Suchergebnisse

Since his election in 2017, President Emmanuel Macron has tried to distance himself from established and widely criticised patterns of France's Africa policy. He diversified relations with Africa in regional and substantive terms, integrated non-state actors and cultivated a comparatively open approach to France's problematic past on the con­tinent. However, Macron's efforts to craft a narrative of change was overshadowed by path dependencies, above all the continuation of the military engagement in the Sahel and incoherent relations with autocratic governments. The involuntary military withdrawal first from Mali (2022), from Burkina Faso (2023) and finally from Niger (announced for late 2023) marks a historic turning point in Franco-African relations. The question is no longer whether relations between France and its former colonies will change; the real question is whether Paris will be able to shape this change or if it will be a mere bystander to a transformation that is largely driven by African actors. (author's abstract)

International audience This paper explores the relations to Africa and African decolonisation of three key figures in Brazilian critical geographies and development studies, Manuel Correia de Andrade (1922-2007), Josué de Castro (1908-1973) and Milton Santos (1926-2001). Based on the analysis of their works and unpublished archives, my main argument is that the radical Third World perspectives that these intellectuals expressed anticipated later critiques to ideas of development as a neocolonial device. Drawing upon current literature on decolonisation, international conferencing and anti-racist solidarity networks, I discuss these matters in relation to these authors' interest in cultural diversity and internal colonialism. Crucially, they developed this sensitivity in the Brazilian Northeast, a region especially shaped by Afro-Brazilian and Indigenous cultural legacies. While supporting anti-imperialist nationalisms in the Third World, these Brazilian scholars fostered multilingual, internationalist and cosmopolite activism and scholarship. This is revealed by the study of the transnational networks that they developed during the exile and the various persecutions that many of them suffered after the 1964 military coup. I finally argue that these works can substantiate recent claims to 'decolonize' geography and development studies, at the condition that these fields of study take seriously their anti-imperial traditions and their 'voices from the South'.

In 1802, a third English translation of Volney's Ruines; ou, méditation sur les révolutions des empires, a work already popular among English-speaking radicals and freethinkers, appeared in Paris. The anonymous translators of the work were none other than Thomas Jefferson and Joel Barlow. Barlow's name surfaced in 1819 whereas Jefferson's did not until the early twentieth century. The fact that Jefferson secretly contributed to the third translation of LesRuines as well as to its circulation in the United States is an aspect of his career which, while it has not been ignored, has not been given adequate attention. The essay fleshes out knowledge of Volney and Jefferson's friendship, traces out the story of the translation, and explores the reasons for the success of Ruins in the young United States, shedding light on the networking which allowed radical Enlightenment ideas to infuse American culture. ; En 1802 parut à Paris une troisième traduction des Ruines; ou, méditation sur les révolutions des empires de Volney, oeuvre déjà bien connue des radicaux et des libres penseurs anglophones. Les traducteurs anonymes n'étaient autres que Thomas Jefferson et Joel Barlow. Si le nom de Barlow finit par faire surface en 1819, celui de Jefferson ne fut associé à la traduction qu'au début du xxe siècle. Le fait que Jefferson ait secrètement collaboré, non seulement à cette traduction, mais aussi à la diffusion des Ruines est un aspect de sa carrière, qui, sans être inconnu, a été largement sous-estimé. L'article raconte l'histoire de la traduction, décrit l'amitié qui unissait Volney et Jefferson et analyse les raisons du succès de Ruins dans des États-Unis qui en étaient encore à leurs jeunes années. Il met en relief la façon dont certains réseaux ont pu favoriser la mise en circulation des Lumières radicales dans la culture américaine.

Das politische Interesse in Deutschland am Islam hat seinen Ursprung im Ersten Weltkrieg, als das Kaiserreich zusammen mit dem Osmanischen Reich die »Revolutionierung« der islamischen Welt gegen die Entente-Mächte anstrebte. Eine zentrale Organisation im Feld der Dschihadisierung und der Kriegspropaganda war dabei die 1914 gegründete »Nachrichtenstelle für den Orient«. Mit der Neukontextualisierung dieser Einrichtung unter Einbeziehung der Vorkriegs- und Kolonialgeschichte sowie der Agency einzelner Akteure gelingt es Samuel Krug, die Geschichte der Nachrichtenstelle für den Orient aus dem bisherigen Narrativ des Scheiterns als Kriegs- und Propagandainstrument zu befreien und eine spannende Geschichte globaler Netzwerke und Diskurse aufzudecken.

Eugenio Hernández Espinosa dramatiza in Emelina Cundeamor is a problem of identity resulting from ancient and unfinished racist colonial processes. This study investigates the processes of concealment and discovery, masking and unmasking of the afro-descendant, mainly in the light of the theorisations of the Martiniqueño psychiatra Frantz Fanon and the theoretical Homi K. Bhabha, as regards colonialism and the psychological and sociological effect of its oppressive and denigratory assumptions in shaping the subjectivity of colonising. ; Eugenio Hernández Espinosa dramatiza en Emelina Cundeamor una problemática identitaria resultante de antiguos e inacabados procesos coloniales racistas. Este estudio indaga esos procesos de ocultamiento y descubrimiento, de enmascaramiento y desenmascaramiento del afro-descendiente principalmente a la luz de las teorizaciones del psiquiatra martiniqueño Frantz Fanon y del teórico Homi K. Bhabha, en lo referente al colonialismo y el efecto sicológico y sociológico de sus premisas opresivas y denigratorias en la configuración de la subjetividad del colonizado.

"The Aztec practice of human sacrifice is one of the most sensationalized and bloody cases of mass killing in history, raising essential questions about cultural definitions, personal perceptions and the interrelationship of different forms of violence. Produced as part of a project on the long-term history of interpersonal and mass violence in Latin America, this article assesses the available sources for human sacrifice rates in pre-colonial Tenochtitlan, and lays the groundwork for a comparative analysis of homicide rates, by estimating the number of victims of human sacrifice. Offering an analysis which addresses key themes and structures in the history of violence, this study attempting to reconcile the frequency of 'official' violence with the apparent unacceptability of interpersonal aggression, and interrogates the sensationalism and cultural sensitivities which have often hindered impartial and empathetic studier of the human sacrifice in Aztec society." (author's abstract)