Creolization Research Papers - Academia.edu (original) (raw)

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- Creolization, Archaeology of ethnicity, Scandinavian Archaeology
- by Mara de Gennaro
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- Poetry, African Diaspora Studies, Caribbean Literature, Caribbean Studies

Saramaccan, a maroon creole of Suriname, shows evidence of having a split lexicon where the majority of its words are marked for pitch accent but an important minority are marked for tone. The basic origins of this split would appear to be clear: pitch-accented words represent transfer of a European-like accent system, while tonal words represent transfer of an African-like tone system. If this is the right account, its apparent simplicity raises an important question: Why didn’t it happen more often? While a definitive answer cannot yet be given, it is suggested that a likely explanation is that the split lexicon was not a product of creolization but, rather, the result of a restricted kind of language mixing, which took place after marronage, and that this mixing was employed as a means of establishing a distinct speech variety for the nascent Saramaccan community.

- by Jeff Good
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- Historical Linguistics, Phonology, Sociolinguistics, Pidgins & Creoles

Resumen. El Jardín Japonés de Buenos Aires se ha convertido en uno de los paseos turísticos destacados de la ciudad. En él se concentran los principales monumentos de la historia de las relaciones entre ambos países. Por otra parte, su actual administración, ha reunido allí las principales expresiones con las que, en Argentina, se identifica a la cultura japonesa. Este trabajo busca presentar cómo surgió y por qué también podríamos considerarlo consecuencia de la globalización de la cultura japonesa, qué particularidades tiene la forma de difusión de esta cultura y en el caso de la Argentina, se analizará la forma en que esas expresiones iniciaron lo que podría interpretarse como un proceso de creolización. Es decir qué sucede con las expresiones japonesas cuando se integran en otro contexto cultural, ver no solo su transformación, sino también sus transmisores que dejan de ser japoneses y se convierten en nikkei. Palabras clave: cultura japonesa; jardín Japonés; difusión cultural; creolización; nikkei. [en] The globalization of Japanese culture. Its impact on Buenos Aires Abstract. The Japanese Garden of Buenos Aires has become one of the city's outstanding tourist attractions. The main monuments in the history of relations between the two countries are concentrated in it. On the other hand, its current administration has brought together the main expressions with which, in Argentina, Japanese culture is identified. This work seeks to present how it arose, why we could also consider it a consequence of the globalization of Japanese culture. What are the peculiarities of the form of diffusion of this culture and in the case of Argentina, the way in which these expressions began what could be interpreted as a process of creolization will be analyzed. In other words, what happens to Japanese expressions when they are integrated into another cultural context, to see not only their transformation, but also their transmitters that stop being Japanese and become Nikkei.

- by Mirai. Estudios Japoneses 未来.日本研究紀要 and +1
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- Globalization, Creolization, InterCultural Studies, Creolisation
- by Kenneth Bilby
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- African Diaspora Studies, Creolization, Guyane française, Maroons in Jamaica

This talk was held at the 19th annual meeting of the Association of Portuguese and Spanish-Lexified Creoles (Lisboa, June 2019). It was presented in Spanish with a handout in English. The discussion afterwards (with Armin Schwegler, UC... more

This Working Paper discusses entangled migrations as territorially and temporally entangled onto-epistemological phenomena. As a theoretical-analytical framework, it addresses the material, epistemological and ethical premises of spatial-temporal entanglements and relationality in the understanding of migration as a modern colonial phenomenon. Entangled migrations acknowledges that local migratory movements mirror global migrations in complex ways, engaging with the analysis of historical connections, territorial entrenchments, cultural confluences, and overlapping antagonistic relations across nations and continents. Drawing on European immigration to the American continent and specifically to Brazil in the 19th century, this argument is tentatively developed by discussing two opposite moments of entangled migrations, the
coloniality of migration and creolizing conviviality. To do this, the paper engages first with the theoretical framework of spatial-temporal entanglements. Second, it approaches the coloniality of migration. Finally, it briefly discusses creolizing conviviality.

