35 research outputs found
Restituer pour partager
Concernant les restitutions dâĆuvres dâart africain, le philosophe Souleymane Bachir Diagne est revenu sur les enjeux de la nouvelle Ă©thique relationnelle Ă mettre en Ćuvre entre les institutions musĂ©ales du Nord et du Sud. Sujet dĂ©jĂ ancien des relations culturelles entre lâAfrique et lâEurope, la dĂ©marche de restitution des Ćuvres spoliĂ©es durant la pĂ©riode coloniale comporte une signification postcoloniale quâil est crucial de mettre au jour
Un universel comme horizon. Entretien avec Souleymane Bachir Diagne
Cet entretien avec Souleymane Bachir Diagne revient sur les principaux concepts de sa pensĂ©e de lâuniversel. Entre traduction, littĂ©rature et politique, lâenjeu est de penser un universel qui ne serait pas eurocentrĂ©.En 2018, Souleymane Bachir Diagne fait paraĂźtre un dialogue avec Jean-Loup Amselle intitulĂ© En quĂȘte dâAfrique(s). Universalisme et pensĂ©e dĂ©coloniale . La question de lâuniversel est au cĆur dâune discussion parfois polĂ©mique. ApparaĂźt alors dans ce dialogue lâidĂ©e quâil y aurait un universalisme face Ă une recherche dâuniversel : tandis que le premier serait, conquĂ©rant, dâune Europe qui se veut lieu dâĂ©mergence de la dĂ©mocratie et des Droits de lâhomme, le second serait dĂ©colonial, reprĂ©sentant dâune pluralitĂ© des langues et Ă la recherche dâun horizon de discussion Ă partir du divers. Dans un entretien rĂ©alisĂ© lors du festival des Ătonnants voyageurs de Saint-Malo le 8 juin 2019, Souleymane Bachir Diagne revient sur plusieurs thĂ©matiques liĂ©es Ă cette question de lâuniversel : quelle diffĂ©rence entre lâuniversalisme et lâuniversel ? Quel rĂŽle a la traduction ? Comment le Serment des chasseurs du MandĂ© devient-il Ă©cologique ? Quel lien entre Dieu et un caillou ? Faut-il dire lâAfrique ou les Afriques
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In conversation. Karen Van Dyck speaks with Souleymane Bachir Diagne: mutuality and unexpected collaboration in translation
The following conversation took place over Zoom on 10 March 2022 and was chaired by Chantal Wright and Kathryn Batchelor. Audience members were asked to read Karen Van Dyckâs (2021) âMigration, Translingualism, Translationâ and Souleymane Bachir Diagneâs (2018) âCultural Mediation, Colonialism and Politics: Colonial Truchement, Postcolonial Translatorâ in preparation for the conversation. Both pieces point towards the need for a kind of translator and interpreter who is able to read context, who can look beyond the immediate text and situation to assess what is at stake, and then act upon their reading and their interpretation, exhibiting agency. In the case of Oumar Sy, the interpreter presented in Diagneâs chapter, this agency manifests as a very powerful interventionist one, exerted in a colonial context of life and death. In the case of the two later 20thcentury Greek novels discussed in Van Dyckâs article, it is a desired agency, an agency to move towards, a call for a more creative and ethical approach to translating translingualism in literary texts, for which Van Dyck models a way forward. Both authors offer a vision of translation and interpreting as an opportunity to rebalance a power dynamic. The transcript of the Zoom conversation has been edited and extended.
Keywords: translation, mutuality, translingualism, migration, colonialis
Table-ronde : LâauthenticitĂ© dâune philosophie et dâune littĂ©rature nĂšgre ?
Catherine Coquery-Vidrovitch Merci beaucoup. Je suis tout Ă fait la non-spĂ©cialiste.... Je suis historienne ; je ne suis pas littĂ©raire ; je ne suis pas philosophe et je vais vous donner donc une rĂ©action qui est possiblement surprenante pour les spĂ©cialistes de la linguistique et de la littĂ©rature dont vous ĂȘtes tous des Ă©minents reprĂ©sentants. Je voudrais juste dire un petit mot â en dĂ©marrage et en qualitĂ© dâhistorienne â sur le titre de la table-ronde : « LâauthenticitĂ© dâune philosophie ..
