Videos

Esther Armah's presentation on the "Healing Through Transforming Narratives & Public Spaces" Webinar co-hosted by the UNESCO Routes of Enslaved Peoples project, and the University of Wales Trinity Saint David with the support of Afrospectives.

Les récits sont comme des entités qui ont leur propre histoire et trajectoires. Comme les rumeurs, ils échappent parfois au contrôle de ceux qui les ont créés. La capacité à inventer des mythologies et à raconter des récits sur le passé, le présent ou l'avenir est peut-être ce qui distingue le plus les humains des autres êtres vivants. C'est cette capacité qui a été le moteur de l'extraordinaire aventure humaine. Webinar: Le projet Les Routes des personnes mises en esclavage de l'UNESCO et l'institut Global Humanity for Peace, et la University of Wales Trinity St David (UWTSD), ont organisé conjointement une passionnante série de webinaires internationaux intitulée : Nouvelles perspectives sur la guérison collective, la justice sociale et le bien-être. Ces webinaires sont soutenus par AfroSpectives, et Spirit of Humanity Forum. Pour en lire plus à ce sujet : https://www.afrospectives.com/fr/post/desarmer-les-recits-se-liberer-des-representations-dominantes-pour-reparer-le-passe --- (English) Dr Ali Moussa Iye's presentation on the "Healing Through Transforming Narratives & Public Spaces" Webinar co-hosted by the UNESCO Routes of Enslaved Peoples project, and the University of Wales Trinity Saint David with the support of Afrospectives. Narratives are like entities with their own history and trajectory; like rumours, they sometimes go beyond the control of those who have created them. The ability to invent mythologies and tell narratives about the past and the future is perhaps what most distinguishes humans from other living beings. It is this capacity that has been the driving force behind the human extraordinary adventure. To read more on this click here : https://www.afrospectives.com/post/disarming-dominant-narratives-from-harm-to-heeling

Les réflexions sur la présence africaine dans le monde et sur les acquis de cette expérience universelle ont conduit à la définition d’un nouveau concept opérant, celui de « l’Afrique globale ». Ce concept vise à transcender les divisions/dichotomies du monde africain construites durant l’esclavage, la colonisation qui opposent encore d’une part les différentes régions de l’Afrique (Afrique du nord dite « blanche », Afrique subsaharienne « noire » et la Corne de l’Afrique « marron ») et d’autre part l’Afrique et ses Diasporas. Il remet en cause l’essentialisation de ces différences qui les ramène à des particularismes irréductibles et refuse aux Africains le droit et la possibilité de parler de l’universel. Pour en savoir plus sur Afrospectives, visitez : https://www.afrospectives.com

⚪️ Pluriversalisme VS Universalisme ✖️Ali Moussa Iye (@alimoussaiye) co-fondateur du Think tank @Afro_spectives, répond à @isonomia_pure (extrait Space Twitter). ▪️Pour écouter le reste de l’échange: youtu.be/TsaER2zgQpk

Corne de l’Afrique, savoirs endogènes, communalisme, pastoralisme, déconstruction, pluriversalisme… 🎙️ Réécoutez cette fascinante discussion Twitter space organisée par ISONOMIA. Ils y recevaient recevait Dr Ali Moussa Iye, co-fondateur du Think tank : AFROSPECTIVES, et auteur du «Verdict de l’arbre, étude d’une démocratie pastorale ». Retrouvez ISONOMIA sur twitter : @isonomia_pure @Fildiya @jeraeve @CharmarkeIb www.afrospectives.com | www.isonomia.fr Enregistré sur Twitter le 20 Mars 2023 «XEER» le verdict de l’arbre : le récit d’une démocratie pastorale #Xeer #Couchites #Afrospectives #djibouti #ethiopie #somalie 0:00 Introduction 2:04 L'Afrique Globale + Objectifs d'Afrospectives 8:41 Introduction au livre "Le verdict de l'arbre" 11:53 Sortir de la colonialité 13:49 Endogénes VS Indigénes / Tradition VS Modernité 16:07 Qu'est ce que le Xeer ? Exemple d'une experience endogéne 18:04 Pluriversalisme VS Universalisme 25:51 Etymologie du Xeer 28:29 Contexte historique et géographique 35:24 Corne de l'Afrique et empire Byzantin 38:46 Nomadisme Somali 43:00 Mythes fondateurs 50:15 Principes fondamentaux du Xeer 56:00 Communalisme 1:01:50 Le Code penal 1:09:50 Gestion du conflit: Un droit pour panser et ressouder X 1:19:00 Patronymes arabes VS somali 1:22:10 Philosophie politique 1:26:00 L'Ugaas et l'exercice du pouvoir 1:36:00 Représentativité 1:43:26 Evolutions: femmes, urbanisation etc. 1:48:07 Origine humaine de la loi 1:51:39 Nécéssaire rupture épistemologique et conceptuelle X 1:56:32 Questions

Revisiting Theories and Practices of Endogenous Governance in Africa Symposium day two (of two) .. Closing Discussion Session .. Part 3

Revisiting Theories and Practices of Endogenous Governance in Africa Symposium day two (of two) .. Closing Discussion Session .. Part Two

Revisiting Theories and Practices of Endogenous Governance in Africa Symposium day two (of two) .. Closing Discussion Session .. Part One