Parents' assessment of children's development in the first and the second language is an essential part of their family language policy (FLP) and an important component of parent–child communication. This paper presents a pilot study focused on Russian-speaking immigrant parents' assessment of their children's language knowledge in Russian as a first language and Hebrew as the second language in the context of their FLP. The research questions were as follows: How is parents' assessment of their children's bilingual language development linked to their choice of bilingual versus monolingual preschool education? To what degree are parents' reports of their children's language knowledge similar or different to their children's actual language knowledge? Which domains of language knowledge do parents relate to or ignore when assessing their children's language development? The sample consisted of 27 children (14 from bilingual and 13 from monolingual kindergartens), and their parents. Two sets of measurements were used, one to obtain parents' reports on child's knowledge of Russian and Hebrew and the other to assess children. The finding points out parents' insensitiveness to the length of the children's utterances and their tendency to rationalise FLP by overestimating their children's general language knowledge.

The Swahili are generally not identified as a creole population in the East African Literature. For the first half of the 20th century, the historiography of East Africa was dominated by a clear distinction between the Islamic coast and the African hinterland. The conventional assumption was that the migration and settlement of Arab traders and religious authorities along the East African coast for over a millennium had created an Islamic urban trading culture that was markedly different from that of the agrarian African hinterland. During the post-colonial period, discourse centred on challenging such assumptions and proving that the East African coastal culture and population were fundamentally African in nature. While coastal mosque and other monumental architecture bore strong resemblance to styles from the Arabian Gulf, it was pointed out that Arab migration over time had been sporadic and not numerically heavy. Kiswahili was an African Bantu language and the coastal people were African.
This article challenges both of these perspectives arguing that the East African coastal culture is neither African nor Arab. It constitutes a fusion culture evidencing all the major distinguishing features of a creole society. Dar es Salaam, located on the coast and serving as the economic capital of Tanzania, has a history that cogently illustrates the Swahili creole legacy as well as providing hints of why Swahili creolisation has been ignored in Tanzanian popular discourse and academic literature.

- by Deborah Bryceson
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- African Studies, African History, Pidgins & Creoles, Swahili

This working paper analyses the social dynamics and meanings of national, ethnic, and creole identities in contemporary Upper Guinea Coast societies where national identities are constructed within an overall context of ethnic heterogeneity and within nation-states that cut across ethnic boundaries. The relationship between ethnic and national identifications is crucial for the conceptualisation of nationhood at the different levels of society. In much of the Upper Guinea Coast region there seems to be a pronounced discrepancy between national identities, on the one hand, and the identification of the nation with the state (its representatives, institutions, and borders), on the other. Social and cultural interaction has been extensive in this part of West Africa for hundreds of years and engendered identities characterised by fluidity and ambiguous means of self-ascription and assigning identity to others. Particular interests of different groups and sections of the society are often explained and justified by historical narratives which at the same time serve as models for the future and inhabit ideological discourses produced by state and non-state actors. Interaction and mixture has also led to new social formations which include creole and settler groups. Depending on their position and function in society at large and on their interaction with indigenous populations and the given colonial power, they played different roles in the construction of transethnic identities and (postcolonial) nationhood.

- by Anita Schroven and +1
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- Identity politics, National Identity, Creolization, Upper Guinea Coast
- by Jacqueline Knörr
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- Identity (Culture), Indonesia, Post-Colonialism, Sierra Leone

This article examines music’s role in decolonising processes in Trinidad and Tobago, focusing on postcolonial national identity politics with reference to the country’s two largest ethnic groups: those descended from enslaved Africans and those from indentured labourers from India. First, the article traces the nationalisation of Creole culture – defined in terms of African- European syncretism – from the 1950s onwards, and it describes the state’s use of music competitions and educational programmes to institutionalise Carnival, calypso, and steel pan, all associated largely with African Trinidadian culture. This impacted on Indian Trinidadians by excluding them from inscriptions of national identity. The article concludes with a discussion of Indian Trinidadian cultural resurgence, tassa competitions, and the growth of public pedagogy from the 1970s that established tassa as an icon of Indianness; and all illustrating how music was used in a complex decolonisation process (relating to colonial rule and the Creole mainstream).