Postcolonial untranslatability: reading Achille Mbembe with Barbara Cassin
Barbara Cassinâs monumental Dictionary of Untranslatables, first published in French in 2004, is an encyclopaedic dictionary of nearly 400 philosophical, literary, aesthetic and political terms which have had a long-lasting impact on thinking across the humanities. Translation is central to any consideration of diasporic linguistic border crossing, and the âUntranslatableâ (those words or terms which locate problems of translatability at the heart of contemporary critical theory) has opened up new approaches to philosophically informed translation studies. This article argues that there is a far-reaching resonance between Barbara Cassinâs Dictionary of Untranslatables project and Achille Mbembeâs theorization of the postcolonial, precisely insofar as they meet at the crossroads of (un)translatability. Both texts are read performatively, in terms of their respective writing practices and theoretical âentanglementsâ, one of Mbembeâs key terms
Empathyâs echo: post-apartheid fellow feeling
The concept of empathy has been set to work, across a range of fields, to mark a break with the relational patterns of apartheid. Similarly, empathy has been identified, historically, as that which, within apartheid and colonial rule more generally, exceeded or escaped relations of domination. This paper approaches the discourse of empathy from a different angle, taking empathy as a concept embedded in colonial thinking. Given that so many claims to empathy have had recourse to psychoanalysis, the paper focuses on empathy in Freudâs work, specifically Doraâs case and Freudâs analysis of Michelangeloâs Moses, which are read alongside the images and installations of contemporary South African artist, Nandipha Mntambo, in particular her collection of images and installations in The Encounter. Three scenes are conjured wherein empathy confronts its impossibility, but rather than foreclose on empathy as a postapartheid condition, it is through the disclosure of the aporias of empathy that it might be brought into the realm of the ethical through a practice of reinscription and through the figure of Echo
Africa... I mean, Haiti. The founding violence of haitian revolution and its lessons
In 2004, with the date of the anniversary of the Haitian Revolution approaching, the Senegalese philosopher Amady Aly Dieng was asked by Sud Quotidien, a local newspaper, to write an article on the meaning of such an anniversary. âDe la perle des Antilles Ă lâĂźle miserableâ â âfrom the pearl of the Caribbean to the wretched islandâ â was the title he eventually chose for his paper. Amady Aly Dieng is a representative of the generation of the African students who, in the early 50âs lived and w..
Penser depuis la colonie
ConsidĂ©rer que les textes que Simone Weil a consacrĂ©s au colonialisme invitent à « penser depuis la colonie », quâest-ce Ă dire ? Bien entendu, elle nâa pas fait le dĂ©placement pour tĂ©moigner de ce que signifie vivre comme un sujet colonial par exemple. Lorsquâelle Ă©crit pour dĂ©noncer les sanglantes rĂ©pressions menĂ©es par le pouvoir colonial au Maghreb, elle prend soin de prĂ©ciser: « Pour moi, je suis française. Je nâai jamais Ă©tĂ© en Afrique du Nord. » Mais dire quâavec elle on pense depuis l..
On Prospective: Development and a Political Culture of Time
This paper interprets the African development crisis as a crisis of initiative. Right after the Lagos Plan of Action was adopted in 1980, came in 1981 the Berg Report on which were built the Structural Adjustment Programmes that African countries were soon forced to adopt. Unsurprisingly, the weakened states and impoverished populations lost sight of what was the driving force behind the Lagos Plan of Action; that is, a long-term perspective, a horizon for development. Along with developmental perspective, what was thus lost was nothing less than meaning. This crisis of meaning is felt today particularly in Africa's youngest generations who perceive themselves as futureless unless they emigrate. Because meaning flows from the future to the present, and is about shaping the future, this is a philosophical reflection on time which is also a call for the reconstruction of meaning through the cultivation of âa prospective capacity' in our African societies. Analyzing this philosophical concept as it was developed by Gaston Berger, this paper argues that such a cultivation of âprospective' amounts to fostering a political culture of time which is to be understood in total contrast with the ethnological approach attached to a so-called âAfrican' notion of time.
Résumé
Cet article voit dans la crise du dĂ©veloppement en Afrique une crise de l'initiative. AprĂšs que les pays africains eurent adoptĂ©, en 1980, le Plan de Lagos, le Rapport Be rg a Ă©tĂ© publiĂ© quelques mois plus tard, avec pour consĂ©quence les diffĂ©rents Programmes d'Ajustement Structurels auxquels, bientĂŽt, les pays durent se soumettre. Ainsi des Ătats affaiblis et des populations paupĂ©risĂ©es perdirent de vue ce qui faisait la force du Plan de Lagos: une perspective Ă long terme, un horizon pour le dĂ©veloppement. Ce qui s'est ainsi perdu alors, en mĂȘme temps que la perspective du dĂ©veloppement, c'Ă©tait, tout simplement, le sens. Cette crise du sens est aujourd'hui particuliĂšrement sensible au sein de la jeunesse africaine qui se voit privĂ©e de tout autre futur que celui offert par l'Ă©migration. Parce que le sens vient se projeter sur le prĂ©sent depuis le futur, parce qu'il est dans la crĂ©ation du futur, on appelle ici, dans une rĂ©flexion philosophique sur le temps, Ă une reconstruction du sens par le dĂ©veloppement, dans nos sociĂ©tĂ©s africaines, de la âcapacitĂ© prospective'. L'analyse de ce concept philosophique mis en chantier par Gaston Berger conduit Ă dire que cultiver la âprospective' n'a rien Ă voir avec l'approche ethnologique si attentive Ă ce qu'elle appelle une conception africaine du temps.
Africa Development/Afrique et développement Vol.XXIX, No 1, 2004: 55-7