Luso-Africa

Em meados de 1934, logo antes de morrer, José Albasini (o Bandana) escrevia para as páginas do Brado Africano uma série de crónicas, um híbrido de relato autobiográfico e relato de viagem, possivelmente a primeira narrativa de intenções literárias escrita e publicada por um moçambicano. Trata-se de um testemunho de convalescença, não só física, mas também moral, cultural e colonial. Seu encontro com as paisagens e realidades do interior africano é colorido de memórias pessoais e colectivas, resultando em uma narrativa complexa, às vezes dramática, mas muitas vezes também cheia de humor e poesia. A edição das crónicas vem acompanhada de tradução para o inglês de Clélia Donovan, professora de português na

This paper deals with the background, role players, sequence of events, geopolitical considerations and history of the Angolan War which took place from 1975 to 1990 between the Soviet Union and its allies & proxies on the one hand, and the Republic of South Africa and its allies on the other. It also has a section presenting a rebuttal of previously published material on this subject, and a section on disinformation techniques used in and by the Soviet Union.

O texto discute a visão endógena, rural moçambicana, sobre os portugueses, considerando que a memória histórica do colonialismo serve como matéria-prima para a discussão sobre o poder actual e sua legitimidade. Nesse amplexo procura ainda questionar a pertinência do discurso neoculturalista que veícula a lusofonia.

Estudo de caso relativo à situação de exploração sexual de mulheres e crianças ocorrida nos campos de deslocados nas cheias do rio Zambeze em 2007, produto de trabalho de campo realizado nas províncias de Zambézia, Tete e Sofala. O trabalho foi encomendado pela Save The Children Norway, organismo que editou o livro.

Les migrations font partie de la nature de l'espèce humaine et lorsqu'ils quittent leur demeure, les hommes emportent avec eux leurs langues et rencontrent d'autres hommes qui parlent d'autres langues : les déplacements de populations se traduisent donc généralement par de nouveaux contacts de langues, qui seront souvent lourds de conséquences pour les groupes linguistiques qui se côtoient.
Dans tous les cas considérés, l'analyse des rapports entre langues passe par la prise en compte de plusieurs critères, principalement :
- le type de contact (intensité des relations inter-communautaires, dynamique des groupes en présences).
- la nature des interactions entre langues (rapports entre langue dominante et langue dominée, maintien ou perte des frontières entre systèmes linguistiques).
- l'aspect psychologique et idéologique du contact entre communautés linguistiques (mouvements d'assimilation ou de résistance linguistique, changements de perception identitaire liés au multilinguisme).
Les communautés diasporiques constituent des objets particulièrement passionnants pour l'étude des contacts entre langues. Il convient néanmoins de garder à l'esprit que ces cas spectaculaires ne sont finalement que l'exacerbation d'une tendance spontanée chez tout être humain : celle de moduler sa façon de parler en fonction du discours de l'Autre.

On classe habituellement – et à juste titre – le capverdien dans le groupe des créoles à base lexicale portugaise. De fait, l'élément lusitanien est massivement présent à tous les niveaux de la langue maternelle de la majorité des habitants de l'Archipel des Îles du Cap-Vert. Cependant, l'idiome capverdien tire aussi ses origines de l'Afrique, si proche de l'Archipel et si présente dans l'histoire des Îles : dans cette présentation, nous verrons comment diverses langues africaines ont laissé leur empreinte dans le lexique mais aussi dans la phonologie, la morphologie et la structure sémantique du créole capverdien, et plus particulièrement de la variété santiagaise de cette langue. À partir des exemples relevés, nous essaierons de mieux comprendre quel rôle exact ont joué les langues africaines dans la genèse de l'idiome capverdien et ce que l'on peut en déduire sur les origines de la société capverdienne et de sa langue.

This article focuses on Santiaguense Capeverdean words derived from Portuguese non-infinitive verbal forms and among these, more specifically on those elements which were not recently borrowed from modern Portuguese and do not compete with Capeverdean more basilectal items. In section 1, the category of Capeverdean words under scrutiny is defined contrastively with other similar types of words. In section 2, all known members of this category are examined in turn and according to the characteristics of their respective Portuguese sources. In section 3, a comparative approach is developed, in which the etymological counterparts of the Capeverdean words presented in the previous sections are systematically investigated for other Upper Guinea Creoles (i.e. Guinea-Bissau Creole, Casamance Creole and Papiamentu). The conclusion section stresses the main points of interest of this study, namely (i) the methodology used herein, which combines historical and comparative linguistics, (ii) the centrality of imperative forms as an input for new lexical verb roots in Upper Guinea Creoles and more generally in situations of language acquisition, and (iii) the scientific prospects that a comparison covering a wider sample of Ibero-Romance-based Creoles could offer concerning words derived from Portuguese non-infinitive verbal forms in these languages.
Keywords: Capeverdean; Upper Guinea Creoles; Historical Linguistics; Portuguese.