- by Doris Hambuch
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- Caribbean Literature, Caribbean Studies, Creolization, Creolization
- by Doris Hambuch
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- Caribbean Literature, Caribbean Studies, Creolization, Creolization

If the authorship of rock art by particular groups is assumed, the very object under study can unwittingly be falsely attributed. Our interpretations have largely failed to incorporate evidence, in the colonial era and before, for the integration, mixing, and métissage of new peoples from two or more previously different ethnic groups. The results are equally assumed—namely: that one essential group impacted on the other, and the consequent imagery is a record of this secular narrative. Contrary to these simplistic reflections, creolization emphasizes cultural resilience, subversive agency, and a theoretical usefulness that enables better understandings of the rock art of people on the far side of colonial frontiers and texts.

- by Sam Challis
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- African Studies, Archaeology, Rock Art (Archaeology), Creolization

Although the concept of natural liberty played an essential role in the abolitionist movement, black abolitionist appropriations of the concept are generally reduced to Enlightenment categories of political theory. Through an analysis of Thoughts and Sentiments on the Evil of Slavery, I argue that the abolitionist Ottobah Cugoano developed a novel conception of natural liberty through a process of creolization. Rather than a wholesale adoption of European political thought, Cugoano reinterpreted categories of natural rights philosophy by blending natural liberty with West African social practice and the experiences of the enslaved. His primary theoretical innovation was to divorce natural liberty from freedom as self-ownership and to reorient the concept away from a focus on self-possession, private property, and individual rights toward transnational obligations to end the slave trade. Cugoano is both representative and originator of a distinct tradition of black transnational thought that exceeds the limitations of European political traditions.

- by Adam Dahl
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- Black Studies Or African American Studies, Political Theory, Transnationalism, Slavery

This examination of quadrille dancing in the Caribbean and the Mascarene archipelagos offers an embodied theory of creolization as cultural process. Through close reading of French, Creole, and English sources, field research, and attentiveness to the pleasures of social dance, I reveal the creolized quadrille as a balancing act between choreogenesis, or the emergence of new segments within the quadrille’s multi-part structure, and the fractal incorporation of such segmentation within that structure. An incompatibility with the logic of the market results, which, over the longue durée, is balanced by the creolized quadrille’s postcolonial memorialization within a festival economy. I emplace these arguments in a transoceanic frame through which we grasp together broader developments in the Indian and Atlantic Ocean worlds that connect Europe and its (post)colonies. The creolized quadrille then emerges as a transoceanic leisure form that sheds light on creolization as an economic and cultural force within global modernity.

This dossier seeks to make the Indian Caribbean more visible and more pertinent to critical debates within Caribbean discourses. Few studies have undertaken serious analyses of Indian Caribbean creative expression, and most ignore the newness and complex fusions that characterize music, dance, and visual cultures in the postindenture diaspora. We endeavor to nuance conversations around marginalized Caribbean cultural production and multilocal identity, understanding the arts as useful historical archives. An overview of Indian indentureship precedes the presentation of the articles, which provide deep analyses that critically address these issues: how Indian identity is expressed and debated in performative and artistic practices, including LGBTQ challenges to categories of race and gender; what comparative analyses reveal about continuity, change, and exchange across the Indian Caribbean diaspora; how racial and cultural alterities are resolved within an African "creole" and/or multicultural framework; and how orientations to India, citizenship, and transnational belonging are expressed and processed.