Professor Martina Amoksi, an Historian at the Anton de Kom University of Suriname outlines the matrilineal authority structures and modalities of governance and judicial procedures in the Maroon communities and how these are integrated into the constitutional norms and practices of modern Suriname. #endogenous #governance #africandiaspora From the last quarter of the 17th century, enslaved persons from West Africa were imported on a large scale to Suriname, who were employed on the sugar plantations. They had to work and live under extremely harsh conditions. As a result, despite the risks, many fled into the immense forests of the Surinamese interior. There the Maroons were able to build up their society, although the relationship with the whites always remained tense. The achievement of these people is that under extremely difficult circumstances they have developed a new culture whose building blocks are largely African, but the structure itself is largely original. The Maroons have also developed their own system of governance. The traditional authority of the Maroons has its origin and derives its foundation and recognition from the peace treaties concluded between the colonial authorities and the Maroons in the eighteenth century. Central leadership was imposed on the pacified Maroons by the colonial authorities. The official role of Gaanman was also introduced. In matrilineal succession (via the female line), the man is chosen from a historically determined Lo. The Gaanman has protocols and representative tasks. He exclusively regulates relations with the central government in Paramaribo and is in charge of the Doenkuutu, the tribal assembly. In addition to the function of Gaanman, the traditional authority among the Maroons also includes the functions of edekabiten (chief captain), kabiten (captain) and basiya. There are six major groups of Surinamese Maroons, that settled along different river banks: Aluku (or Boni) at the Commewijne River later Marowijne River, Kwinti at the Coppename River, Matawai at the Saramacca River, Ndyuka (or Aukan) at the Marowijne and Commewijne Rivers Paamaka (Paramaccan) at the Marowijne River Saamaka (Saramaccan) at the Suriname River [source: https://en.wikipedia.org/wiki/Surinamese_Maroons] Revisiting Theories and Practices of Endogenous Governance in Africa. A Global Humanity for Peace Institute Symposium in association with Afrospectives 12th May 2022.

Alice Urusaro Karekezi, Lecturer in Peace and Development studies, Centre for Conflict Management (CCM), University of Rwanda (UR). #gacaca #rwanda #governance Two major views about endogenous systems of governance in Africa have been competing, though in relative isolation. One stresses their loss of relevance and popularity and another is concerned about their meaning and place in contemporary polities and societies. While the former doubt their compatibility with nowadays democracies and have a big faith in externally driven beliefs and practices, the latter have deployed important resources in putting forward their time-proven sophistication and suitability. Clearly, both sides have importantly advanced our understanding of systems of governance in Africa. Both sides have often neglected to empirically examine the extent to what endogenous systems of governance in Africa are being revived in particular African context. The present paper seeks to contribute to the debate by addressing this weakness. By employing a post-decolonial approach to trace the revival of Gacaca in post-genocide Rwanda, one also uncovers the prospects and problems of reviving endogenous systems of governance in contemporary Africa. [ The Gacaca courts were presented as a method of transitional justice, claimed by the Rwandan government to promote communal healing and rebuilding in the wake of the Rwandan Genocide source [https://en.wikipedia.org/wiki/Gacaca_...] ] Revisiting Theories and Practices of Endogenous Governance in Africa. A Global Humanity for Peace Institute and Afrospectives Symposium 12th May 2022.

The Botswana Experience with Professor David Sebudubudu, Department of Political and Administrative Studies, Faculty of Social Sciences, University of Botswana public discussion, tolerance, non-violence, community-consensus #tswana #kgotla #governance This presentation offers a critical account of Botswana’s endogenous governance system, which has been sustained to complement its modern governance system, since the country’s self-rule 56 years ago. Botswana’s governance system fuses endogenous and modern systems of governance, which renders it peculiar – compared to countries that ditched endogenous systems of governance at independence. Although Botswana was considered as a liberal democracy, it is not a pure liberal democracy because its system of governance was designed to suit local conditions. Thus, this paper argues that its endogenous system of governance plays a critical role in shaping and influencing the country’s system of governance, as an instrument of participation and building consensus, and self-preservation. It is further argued its endogenous system could have contributed to the country’s relative political stability. Evidently, its endogenous system of governance was underpinned by the country’s political culture.

Larissa Oliveira e Gabarra is Professor at the University of International Integration of the Afro-Brazilian Lusophony. #afrobrasil #sociology #anthropology In Brazil, studies on the African diaspora have their origins in the research on slavery. It was not until the 1980s that slavery studies began to think about Africa in Brazil, which brought the field of knowledge closer and closer to African studies. This academic movement is the result of the participation of the United Black Movement (MNU), which brought to the debate the black protagonism in history. In this sense, Zumbi do Palmares (leader of Brazil’s most populous maroon) became the main representative of what would be the construction of a world organised by Africans in Brazil. However, other forms of socialisation and political organisation in the Colony re-appropriate and revalorize African governance system in the hostile world, such as the case of the Congo Kingdoms. In this perspective, I propose to present the maroon resistance (such as Palmares) and the Kingdoms of the Congo, as different forms of African governance systems in Brazil, from the point of view of the Brazilian historiography on black social movements. Revisiting Theories and Practices of Endogenous Governance in Africa. A Global Humanity for Peace Institute Symposium in association with Afrospectives 12th May 2022.