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Habiter la crise environnementale: Voix migrantes et récits croisés autour de l’eau au Maroc et au Mexique
No full textInternational audienceUne enquête qualitative multi-située menée dans deux contextes contrastés, les périphéries urbaines de la mégalopole de Mexico et les territoires ruraux situés entre le Haut Atlas et l’Anti-Atlas au Maroc, permet de penser les inégalités d’accès à l’eau. L’analyse croisée des trajectoires de jeunes originaires d’un douar du massif du Siroua – situé à cheval entre les régions Souss-Massa et Drâa-Tafilalet, au centre-sud du Maroc – et de personnes honduriennes exilées à Mexico explore les recompositions de l’habitabilité territoriale sous l’effet conjugué des transformations environnementales, des contraintes socio-économiques et des inégalités de genre
Quem disse que Chikunda não era língua? Estudo (socio-)linguístico preliminar de uma língua Bantu transfronteiriça minoritária
No full textInternational audienceChikunda is a Bantu language classified N42 by Guthrie (1971), and spoken at the junction of three southern African countries: Mozambique (Zumbo), Zambia (Luangwa) and Zimbabwe (Kanyemba), as well as in southern Malawi in the districts of Mwanza and Chikwawa. The Chikunda socio-cultural group has received much attention from historians due to their function of slave soldiers during the “prazo” system in colonial Mozambique. From a common social identity, an ethnic identity emerged that involved the creation of a language, Chikunda, resulting from the mixture of dialects and intra-Bantu languages. The unusual history of the Chikunda raises fascinating questions from a linguistic point of view, with possible important repercussions for the historical narrative of this community. This article presents the preliminary results of the project OriKunda: On the origins of Chikunda, “a language without a land” (April 2023-March 2027, French ANR-22-CE54-0009), led by Rozenn Guérois (CNRS LLACAN), whose objective is to review the unique history of the socio-cultural group and the Chikunda language, from its genesis to the present day, through historical linguistics, anthropological linguistics and sociolinguistics. Based on recent fieldwork surveys, the present article describes preliminary sociolinguistic and linguistic elements of Chikunda.O Chikunda é uma língua bantu classificada N42 por Guthrie (1971), e falada na junção de três países de África austral: Moçambique (Zumbo), Zâmbia (Luangwa) e Zimbábue (Kanyemba), assim como no sul de Malawi nos distritos de Mwanza e Chikwawa. O grupo socio-cultural chikunda mereceu muita atenção dos historiadores devido à sua função como soldados escravizados durante o sistema de “prazos” na era colonial de Moçambique. A partir de uma identidade social comum, surgiu uma identidade étnica que envolveu a criação de um idioma, o Chikunda, resultante da mistura de dialetos e idiomas intra-bantu. A história incomum dos Chikunda levanta questões fascinantes do ponto de vista linguístico, com possíveis repercussões importantes para a narrativa histórica dessa comunidade. O presente artigo apresenta os resultados preliminares do projeto OriKunda: On the origins of Chikunda, “a language without a land” (Abril 2023-Março 2027, ANR-22-CE54-0009, França), liderado por Rozenn Guérois (LLACAN, CNRS França), cujo objetivo é revisar a história singular do grupo socio-cultural e da língua chikunda, desde sua gênese até aos dias atuais, por meio da linguística histórica, da linguística antropológica e da sociolinguística. Com base em pesquisas recentes de trabalho de campo, o presente artigo descreve elementos sociolinguísticos e linguísticos preliminares do Chikunda
Colonial Binaries of Ethical Coding: A Study of Some Early Novels Translated in Urdu (c. 1850s)
No full textIt was a long and arduous journey for the colonial rulers to reach the point where they could propose new paradigms for conversion among Indians by producing new knowledge about Akhlaq (moral values). Literature emerged as one of the most prominent tools to spread these ideas. Although Kamal-ud-Din Haidar also known as Muhammad Mir Lakhnavi had translated Samuel Johnson’s The History of Rasselas, Prince of Abissinia in 1839 in order to ensure the civilized and cultured society, but during the fifth and sixth decades of 19th century, many colonial administrators were striving within their administrative powers to ensure the dissemination of new values and morals. Henry Carre Tucker was one of them. He was Agent to the Governor-General at Benares (Varanasi) from 1853 to 