Les sept dieux africains a révélé (French Edition)

---

Click here Would you like to report this content as inappropriate? Click here Do you believe that this item violates a copyright? Your recently viewed items and featured recommendations. View or edit your browsing history. Get to Know Us.

Would you like to report this content as inappropriate? Do you believe that this item violates a copyright? Delivery and Returns see our delivery rates and policies thinking of returning an item? Notes analytiques sur les collections ethnographiques. Journal of Anthropology and Aesthetics , 47, , p.

Navigation

Spencer , Baldwin et Gillen , F. S trother , Z. Selon Paudrat et Bassani, quatorze objets proviennent directement de la collection de Brummer. Gradhiva Revue d'anthropologie et d'histoire des arts.

Sommaire - Document suivant. Carl Einstein et les primitivismes. Traduction de Camille Joseph. Un dernier mot sur la transformation: He was confronted with a continual abundance of information to interpret and his official task was to take notes. The combination of ethnography and autobiography—a search for the self in the Other—that he found during his first trip to Africa became an enduring aspect of his life as a writer.

He spares neither the Europeans nor the natives his ironic humor rendered with an adroit use of descriptive detail:. He expresses doubts about the credibility of his sources of information and even suspects that some of the performances he and Griaule witnessed were inauthentic.

AFRIKHEPRI FONDATION

Early on, the local guide hired by Griaule tells a story about a wedding ritual among the Dyola:. He remarks, for example: This idealization of Africa as a kingdom of children, free from the constraints of the civilized world, represented an unattainable wonderland for Leiris. Although this primitivist myth persisted for the better part of his journey, he eventually recognized the impossibility of becoming the child or the native of which he dreamt 7.

After seven months on the road, Leiris regrets that his life in Africa did not deliver the childhood paradise he had hoped for and notes: This frustration as a result of his failed quest for self-transformation followed him all the way back to Paris. Thus, the process of collecting objects emerges as a constant theme of the journal. The field notes they acquired, however, reflect brief encounters since the team spent very little time in each place. They also relied on translators and were not able to get to know the people or their practices, so in this sense the object-collecting dimension of the enterprise and the subsequent documentation they inspired made a longer lasting contribution to the ethnographic study of African cultures in France 9.

Les sept dieux africains a révélé

The point here is that French engagements with colonial culture are dynamic, updated as each new generation redefines its methods, and cannot be homogenized into a single colonialist epistemology. I take this to mean that the author was not yet consciously committed to a set of ethnographic principles, which critics may attribute to him retrospectively in their attempt to map out a conceptual terrain. He takes a particular interest in their dreams:. The anxiety captured in the symbolic dream image indicates conflicting emotions that have to do not only with the arduous collection of objects and information, but also with the more unsettling process of their incorporation into a French institutional framework.

Here and elsewhere, European references haunt Leiris like a ghost. In his quest to leave himself and his culture—to become Other—his few moments of fulfillment come from performing his bureaucratic duties as archivist and secretary Note taking becomes his ultimate refuge:.

Clearly, the reality of this expedition was not as adventure filled as the former Surrealist had hoped. When emotions became overwhelming and the reasons he left France crowd in on him, he turned to writing, which became the real process of discovery. Rather than taking an interest in the situations of injustice with which he is confronted the way Gide did, Leiris expresses intermittent guilt about abandoning his political engagements in Europe In the middle of Dogon country, Leiris comments on news about the status of Surrealist dissidence:.

He finds himself inordinately attached to objects, however trivial, and memories of home.

After remarking that the African women he encounters are not exciting because their nudity and promiscuity do not promise the same thrill of transgression that sexual relations with a well-dressed bourgeois lady does, he finds himself dreaming of Breton:. Au diable la psychanalyse: These objects are metonymically associated with rythm, dancing, sacrifice, and blood and thus bring with them erotic and pseudo-erotic overtones. The impression Leiris creates of systematic pillaging was not misleading. As a means of accounting for conceptual affinities between Surrealism and ethnography Clifford proposes that both activities involve a process of cultural defamiliarization.

The elementary process of rethinking cultural values and pushing conceptual limits is captured in the way Clifford has linked the avant-garde dimensions of early ethnography and Surrealism.

Les sept dieux africains a révélé by Ken Nunoo (eBook) - Lulu

He associates the assault on conventional perceptions of cultural values that had been leveled against the bourgeois establishment by Dada and Surrealism with a relativization of European cultural superiority in relation to the colonies. He plays up the similarities between avant-garde art and ethnography and argues that they both served to decenter European cultural authority during the s.

To report this review as inappropriate, please complete this short form.

The limited scope of his examples is less a problem than their utopic status; this raises questions about what it is in this period of French intellectual history that Clifford seeks to appropriate for the purposes of advancing contemporary criticism of European cultural practices. If ethnography helped make the distant cultures of the populations colonized by France more visible to a metropolitan public, the nature of the process still preserved the centrality of a French perspective.

Product details

They visit one colonial administrator after the next. The financial transactions between the Frenchmen who pay almost nothing for sacred objects and the villagers who hand over their possession—often under coercion—is illustrated in the following passage where Leiris tells about the arrival of some objects he and Griaule had purchased:.

Leiris put his friendship on the line with his decision to publish, since Griaule felt the book would compromise the future development of ethnography. Even if Leiris recounts with irony how they pillaged one African village after the next for every interesting object that counted as art in Paris, his tongue-in-cheek humor does not remove their actions from the colonial framework which made them possible.

This time, Leiris tells of how he and Griaule confiscated a sacred mask from the Kono in the Sudan. They did not appreciate the complications; thus, Griaule decided to blackmail the elders with ten francs and a threat of legal punishment by the colonial administration if they were not allowed to enter:.

• Sexy Challenge - Secret Codes (Sexy Challenges Book 24)
• Genetic Algorithms + Data Structures = Evolution Programs
• Convivio (Biblioteca Italiana Zanichelli) (Italian Edition)
• Self Publishing (For Print) - Without Hives!
• Cockroach Suckers
• Hegels Phenomenology of Spirit: An Introduction (Cambridge Introductions to Key Philosophical Texts)