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En Afrique Noire, le combat des Femmes pour le developpement est fonction d'une arene ou les identites ne sauraient se noyer dans des debats d'inegalites, ni genres dans des rapports de domination et de subordination. Ce combat passe necessairement par la lutte contre l'illettrisme, la corruption et la pauvrete, quelles que soient leurs metamorphoses. Consciente de l'heureux aboutissement de ce combat qui se deroule dans une Afrique subsaharienne en contexte de mutations et de globalisation, Christine Botchi Morel mene la presente recherche a partir d'une problematique qui cerne de pres l'articulation entre, d'une part, l'un des aspects anthropologiques les plus transversaux de l'existence socio-economique et culturelle, le contexte matrimonial de l'aire culturelle ajatado et, d'autre part, le bien-etre perenne. Loin de proposer une panacee aux divers maux qui continuent de ruiner l'Afrique Noire, l'auteur de cet essai tripartite voudrait cheminer avec les acteurs, chercheurs et experts en developpement tout en se preoccupant chaque fois plus des vraies questions que des vraies reponses."
Met en évidence les savoirs pratiques et les capacités entrepreneuriales des femmes, qui contribuent ainsi à assurer la survie des populations confrontées à la pauvreté et à de graves problèmes économiques.
The Sustainable Development Goals (SDGs) adopted by the UN in 2015 have influenced the actions of international and intergovernmental organisations and governments around the world, and have dictated priorities for international aid spending. Culture, including heritage, is often presented as fundamental to addressing the SDGs: since 2010, the United Nations has adopted no fewer than five major policy recommendations that assert its importance as a driver and enabler of development. Yet, heritage is marginalized from the Sustainable Development Goals. Rethinking Heritage for Sustainable Development constitutes a substantial and original assessment of whether and how heritage has contributed to three key dimensions of sustainable development (namely poverty reduction, gender equality and environmental sustainability) within the context of its marginalisation from the Sustainable Development Goals and from previous international development agendas. Sophia Labadi adopts a novel, inclusive, large-scale and systematic approach, providing the first comprehensive history of the international approaches on culture (including heritage) for development, from 1970 to the present day. This book is also the first to assess the negative and positive impacts of all the international projects implemented in sub-Saharan Africa by a consortium of UN organisations that aimed to provide evidence for the contribution of heritage for development in time for the negotiation of the SDGs. The book’s conclusions provide recommendations for rethinking heritage for development, while reflecting on the major shortcomings of the selected projects.
Despite various decades of research and claim-making by feminist scholars and movements, gender remains an overlooked area in development studies. Looking at key issues in development studies through the prisms of gender and feminism, the authors demonstrate that gender is an indispensable tool for social change.
Since around 2000, a growing number of women in Dakar, Senegal have come to act openly as spiritual leaders for both men and women. As urban youth turn to the Fayḍa Tijāniyya Sufi Islamic movement in search of direction and community, these women provide guidance in practicing Islam and cultivating mystical knowledge of God. While women Islamic leaders may appear radical in a context where women have rarely exercised Islamic authority, they have provoked surprisingly little controversy. Wrapping Authority tells these women’s stories and explores how they have developed ways of leading that feel natural to themselves and those around them. Addressing the dominant perceptions of Islam as a conservative practise, with stringent regulations for women in particular, Joseph Hill reveals how women integrate values typically associated with pious Muslim women into their leadership. These female leaders present spiritual guidance as a form of nurturing motherhood; they turn acts of devotional cooking into a basis of religious authority and prestige; they connect shyness, concealing clothing, and other forms of feminine “self-wrapping” to exemplary piety, hidden knowledge, and charismatic mystique. Yet like Sufi mystical discourse, their self-presentations are profoundly ambiguous, insisting simultaneously on gender distinctions and on the transcendence of gender through mystical unity with God.
Bringing together ongoing research into rural African women and land rights, this book has case studies from Nigeria, Cameroon, Senegal, Ethiopia and Uganda.