1858. He encouraged his Indian subordinate fellows to translate the English novels about ethics into Urdu. Hence, Kashi Nath Biswas and Zain-ul-Abideen translated Maria Edgeworth’s Simple Susan in Urdu in 1854. Likewise, Babu Shiva Prasad translated Thomas Day’s History of Sandford and Merton in three volumes and Charlotte Maria Tucker’s True Heroism respectively in 1855 and 1856. Before this tradition, Urdu fiction was not particularly inclined towards real-life stories, especially regarding ethical and moral values. The narratives of the aforementioned novels focused primarily on moral and ethical values, particularly emphasizing morals among children. These were the clear signs of a paradigm shift. In continuation of this, many novels were introduced to Urdu readers after 1857. Interestingly, Urdu writers across India had been able to write these kinds of stories on their own during the 1860s. This sequence of events got strengthened when the North West Provinces’ government began announcing the prizes to encourage the writers, leading to fresh contributions from Nazir Ahmad and other novelists in the form of novels. The new tradition of novel writing in Urdu drew inspiration from the earlier tradition that persisted under the patronage of British officials. This study is primarily concerned with the early tradition of novel translations into Urdu and marks the early signs of the cultivation of new moral and ethical values through the translation. It also examines the impacts of above said tradition on later novel writing in Urdu
Enquête NEEMSIS (Networks, employment, debt, mobilities, and skills in India survey) : Un outil novateur de collecte de données longitudinales
No full textInternational audienceThe Networks, Employment, Debt, Mobilities, and Skills in India Survey (NEEMSIS) is a longitudinal data set collected through a baseline survey conducted in 2010 and follow-up surveys since 2016 (2016-2017 and 2020-2021, thus far) among more than 600 households in rural Tamil Nadu, India. NEEMSIS aims to understand the links between labour, skills, financial practices, social and migration dynamics, and social network formation in India. The data set is useful in many ways: (a) the data can capture processes that are poorly measured by national surveys in developing countries; (b) compared with other microsurveys, NEEMSIS benefits from the coverage of a relatively large population; (c) the data cover a wide range of information on households and individuals; and (d) the longitudinal nature of NEEMSIS data means that it is possible to observe dynamics and changes over time.L’enquête NEEMSIS (Networks, employment, debt, mobilities, and skills in India survey [Enquête sur les réseaux, l’emploi, l’endettement, les mobilités et les compétences en Inde]) fournit des données longitudinales collectées par une enquête initiale en 2010, et des enquêtes de suivi depuis 2016 (2016-2017 et 2020-2021, à ce jour) auprès de plus de 600 ménages dans une région rurale du Tamil Nadu en Inde. À travers elle, nous cherchons à comprendre les liens entre le travail, les compétences, les pratiques financières, les dynamiques sociales et migratoires, ainsi que la formation des réseaux interpersonnels en Inde. Les données rassemblées dans le cadre de l’enquête NEEMSIS présentent de nombreux avantages : (a) elles rendent compte de certains processus mal mesurés par les enquêtes nationales dans les pays en développement ; (b) elles proviennent du suivi d’une population relativement importante par rapport à d’autres micro-enquêtes ; (c) elles englobent un large éventail d’informations sur les ménages et les individus ; (d) leur nature longitudinale permet d’observer les tendances et les changements au fil du temps
Weaving and loom terminology in Japhug
No full textInternational audienceWe describe the yarn preparation and weaving tradition of the Japhug people of Sichuan Province, China, speakers of a Rgyalrongic language belonging to the Sino-Tibetan family. We discuss the practical aspects of the loom and its operation, as well as the terms used to describe it. Our analysis shows that the terms are mostly a mixture of autochthonous Rgyalrongic and borrowings from Tibetan. The loom is a version of the frameless body-tensioned loom, an ancient and widespread type in East Asia and Southeast Asia, used by many Sino-Tibetan language speakers. We provide a simple guide for researchers interested in recording weaving traditions in the field, and we briefly discuss the implications of our findings for the study of the languages and ethnography of the Sino-Tibetan peoples generally