- by Darrell G Baksh and +1
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- Creolization, East Indian/South Asian diaspora in the Caribbean, Indo-Caribbean Diaspora, Indo-Caribbean Culture

The twin phenomena of the formation of Creole strata and societies and cultural creolization have dominated debates on the uniqueness of Caribbean contexts and universalist notions of cross-cultural interaction at a global level. These analytical threads are integrated into a study of processes of creolization and acculturation in their multiple forms in areas of (former) Portuguese presence in West Africa. Deeply entangled with four centuries of the Atlantic slave trade and the rise and fall of the colonial state, the remarkable diversity of cross-cultural encounters in empire is addressed here for Cabo Verde, Guinea-Bissau, São Tomé and Príncipe, and Angola.

- by Philip J Havik
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- Social Change, Africa, Creolization, History of the Portuguese Empire

L a société guadeloupéenne donne à voir des modes de transmission culturelle hétéroclites. De ruptures et de pertes résultent des processus de réinvention, de recombinaison et de recollage, qui révèlent une culture créative et vivace. En cela, le terrain guadeloupéen est à même de nourrir une réflexion à partir de la notion de transmission. En se basant sur une ethnographie du carnaval guadeloupéen, cet article propose de questionner le nœud problématique autour duquel s'articulent les notions de transmission, d'acculturation, de créolisation et de modernité. Doctorant en ethnologie à l'université Paris Descartes, Noé Grenier travaille sous la direction de Francis Affergan. Ses recherches portent sur le politique et la jeunesse en Guadeloupe.

- by Noé Grenier
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- Caribbean Studies, Creolization, Guadeloupe, CARNAVAL
- by Pauline Amy de la Breteque
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- Literature, Postcolonial Studies, Caribbean Literature, Feminism

Los mercados populares en el continente americano, especialmente en América Latina, ayudan a la comercialización de muchos de estos productos y la conservación de diversas expresiones populares, tradicionales y folklóricas, frente a los efectos homogeneizadores de la globalización y la modernidad. Con base en la observación directa y revisión de diversos referentes teóricos, utilizando la fotografía como instrumento para la recolección y registro documental, se busca comprender y analizar cómo estos fenómenos se materializan y se evidencian dentro de los mercados populares, espacios que se revalúan como núcleos de preservación cultural. A partir de la expansión europea hacia el continente americano, con la llegada de navegantes y colonizadores, sumada a posteriores movimientos migratorios, voluntarios y forzados, se desarrolla una serie de procesos interculturales como el mestizaje, creolización, hibridación y el sincretismo, los cuales conducen a una configuración o reconfiguración de identidades culturales, que se hacen manifiestas a través de diversas expresiones del folklore en sus distintas categorías, tradiciones, creencias, costumbres y manifestaciones artísticas, materializadas gracias a la herencia alimentaria, artefactos decorativos y utilitarios, iconografía religiosa, amuletos y gran diversidad de productos, principalmente artesanales. Se concluye, que esta conjugación de saberes, son preservados en estos espacios de intercambio comercial y social.

- by Rafael Ángel-Bravo
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- Cultural Studies, Folklore, Cultural Heritage, Rural

In this article, I provide a comparative discussion of Creoles and creolization. The core concept centres on the cross-fertilization between different cultures as they interact. When creolization occurs, participants select particular elements from incoming or inherited cultures, endow these with meanings different from those they possessed in the original cultures and then creatively merge these to create new varieties that supersede the prior forms. While discussions of creolization are common in linguistics, studies of popular culture and historical studies of certain plantation societies, I use the notion here as a contemporary and general sociological term. I argue that creolization is a key aspect of cultural globalization and provide more detailed discussion of new understandings of creolization in Brazil, South Africa and the USA. I contrast manifest and strident forms of ‘monocultural’ power in the reassertion of nationalism, narrow ethnicities and religious affinities with the more subtle but pervasive forms of ‘fugitive power’ found in the construction and affirmation of creolized identities. Creolization is only one aspect of fugitive power, but it is one with an intriguing past, an increasingly visible present and, I will suggest, a promising future.

