{"id":10029,"date":"2024-12-01T14:03:48","date_gmt":"2024-12-01T14:03:48","guid":{"rendered":"https:\/\/www.globalafricasciences.org\/actualites\/les-pieges-de-lantiessentialisme-le-panafricanisme-lafropolitanisme-et-la-condition-globale-des-noirs\/"},"modified":"2025-09-25T09:40:44","modified_gmt":"2025-09-25T09:40:44","slug":"les-pieges-de-lantiessentialisme-le-panafricanisme-lafropolitanisme-et-la-condition-globale-des-noirs","status":"publish","type":"post","link":"https:\/\/www.globalafricasciences.org\/fr\/les-pieges-de-lantiessentialisme-le-panafricanisme-lafropolitanisme-et-la-condition-globale-des-noirs\/","title":{"rendered":"Les pi\u00e8ges de l\u2019(anti)essentialisme Le panafricanisme, l\u2019afropolitanisme et la condition globale des Noirs"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"10029\" class=\"elementor elementor-10029\" data-elementor-post-type=\"post\">\n\t\t\t\t<div data-particle_enable=\"false\" 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elementor-size-default\">Num\u00e9ro 03 - Analyses critiques<\/h4>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-62d8bc1 ignoretoc elementor-widget elementor-widget-author-box\" data-id=\"62d8bc1\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"author-box.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-author-box\">\n\t\t\t\t\t\t\t<div  class=\"elementor-author-box__avatar\">\n\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/12\/photo.webp\" alt=\"Image de Alioune Fall\" loading=\"lazy\">\n\t\t\t\t<\/div>\n\t\t\t\n\t\t\t<div class=\"elementor-author-box__text\">\n\t\t\t\t\t\t\t\t\t<div >\n\t\t\t\t\t\t<h4 class=\"elementor-author-box__name\">\n\t\t\t\t\t\t\tAlioune Fall\t\t\t\t\t\t<\/h4>\n\t\t\t\t\t<\/div>\n\t\t\t\t\n\t\t\t\t\n\t\t\t\t\t\t\t\t\t<a class=\"elementor-author-box__button elementor-button 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class=\"elementor-element elementor-element-fa2f8e7 elementor-widget elementor-widget-eael-adv-tabs\" data-id=\"fa2f8e7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"eael-adv-tabs.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t        <div data-scroll-on-click=\"no\" data-scroll-speed=\"300\" id=\"eael-advance-tabs-fa2f8e7\" class=\"eael-advance-tabs eael-tabs-horizontal eael-tab-auto-active  responsive-vertical-layout\" data-tabid=\"fa2f8e7\">\n            <div class=\"eael-tabs-nav \">\n                <ul class=\"eael-tab-inline-icon\" role=\"tablist\">\n                                            <li id=\"abstract\" class=\"active-default eael-tab-item-trigger eael-tab-nav-item\" aria-selected=\"true\" data-tab=\"1\" role=\"tab\" tabindex=\"0\" aria-controls=\"abstract-tab\" aria-expanded=\"false\">\n                            \n                                                                <img decoding=\"async\" src=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Flag_of_the_United_States.svg\" alt=\"\">\n                                                            \n                                                            <span class=\"eael-tab-title title-after-icon\" >Abstract<\/span>                            \n                                                    <\/li>\n                                            <li id=\"rsum\" class=\"inactive eael-tab-item-trigger eael-tab-nav-item\" aria-selected=\"false\" data-tab=\"2\" role=\"tab\" tabindex=\"-1\" aria-controls=\"rsum-tab\" aria-expanded=\"false\">\n                            \n                                                                <img decoding=\"async\" src=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Flag_of_France.svg\" alt=\"\">\n                                                            \n                                                            <span class=\"eael-tab-title title-after-icon\" >R\u00e9sum\u00e9<\/span>                            \n                                                    <\/li>\n                                            <li id=\"muhtasari\" class=\"inactive eael-tab-item-trigger eael-tab-nav-item\" aria-selected=\"false\" data-tab=\"3\" role=\"tab\" tabindex=\"-1\" aria-controls=\"muhtasari-tab\" aria-expanded=\"false\">\n                            \n                                                                <img decoding=\"async\" src=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Flag_of_Kenya.svg\" alt=\"\">\n                                                            \n                                                            <span class=\"eael-tab-title title-after-icon\" >Muhtasari<\/span>                            \n                                                    <\/li>\n                                            <li id=\"\" class=\"inactive 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25.985l680.71-0.4178c-7.7852 5.6044-11.868 13.788-10.769 22.066 0.8064 6.0585 7.6533 10.374 15.307 9.6263 7.6459-0.7472 13.195-6.2637 12.396-12.33l-0.3079-2.3223h40.004c0.7037 3.9048 4.6037 6.9011 9.354 6.9011s8.6502-2.9963 9.3613-6.9011h40.693v-0.095c8.4963 6.0294 19.294 9.4946 30.716 9.4946 10.747 0 19.456-7.4652 19.456-16.681v-4.8205c0-16.842-15.922-30.506-35.569-30.506\" fill=\"#fff\"><\/path><\/g><\/svg>                                                            \n                                                            <span class=\"eael-tab-title title-after-icon\" >\u0645\u0644\u062e\u0635<\/span>                            \n                                                    <\/li>\n                    \n                                  <\/ul>\n            <\/div>\n            \n            <div class=\"eael-tabs-content\">\n\t\t        \n                    <div id=\"abstract-tab\" class=\"clearfix eael-tab-content-item active-default\" data-title-link=\"abstract-tab\">\n\t\t\t\t        <p>Racial discourses of the Enlightenment have, for a long time, been subjected to criticism within the Black intellectual tradition. While certain Black theorists of race such as W.E. B DuBois, Edward Wilmot Blyden, have responded to racist ideations of humanism via discourses such as Pan-Africanism, others like Kwame Anthony Appiah, and Paul Gilroy have taken a much more critical stance regarding the expression of racial identity as a counter discourse to European modernity. In fact, they even question the racial foundations of this form of Black radicalism which, according to them, articulates the limits of approaching identities through the racial paradigm. This philosophical conversation creates two different currents in the Black intellectual tradition: a racialist school of thought that ontologizes Blackness to express a pan-Africanist discourse that liberates the Black subject from white hegemony and an anti-racialist school that denounces anti-Black racism by presenting European modernity as a cultural syncretism that transcends racial particularities. Both of these philosophical interventions on race, racism, and (Anti)Blackness influence contemporary articulations of postcolonial Black subjectivities which underscore an Afro-Atlantic experience, a rootedness in Western modernity, and a discourse of self-hood. I argue, therefore, that it is theoretically unfounded to concur, as Cheryl Sterling argues in \u201cRace Matters: Cosmopolitanism, Afropolitanism, and Pan-Africanism,\u201d that discourses of global Africanness like Afropolitanism, the Afro-Chic or Afro-futurism are exclusionary, and elitist therefore not pan-African. Africanness should be understood in the contemporary global context in its performative dimension as an expression of cultural difference that celebrates a rootedness in the Afro-Atlantic experience, an engagement with European modernity via the nation-state, and an articulation of self-worth that reimagines the future of people of African descent. In this lens, a Pan-Africanist understanding of these global iterations of Africanness lies in its reinvention as a humanist discourse grounded on these three principles: Black liberation and self-determination, postcolonial subjectivity, and (trans)national affiliation. These three principles show that manifestations of Blackness in the postcolonial era transcend Black people\u2019s collective identification to a singular African root as it was advocated in Blyden\u2019s iterations of a return to a Black Africa. It is rather a continuous exploration of the dignity of people of African descent whether in Africa or the Black diaspora, a reimagination, beyond the \u201cracial contract\u201d, of institutions of power such as the nation-state which constantly smother the prevalence of Black life, and an acknowledgement of the transformative dimension of Afro-Atlantic identities which value people of African descents\u2019 experiences within and beyond the nation-state as they embark on self-restorative journeys in the African continent.         <\/p>\n<h5>Keywords<\/h5>\n<p>Panafricanisme, afropolitanisme, Atlantique noir, condition noire, diaspora<\/p>\n                    <\/div>\n\t\t        \n                    <div id=\"rsum-tab\" class=\"clearfix eael-tab-content-item inactive\" data-title-link=\"rsum-tab\">\n\t\t\t\t        <p>Les discours sur la race du si\u00e8cle des Lumi\u00e8res ont longtemps fait l\u2019objet de critiques au sein de la tradition intellectuelle noire. Si certains th\u00e9oriciens noirs de la race comme W.E.B Du Bois ou Edward Wilmot Blyden ont r\u00e9pondu aux id\u00e9es racistes de l\u2019humanisme par des discours tels que le panafricanisme, d\u2019autres comme Kwame Anthony Appiah et Paul Gilroy ont adopt\u00e9 une position beaucoup plus critique \u00e0 l\u2019\u00e9gard de l\u2019expression de l\u2019identit\u00e9 raciale en tant que contre-discours de la modernit\u00e9 europ\u00e9enne. En fait, ils remettent m\u00eame en question les fondements raciaux de cette forme de radicalisme noir qui, selon eux, exprime les limites de l\u2019approche des identit\u00e9s \u00e0 travers le paradigme racial. Cette conversation philosophique cr\u00e9e deux courants diff\u00e9rents dans la tradition intellectuelle noire : une \u00e9cole de pens\u00e9e racialiste qui reconna\u00eet la condition globale des Noirs comme ontologie afin d\u2019exprimer un discours panafricaniste qui lib\u00e8re le sujet noir de l\u2019h\u00e9g\u00e9monie blanche, et une \u00e9cole anti-racialiste qui d\u00e9nonce le racisme anti-Noirs en pr\u00e9sentant la modernit\u00e9 europ\u00e9enne comme un syncr\u00e9tisme culturel qui transcende les particularit\u00e9s raciales. Ces deux interventions philosophiques sur la race, le racisme et les structures politico-sociales anti-Noirs influencent les articulations contemporaines des subjectivit\u00e9s noires postcoloniales qui soulignent une exp\u00e9rience afro-atlantique, un enracinement dans la modernit\u00e9 occidentale et un discours sur la conscience de soi. Nous soutenons donc qu\u2019il est th\u00e9oriquement injustifi\u00e9 d\u2019\u00eatre d\u2019accord, comme Cheryl Sterling l\u2019affirme dans \u00ab Race Matters: Cosmopolitanism, Afropolitanism, and Pan-Africanism \u00bb (2015), que les discours relatifs \u00e0 l\u2019africanit\u00e9 universelle tels que l\u2019afropolitanisme, l\u2019afrochic ou l\u2019afrofuturisme sont exclusifs et \u00e9litistes et ne sont donc pas panafricains. L\u2019africanit\u00e9 doit \u00eatre comprise dans le contexte mondial contemporain comme une expression de la diff\u00e9rence culturelle qui c\u00e9l\u00e8bre l\u2019enracinement dans l\u2019exp\u00e9rience afro-atlantique, un rapport \u00e0 la modernit\u00e9 europ\u00e9enne via l\u2019\u00c9tat-nation, et une articulation de l\u2019estime de soi qui r\u00e9invente l\u2019avenir des personnes de descendance africaine. Dans cette optique, une compr\u00e9hension panafricaniste de ces expressions g\u00e9n\u00e9rales de l\u2019africanit\u00e9 r\u00e9side dans sa r\u00e9invention en tant que discours humaniste fond\u00e9 sur les trois principes suivants : la lib\u00e9ration et l\u2019autod\u00e9termination des Noirs, la subjectivit\u00e9 postcoloniale et l\u2019affiliation (trans)nationale. Ces trois principes montrent que les manifestations de la condition noire \u00e0 l\u2019\u00e8re postcoloniale transcendent l\u2019identification collective des Noirs \u00e0 une origine africaine singuli\u00e8re, comme le pr\u00e9conisaient les id\u00e9es de Blyden sur le retour \u00e0 une Afrique noire. Il s\u2019agit plut\u00f4t d\u2019une exploration continue de la dignit\u00e9 des personnes de descendance africaine, que ce soit en Afrique ou dans la diaspora noire, d\u2019une r\u00e9invention, au-del\u00e0 du \u00ab contrat racial \u00bb, des institutions de pouvoir telles que l\u2019\u00c9tat-nation qui \u00e9touffent constamment la pr\u00e9dominance de la vie noire, et d\u2019une reconnaissance de la dimension transformatrice des identit\u00e9s afro-atlantiques qui valorisent les exp\u00e9riences des personnes de descendance africaine au sein et au-del\u00e0 de l\u2019\u00c9tat-nation lorsqu\u2019elles entament des voyages r\u00e9parateurs sur le continent africain.         <\/p>\n<h5>Mots-cl\u00e9s<\/h5>\n<p>Panafricanisme, afropolitanisme, Atlantique noir, condition noire, diaspora<\/p>\n                    <\/div>\n\t\t        \n                    <div id=\"muhtasari-tab\" class=\"clearfix eael-tab-content-item inactive\" data-title-link=\"muhtasari-tab\">\n\t\t\t\t        <p>Hotuba juu ya mbio za Ufunuo kwa muda mrefu imekuwa mada ya kukosoa ndani ya mila nyeusi ya kielimu. Ikiwa wanatheolojia wengine wa mbio nyeusi kama W.E.B Du Bois au Edward Wilmot Blyden wamejibu maoni ya ubaguzi wa rangi ya ubinadamu na mazungumzo kama vile pan-Afrikanism, the, wengine kama Kwame Anthony Appiah na Paul Gilroy wamechukua msimamo muhimu zaidi kuelekea &lsquo;usemi wa kitambulisho cha rangi kama hotuba ya kisasa ya Uropa. Kwa kweli, hata wanahoji underpinnings za rangi ya aina hii ya radicalism nyeusi ambayo wanaamini inaelezea mapungufu ya njia ya vitambulisho katika dhana ya rangi. Mazungumzo haya ya kifalsafa huunda mikondo miwili tofauti katika mila nyeusi ya kielimu : shule ya mawazo ya ubaguzi wa rangi ambayo inatambua hali ya kimataifa ya weusi kama ontology ili &lsquo;kuelezea hotuba ya Pan-Afrika ambayo inakomboa mada nyeusi kutoka nyeupe&rsquo;hegemony, na shule ya kupambana na ubaguzi wa rangi ambayo inalaani ubaguzi wa rangi-Nyeusi kwa kuwasilisha hali ya kisasa ya Ulaya kama usawazishaji wa kitamaduni ambao unapitisha tabia za rangi. Maingiliano haya mawili ya kifalsafa juu ya mbio, ubaguzi wa rangi na muundo wa kisiasa-kijamii unashawishi ufafanuzi wa kisasa wa mambo nyeusi ya baada ya ukoloni ambayo yanasisitiza uzoefu wa kitamaduni, ambao, msingi katika hali ya kisasa ya Magharibi na hotuba juu ya kujitambua. Kwa hivyo tunabishana kuwa hiyo haina msingi wa kinadharia kuwa haifai, kama Cheryl Sterling anasema katika \u00ab Race Matters: Cosmopolitanism, Afropolitanism, na Pan-Afrikanism \u00bb (2015), kwamba mazungumzo yanayohusiana na ujinga wa ulimwengu kama vile ujanibishaji, &lsquo;afrochic au&rsquo;afrofuturism ni ya kipekee na ya wasomi na kwa hivyo sio pan-Afrika. &lsquo;Ujinga lazima uelewe katika muktadha wa kisasa wa ulimwengu kama ishara ya tofauti ya kitamaduni ambayo inasherehekea&rsquo; mizizi katika uzoefu wa Afro-Atlantic, uhusiano na hali ya kisasa ya Ulaya kupitia Jimbo la &lsquo;Nation State, na ufafanuzi wa kujistahi ambao unazuia mustakabali wa watu wa asili ya Kiafrika. Kwa mwangaza huu, uelewa wa paneli wa Kiafrika juu ya maneno haya ya jumla ya uwongo uko katika ujumuishaji wake kama hotuba ya kibinadamu kulingana na kanuni tatu zifuatazo: ukombozi na uamuzi wa watu weusi, na, ujanja wa baada ya ukoloni na &lsquo;ushirika (trans) kitaifa. Hizi kanuni tatu zinaonyesha kuwa udhihirisho wa Negritude kwa postcolonial &lsquo;hupitisha