This article focuses on the Brazilian sociologist Gilberto Freyre (1900-1987). It is my goal to demonstrate how Freyre applied Nietzschean ideas to his interpretation of Brazilian society in an attempt to concretize the prophecy of the “new man” in the shape of the multiracial “mestiço.” By Nietzschean ideas I mean ideas indebted to Nietzsche directly or indirectly and reflected in the rhetorical, stylistic and argumentative strategies used by Freyre. It is not my intention to discuss whether Freyre interpreted Nietzsche’s ideas correctly; rather, I wish to highlight parallels to Nietzschean concepts and to indicate how the eclectic, even opportunistic, use of Nietzsche’s work allowed Freyre to move the discussion on Brazilian identity in a new direction.

Casa-grande & Senzala (1933), a obra secular de Gilberto Freyre, foi traditionalmente interpretado de um ponto de vista sociólogo e histórico. Esta interpretação deixou duas questões essenciais em aberto: 1) Como se pode explicar que Freyre interpretou a noção de miscegenação de uma forma (muito) mais positiva do que sociólogos anteriores e 2) Como se pode explicar as tendências elitistas e aristocráticas na sua obra? Este artigo explore estas duas perguntas analisando a influência em Freyre da filosofia de Friedrich Nietzsche através da interpretação de Henry L. Mencken. Argumenta que a influência de Mencken foi maior do que tradicionalmente tem sido admitido e que na obra de Mencken sobre Nietzsche se pode encontrar a mesma interpretação de miscigenação que Freyre mais tarde explorou em Casa-grande & Senzala. Argumenta também que Mencken profundamente influenciou Freyre com as suas ideias aristocráticas e elitistas."

Capeverdean (CV) is the mother tongue of more than a million people living in, or
originating from, the archipelago of Cape Verde, situated about 500 km west of Dakar
(Senegal). As a Portuguese-based Creole, this language obviously has many Portuguesederived
items in its vocabulary, although there are often significant phonetic changes (see Quint 2000a: 53-139) such as:
CV obi  ‘to hear’ < Port. ouvir
CV nabidja ‘heifer’ < Port. novilha.
Nevertheless, not all CV words derive from Portuguese; indeed, some quite common CV
words can be traced back to diverse African languages, e.g.
CV djobi ‘to look at’ < Mandinka juubee.
CV djáki ‘bull calf’ < Wolof yëkk.
In this article, I examine the importance of this African stratum and explore what African
words and expressions in CV can tell us about the origins of this language and, more
generally, about the formation of Afro-European creoles.

"Today, in the Republic of Cape Verde, two languages are in daily use:
• Capeverdean, a Portuguese-based Creole language, is the mother tongue, spoken by nearly all of the 500,000 inhabitants of the country. Capeverdean Creole is also in current use among the Capeverdean diaspora, particularly in the U.S. (more than 200,000 speakers). In Portugal, Capeverdean is the second language in use after Portuguese, with over 100,000 speakers (Quint 2005: 26-27).
• Portuguese is the official language of Cape Verde, and the only one used in written communication, government services and schools.
The coexistence of two languages (Capeverdean and Portuguese) in Cape Verde and in Capeverdean communities can be seen as a cultural treasure.
However, the present-day situation of diglossia (Duarte Almada 1998; Quint 2000b: 243) in particular in Cape Verde and Portugal, where Capeverdeans speak Creole and have to learn Portuguese at school, can sometimes lead to linguistic confusion. In 1998, the Capeverdean Parliament officially recognized the role of the
Capeverdean language (Conselho de Ministros 1998: 18-23). This could, in time, lead to the introduction of Creole in Capeverdean schools and favor the appearance of a bilingual society. However, in order to teach Capeverdean, it is necessary to standardize the language and to provide adequate didactic material, especially grammars and reference dictionaries.
Some Capeverdean dictionaries are already available and provide translations for several thousands of Capeverdean items into Portuguese (Fernandes 1991; Quint 1998; Lang 2002), English (Pires & Hutchison 1983), and French (Quint 1999).
However, except for the Portuguese-Creole lexicon of Lopes da Silva (1957) and a rather short French-Capeverdean dictionary written by Quint (1997), there is still no sizeable reference lexicographic work offering translation from a foreign language into Capeverdean. Between 2000 and 2002, our Capeverdean, Portuguese and French team built the first standard Portuguese-
Capeverdean dictionary. This task was quite a challenge from at least two points of view:
- (1) technically, because of the scarcity of economic and human
resources and the lack of previous work in this specific field, and - (2), linguistically, particularly because of numerous problems arising from the non-standardized status of the Capeverdean language.
In this article, we will begin by describing the characteristics of the dictionary we have produced. Then we will explain in detail the difficulties we encountered, and the solutions and methodology we developed in order to solvethem. We will illustrate each point with examples taken from our dictionary,
which was finally completed and published during the second half of 2002."

