Ibrahima Thioub. Stigmates et mémoires de l’esclavage en Afrique de l’Ouest: le sang et la couleur de peau comme lignes de fracture. FMSH-WP Ibrahima Thioub is the author of Être esclave (Cahiers libres) ( avg rating, 4 ratings, 0 reviews, published ) and L’afrique De Sarkozy ( avg. The latest Tweets from Ibrahima Thioub (@tekrur). Historien, Département d’ Histoire de l’Université Cheikh Anta Diop de Dakar, Centre Africain de Recherches.

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Ibrahima Thioub

This approach identifies similarities and differences in operating procedures and the various versions of the color factor in the construction of African identity among individuals. Sunday, January 20, – 3: Associate Fellow in 6 former fellowships between and Discipline s: Ibrahima Thioub 1, 2 Details.

Besides the use of slaves in economic activities, he examines their role in social relations and their legal expression in the private and public spaces.

Stigmas and Memory of Slavery in West Africa: History Area s of expertise: Savoirs interdits en contexte colonial: Patrimoines et sources historiques en Afrique. Even today, the practices of slavery, both as legacy and reality, are still present in diverse ways in the sub-region.

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Ibrahima Thioub (Preface of Être esclave (Cahiers libres))

Furthermore, the work addresses inrahima contexts and the academic development of ideologies of independence and the heritage which constitutes these contexts, paying attention to the differentiation that ibrahi,a between French, Portuguese and English-speaking as well as Belgian imperial spaces.


Finally, follows the trajectories of these theories: Of course, laws were passed aiming at stopping the slave trade, but very often local decisions and administrative practices cancelled out the decisions taken in the metropole, made under pressure from abolitionist movement activists.

Monday, November 12, – 3: Modern and contemporary history Pays: Associate Fellow in 6 former fellowships between and But despite their proclaimed anti-slavery ideals, the arrival of these European powers in Africa never resulted in serious repression of the practices of slavery. Colonial governments had an overarching need for the support of these dominant groups in order to ensure the stability of the regime, given its lack of indigenous legitimacy.

Governments have systematically denied the existence of slave practices or have presented them as negligible and archaic. The French colonial administration was confronted with severe obstacles for the implementation of the decree of April 27th, abolishing the slavery in colonies.

For this reason, colonial administrators were little inclined to support a social revolution that would have put in question the social hegemony of the defeated African aristocrats who succeeded in preserving, depending on the region, the ideology of blood purity and identity defined by skin color, as well as in perpetuating the legitimacy of domestic slavery.


By advancing a historical account of slavery that is one of victimhood and the trans- Atlantic trade, governments have been able to effectively cover up the contemporary realities of slavery.

The aim is to examine how the categories related to somatic differences, or those ofphenotype, the latter often being perceived and described as “racial”, have affected memory constructions in Africa and the writing of African societies in the social sciences.

Ibrahima Thioub 1, 2 AuthorId: His study is part obrahima a historical perspective, which gives a particular importance to the changes recorded in thiobu time of the city and its environment. It is not surprising that the practices of slavery have endured, surviving under various forms in West Africa.

The political and military defeats of the indigenous African states did not, however, break the social and ideological power of the groups that had been dominant in these conquered states. Friday, October 19, – New Global StudiesVolume 6, Issue 3,