Patrick de Saint-Exupéry: «C’est le propre du génocide qu'on efface tout» - France Dans votre bande dessinée, il y a cette question : comment raconter ? « La marque du génocide, ce n’est pas la furie, c’est le silence ». Patrick de Saint-Exupéry : Cela fait vingt ans que je me pose cette question. Je pense que je me la poserai encore un certain temps. Je suis venu avec un petit groupe de journalistes au Rwanda en mai 1994. Nous avions pris une voiture en Tanzanie et pendant trois jours, nous avons roulé sur les pistes du Rwanda. Vous en parlez notamment dans les premières pages de votre bande dessinée dans laquelle vous revenez sur ce qui s’est passé à Bisesero, ces collines où s’étaient réfugiés des milliers de Tutsis dont la plupart ont été tués. Je ne sais pas comment dire, mais un génocide est un précipice.Si vous voulez tout raconter, vous ne pouvez que vous perdre. C’est tout simple à raconter. Les premières planches de la bande dessinée sont extrêmement claires : l’Élysée entre autres était au courant depuis 1990 de la possibilité d’un génocide.
How One Reverend Is Defying Uganda's 'Kill The Gays' Act By Carimah Townes "How One Reverend Is Defying Uganda’s ‘Kill The Gays’ Act" Last month, Uganda made international headlines when President Yoweri Museveni signed the controversial Anti-Homosexuality Act, calling for the imprisonment of gay citizens. But one religious leader refuses to discriminate against people for their sexual orientation, and has become a hero to the country’s gay community. In defiance of the legislation, commonly referred to as the “Kill the Gays” bill, Rev. Citing questionable evidence provided by Ugandan scientists, the President justified signing the Anti-Homosexuality Act in February by arguing that being gay is a choice. But the country also penalizes people who openly support or discuss LGBT issues. Despite the threat of punishment, Senyonjo’s show of defiance and solidarity has garnered the title of elder among LGBT people in Uganda. Uganda’s Kill the Gays bill has received international backlash.
Africa Needs Gay Rights Like A Naked Man Needs A Hat | The Green Frog The Pink Smokescreen Uganda is on the verge of enacting one of the toughest anti-gay laws in the world; it is part of a wider rouse to divert attention from the rampant corruption, lack of services, crime, and poverty that plague Uganda. Right on cue, President Obama condemned the law and said Uganda would pay the price of such foolhardy action. This allowed Museveni to grandstand in the name of national sovereignty and fighting the dictates of neo-colonialists trying to “impose their lifestyle on us.” Rights are not in of themselves, they rely on other rights; the right to life, the right to liberty, the right to pursue happiness, the rights of the individual and the collective. Uganda was homophobic and conflicted before all the Evangelicals threw in their funding, it can’t have swayed opinions which were already fearful and hateful of gays. Now the West is on a mission to civilise us stupid blacks, to teach us backward Africans the benefits of this new modern lifestyle. Like this:
AFRIQUE DU SUD • Mamphela Ramphele, une intellectuelle noire contre l'ANC Le principal parti d'opposition sud-africain, l'Alliance démocratique, a annoncé ce 28 janvier, que l'ex-femme d'affaires Mamphela Ramphele, devenait sa candidate pour affronter le président Jacob Zuma lors des élections générales prévues au deuxième trimestre. Après une vie de femme d’affaires, d’universitaire et de militante dans le champ social, Mamphela Ramphele s’apprête à jouer son quatrième acte : elle se lance dans la politique. L’ex-directrice générale de la Banque mondiale chargée du développement humain – et ancienne compagne du militant Steve Biko – vient d’annoncer la création de la “plateforme politique” du dernier parti sud-africain en date, Agang (“Construisons” en langue sesotho [l’une des onze langues officielles d’Afrique du Sud]), en vue de l’élection présidentielle de 2014.
Mali needs more than a call to arms | Wole Soyinka My mind, frankly, was on anything but peace as I entered the United Nations conference hall to participate in a Culture of Peace and Non-Violence event. On that same day – 21 September 2012 – yet another UN resolution had been released on the crisis in Mali. I felt overwhelmed by the ponderousness of the UN machine. The security council had already set out a "roadmap" for a west African force of intervention in the Sahel – it required the secretary general to report back on "progress" a few months later. It was an invitation to Ansar Dine's allies Boko Haram to nudge a few more terminators into Nigeria; demolish a few more educational, cultural and religious institutions; eliminate what was left of the UN presence after its bomb attack on the UN HQ in Abuja; and continue its project of unleashing death and destruction in southern Nigeria. Before the conference, I had button-holed senior Nigerian officials at every opportunity.
