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In 1975, after much resistance, Portugal became the last colonial power to relinquish its colonies on the African continent. The tardiness of Portuguese decolonization in Africa (Cabo Verde, Angola, Mozambique, Guinea Bissau, São Tomé e Príncipe) raises critical questions for the emergence of national literary and cultural production in the wake of national independence. Bringing together the works of poets, short story writers, and journalists, this book charts the emergence and evolution of the national literatures of Portugal’s former African colonies, from 1975 to the present. The aim of this book is to examine the ways in which writers contended with the process of decolonization, forging national, transnational, and diasporic identities through literature while grappling with the legacies and continuities of racial power structures, colonial systems of representation, and the struggles for political sovereignty and social justice. This book will be the first of its kind in English to include canonical, emerging, and previously untranslated authors of poetry and short-form fiction to a new public.
This volume approaches literary representations of post and neocolonialism by combining their readings with respective theoretical configurations. The aim is to cast light upon common characteristics of contemporary texts from around the world that deal with processes of colonization. Based on the epistemic discourses of postimperialism/postcolonialism, globalization, and world literature, the volume’s chapters bring together international scholars from various disciplines in the Humanities, including Comparative Cultural Studies, Slavic, Romance, German, and African Studies. The main concern of the contributions is to conceptualize an autonomous category of a world literature of the colonial, going well beyond established classifications according to single languages or center-periphery dichotomies. ​
Post/Colonialism and the Pursuit of Freedom in the Black Atlantic is an interdisciplinary collection of essays of wide historical and geographic scope which engages the legacy of diaspora, colonialism and slavery. The contributors explore the confrontation between Africa’s forced migrants and their unwelcoming new environments, in order to highlight the unique individual experiences of survival and assimilation that characterized Atlantic slavery. As they focus on the African or Afro-diasporan populations under study, the chapters gauge the degree to which formal independence, coming out of a variety of practices of opposition and resistance, lasting centuries in some cases, has translated into freedom, security, and a "good life." By foregrounding Hispanophone, Lusophone, and Francophone African and Afro-descendant concerns, over and against an often Anglo-centric focus in the field, the book brings a more representative approach to the area of diaspora or Black Atlantic studies, offering a more complete appreciation of Black Atlantic cultural production across history and across linguistic barriers.
Now a firmly established part of world literature course offerings in many general education curricula, African literature is no longer housed exclusively with African Studies programs, and is often studied in English, French, Portuguese, Women's Studies, and Comparative Studies departments. This book helps fill the great need for research materials on this topic, presenting the best resources available for 300 African writers. These writers have been carefully selected to include both well-known writers and those less commonly studied yet highly influential. They are drawn from both the Sub-Sahara and the Maghreb, the major geographical regions of Africa. The study of Africa was introduced into the curriculum of institutions of higher learning in the United States in the 1960s, when the Black Consciousness movement in the United States and the Cold War and decolonization movements in Africa created a need for the systematic study of other regions of the world. Between 1986 and 1991, three Africans won Nobel literature prizes: Soyinka, Mahfouz, and Gordimer, and the visibility of African writers increased. They are now a firmly established part of world literature courses in many general education curricula throughout North America. African Writers is meant to serve as a resource for introductory material on 300 writers from 39 countries. These writers were selected on the basis on two criteria: that there is material on them in an easily available reference work; and that there is some information of research value on free Web sites. Each writer is from the late-19th or 20th century, with the notable exception of Olaudah Equiano, an 18th-century African whose slave narrative is generally considered the first work of African literature. All entries are annotated.
From St. Augustine and early Ethiopian philosophers to the anti-colonialist movements of Pan-Africanism and Negritude, this encyclopedia offers a comprehensive view of African thought, covering the intellectual tradition both on the continent in its entirety and throughout the African Diaspora in the Americas and in Europe. The term "African thought" has been interpreted in the broadest sense to embrace all those forms of discourse - philosophy, political thought, religion, literature, important social movements - that contribute to the formulation of a distinctive vision of the world determined by or derived from the African experience. The Encyclopedia is a large-scale work of 350 entries covering major topics involved in the development of African Thought including historical figures and important social movements, producing a collection that is an essential resource for teaching, an invaluable companion to independent research, and a solid guide for further study.
This book serves as a study of poets' reflections on the use of the Portuguese language as a tool for the nation building project of Angola during and after the war of independence. The writers studied fall into two categories: those of a first phase, in the context of the war of independence, during which time poets often focused on linguistic unity as a reflection of the nation's plurality through the inscribing of notions of singular identity simultaneous to the incorporation of elements of linguistic plurality; and those of the second phase, within the context of the post-war and ensuing civil strife which, if taken as a more or less continuous Civil War, lasted from 1975 to 2002, and during which writers would use techniques seen in many postmodern poets to deconstruct the utopian discourse of poets from the previous generation.The essay elucidates existing arguments regarding political and social movement as well as to less-recognized arguments regarding literary evolution in Angola during this period.
By examining Amilcar Cabral’s theories and praxes, as well as several of the antecedents and major influences on the evolution of his radical politics and critical social theory, Concepts of Cabralism:Amilcar Cabral and Africana Critical Theory simultaneously reintroduces, chronicles, and analyzes several of the core characteristics of the Africana tradition of critical theory. Reiland Rabaka’s primary preoccupation is with Cabral’s theoretical and political legacies—that is to say, with the ways in which he constructed, deconstructed, and reconstructed theory and the aims, objectives, and concrete outcomes of his theoretical applications and discursive practices. The book begins with the Negritude Movement, and specifically the work of Léopold Senghor, Aimé Césaire, and Jean-Paul Sartre. Next, it shifts the focus to Frantz Fanon’s discourse on radical disalienation and revolutionary decolonization. Finally, it offers an extended engagement of Cabral’s critical theory and contributions to the Africana tradition of critical theory. Ultimately, Concepts of Cabralism chronicles and critiques, revisits and revises the black radical tradition with an eye toward the ways in which classical black radicalism informs, or should inform, not only contemporary black radicalism, African nationalism, and Pan-Africanism, but also contemporary efforts to create a new anti-racist, anti-sexist, anti-capitalist, anti-colonialist, and anti-imperialist critical theory of contemporary society—what has come to be called “Africana critical theory.”