses of relevant Pauline passages. The study argues that the believer\u27s death to sin (Rom 6:2) is spiritual in nature, consisting of a change in rulership. The believer\u27s death to sin terminates the rule of sin but does not do away with sin’s existence in the believer\u27s life. Furthermore, the believer\u27s death to sin has soteriological significance; therefore it cannot be metaphorical. The believer\u27s death to the law (Rom 7:4; Gal 2:19) is also spiritual, consisting of liberation from condemnation to death through the law of sin. The law of sin is the law of God, embodied in sinful human beings, which condemns them to death. The condemnation through the law of sin depends on rulership. The believer\u27s death to the law of sin terminates the believer\u27s condemnation to death, but not the existence of the law of sin in the believer\u27s life. Regarding the means of the believer\u27s death to the law, the body of Christ (Rom 7:4) refers to the crucified and resurrected body of Christ and through the law (Gal 2:19) refers to the law of God embodied in Christ, which enables the believer to live to God. In Rom 7:4, the believer experiences liberation from the law of sin by participation in the crucified and resurrected body of Christ. Similarly, in Gal 2:19, the believer also experiences liberation from the same law of sin by participation in the law of God embodied in Christ. Christ’s fulfillment of the law of God enables the believer\u27s righteous status and liberation from condemnation to death. Both means of redemption—the crucified and resurrected body of Christ (Rom 7:4) and the law of God embodied in Christ (Gal 2:19)—centers in Christ\u27s death on the cross