- by Robin Cohen
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- Cultural Studies, Social Theory, Globalization, Creolization

For the ocassion and out of a more profound interest for the said problematic, let us examine some hidden or, at least, less visible aspects of life in exile. One of the most significant of these is the fact that by living in exile a person accepts to speak a language different from his mother tongue on a daily basis and almost all the time.
The language that a person has to speak in exile may even be the language that he/she spoke in his native land, think of many West Africans now living in France who had to speak French as their second language prior to their permanent establishment in that country. Yet, their cultural and sociological context in France differs greatly from the African one and has thus greatly influenced their vernacular as well as their own very private dialect

- by Zivancevic Nina
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- Sociolinguistics, Postcolonial Studies, Cultural Theory, Contemporary Literature

Expressions of popular culture (here we consider music and carnival) have often been analysed as manifestations of indirect
resistance to oppression. Alternatively, they can be seen as
displays and practices that dominant political and social elites can easily co-opt. Using a combination of published material and fieldwork observations in Cape Verde and Louisiana, we show how a complex interplay between resistance and co-optation arises. As prior or incoming cultures are creolized they become nationalized, officialized or commercialized,
thereby becoming subject to mechanisms of ‘destructive tolerance’. However, processes of appropriation are continuously challenged by internal dissent, demands for authenticity and fresh creative inputs. Such inputs are frequently drawn from original (or imagined original) societies and emergent diasporic practices and identities, which we have deemed ‘diasporic echoes’.

- by Olivia Sheringham and +1
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- Creolization

One recurring theme in philosophical work from and on the Americas has to do with the relationship between European Modernity and Colonialism. Jamaican theorist Sylvia Wynter’s penetrating analysis of this relationship offers a description of what she refers to as “European Man,” in which particular European (patriarchal, bourgeois, and white) accounts of “the human”, and especially of the human as rational, posit themselves as universal. What is significant about her critique of this view, is that she does not simply abandon notions of universality, or even humanism, but rather directs her work toward a call to theoretical action in the form of “the Human project,” in which the failures of the European Enlightenment project are avoided in favor of a more genuinely universal and liberatory account of the human. This chapter stands as an effort to take up the challenge posed by Wynter’s analysis, focusing in particular on the ways in which a particular understanding of reason informed European Man as an ideal, and suggesting what understanding of reason would be most appropriate to Wynter’s liberatory humanism.

- by Michael Monahan
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- Political Philosophy, Ethics, Postcolonial Studies, Colonialism

This paper explores the numerous roles the army played during both the Republic and the Empire in serving as a bastion of Roman culture, both through the establishment of Coloniae Veteranorum and through through the intricate pattern of... more

- by Ben Muldoon
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- Cultural History, Roman History, Cultural Heritage, Cultural Theory

RESUMO: La ekzisto de la denaskaj parolantoj de Esperanto pruvas, ke strukture tiu lingvo ne signife diferencas de la naturaj lingvoj. La denaskaj parolantoj tamen ne iniciatis ŝanĝojn en la lingvo, nek havas centran rolon en la... more

- by Jouko Lindstedt
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- Creolization, Esperanto, Esperantologio

Between 1860 and 1920, a creole language, Tayo, emerged as the community language of Saint-Louis a former Marist mission in southern New Caledonia. This article briefly introduces the demographic history of Saint-Louis and the arrival of Melanesian neophytes from different ethno-linguistic areas of the colony before discussing the influence of education on the development of Tayo, the Pacific’s only French-lexified creole language. It closely examines the role played by the mission-educated SaintLouis girls in the formation of this language of intra-village communication, exploring the teaching conditions at Saint-Louis at both the boys’ and girls’ schools and comparing these with other mission schools in New Caledonia. Highlighting the exceptional nature of the linguistic ecology of Saint-Louis, it considers the reasons why a French-based creole evolved in Saint-Louis as opposed to an indigenous language-based creole or the adoption of one of the Kanak languages spoken by the neoph...

