Tout en restant, à bien des égards, un homme de son temps, ce nomade par vocation, issu d’une famille marseillaise, fait preuve d’une compréhension extrêmement nuancée de la diversité de l’univers ottoman, grâce à sa maîtrise des langues orientales ainsi qu’à l’ampleur de ses échanges. aussi une véritable curiosité à l’égard de l’Orient.Ĭ’est précisément l’ampleur et la portée de ce désir de découverte de l’Autre que le présent ouvrage interroge – selon une enquête menée dans une perspective interdisciplinaire, au croisement de l’histoire littéraire, de l’histoire des représentations et de l’anthropologie culturelle –, à partir des Mémoires (publiés de manière posthume en 1735) d’un voyageur de l’Âge classique, le chevalier d’Arvieux, qui fut pendant plusieurs années consul en Syrie. Mus par des motivations d’ordre commercial, diplomatique, savant, religieux ou autres, les voyageurs français, pour lesquels l’Autre privilégié reste à l’époque l’Oriental, projettent bien souvent sur l’empire ottoman leurs préjugés ethnocentriques, ce qui n’empêche pas qu’ils manifestent. View full-textĪu XVIIe siècle, l’intérêt de l’Europe, et de la France en particulier, pour le reste du monde, va croissant. Therefore, by situating this discussion within the context of an international, comparative study we gain valuable insights into the ways that this discourse has been framed by cultural, linguistic, and policy factors in both the United States and Germany. This research builds on the long tradition of scholarship on “qualities of leadership” that is well-established in English-speaking countries.

Which kinds of issues and concerns arise for women who might aspire to positions of educational leadership? How do both individual as well as institutional constraints color their perceptions and aspirations? What have the experiences been of women who are successfully forging career paths as school administrators? These questions inform the following presentation in which we provide selected results from a Trans-Atlantic research partnership. Therefore it is both good policy as well as of particular social significance to look at the current situation of women who aspire to positions of school leadership in light of the traditional institutional structures that have defined their vocation. For this reason it makes sense paying greater attention to this “little noticed subset among those women leaders who are gladly heralded as illustrative” Kansteiner-Schänzlin (2004: 7). This is also true in regard to school leadership, arguably one of the most significant and influential realms that contributes to future social development. However, in Germany, women still remain considerably under-represented among leadership positions in all major social spheres. A primary example is the Amsterdam Agreement of 1998 that established “Gender Mainstreaming,” and thereby equalization of the conditions for men and women in all domains, as an officially endorsed principle of European politics (Bergmann & Pimminger 2004). © Conseil pour le développement de la recherche en sciences sociales en Afrique, 2010.Ī new, greater focus on gendered aspects of the modernization process has become de rigueur in social science research as well as in politics. Protests against the State and its censorship of public space, from the 1970s to the late 1990s, can be analyzed in the context of an attempt to develop an alternative popular culture, from the Front Culturel, to film (Sembène)and the independent artists of the Village des Arts and Agit-Art. As of the 1980s, the cultural scène was typified by informality, a spirit of making do, the abolition of the representation and distance so dear to Senghor, and the multiplication and de-territorialization of cultural initiatives. Under Abdou Diouf and Abdoulaye Wade, cultural generosity was faced with an economic reality characterized by the depletion of resources. According to Senghor's philosophy, 'everything is culture' and 'all states assign to cultural policy the vocation of expressing and forging a national identity, exploiting the mythical-historical vein, embodied in cultural institutions that are intended, created and maintained by the public authorities'.

This article traces the uneven progress of the arts and culture in Senegal under the rule of Senghor, the President-poet-philosopher, then his successors Abdou Diouf and Abdoulaye Wade, over the period running from independence to the troubled times of Structural Adjustment, little suited to cultural action.

Memoires de abdou diouf pdf