61e Conférence annuelle de l'Association japonaise des Black Studies

Plusieurs présentations de ces journées semblent concerner le monde francophone:
 
第61回　黒人研究の会


全国大会（京都） 
2015年6月27日（土）－28日（日）

Par exemple:

• Session 2

(Individual Papers in Japanese)／

第2セッション

（自由研究発表・日本語）

１．パリにおけるアフロモダニズムへのポーレット・ナルダルの貢献とジャズ批判

丸山　峻一（オハイオ州立大学・院）

(Paulette Nardal’s Contributions to Afromodernism in Paris and Her Criticisms of Jazz

／

MARUYAMA Shunichi, Graduate Student, ­e Ohio State University, USA)

本発表は、マルティニーク出身の黒人女性知識人ポーレット・ナルダルの20世紀初頭の活動に焦点を当て、彼女がパリ郊外のクラマールで開いた黒人作家・知識人向けサロンの重要性やパリにおけるジャズの文化的影響を、アフロモダニズムの文脈で再考する。サロンを通じてナルダルがいかに白人ヨーロッパ社会のモダニズムに対抗するアフロモダニズムを構築する一方、その象徴とも言えるジャズのエキゾティシズムを批判したかを分析し、20世紀初頭のパリにおける黒人文化の興隆を検討する.

• Session 3 (English)　／第3セッション（英語）

１．

Black Canada: “We are rooted here”

Rahab Njeri (Doctoral Student, University of Trier, Germany)

Recorded history is selective, in that it is largely written from the perspective of those who have the power and institutional structures to write the history. Ergo, important facts, events, and voices of those rendered as marginal by the dominant group are overlooked in the master, national narrative. African/ Black voices and those of the First Nations are two marginal voices within Canadian narratives that have been markedly omitted.(1)

Slavery and its atrocities constitute Canada’s deepest and darkest secrets, the history of slavery, racism and violence have been rendered ‘invisible’in the Canadian historical narrative and national memory.

Accordingly, when “Canadian”or “Canadianess”is viewed as a person of European origin, the skin color of people of African descent marks them as different. Th­e history of people of African descent as my project will demonstrate, shows that Canada despite its diversity politics has always had a ‘race problem’ that has not ceased to exist since the first people of African descent arrived on the Canadian shores. Accordingly, contesting this absence, my research project is a defiant statement that aims to highlight the continuing Black presence in Canada. As scholar Rinaldo Walcott posits, “Th­e writing of blackness in Canada, then,

might begin with a belief that something important happens here.”(2)

*Notes: (1) Afua Cooper, The Hanging of Angelique: ­The Untold Story of Canadian

Slavery and the Burning of Old Montreal.Toronto: Harper Perennial, 2006.

(2) Ronald Walcott, Black Like Who?: Writing Black Canada,2nd edition. Toronto: Insomniac Press, 2003.

• ３．Theorizing African Diaspora Womanism (Independent of European Diaspora Feminism)

Dorothy Jane Randall Tsuruta (Professor and Chair, Dept. of Africana Studies,

College of Ethnic Studies, San Francisco State University, USA)

Progressive Black women worldwide, identify as “Womanist” and reject erroneously identifying from the cultural conceptualization of White “Feminism” (which was developed by European Diaspora women to theorize and act on their historical domination by European Diaspora men). Rather progressive Black woman, scholars and nonacademic Black women alike, self-define ideologically within the Africana context of the capable Black women’s tradition. In the United States this tradition traces from the 17th century Black poet Phillis Wheatly, onward through the centuries to Black activist women in the home and academy today. Th­e term “Womanism” derives from the African American expression “womanish”

traditionally applied to intelligent, capable Black females who take risks as conscientious activists undeterred by threatening forces of opposition. Womanism, historically and culturally independent of feminism, works on behalf of the whole community of Black people female as well as males, not separated by gender of any identity. In Nigeria a complement term to Black Womanism is “Africa Wo/Man Palava,” explained by Chikwenye Okonjo Ogunyemi as “an emerging model of female discourse that... shifts from the idea of palava, or trouble, to a focus on consensus... and cooperation” to “[tackle] sexism, totalitarianism, and ethnic prejudice.”

My paper will explore this complementary “Black Womanism” and “Africa Wo/Man Palava”

that posits Black women traditionally independent and thus assertively distinguished from earlier Black followers of feminism’s willing erstwhile dependency that contextualizes them as dependent (ideologically colonized) contrary to the reality of the capable African/Black women’s tradition.