- by Karin Speedy
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- French History, Languages and Linguistics, Historical Linguistics, French Studies

Pichi belongs to the African branch of the family of Afro-Caribbean English-Lexifier Creoles. It is spoken on the island of Bioko, Equatorial Guinea. Pichi is an offshoot of Krio, which first arrived in Bioko, the former Fernando Po, with African settlers from Freetown, Sierra Leone in 1827. It is the most widely used language of Bioko next to Spanish. No official figures exist but by extrapolation from population data, there is reason to assume that Pichi is used by at least a 100’000 people as a first and second language.

- by Matthew Reilly
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- Irish Diaspora, Caribbean History, Caribbean Studies, Creolization

This article concerns two white women missionary nurses who, in the wake of Australian Federation, and its policies to instigate a white Australia, had significantly different relationships with Aboriginal people than those typically imagined in Australian culture: Ruth Rayney (1901–1994), born in rural South Australia at the stroke of Federation in January 1901, and Phyllis Flower (1889–1926), born twelve years earlier in central Queensland. The women’s trajectories connected at the Point McLeay Mission, South Australia where they worked in the 1920s. Their stories allow us to see how women’s cross-cultural relationships challenged the settler-colonial order, leaving an enduring imprint on how we understand race relations in this period. Taking a microhistorical approach I explore how such entanglements form in the everyday worlds of frontiers, despite the racialised logics of the colonising state that imperilled white women who stepped outside their bounds into the ‘third space’ of the contact zone.

- by kadijah grant
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- Creolization

Barbara Pasamonik, 2013, Globalizacja kultury czy glokalizacja kultur? [w:] Krótkie wykłady z socjologii: kategorie, problemy, subdyscypliny, T2, pod red. Anny Firkowskiej-Mankiewicz, Tatiany Kanasz, Elżbiety Tarkowskiej, Warszawa,... more

- by Barbara Pasamonik
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- Culture, Globalization and Glocalization, Creolization
- by Angelica Fei Barberini
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- Derek Walcott, Creolization, Caribbean Theatre

Vodou’s rites and the sacred songs that are sung in the course of their services are in Haitian Creole but they contain many lexical items that stem from West African languages like Fon, Yoruba, Ewe, and Igbo, in addition to West Central African languages like Kikongo. Lexical items with an African origin in Haitian Vodou form a significant part of the religion’s lexicon. The identification of the African lexical sources of the religion allows for hypotheses about the origins of Vodou traditions, sheds light on the history of the French slave trade, and provides clues about the ways in which Vodou took form in colonial Saint-Domingue and independent Haiti. The presence of diverse African cultural and linguistic influences in Haitian Vodou demonstrates the religion’s emergence as a system that syncretized various African traditions into a cohesive whole. This African religious fusion is especially strong in the Asogwe Vodou (Kanzo) tradition, whose stronghold is the Department of the West (i.e. Port-au-Prince and Léogâne) in Haiti. I attempt a preliminary reconstruction of the history of the syncretism of diverse African religious traditions and argue that the “African syncretism” represents the fundamental process that gave rise to Asogwe Vodou in Saint-Domingue and Haiti. I will suggest that the phenomenon of spirit migration within the rites of Haitian Vodou sheds light on the Founder Principle (Mufwene 1996): a few important spirits served in the rites that originate in the Bight of Benin have migrated into the rites of West Central African origin, a process that seems to have taken place in Haiti but draws from a deeper African tradition of spirit-migration between neighboring cultures. This process provides evidence that the religion’s founders from the Bight of Benin exerted a central influence even if pan-African religious inclusivity is a dynamic element of the system they created, Asogwe Vodou.

- by Benjamin Hebblethwaite
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- History, Sociology, African Studies, Anthropology

Cet article présente un auteur essentiel à l’enseignement et à la compréhension de la littérature contemporaine francophone en Chine : le poète martiniquais Édouard Glissant. Après avoir rappelé l’importance de la contribution de Glissant à la définition de la notion de littérature-monde, l’auteur analyse la redéfinition de l’histoire littéraire par Glissant qui s’inspire de la littérature du passé pour revisiter de façon créative la littérature contemporaine. Enfin, cet article étudie le rôle du paysage dans l’œuvre de Glissant qui permet au poète de transposer à l’échelle de la planète la réalité créole dans laquelle il discerne un modèle pour repenser le monde présent.

