EN LA CASA DE LIBIA: UNA MEDITACIÓN

Pueda que de los mitos griegos, Libia, en sus dimensiones simbólicas, es menos reconocido en la imaginación contemporánea. Sin embargo, sin narrativas de Libia, sería difícil inducir un número de lecciones de los cuales algunos de los peores aprietos han podido ser regulados. Por ejemplo, entre los descendientes de Libia se encuentran Cadmos y Europa, Jocasta y Oedipus, Antigone y Ismene. Libia no tiene entrada autónoma en un número de diccionarios populares de analectas míticas y religiosas. Esa ausencia es sorprendente. Una de las compañeras de Poseidón, el dios de mar, en la línea genealógica de la casa de Argos, Libia es una descendente directa de Zeus e Io, y, a través de Ephanus y Memphis, la abuela de Aegyptos y Danaos. Un personaje eponímico, Libia activa múltiples líneas figurativas. El nombre de la madre de Agenor y Belus también sirve para designaciones geográficas. En esta maniobra esta puesto como símbolo polisemico en las narrativas históricas y míticas. La interferencia pasó al latino, y esta bien atestiguada en los clásicos

Within Silence: A Meditation

In Haiti or Chile, pre-moral or morally induced, any suffering of what has a paradigm’s contradiction la contradicción is always remembered. A part of the living world is an inquiry for what is, as the measure of human. “By these hands,” an adieu, see you later. A word is given this way. It recognizes an erasure, death as gift, a gift to life. Jacques Derrida describes the intelligence of Christianity in structuring signs of transition and rituals between life and death. In remembering the Haitian earthquake, sanctions the coherence of beliefs, and reverential keys to interacting universes. One might entreat a sign, the authority of a modest code, the mache chache, this symbol of a never ending inscription in the circle of life. And all bones in one’s body rejoice

Theorizing black (African) transnational masculinities

Just as masculinity is crucial in the construction of nationhood, masculinity is also significant in the making and unmaking of transnational communities. This article focuses on how black African men negotiate and perform respectable masculinity in transnational settings such as the workplace, community and family. Moving away from conceptualizations of black transnational forms of masculinities as in perpetual crisis and drawing on qualitative data collected from members of the new African diaspora in London, the article explores the diverse ways notions of masculinity and gender identities are being challenged, re-affirmed and reconfigured. The article argues that men experience a loss of status as breadwinners and a rupture of their sense of masculine identity in the reconstruction of life in the diaspora. Conditions in the hostland, in particular, women's breadwinner status and the changing gender relations, threaten men’s ‘hegemonic masculinity’ and consequently force men to negotiate respectable forms of masculinity

As esculturas cokwe como respostas às assimetrias civilizacionais

Fundada em 1917, a Companhia de Diamantes de Angola (Diamang) ocupava uma vasta região da Lunda Norte e Lunda Sul. Além das ações voltadas para a exploração de diamantes, essa empresa concessionária constituiu em 1936 o Museu do Dundo, um espaço destinado a colecionar objetos relacionados, sobretudo, aos povos que habitavam a sua área de atuação. Os objetivos cada vez mais ambiciosos e o receio da extinção de uma arte reminiscente do “tempo tribal” levaram o Museu do Dundo a organizar não apenas expedições de recolhas de objetos, mas também a contratar e manter “protegidos” em seus domínios escultores de madeira e de marfim a fim de evitar que as transformações ocasionadas pela situação colonial influenciassem os trabalhos desses homens. Este artigo tem como objetivo apresentar algumas reflexões sobre como os anseios fictícios do Museu em relação a esses escultores foram fundamentais para compreender as constantes tensões e dificuldades em enquadrar em seu espaço não apenas esses próprios homens, mas também as suas produções.The Companhia de Diamantes de Angola (Diamang) was founded in 1917 and occupied a vast region of Lunda’s north and south areas. Aside from the activities around diamond mining this concessionary company also created a museum in 1936. The Museu do Dundo (Dundo Museum) was a space dedicated to collect objects related to the inhabitants who lived in the area exploited by the company. The increasingly ambitious objectives of the Museum and the concern regarding the disappearance of a reminiscent art from “tribal times” resulted not only in the organization of collecting expeditions but also in the recruitment and “protection” of wood and ivory sculptors inside the company’s domains to avoid that their work were influenced by changes caused by the colonialism. The main objective of this paper is to present some considerations regarding how the museum’s fictitious expectations regarding these sculptors were crucial to understand the continuous tensions and difficulties faced to accommodate not only these men but also their work in its space

Kata Nomon. Carta a René Devisch

Esta es una carta abierta convertida en artículo. Aquí discuto qué es la Antropología y la relación entre las palabras y los conceptos. El artículo analiza las cuestiones de método desde la perspectiva de su práctica. Finalmente, defiende la importancia del legado griego para nuestro pensamiento

Salvaing, Bernard. - Les missionnaires à la rencontre de l'Afrique au XIXe siècle

Mudimbe Valentin Y. Salvaing, Bernard. - Les missionnaires à la rencontre de l'Afrique au XIXe siècle. In: Cahiers d'études africaines, vol. 37, n°145, 1997. pp. 256-259

Where is the Real Thing? Psychoanalysis and African Mythical Narratives

V. Y. Mudimbe — Où est la chose réelle ? Psychanalyse et récits mythiques africains. A partir d'une lecture de l'ouvrage de Luc De Heusch, Le Roi ivre ou l'origine de l'État (1972) cet article essaie de cerner dans une mémoire africaine un cauchemar originel dont la violence ne paraît ni mineure, ni différente, face à celle qui, dans le capitalisme, marque et accompagne les figures d'Œdipe ou d'Electre.Mudimbe Valentin Y. Where is the Real Thing? Psychoanalysis and African Mythical Narratives. In: Cahiers d'études africaines, vol. 27, n°107-108, 1987. Mémoires, Histoires, Identités. pp. 311-327

KATA NOMON. Carta a René Devisch.

Esta es una carta abierta convertida en artículo. Aquí discuto qué es la Antropología y la relación entre las palabras y los conceptos. El artículo analiza las cuestiones de método desde la perspectiva de su práctica. Finalmente, defiende la importancia del legado griego para nuestro pensamiento

Jewsiewicki, B. & Létourneau, J. eds, - Mode of Production : The Challenge of Africa / Mode de production : les défis africains

Mudimbe Valentin Y. Jewsiewicki, B. & Létourneau, J. eds, - Mode of Production : The Challenge of Africa / Mode de production : les défis africains . In: Cahiers d'études africaines, vol. 25, n°99, 1985. Ségrégation spatiale, ségrégation sociale. pp. 453-454