Les découvreurs portugais ont emporté dans leurs vaisseaux leur langue romane et l'ont fait voyager des côtes ibériques aux plus lointains océans. Mais l'idiome lusitanien, au contact des peuples et des habitudes rencontrés, s'est modifié, métissé et renouvelé. Les créoles modernes à base portugaise sont une conséquence (parmi d'autres) vivante et chatoyante des multiples échanges que le peuple portugais sut tisser avec les autres régions du monde. Le cas cap-verdien sera ici privilégié pour illustrer le phénomène de la créolisation dans l'univers lusophone, son intérêt linguistique et historique et la question de la prise en compte du fait créole dans le cadre scolaire et institutionnel des sociétés concernées.

Due to an extensive historical-maritime tradition, Portugal has long considered the South Atlantic as an ocean of possibilities for the projection of its envisioned influence in the near abroad. This article, however, seeks to analyse how such claims fit new security developments in the South Atlantic. It begins by briefly assessing the current main threats in the South Atlantic, followed by a review of Portugal’s strategic guide- lines and perceptions towards this same area. The preferred venues for the fulfilment of the country ́s Atlantic expectations are then addressed by means of Portuguese technical-military co-operation with Lusophone African countries and Portuguese attempts to make NATO look southwards. The country’s overall goals are contrasted with the unique positioning of Brazil towards the South Atlantic, as a token of exist- ing perspectives not entirely coincident with Portugal’s own aims. Some final remarks are then drawn regarding the sustainability of these expectations and the need to calibrate them in light of an evolving security context in South Atlantic waters.

Dans cet article, nous étudierons la dimension créole de l’œuvre de Paul Teyssier. En effet, le célèbre lusitaniste, intéressé par tout ce qui avait trait au fonctionnement, au rayonnement et à l’histoire de la langue portugaise, ne pouvait pas manquer de se pencher sur les créoles dérivés de l’idiome lusitanien.

Nous verrons tout d’abord que la prise en compte du fait créole est, depuis longtemps, une constante de la pensée de Paul Teyssier et de l’œuvre qu’il a consacrée à la langue portugaise et au monde lusophone.

Mais notre savant ne s’est pas contenté de prendre en compte l’existence des créoles à base portugaise dans ses écrits : il a lui-même produit plusieurs travaux à caractère scientifique consacrés à ces idiomes. Dans une seconde partie, nous examinerons l’apport de Paul Teyssier à la recherche en créolistique.

Enfin, comme tout bon chercheur, Paul Teyssier s’est préoccupé de transmettre ses idées et sa passion du portugais en général et des créoles en particulier. Nous nous intéresserons donc à la façon dont il a contribué à donner une place aux créoles à base portugaise au sein du système d’enseignement français, et par là-même à offrir un début de reconnaissance à ces idiomes trop souvent considérés comme les parents pauvres du monde lusophone.

This paper identifies several 15th/16th-century Portuguese (henceforth Classical Portuguese) features in four Portuguese-lexified creoles, i.e. (1) Cape Verdean Creole, (2) Guinea-Bissau Creole, (3) Papiamentu, and (4) Saramaccan. The last three share with each other the fact that they emerged in areas where social conditions for creolization were not met prior to the 17th century. Therefore, the presence of Classical Portuguese features in their core vocabulary and phonology requires an explanation. This paper argues that the shared features may have been inherited from Cape Verdean Creole.

Keywords: Classical Portuguese, Atlantic creoles, Cape Verdean, Guinea-Bissau, Papiamentu, Saramaccan, Upper Guinea, origins, diachrony

Capeverdean (or Capeverdean Creole) is the mother tongue of the famous singer Cesária Évora and of more than a million people worldwide.
This book, one of the first of its kind in English, provides you with a rare and comprehensive insight into the language and culture of Cape Verde.
By following a series of lessons, which gradually increase in difficulty, you will be able to learn the basics of the Capeverdean as spoken on the island of Santiago (which is the most widely used), and also gain some useful knowledge about the varieties spoken on the other islands. Furthermore, this
book comprises exercises with model answers, cultural information, grammar notes, vocabulary lists (Capeverdean-English and English-Capeverdean), 45 photographs, and four indexes. Collectively these will give you a thorough understanding of the language and culture of Cape Verde.
Let’s Speak Capeverdean is aimed primarily at English speakers who want to learn this language, but it may also be useful to people from Cape Verde who already speak it but now live in an English-speaking country and who would like to be able to read and write it. The vocabulary lists and cultural information provide a good starting point for tourists visiting Cape Verde, as
well as those who are simply curious about the language and culture but are not able to commit much time to studying them.

This article presents a new theory on the origin of the calenda (also known as calinda, colinda, corlinda, and caringa) by analyzing the term from an Iberian perspective. It claims that the term should not be understood as a type of dance or song, but as a festive period in the Iberian calendar. It explains the calenda with reference to an Afro-Iberian substratum in Black performance culture in the Americas and highlights the role of brotherhoods.