This essay addresses the aesthetics and politics of “Restitution” in the works of contemporary ceramicist and painter from Martinique, Victor Anicet. More specifically, it investigates the mixed media piece entitled “Restitution” as a site of memory, restoration, reinvention and healing. Anicet uses the tray, a multifunctional object, to inscribe the plantation labor along with Taïno, Vodun, Congolese, and Berber symbols that reflect fragments of Martinican culture. The color blue, which covers all of the objects in the tray, unites the fragments and serves as an agent of dynamism and memory. The visual –and tactile- creations of Anicet complement the theories of Suzanne Césaire, Glissant, Monchoachi, and Walcott.

- by Valérie Loichot and +1
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- Caribbean Literature, Caribbean Studies, Memory Studies, Creolization
- by Cefas van Rossem
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- Philology, Historical Linguistics, Manuscript Studies, Pidgins & Creoles

Résumé de l'article
L'article examine les trois premiers romans de Gary Victor en se focalisant particulièrement sur les passages écrits en langue kreyòl afin de déterminer leur mode d'intégration et leur statut dans ces textes littéraires d'expression française. Pour bien apprécier la qualité, la pertinence et le degré de créolisation linguistique à l'oeuvre dans les romans de G. Victor, ces derniers ont été confrontés à d'autres productions littéraires de même nature provenant d'un corpus de textes francophones haïtiens et antillais.

La littérature-monde définie par Glissant ne correspond pas à la traduction ou à la transposition de la world-literature dans l'espace francophone. Si la littérature-monde s'est retrouvée englobée dans le manifeste Pour une Littérature-monde récemment publié par Eva Almassy, Michel Bris et Jean Rouaud, la littérature-monde présentée par ce livre est plus proche de la world-literature ou de la littérature du voyage qu'a toujours défendu Michel Bris. La version glissantienne de la littérature-monde englobe des auteurs qui participent de plusieurs langues et cultures. Ce terme évoque davantage le Tout-monde, la vision alternative à la mondialisation que Glissant développe dans une série de conférences dans les années 1980. Cette série de conférences est recueillie et publiée en 1990 sous le titre de Poétique de la Relation. La Relation, terme du lexique glissantien qui prend une majuscule, consiste en la rencontre entre deux altérités qui sont définies par cette rencontre. Par suite, il n'est pas possible de les identifier avant cette rencontre et de retrouver leurs formes originelles qui ne préexistent pas à cette rencontre. On ne peut donc pas les inscrire dans une pensée historique/archéologique. Les

- by Maxime Philippe
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- World Literatures, French Literature, Literature, Mangroves

Les notions de créolisation et de métissage sont indissociables de l’expérience américaine, parce que fondatrices du Nouveau Monde. A ce titre, elles sont indispensables à toute réflexion sur l’identité américaine. Mon propos n’est pas ici d’en parcourir tous les méandres, d’en décliner toutes les significations et les implications, en me plongeant dans ses nombreuses ramifications telles que la globalisation ou le multiculturalisme. Il s’agit plutôt d’étudier les usages qui en sont faits dans le contexte américain, les facteurs historiques et sociaux auxquels elle renvoie, les définitions des identités aussi bien nationales, régionales ou diasporiques auxquelles elle sert de support. J’adopte pour cela une démarche soucieuse de contextualisation, qui rend compte des constructions à l’œuvre dans une perspective situationnelle. Si la dimension comparative m’est apparue essentielle, elle intervient non pas en multipliant les exemples allusifs mais en privilégiant certains contextes de façon plus précise.

- by Sara Le Menestrel
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- Black/African Diaspora, Creolization, Acculturation, Cajun/South Louisiana