Suchergebnisse

The Introduction 'of the Oxen-Draught among the Wolof of Saloum (Sénégal).

On the basis of a fieldstudy in 1971-73 is described how in Saloum (Senegal) population increase and expansion of groundnut cultivation have decreased the fallow period and soil fertility. Agricultural research and extension help the (Wolof) farmers to make the transition to a permanent agriculture by advising them to adopt oxen-draught instead of the use of manual labour, horse and donkey traction. The advantages are said to be that oxen are able to plough, are good furnishers of manure and are cheap in purchase and in upkeep. The study indicates that the farmers indeed adopted oxen-draught but did not make full advantage of it due to the lack of feed at the end of the dry season, the fragmentation of the family farmholding in individual holdings and the sale of oxen to the (urban) butcheries. At last is set out at the adoption of animal traction and farm implements since the end of the sixties did not affect the local labour economy, the decentralized way of farm management and the economic position of the women.

The Wolof people in West Africa depend on systems of honor. The honor Wolof individuals gain for their families raises their family's reputation, which increases the family's social capital in their community. Families can then rely on and trust others in order to live healthy and satisfactory lives necessary for survival. While men provide money and women are expected to handle the household, together, with men affording women's domestic roles, they bestow the greatest honor onto the family by providing hospitality to guests. The heart of this paper lies in understanding this Wolof concept of gaining honor through hospitality, called teranga. Yet what happens to Wolof families when individuals cannot fulfill their familial duties because their surroundings are limited in opportunity? This paper focuses on Wolof migration as means to satisfy familial obligations and thus, the function of teranga in the diaspora, specifically in Harlem's ethnic enclave "Little Africa." Through scholarly and ethnographic research, this paper examines how the Wolof immigrant practice of teranga in the diaspora is the primary mechanism that sustains Wolof prosperity in the homeland and maintains cultural survival.

In Dakar, dance is part of the life of most wolof women. All women do not dance regularly in feminine meetings, but most of them participate in moments of sociability where sabar dance is performed, displaying a surprising image of sexuality. Indeed, sabar performances celebrates the sexualization of the body & simultaneously produces a parody of the relations between genders in playing with conventions & in staging a grotesque form of sexuality. However, if sabar performances are moments of play & entertainment, they also demand to master specific bodily techniques that young girls progressively learn in observing & imitating (young) women. Drawing on ethnographical fieldwork conducted in Dakar & in Paris, the article evokes the social making of feminine bodies, the learning of a bodily hexis as well as the specific & paradoxical modalities of this process of embodiment, which progressively transforms a "child of the lineage" into a woman confronted to the issue of sexuality. Adapted from the source document.

AbstractBare nominals in Wolof can occur in the object position and they must be adjacent to the verb that subcategorizes for them. This is a property usually attributed to pseudo noun incorporation (PNI). However, there are two circumstances under which this adjacency requirement is obviated: a DP is introduced between the subject and the PNI‐ed object, or the latter is ‐moved. While these are disparate phenomena, a dependent case analysis of nominal licensing can account for PNI in Wolof. I assume that all nominals must be licensed with case, with case assignment being calculated in terms of dependent case. If this is not possible, a last resort strategy arises, namely surface adjacency with the verb. This analysis provides a unified analysis of PNI in Wolof.

Si on découvrait du politique chez un peuple dont la langue ne comporte aucun équivalent exact du mot français "politique", cela embrouillerait-il les choses ? Cet essai tente de répondre à la question en examinant deux équivalents approximatifs du mot "politique" : le mot anglais "politics" et le mot wolof "politig" (le wolof étant la langue la plus couramment parlée au Sénégal, pays de l'Afrique de l'Ouest).

This dissertation argues that the category of the literary emerged in colonial Senegal through the exclusion of some indigenous textual cultures and the translation of others. In readings of Mariama Bâ, Ousmane Sembène, Cheikh Aliou Ndao, Maam Yunus Dieng and others, I examine how postcolonial Senegalese authors working in French and Wolof have responded to this legacy. Through analyses of a variety of 19th-20th century texts, this dissertation explores how the Senegalese literary field has been crosscut by a series of struggles over how to define proper reading and authorship, and what the shape of a future literary public might be. I argue that Senegalese writers working at the interstices of French and Wolof have engaged with a variety of crises of authorship and audience by addressing their work to a public that is yet to come.The dissertation begins in the 19th century with a reading of works by an influential 19th-century métis intellectual, the Abbé David Boilat, in whose scholarly activities one can perceive the discursive preconditions of a future francophone literary field. From there, the dissertation turns to the early 20th century, when literary studies were introduced into the French colonial curriculum as a discipline for cultivating new and putatively modern modes of authorship and reading. The focus then shifts to the 1960s-70s, where I explore the postcolonial politics of language and the emergence of modern Wolof literature and film in Cheikh Aliou Ndao's Buur Tilleen (1967) and Ousmane Sembène's Mandabi (1968). I then investigate how the circulation of Senegalese literature as World literature echoes the ideals of colonial literary study. Here, I reconsider the reception history of Mariama Bâ's Une si longue lettre (1980), contrasting the terms in which that novel became internationally acclaimed with how it has been reworked by a Wolof writer, Maam Yunus Dieng. Finally, in a Coda, I query how the `work' of Wolof literature has been transformed in the age of structural adjustment - through readings of Boubacar Boris Diop's Doomi Golo (2003) and Cheikh Aliou Ndao's Mbaam Aakimoo (1997).

The transition from a classless to a class society has been a major dilemma to Marxist economic historians. Using the Wolof social formation of West Africa as its historical example, this paper produces a class theoretic analysis of primitive communism. From this analysis, it is then able to show how such a transition could take place.