Wole Soyinka. All you want to know about. Cheikh Anta Diop Un article de Wikipédia, l'encyclopédie libre. Pour les articles homonymes, voir Diop. Cheikh Anta Diop (né le 29 décembre 1923 à Thieytou - mort le 7 février 1986 à Dakar) est un historien, anthropologue, égyptologue et homme politique sénégalais. Il a mis l'accent sur l'apport de l'Afrique et en particulier de l'Afrique noire à la culture et à la civilisation mondiale. Ses thèses restent aujourd'hui discutées, et sont peu reprises dans la communauté scientifique[1],[2],[3], en particulier au sujet de l'Égypte antique. Cheikh Anta Diop a cependant été un précurseur pour ce qui concerne l'importance et l'ancienneté de la place des Africains dans l'histoire, confirmée par les études actuelles. L'homme et l'œuvre[modifier | modifier le code] Cheikh Anta Diop est né le 29 décembre 1923 à Thieytou, dans le département de Bambey, région de Diourbel (Sénégal). Cheikh Anta Diop meurt dans son sommeil à Dakar, le 7 février 1986. Antériorité des civilisations nègres[modifier | modifier le code]
Yoruba religion The Yorùbá religion comprises the traditional religious and spiritual concepts and practices of the Yorùbá people. Its homeland is in Southwestern Nigeria and the adjoining parts of Benin and Togo, a region that has come to be known as Yorùbáland. Yorùbá religion is formed of diverse traditions and has no single founder. Beliefs[edit] According to Kola Abimbola, the Yorùbá have evolved a robust cosmology.[1] In brief, it holds that all human beings possess what is known as "Àyànmô"[4] (destiny, fate) and are expected to eventually become one in spirit with Olódùmarè (Olòrún, the divine creator and source of all energy). Each person attempts to achieve transcendence and find their destiny in Òrún-Réré (the spiritual realm of those who do good and beneficial things). Those who stop growing spiritually, in any of their given lives, are destined for "Òrún-Apadi" (the invisible realm of potsherds). Prayer to one's Orí Òrún produces an immediate sensation of joy. Olódùmarè[edit] See also[edit]
Yoruba literature Yoruba literature is the spoken and written literature of the Yoruba people, the largest ethno-linguistic group in Nigeria, and in Africa. The Yorùbá language is spoken in Nigeria, Benin, and Togo, as well as in dispersed Yoruba communities throughout the world. Writing[edit] Mythology[edit] Ifá, a complex system of divination, involves recital of Yoruba poetry containing stories and proverbs bearing on the divination. Fiction[edit] The first novel in the Yorùbá language was Ogboju Ode ninu Igbo Irunmale (The Forest of A Thousand Demons), although the literal translation is "The bravery of a hunter in the forest of demons", written in 1938 by Chief Daniel O. Amos Tutuola (1920–1997) was greatly inspired by Fagunwa, but wrote in an intentionally rambling, broken English, reflecting the oral tradition. Senator Afolabi Olabimtan (1932–1992) was a writer, along with professor, and politician. Theatre[edit] The Aláàrìnjó theatrical tradition sprang from the Egungun masquerade. See also[edit]
Central African Republic Becoming Worse For Children By Carimah Townes on January 4, 2014 at 2:50 pm "Central African Republic Becoming Worse For Children" As deadly violence escalates in Central African Republic, child endangerment has reached an alarmingly high level. According to UNICEF, vicious attacks are now specifically waged against the young. Two children have been beheaded recently, while others, primarily Muslims, are purposefully shot and killed. In what many people are calling a potential genocide, the outbreak of violence in CAR stems from the coup against former President Francis Bozize in March of last year. In this context, child suffering is not new, as a litany of dangers and side effects have affected children since the earliest clashes. Among many grievances impacting the young are food insecurity and inaccessible medical treatment. A joint effort by France, the European Union, and the United States is underway to provide assistance to the country.