kitambulisho cha pamoja cha weusi na asili ya umoja wa Kiafrika, kama inavyotetewa na maoni ya Blyden juu ya kurudi Afrika nyeusi. Badala yake ni uchunguzi unaoendelea wa hadhi ya watu wa asili ya Kiafrika, iwe barani Afrika au kwenye diaspora nyeusi, ya ujanibishaji, zaidi ya mkataba wa rangi wa \u00ab, taasisi za madaraka kama vile &lsquo;Taifa la Taifa ambalo linazuia mara kwa mara uwepo wa maisha nyeusi, na utambuzi wa mwelekeo wa mabadiliko ya vitambulisho vya kitamaduni ambavyo vinathamini uzoefu wa watu wa asili ya Kiafrika ndani na zaidi ya hali ya taifa wakati wote huanza safari za marejesho kwenye bara bara la Afrika. <\/p>\n<h5>Maneno muhimu<\/h5>\n<p>Panafricanisme, afropolitanisme, Atlantique noir, condition noire, diaspora <\/p>\n                    <\/div>\n\t\t        \n                    <div id=\"-tab\" class=\"clearfix eael-tab-content-item inactive\" data-title-link=\"-tab\">\n\t\t\t\t        <p>\u0644\u0637\u0627\u0644\u0645\u0627 \u0643\u0627\u0646\u062a \u0627\u0644\u062e\u0637\u0627\u0628\u0627\u062a \u0627\u0644\u0645\u062a\u0639\u0644\u0651\u0642\u0629 \u0628\u0627\u0644\u0639\u0650\u0631\u0652\u0642 \u0641\u064a \u0639\u0635\u0631 \u0627\u0644\u0623\u0646\u0648\u0627\u0631 \u0645\u0648\u0636\u0648\u0639 \u0646\u0642\u062f \u0648\u062a\u0645\u062d\u064a\u0635 \u0636\u0645\u0646 \u0627\u0644\u062a\u0642\u0644\u064a\u062f \u0627\u0644\u0630\u064a \u0633\u0646\u0651\u0647 \u0627\u0644\u0645\u062b\u0642\u0641\u0648\u0646 \u0630\u0648\u0648 \u0627\u0644\u0628\u0634\u0631\u0629 \u0627\u0644\u0633\u0648\u062f\u0627\u0621. \u0641\u0625\u0630\u0627 \u0643\u0627\u0646 \u0628\u0639\u0636 \u0627\u0644\u0645\u0646\u0638\u0651\u0631\u064a\u0646 \u0645\u0646 \u0627\u0644\u0639\u0631\u0642 \u0627\u0644\u0623\u0633\u0648\u062f \u0645\u062b\u0644 \u062f\u064a \u0628\u0648\u0627 (W.E.B Du Bois) \u0648 \u0627\u062f\u0648\u0627\u0631\u062f \u0648\u064a\u0644\u0645\u0648\u062a \u0628\u0644\u0627\u064a\u062f\u0646 (Edward Wilmot Blyden) \u0642\u062f \u0631\u062f\u0651 \u0639\u0644\u0649 \u0627\u0644\u0623\u0641\u0643\u0627\u0631 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\u064a\u062a\u0623\u0633\u0651\u0633 \u0639\u0644\u0649 \u062b\u0644\u0627\u062b\u0629 \u0645\u0628\u0627\u062f\u0626 \u0623\u0633\u0627\u0633\u064a\u0651\u0629 \u0647\u064a \u0627\u0644\u062a\u0627\u0644\u064a\u0629: \u0623\u0648\u0651\u0644\u0627 \u0627\u0644\u062a\u062d\u0631\u0651\u0631 \u0648 \u062b\u0627\u0646\u064a\u0627 \u062a\u0642\u0631\u064a\u0631 \u0627\u0644\u0633\u0648\u062f \u0644\u0645\u0635\u064a\u0631\u0647\u0645 \u0628\u0623\u0646\u0641\u0633\u0647\u0645\u060c \u0648\u062b\u0627\u0644\u062b\u0627 \u0630\u0627\u062a\u064a\u0651\u0629 \u0645\u0627 \u0628\u0639\u062f \u0627\u0644\u0627\u0633\u062a\u0639\u0645\u0627\u0631 \u0648\u0627\u0644\u0627\u0646\u062a\u0645\u0627\u0621 \u0627\u0644\u0639\u0627\u0628\u0631 \u0644\u0644\u062d\u062f\u0648\u062f \u0627\u0644\u0639\u0631\u0642\u064a\u0651\u0629 \u0648\u0627\u0644\u0642\u0648\u0645\u064a\u0651\u0629.\u062a\u0628\u064a\u0651\u0646 \u0647\u0630\u0647 \u0627\u0644\u0645\u0628\u0627\u062f\u0626 \u0627\u0644\u062b\u0644\u0627\u062b\u0629 \u0623\u0646\u0651 \u062a\u0645\u0638\u0647\u0631\u0627\u062a \u0627\u0644\u0632\u0646\u0648\u062c\u0629 \u0641\u064a \u0639\u0635\u0631 \u0645\u0627 \u0628\u0639\u062f \u0627\u0644\u0627\u0633\u062a\u0639\u0645\u0627\u0631 \u062a\u062a\u062c\u0627\u0648\u0632 \u062a\u0645\u0627\u0647\u064a \u0630\u0648\u064a \u0627\u0644\u0628\u0634\u0631\u0629 \u0627\u0644\u0633\u0648\u062f\u0627\u0621 \u0627\u0644\u062c\u0645\u0627\u0639\u064a \u0641\u064a \u0623\u0635\u0644 \u0623\u0641\u0631\u064a\u0642\u064a \u0648\u0627\u062d\u062f \u0628\u0639\u064a\u0646\u0647 \u0643\u0645\u0627 \u062a\u062f\u0639\u0648 \u0625\u0644\u0649 \u0630\u0644\u0643 \u0623\u0641\u0643\u0627\u0631 \u0628\u0644\u0627\u064a\u062f\u0646 \u0627\u0644\u0645\u062a\u0639\u0644\u0651\u0642\u0629 \u0628\u0627\u0644\u0639\u0648\u062f\u0629 \u0625\u0644\u0649 \u0623\u0641\u0631\u0642\u064a\u0627 \u0627\u0644\u0633\u0648\u062f\u0627\u0621. \u064a\u062a\u0639\u0644\u0651\u0642 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\u0627\u0644\u0623\u0645\u0651\u0629- \u0627\u0644\u062a\u064a \u062a\u062e\u0646\u0642 \u0628\u0627\u0633\u062a\u0645\u0631\u0627\u0631 \u0627\u0644\u0633\u0648\u062f \u0648 \u062a\u062d\u062f\u0651 \u0645\u0646 \u0633\u064a\u0627\u062f\u062a\u0647\u0645 \u0643\u0645\u0627 \u064a\u062a\u0639\u0644\u0651\u0642 \u0628\u0627\u0644\u0627\u0639\u062a\u0631\u0627\u0641 \u0628\u0627\u0644\u0637\u0627\u0628\u0639 \u0627\u0644\u062a\u062d\u0648\u064a\u0644\u064a \u0644\u0644\u0647\u0648\u064a\u0651\u0627\u062a \u0627\u0644\u0623\u0641\u0631\u0648 \u2013 \u0623\u0637\u0644\u0633\u064a\u0651\u0629 \u0627\u0644\u062a\u064a \u062a\u062b\u0645\u0651\u0646 \u062a\u062c\u0627\u0631\u0628 \u0627\u0644\u0623\u0634\u062e\u0627\u0635 \u0630\u0648\u064a \u0627\u0644\u0623\u0635\u0648\u0644 \u0627\u0644\u0623\u0641\u0631\u064a\u0642\u064a\u0651\u0629 \u0636\u0645\u0646 \u0627\u0644\u062f\u0648\u0644\u0629- \u0627\u0644\u0623\u0645\u0651\u0629 \u0623\u0648 \u062e\u0627\u0631\u062c\u0647\u0627 \u0639\u0646\u062f\u0645\u0627 \u064a\u0634\u0631\u0639\u0648\u0646 \u0641\u064a \u0627\u0644\u0642\u064a\u0627\u0645 \u0628\u0631\u062d\u0644\u0627\u062a \u0625\u0635\u0644\u0627\u062d\u064a\u0629 \u0625\u0644\u0649 \u0627\u0644\u0642\u0627\u0631\u0629 \u0627\u0644\u0623\u0641\u0631\u064a\u0642\u064a\u0651\u0629. \u0627\u0644\u0643\u0644\u0645\u0627\u062a \u0627\u0644\u0645\u0641\u0627\u062a\u064a\u062d \u0623\u0641\u0631\u064a\u0642\u0627\u0646\u064a\u0651\u0629- \u0623\u0641\u0631\u0648\u0628\u0648\u0644\u064a\u062a\u0627\u0646\u064a\u0651\u0629- \u0627\u0644\u0623\u0637\u0644\u0633\u064a \u0627\u0644\u0623\u0633\u0648\u062f- \u0645\u0646\u0632\u0644\u0629 \u0630\u0648\u064a \u0627\u0644\u0628\u0634\u0631\u0629 \u0627\u0644\u0633\u0648\u062f\u0627\u0621- \u0634\u062a\u0627\u062a<\/p>\n                    <\/div>\n\t\t                    <\/div>\n        <\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-efa580d elementor-widget elementor-widget-heading\" data-id=\"efa580d\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Introduction<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-ff89d56 elementor-widget elementor-widget-text-editor\" data-id=\"ff89d56\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Les premiers th\u00e9oriciens du panafricanisme, notamment Edward W. Blyden, Alexander Crummell et Martin Delany, ont conceptualis\u00e9 le mouvement comme une expression culturaliste de la race1 . Ces penseurs ont recouru \u00e0 l\u2019id\u00e9e du panafricanisme pour concevoir un espace r\u00e9el ou m\u00e9taphorique o\u00f9 les personnes de descendance africaine pourraient vivre et s\u2019\u00e9panouir. Par opposition \u00e0 la d\u00e9shumanisation moderne des personnes de descendance africaine, ils ont imagin\u00e9 \u00ab l\u2019Afrique \u00bb comme un lieu garantissant la libert\u00e9 et l\u2019humanit\u00e9 des personnes de descendance africaine. Cheryl Sterling d\u00e9clare par exemple :   <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-ac6793e elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"ac6793e\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tLes philosophies panafricaines sont n\u00e9es du d\u00e9sir des esclaves de retourner en Afrique et ont \u00e9t\u00e9 envisag\u00e9es comme un appel social, culturel, philosophique et psychique. C\u2019est un mouvement fond\u00e9 sur la construction de la n\u00e9gritude et de l\u2019africanit\u00e9 qui pr\u00e9suppose une commune souffrance de tous les peuples noirs du fait de l\u2019esclavage, de la discrimination raciale, de l\u2019exploitation coloniale et des mouvements de d\u00e9colonisation, ce qui, \u00e0 son tour, permet une forme commune d\u2019identification qui annule les diff\u00e9rences g\u00e9ographiques, ethniques, sociales, culturelles et de classe. (2015, p. 129).  \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-e268fef elementor-widget elementor-widget-text-editor\" data-id=\"e268fef\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Selon Sterling, le panafricanisme est un discours antiraciste et anticolonial qui remet en cause le racisme institutionnel en construisant l\u2019Afrique comme un lieu physique imaginaire. Cet espace physique offre, \u00e0 son tour, les conditions n\u00e9cessaires au d\u00e9veloppement d\u2019une identit\u00e9 panafricaine qui met l\u2019accent sur une expression politique mais statique de la condition noire, tout en ne prenant pas en compte la diff\u00e9rence culturelle comme constitutive de l\u2019exp\u00e9rience de la communaut\u00e9 afrodiasporique. Cette conception racialiste du panafricanisme a \u00e9t\u00e9 remise en question par des th\u00e9ories plus contemporaines telles que l\u2019afropolitanisme qui structure le d\u00e9bat mondial sur la diaspora noire autour de la diff\u00e9rence.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-0b46e17 elementor-widget elementor-widget-text-editor\" data-id=\"0b46e17\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Les discours r\u00e9cents sur la condition globale des Noirs ont donn\u00e9 lieu \u00e0 une repr\u00e9sentation dichotomique de l\u2019exp\u00e9rience noire. Alors que la pens\u00e9e panafricaine est souvent pr\u00e9sent\u00e9e comme une id\u00e9ologie politique essentialiste obsol\u00e8te, des discours r\u00e9cents tels que l\u2019afropolitanisme sont consid\u00e9r\u00e9s comme des approches plus inclusives (Balakrishnan, 2018). Paul Gilroy (1993) et Kwame Anthony Appiah (1992) condamnent le panafricanisme en tant qu\u2019id\u00e9ologie raciale et qualifient ses initiateurs de racistes. En cons\u00e9quence, Appiah propose la notion de \u00ab cosmopolitisme enracin\u00e9 \u00bb comme un cadre qui aide \u00e0 reconceptualiser l\u2019Afrique globale au-del\u00e0 de l\u2019essentialisation de la race et suivant les principes de la compr\u00e9hension afropolitaine de la diff\u00e9rence, de la diversit\u00e9 et de la mobilit\u00e92 . Dans cet article, nous revisitons la pertinence du panafricanisme dans le contexte afropolitain et nous nous interrogeons sur sa cat\u00e9gorisation en tant qu\u2019expression essentialiste et plurielle de l\u2019identit\u00e9 noire.    <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-b4878ed elementor-widget elementor-widget-text-editor\" data-id=\"b4878ed\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Nous d\u00e9fendons l\u2019id\u00e9e que la race est au c\u0153ur des traditions panafricaines et afropolitaines. En tant que critiques du paradigme euro-moderne3 , les sp\u00e9cialistes du panafricanisme ont utilis\u00e9 la race comme moyen d\u2019affirmer l\u2019humanit\u00e9 noire et d\u2019organiser la lib\u00e9ration des Noirs. Et pourtant, malgr\u00e9 sa tradition essentialiste, le panafricanisme a jet\u00e9 les bases d\u2019une identit\u00e9 africaine diasporique qui permet d\u2019interroger la pertinence de la mobilit\u00e9, du pluralisme, de la diversit\u00e9 et du devenir dans les exp\u00e9riences contemporaines des personnes de descendance africaine. En d\u00e9pit de ses particularit\u00e9s racialistes, le panafricanisme constitue donc un avant-go\u00fbt des nouveaux d\u00e9veloppements de l\u2019exp\u00e9rience afrodiasporique. Ses particularit\u00e9s essentialistes ne sont pas incompatibles avec le mod\u00e8le afropolitain. Les deux cadres intellectuels pr\u00f4nent une politique d\u2019autod\u00e9termination, de sensibilit\u00e9 postcoloniale et d\u2019appartenance transnationale \u00e0 partir d\u2019une approche ethnique. Alors que les panafricanistes affirment que la valorisation de la diff\u00e9rence raciale est un discours lib\u00e9rateur dans un contexte euro-moderne, les afropolitains affirment que la diff\u00e9rence ethnique est un point de r\u00e9f\u00e9rence pour penser la diversit\u00e9, le pluralisme et l\u2019appartenance au sein des communaut\u00e9s noires mondiales. Nous pouvons donc affirmer que ces deux discours remettent en question les r\u00e9cits occidentaux de la modernit\u00e9 et les institutions de pouvoir telles que l\u2019\u00c9tat-nation, en utilisant l\u2019identit\u00e9 <i>diasporique<\/i> comme reflet paradigmatique de la <i>diff\u00e9rence<\/i> dans le contexte mondial contemporain.       <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-cceea81 elementor-widget elementor-widget-heading\" data-id=\"cceea81\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">La critique du panafricanisme<br>par Gilroy : une analyse incompl\u00e8te<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-b0038a5 elementor-widget elementor-widget-text-editor\" data-id=\"b0038a5\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>L\u2019ouvrage de Gilroy, The <i>Black Atlantic<\/i>, constitue l\u2019une des critiques les plus acerbes du panafricanisme au cours des trois derni\u00e8res d\u00e9cennies. Dans ce texte, il revisite la philosophie des pionniers de la tradition panafricaine tels que W.E.B Du Bois, Martin Delany et Alexander Crummell. Gilroy pr\u00e9sente le panafricanisme comme une id\u00e9ologie raciale et qualifie ces intellectuels de racistes. C\u2019est pr\u00e9cis\u00e9ment la raison pour laquelle il affirme que \u00ab les versions les plus mystiques du communautarisme noir sont souvent per\u00e7ues comme faisant partie de l\u2019argument selon lequel une harmonie inn\u00e9e ou fondamentale peut \u00eatre trouv\u00e9e sous la surface de l\u2019irr\u00e9ductible pluralit\u00e9 des courants noirs du Nouveau Monde \u00bb (Gilroy, 1993, p. 120). Cette critique du panafricanisme en tant que version mystique du communautarisme noir attaque l\u2019utilisation de la race en tant que cat\u00e9gorie culturelle de diff\u00e9rence qui s\u00e9pare un sujet occidental essentiellement blanc d\u2019un autre noir subliminal. Cependant, cette critique du racialisme d\u00e9voile une couche suppl\u00e9mentaire d\u2019essentialisme ancr\u00e9e dans la r\u00e9conciliation par Gilroy de l\u2019exp\u00e9rience de la diaspora noire avec la modernit\u00e9 occidentale.     <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-217cef7 elementor-widget elementor-widget-text-editor\" data-id=\"217cef7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tLa th\u00e9orie de la diaspora d\u00e9velopp\u00e9e par Gilroy en opposition \u00e0 la tradition panafricaine pr\u00e9sente une forte critique du discours occidental sur la modernit\u00e9. Son interrogation sur les diverses formes d\u2019essentialisme pr\u00e9sentes dans les discours raciaux modernes indique qu\u2019une nouvelle politique de la diff\u00e9rence culturelle modifie de mani\u00e8re significative les rapports contemporains avec la pratique de la diaspora4 . N\u00e9anmoins, son obstination \u00e0 \u00e9carter la race limite la pertinence de son argumentation et sous-\u00e9value ses repr\u00e9sentations ethniques dans l\u2019exp\u00e9rience des personnes de descendance africaine.<br>Pour Gilroy :   \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-58be1b6 elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"58be1b6\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tLa marque essentielle de la culture de l\u2019int\u00e9rieur, qui est aussi la cl\u00e9 de sa popularit\u00e9, est un sens absolu de cette diff\u00e9rence ethnique. Celle-ci est maximis\u00e9e de sorte qu\u2019elle distingue les gens et devient en m\u00eame temps une priorit\u00e9 incontestable par rapport \u00e0 toutes les autres dimensions de leurs exp\u00e9riences sociales et historiques, de leurs cultures et de leurs identit\u00e9s. (1993, p. 3).  \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-66174a0 elementor-widget elementor-widget-text-editor\" data-id=\"66174a0\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Il est important de noter que la critique de Gilroy vise simultan\u00e9ment les repr\u00e9sentations de l\u2019euro-modernit\u00e9 et leurs contre-discours. Non seulement il d\u00e9nonce la hi\u00e9rarchie raciale et remet en cause les repr\u00e9sentations occidentales de la subjectivit\u00e9, mais il critique \u00e9galement les diff\u00e9rentes formes de nationalismes noirs qui essentialisent la diff\u00e9rence raciale. Cette critique de l\u2019essentialisme racial, qui ne tient pas compte des exp\u00e9riences ethniques des personnes de descendance africaine, emp\u00eache Gilroy de s\u2019int\u00e9resser de pr\u00e8s au panafricanisme en tant que th\u00e9orie de la diff\u00e9rence qui fonctionne au-del\u00e0 du cadre occidental moderne et en dehors du temps et de l\u2019espace lin\u00e9aires de la modernit\u00e9.  <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-c076264 elementor-widget elementor-widget-text-editor\" data-id=\"c076264\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tEn int\u00e9grant la diaspora dans la chronologie moderne lin\u00e9aire, Gilroy perp\u00e9tue le paradigme occidental moderne. Bien qu\u2019il d\u00e9montre clairement les limites du sch\u00e9ma occidental moderne \u00e0 travers sa d\u00e9nonciation de \u00ab l\u2019int\u00e9riorisme culturel \u00bb, sa th\u00e9orie de la diaspora est toujours enracin\u00e9e dans un pr\u00e9jug\u00e9 euro-am\u00e9ricain, qui se manifeste dans sa repr\u00e9sentation de l\u2019exp\u00e9rience africaine endigu\u00e9e dans un pass\u00e9 mythique. Dans \u00ab Outside the Black Atlantic \u00bb, Simon Gikandi affirme qu\u2019\u00ab il semblerait que le discours r\u00e9dempteur de Gilroy n\u2019ait \u00e9t\u00e9 possible que par l\u2019omission de cette histoire de souffrance noire et par la mise \u00e0 l\u2019\u00e9cart de l\u2019Afrique dans la g\u00e9ographie morale et sociale de l\u2019Atlantique noir \u00bb (2014, p. 241). Cette mise \u00e0 l\u2019\u00e9cart de l\u2019Afrique de la modernit\u00e9 montre que l\u2019Atlantique noir est, selon lui, inscrit dans un r\u00e9cit lin\u00e9aire de progr\u00e8s qui, dans ce cas particulier, travestit les racines et les itin\u00e9raires afro-atlantiques des Noirs du Nouveau Monde et sousestime l\u2019importance du panafricanisme. En outre, sa conception de la travers\u00e9e de l\u2019Atlantique comme marque d\u2019une rupture radicale entre les Noirs du continent et ceux de la diaspora traduit une lecture tronqu\u00e9e de l\u2019exp\u00e9rience noire qui repr\u00e9sente l\u2019Afrique comme un espace vide d\u00e9pourvu de sens pour les Noirs du Nouveau Monde comme Du Bois. Pour Gilroy :     \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-065bc3f elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"065bc3f\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tL\u2019Afrique est plut\u00f4t apparue comme une alternative mythique \u00e0 la modernit\u00e9 dans les Am\u00e9riques \u2013 un symbole moral transmis par des objets exquis vus de mani\u00e8re fugace dans la collection africaine de l\u2019universit\u00e9 Fisk, mais qui dispara\u00eet largement du discours de Du Bois, laissant un espace vide et douloureux entre ses manifestations locales et globales de l\u2019injustice raciale. (1993, p. 113). \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-1d319e8 elementor-widget elementor-widget-text-editor\" data-id=\"1d319e8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>La repr\u00e9sentation r\u00e9ductrice que fait Gilroy de la compr\u00e9hension de l\u2019Afrique par Du Bois simplifie la philosophie plut\u00f4t complexe et contextuelle de Du Bois et fragilise le propre projet de Gilroy, c\u2019est-\u00e0-dire sa conception de l\u2019\u00c9tat-nation en tant que communaut\u00e9 fondamentalement h\u00e9t\u00e9rog\u00e8ne. En outre, si le mod\u00e8le atlantique de Gilroy montre qu\u2019il s\u2019int\u00e9resse \u00e0 la diff\u00e9rence et \u00e0 la pluralit\u00e9, il aborde ces deux concepts dans les limites de la pens\u00e9e euro-moderne. C\u2019est pr\u00e9cis\u00e9ment la raison pour laquelle Yogita Goyal affirme que :  <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-0d41841 elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"0d41841\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tPour Hall et Gilroy, parmi beaucoup d\u2019autres, le concept de diaspora (avec ses connotations non seulement de traumatisme, de rupture et de d\u00e9racinement, mais aussi de m\u00e9tissage, de cr\u00e9olisation et d\u2019hybridit\u00e9) \u00e9tait le meilleur moyen de combattre les discours nationaux d\u2019homog\u00e9n\u00e9it\u00e9 et de forcer l\u2019ouverture d\u2019une notion ferm\u00e9e de l\u2019identit\u00e9 anglaise, ainsi que de d\u00e9complexer la n\u00e9gritude ellem\u00eame et de la lib\u00e9rer d\u2019une perspective nationaliste. (2014, p. 8). \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-56e23cb elementor-widget elementor-widget-text-editor\" data-id=\"56e23cb\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tGilroy est clairement plus int\u00e9ress\u00e9 \u00e0 rendre compte de ce que Michelle M. Wright d\u00e9crit comme une \u00ab diff\u00e9rence de l\u2019int\u00e9rieur \u00bb de l\u2019espace de la nation5 . En l\u2019occurrence, Gilroy interroge les repr\u00e9sentations homog\u00e8nes de la subjectivit\u00e9 dans la tradition occidentale. Cette critique lui permet de remettre en question la diff\u00e9rence raciale sans n\u00e9cessairement aborder l\u2019appartenance transnationale des personnes de descendance africaine au continent.  \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-abeeba5 elementor-widget elementor-widget-text-editor\" data-id=\"abeeba5\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Les discours sur l\u2019homog\u00e9n\u00e9it\u00e9 ont toujours influenc\u00e9 les rapports des personnes de descendance africaine avec les institutions de la modernit\u00e9. Ils montrent que le cadre occidental moderne et ses contre-discours tels que le panafricanisme fonctionnent sur la base d\u2019un paradoxe \u00e9pist\u00e9mique : d\u2019une part, la n\u00e9cessit\u00e9 de faire fi de l\u2019histoire unique de la modernit\u00e9 occidentale reste une question pressante pour les personnes de descendance africaine ; d\u2019autre part, la \u00ab race \u00bb est pr\u00e9sent\u00e9e selon Gilroy, comme un concept <i>id\u00e9ologique qui inhibe une repr\u00e9sentation pluraliste de l\u2019histoire du monde<\/i>. C\u2019est pourquoi Cheikh Thiam affirme :    <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-f4db210 elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"f4db210\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tLa critique du panafricanisme et du nationalisme noir que Gilroy d\u00e9veloppe dans The Black Atlantic est ancr\u00e9e dans cette critique du paradoxe inh\u00e9rent \u00e0 la conception et \u00e0 la repr\u00e9sentation traditionnelles de la modernit\u00e9. Gilroy sugg\u00e8re que toute critique de la repr\u00e9sentation des personnes de descendance africaine dans le monde moderne doit rejeter la compr\u00e9hension de la t\u00e9l\u00e9ologie moderne qui a conduit \u00e0 l\u2019invention d\u2019une \"seule histoire universelle\". (2023, p. 100). \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-eeb0522 elementor-widget elementor-widget-text-editor\" data-id=\"eeb0522\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tCette conception t\u00e9l\u00e9ologique de la modernit\u00e9 oppose les exp\u00e9riences noires fragment\u00e9es et divise les personnes de descendance africaine en deux cat\u00e9gories diff\u00e9rentes : les Noirs modernes et les Africains non modernes. Il est toutefois important de souligner que malgr\u00e9 la pr\u00e9sence historique des Noirs du Nouveau Monde en Occident, leur subjectivit\u00e9 est toujours remise en question par le biais de leur diff\u00e9rence raciale, car l\u2019\u00c9tat-nation, en tant qu\u2019institution de la modernit\u00e9, a \u00e9t\u00e9 d\u00e9fini comme une entit\u00e9 homog\u00e8ne sur la base de la race. C\u2019est pour cette raison que Michelle M. Wright affirme :  \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-811c68f elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"811c68f\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tLa nationalit\u00e9 ne peut pas accepter pleinement la diff\u00e9rence en son sein parce qu\u2019elle est concomitante \u00e0 l\u2019absence de diff\u00e9rence. Pour ceux qui se trouvent \u00e0 l\u2019int\u00e9rieur de ses fronti\u00e8res en tant que symboles de la diff\u00e9rence \u2013 qu\u2019il s\u2019agisse de diff\u00e9rences raciales, ethniques, sexuelles, de genre ou religieuses \u2013, ils doivent n\u00e9cessairement \u00eatre construits comme une antith\u00e8se \u00e0 la th\u00e8se de la nationalit\u00e9. Ils servent de rep\u00e8re \u00e0 ce que la nation tente continuellement de d\u00e9passer. (2004, p. 38).  \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-6a0a15f elementor-widget elementor-widget-text-editor\" data-id=\"6a0a15f\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tPar cons\u00e9quent, les Noirs du Nouveau Monde doivent constamment n\u00e9gocier leur sentiment d\u2019appartenance \u00e0 l\u2019\u00c9tat-nation parce que la race blanche qui le d\u00e9finit est fondamentalement oppos\u00e9e \u00e0 la race noire. Cette situation encourage les personnes de descendance africaine \u00e0 envisager leur subjectivit\u00e9 au-del\u00e0 de l\u2019\u00c9tat-nation, car ce dernier rejette les possibilit\u00e9s d\u2019\u00e9panouissement des Noirs. Le fait que Gilroy ait sous-estim\u00e9 cette situation difficile l\u2019a conduit \u00e0 mal interpr\u00e9ter le panafricanisme comme une id\u00e9ologie raciale et \u00e0 pr\u00e9senter Du Bois comme un raciste. En fait, une analyse minutieuse de l\u2019exp\u00e9rience internationale de Du Bois, de son activisme et de sa repr\u00e9sentation de l\u2019appartenance raciale r\u00e9v\u00e8le son investissement dans la diff\u00e9rence, orient\u00e9 vers l\u2019Afrique, qui peut \u00eatre per\u00e7u comme une manifestation plus subtile du panafricanisme.   \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-c2f96ba elementor-widget elementor-widget-heading\" data-id=\"c2f96ba\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">\u00ab La race \u00bb : Du Bois et la repr\u00e9sentation de l\u2019africanit\u00e9<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-cfbb69a elementor-widget elementor-widget-text-editor\" data-id=\"cfbb69a\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Les contributions de Du Bois et de Gilroy \u00e0 l\u2019exp\u00e9rience de la diaspora noire t\u00e9moignent de conceptions diff\u00e9rentes de la race qui influencent notre repr\u00e9sentation contemporaine du panafricanisme. Alors que le premier utilise la race comme un concept qui r\u00e9v\u00e8le la condition pr\u00e9caire des Noirs en Am\u00e9rique qui sont en proie \u00e0 des sentiments de double conscience, le second en d\u00e9nonce les limites en nuan\u00e7ant les id\u00e9aux racialistes de la modernit\u00e9. Cependant, l\u2019engagement de Du Bois dans l\u2019exp\u00e9rience noire en Am\u00e9rique contourne la lin\u00e9arit\u00e9 spatiotemporelle de l\u2019\u00c9tat-nation moderne et attribue \u00e0 la condition noire sa v\u00e9ritable dimension mondiale. Ses interactions avec les diff\u00e9rentes communaut\u00e9s, espaces et cultures noires ont forg\u00e9 son \u00ab \u00eatre chez soi dans le monde \u00bb et renforc\u00e9 sa compr\u00e9hension globale du concept racial6 . C\u2019est pr\u00e9cis\u00e9ment la raison pour laquelle <i>Du Bois<\/i> affirme :    <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-2629422 elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"2629422\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\t\u00ab La [race] a \u00e9t\u00e9 pour moi, comme je l\u2019ai \u00e9crit, d\u2019abord une question de prise de conscience, puis d\u2019\u00e9tude et de science ; ensuite une question d\u2019enqu\u00eate sur les divers courants de ma propre famille ; et enfin une consid\u00e9ration de mon lien, physique et spirituel, avec l\u2019Afrique et la race noire dans son territoire d\u2019origine. \u00bb (1940, p. 67).\t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-37af8f9 elementor-widget elementor-widget-text-editor\" data-id=\"37af8f9\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tLes exp\u00e9riences internationales de voyage de Du Bois ne peuvent donc pas \u00eatre assimil\u00e9es, comme l\u2019affirme Gilroy (1993, p. 121), \u00e0 \u00ab son d\u00e9sir de d\u00e9montrer la situation interne des Noirs, solidement enlis\u00e9s dans le monde moderne \u00bb.<br>L\u2019exp\u00e9rience internationale de Du Bois a influenc\u00e9 sa compr\u00e9hension personnelle, exp\u00e9rientielle et culturelle des \u00ab \u00e2mes des Noirs \u00bb. C\u2019est pr\u00e9cis\u00e9ment la raison pour laquelle sa compr\u00e9hension du panafricanisme ne peut se limiter \u00e0 une d\u00e9construction de son id\u00e9ologie raciale. Le panafricanisme de Du Bois d\u00e9voile plut\u00f4t des expressions performatives d\u2019appartenance \u00e0 des communaut\u00e9s noires mondiales qui recentrent les corr\u00e9lations et les tensions inh\u00e9rentes entre l\u2019am\u00e9ricanit\u00e9, l\u2019africanit\u00e9 et la condition noire.   \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-80c0217 elementor-widget elementor-widget-text-editor\" data-id=\"80c0217\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tL\u2019expression de la diff\u00e9rence dans l\u2019\u0153uvre de Du Bois est fondamentalement li\u00e9e \u00e0 son articulation de la dimension sociale de la race. Contrairement \u00e0 Gilroy, Du Bois ne reconna\u00eet pas seulement une pr\u00e9sence culturelle africaine dans les exp\u00e9riences particuli\u00e8res des Noirs du Nouveau Monde. Il a aussi particip\u00e9 aux congr\u00e8s panafricains de Paris (1921) et de Manchester (1945), ainsi qu\u2019aux conf\u00e9rences panafricaines d\u2019Accra (1958) (Adi, 2018), ce qui t\u00e9moigne de son attachement aux questions relatives \u00e0 l\u2019Afrique et \u00e0 l\u2019ensemble du monde noir. Cette preuve d\u2019appartenance \u00e0 la communaut\u00e9 noire mondiale lui permet d\u2019inscrire les exp\u00e9riences modernes des Noirs dans une chronologie diasporique qui permet aux Noirs du Nouveau Monde d\u2019\u00eatre parall\u00e8lement enracin\u00e9s dans diff\u00e9rents univers spatio-temporels. Pour Du Bois, ces cat\u00e9gories comprennent le temps et l\u2019espace de l\u2019\u00c9tat-nation moderne qui contrastent avec la temporalit\u00e9 et la transspatialit\u00e9 de la diaspora. C\u2019est dans cette optique que Du Bois utilise la condition noire comme un outil qui pr\u00e9serve l\u2019interface entre l\u2019ancien et le Nouveau Monde.<br>Cet engagement politique et culturel \u00e0 l\u2019\u00e9gard de la race illustre la repr\u00e9sentation de l\u2019Afrique par Du Bois comme un sujet qui v\u00e9hicule les continuit\u00e9s et les discontinuit\u00e9s entre les Africains continentaux et les Africains de la diaspora :       \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-7b4b6c8 elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"7b4b6c8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tL\u2019Afrique est, bien s\u00fbr, ma patrie. Pourtant, ni mon p\u00e8re ni le p\u00e8re de mon p\u00e8re n\u2019ont vu l\u2019Afrique, n\u2019en ont connu la signification ou ne s\u2019en sont pr\u00e9occup\u00e9s outre mesure. Les parents de ma m\u00e8re \u00e9taient plus proches, mais leur lien direct, en termes de culture et de race, est devenu t\u00e9nu ; cependant, mon lien avec l\u2019Afrique est fort. (Du Bois, 1940, p. 59).  \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-a79cfb9 elementor-widget elementor-widget-text-editor\" data-id=\"a79cfb9\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tIl n\u2019est pas surprenant que Du Bois aborde les identit\u00e9s diasporiques africaines sous l\u2019angle racial. Il s\u2019int\u00e9resse autant \u00e0 la remise en question de l\u2019assujettissement racial des Noirs en Am\u00e9rique qu\u2019\u00e0 l\u2019\u00e9tablissement d\u2019alliances avec la communaut\u00e9 noire mondiale. Cependant, l\u2019amalgame de sentiments t\u00e9nus, mais forts \u00e0 l\u2019\u00e9gard de l\u2019Afrique, l\u00e9gitime une exploration de la signification plut\u00f4t que de l\u2019essence du panafricanisme dans l\u2019\u0153uvre de Du Bois. En effet, l\u2019Afrique, pour Du Bois, constitue un sujet qui lui permet d\u2019interroger l\u2019(il)l\u00e9gitimit\u00e9 de sa pr\u00e9sence en Am\u00e9rique, tout en pr\u00e9parant le terrain pour un panafricanisme qui se manifeste dans ses efforts pour rallier les personnes de descendance africaine dans le monde autour d\u2019une compr\u00e9hension globale de la condition noire. La conception de Du Bois d\u2019une identit\u00e9 noire globale doit \u00eatre comprise comme une forme d\u2019\u00eatre dans le monde qui articule les exp\u00e9riences complexes d\u2019une communaut\u00e9 qui subit encore les impacts de la modernit\u00e9 occidentale. Ces impacts incluent l\u2019interrogation constante sur leur pr\u00e9sence l\u00e9gitime au sein de l\u2019\u00c9tat-nation moderne et l\u2019(im)possibilit\u00e9 de leur relation affective avec un continent qui est constamment d\u00e9peint comme un h\u00e9ritage du pass\u00e9.     \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-b1f9b26 elementor-widget elementor-widget-text-editor\" data-id=\"b1f9b26\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tDu Bois passe d\u2019un lien racial \u00e0 un lien politique avec l\u2019Afrique, comme en t\u00e9moignent les \u00e9motions ressenties lors de ses visites sur place et la nature de ses relations avec ses homologues africains. Bien qu\u2019il utilise la race pour forger un lien \u00e9motionnel avec le continent, il mat\u00e9rialise ce sentiment par ses exp\u00e9riences de voyage \u00e0 travers l\u2019Atlantique \u00e0 la recherche de ses racines, un voyage au cours duquel il d\u00e9veloppe sa conception de l\u2019identit\u00e9 collective des personnes de descendance africaine. Il explique :  \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-18fffd7 elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"18fffd7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tC\u2019est la veille de No\u00ebl et l\u2019Afrique chante \u00e0 Monrovia. Ils sont krus et Fantimen, femmes et enfants, et toute la nuit ils marchent et chantent. La musique \u00e9tait autrefois celle des hymnes du renouveau missionnaire. Mais c\u2019est cette musique qui a \u00e9t\u00e9 transform\u00e9e et les paroles absurdes sont cach\u00e9es dans une langue inconnue \u2013 liquide et sonore. La musique est modifi\u00e9e et expliqu\u00e9e avec des cadences et des tournures. Et c\u2019est le m\u00eame rythme que j\u2019ai entendu pour la premi\u00e8re fois dans le Tennessee il y a quarante ans : l\u2019air est soulev\u00e9 et port\u00e9 par les voix fortes des hommes, tandis que flottent au-dessus, en compl\u00e9ment, les voix hautes et douces des femmes \u2013 c\u2019est l\u2019ancien art africain du chant en partie, si curieusement et avec tant d\u2019insistance, diff\u00e9rent. (Du Bois, 1940, p. 60).     \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-a0238e2 elementor-widget elementor-widget-text-editor\" data-id=\"a0238e2\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tCet esprit de comparaison avec les cultures du continent r\u00e9it\u00e8re l\u2019int\u00e9r\u00eat de Du Bois pour la promotion d\u2019un sentiment de conscience de soi au sein de la communaut\u00e9 noire am\u00e9ricaine afin de combattre \u00ab la relation malsaine de la personne noire qui la rend incapable de faire face \u00e0 sa r\u00e9alit\u00e9 am\u00e9ricaine \u00e0 partir d\u2019une position qui est authentiquement la sienne \u00bb (Korang, 2001, p. 172). De plus, il r\u00e9tablit les liens culturels entre les Africains continentaux et les Noirs de la diaspora que Gilroy n\u00e9glige dans son ouvrage The Black Atlantic. En m\u00eame temps, ce projet culturel montre la complexit\u00e9 de la relation des Noirs avec l\u2019Afrique. Dans ce cas pr\u00e9cis, Du Bois \u00e9voque des parall\u00e8les culturels plus spirituels que r\u00e9alistes. Cette repr\u00e9sentation de l\u2019appartenance \u00e0 l\u2019Afrique et \u00e0 l\u2019Am\u00e9rique a un pouvoir de r\u00e9paration pour les Noirs de la diaspora qui luttent pour leur reconnaissance dans la communaut\u00e9 am\u00e9ricaine. Si cet engagement panafricaniste avec les cultures du continent et de la diaspora suscite une forme de fiert\u00e9 collective chez les Noirs, il nous permet \u00e9galement d\u2019explorer les diff\u00e9rents moyens par lesquels ce panafricanisme spirituel pourrait \u00eatre transform\u00e9 en un atout politique pour une communaut\u00e9 noire mondiale caract\u00e9ris\u00e9e par ses multiples formes de diversit\u00e9.     \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-48013f2 elementor-widget elementor-widget-text-editor\" data-id=\"48013f2\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tLa conscience raciale de Du Bois constitue un atout fondamental qui offre la possibilit\u00e9 de d\u00e9velopper une compr\u00e9hension du panafricanisme qui accepte la diff\u00e9rence. Son mode d\u2019expression diversifi\u00e9 de la condition noire constitue le fondement de sa revendication d\u2019une africanit\u00e9 susceptible de restaurer un moi diasporique noir \u00e9cras\u00e9 par les pratiques raciales am\u00e9ricaines. Du Bois \u00e9crit :  \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-3ec38d9 elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"3ec38d9\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tMon sentiment racial envers l\u2019Afrique n\u2019\u00e9tait alors qu\u2019une question d\u2019apprentissage et de r\u00e9action personnelle, ma m\u00e9fiance \u00e0 l\u2019\u00e9gard des pr\u00e9jug\u00e9s des Blancs, mon exp\u00e9rience dans le Sud, \u00e0 Fisk. Mais il n\u2019en \u00e9tait pas moins r\u00e9el et d\u00e9terminant pour ma vie et mon caract\u00e8re. Je me sentais africain de par ma race et, de ce fait, j\u2019\u00e9tais africain et membre \u00e0 part enti\u00e8re du groupe d\u2019Am\u00e9ricains ayant une peau noire que l\u2019on appelait les N\u00e8gres. (1940, p. 58).   \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-a2c13b8 elementor-widget elementor-widget-text-editor\" data-id=\"a2c13b8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tCette \u00e9vocation de la dimension raciale et spirituelle de l\u2019africanit\u00e9 traduit la particularit\u00e9 des exp\u00e9riences des Noirs am\u00e9ricains. Sa pr\u00e9sentation comme une question d\u2019apprentissage individuel sugg\u00e8re que la race est un indicateur culturel ouvert qui impr\u00e8gne les personnes de descendance africaine d\u2019un sentiment d\u2019autod\u00e9termination, d\u2019une conscience raciale et d\u2019une identit\u00e9 propre \u00e0 la diaspora. L\u2019accent mis par Du Bois sur l\u2019articulation locale de la race en Am\u00e9rique et son identification avec les cultures africaines avec lesquelles il doit encore renouer implique que les cultures noires dans le monde moderne sont appel\u00e9es \u00e0 \u00eatre en contact les unes avec les autres et \u00e0 forger ce qu\u2019Edwards appelle \u00ab la diff\u00e9rence dans l\u2019unit\u00e9 \u00bb (2001, p. 59). Cette solidarit\u00e9 transnationale d\u00e9voile le potentiel de la race en tant qu\u2019indicateur fluctuant7 , c\u2019est-\u00e0-dire son articulation en tant que cat\u00e9gorie instable qui se modifie selon les diff\u00e9rentes temporalit\u00e9s, les espaces et les g\u00e9ographies. Cette repr\u00e9sentation fluide de la race, qui contraste avec son essentialisation dans certains tropes panafricanistes, nous permet de remettre en question le contexte atlantique de Gilroy qui a introduit une hi\u00e9rarchie diff\u00e9rente au sein des personnes de descendance africaine.    \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d0e4830 elementor-widget elementor-widget-text-editor\" data-id=\"d0e4830\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>En int\u00e9grant l\u2019exp\u00e9rience noire dans le cadre occidental moderne, Gilroy cr\u00e9e une hi\u00e9rarchie ethnique qui sape l\u2019unit\u00e9 panafricaine. Son utilisation du navire n\u00e9grier comme symbole de la modernit\u00e9 introduit un foss\u00e9 entre l\u2019Afrique et sa diaspora et r\u00e9duit les diff\u00e9rences culturelles des personnes de descendance africaine \u00e0 un d\u00e9calage, c\u2019est-\u00e0-dire \u00ab une diff\u00e9rence ou un \u00e9cart dans le temps (qui avance ou retarde un horaire) ou dans l\u2019espace (qui d\u00e9place un objet) \u00bb (Edwards, 2001, p. 65). C\u2019est pr\u00e9cis\u00e9ment ce d\u00e9calage que Gilroy consid\u00e8re \u00e0 tort comme le point de d\u00e9part de la modernit\u00e9 noire, fragilisant ainsi sa double fonction de point de rupture et de lien entre les Noirs du continent et ceux de la diaspora. Contrairement \u00e0 Gilroy, Du Bois trouve le moyen de combler cette lacune par des expressions culturelles qui perturbent la hi\u00e9rarchisation <i>des personnes de descendance africaine en sujets modernes et non modernes<\/i>. C\u2019est pr\u00e9cis\u00e9ment la raison pour laquelle Wright affirme que :    <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-a9729c5 elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"a9729c5\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tDans ses \u00e9crits, Du Bois indique un lieu de naissance en Am\u00e9rique pour son corps \u00e0 deux \u00e2mes (un Am\u00e9ricain, un Noir), mais l\u2019Afrique arrive comme un verbe (africaniser), un ensemble de pratiques qui pourraient \u00eatre d\u00e9ploy\u00e9es pour changer l\u2019Am\u00e9rique \u2013 r\u00e9interpr\u00e9ter l\u2019am\u00e9ricanit\u00e9, pour ainsi dire, par le biais d\u2019une \u00e9pist\u00e9mologie alternative. (2015, p. 51). \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-6f6f26a elementor-widget elementor-widget-text-editor\" data-id=\"6f6f26a\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Dans l\u2019\u0153uvre de Du Bois, la revendication de l\u2019africanit\u00e9 est une mesure corrective qui non seulement interroge les relations raciales statiques, verticales et hi\u00e9rarchis\u00e9es au sein de l\u2019\u00c9tat-nation am\u00e9ricain, mais introduit \u00e9galement une compr\u00e9hension fluide, horizontale et multicouche de la diff\u00e9rence des membres de la diaspora. C\u2019est la possibilit\u00e9 pour les personnes de descendance africaine de remettre en question la corr\u00e9lation du mod\u00e8le occidental moderne entre la diff\u00e9rence et l\u2019absence de subjectivit\u00e9, et de repenser l\u2019unit\u00e9 \u00e0 travers les diff\u00e9rences. Ce n\u2019est que dans cette optique que le panafricanisme peut \u00eatre repr\u00e9sent\u00e9 comme une th\u00e9orie de la diff\u00e9rence dans laquelle les identit\u00e9s raciales sont consid\u00e9r\u00e9es comme une cat\u00e9gorie instable, dont la signification est d\u00e9termin\u00e9e par les positions des communaut\u00e9s noires dans le temps et l\u2019espace. C\u2019est pour cette raison que la compr\u00e9hension de la race par <i>Du Bois<\/i> a \u00e9volu\u00e9 d\u2019une th\u00e9orie essentialiste tourn\u00e9e vers l\u2019Am\u00e9rique \u00e0 un indicateur socioculturel global. Sa compr\u00e9hension id\u00e9ologique de la race en Am\u00e9rique est le point de d\u00e9part d\u2019un panafricanisme qui s\u2019est mat\u00e9rialis\u00e9 dans ses relations \u00e9conomiques, politiques et culturelles avec les personnes de descendance africaine \u00e0 travers le continent et la diaspora. Dans <i>The Negro<\/i> (2018, p.9), il affirme que \u00ab la race est une conception dynamique et non statique, et que les races typiques changent et se d\u00e9veloppent continuellement, se confondent et se diff\u00e9rencient \u00bb. Ainsi, l\u2019exp\u00e9rience de Du Bois aux \u00c9tats-Unis, son activisme mondial et son sentiment d\u2019appartenance \u00e0 la culture africaine lui permettent de transcender les repr\u00e9sentations essentialistes de la race et d\u2019en revendiquer la signification socioculturelle. Sa compr\u00e9hension transformatrice du concept de race devrait \u00e9galement s\u2019appliquer aux diff\u00e9rentes communaut\u00e9s noires caract\u00e9ris\u00e9es par leur h\u00e9t\u00e9rog\u00e9n\u00e9it\u00e9 en termes d\u2019ethnicit\u00e9, de sexe, de classe et de g\u00e9ographie culturelle.       <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-ac4de84 elementor-widget elementor-widget-text-editor\" data-id=\"ac4de84\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>La conception culturaliste de la race \u2013 voire de l\u2019ethnicit\u00e9 \u2013 de Du Bois t\u00e9moigne d\u2019une id\u00e9ologie panafricaniste qui aligne le mouvement sur les manifestations contemporaines de la diff\u00e9rence dans le monde noir. Bien qu\u2019il ait \u00e9t\u00e9 plus int\u00e9ress\u00e9 par la cr\u00e9ation d\u2019un nationalisme inclusif qui supplante le mod\u00e8le occidental moderne, sa d\u00e9marche intellectuelle complexe, mais parfois controvers\u00e9e, sur la race et la culture montre que son objectif ultime reste la c\u00e9l\u00e9bration de la diff\u00e9rence. N\u00e9anmoins, la compr\u00e9hension de la diff\u00e9rence par Du Bois a toujours \u00e9t\u00e9 compromise par son obsession de la condition noire aux \u00c9tats-Unis. C\u2019est pr\u00e9cis\u00e9ment la raison pour laquelle Kwame Anthony Appiah affirme que :   <\/p><blockquote>La position antith\u00e9tique de Du Bois est l\u2019acceptation de la diff\u00e9rence, ainsi que l\u2019affirmation que chaque groupe a son r\u00f4le \u00e0 jouer ; que la race blanche et les autres races sont li\u00e9es non pas en tant que sup\u00e9rieures ou inf\u00e9rieures mais en tant que compl\u00e9ments ; que le message noir est, avec le message blanc, une partie du message de l\u2019humanit\u00e9. (1985, p. 25). <\/blockquote>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-8a6a22e elementor-widget elementor-widget-text-editor\" data-id=\"8a6a22e\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Malgr\u00e9 ces controverses raciales, on peut soutenir que la philosophie de Du Bois fait ressortir le potentiel politique que le panafricanisme peut exercer au sein des communaut\u00e9s noires modernes. Ses vertus politiques et culturelles peuvent \u00eatre repens\u00e9es en fonction de la diff\u00e9rence, mais une diff\u00e9rence qui d\u00e9pend d\u2019un \u00e9change interactif, intersubjectif et transnational avec les exp\u00e9riences des Noirs d\u2019aujourd\u2019hui \u00e0 l\u2019\u00e9chelle mondiale. <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-7dc1ccf elementor-widget elementor-widget-heading\" data-id=\"7dc1ccf\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Panafricanisme, afropolitanisme<br>et condition globale des Noirs<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-e12339f elementor-widget elementor-widget-text-editor\" data-id=\"e12339f\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>L\u2019\u00e9mergence d\u2019une nouvelle diaspora africaine aux \u00c9tats-Unis et en Europe ne nuance pas seulement le concept de l\u2019Atlantique noir de Gilroy, mais complique encore l\u2019importance de la race dans la construction de la condition globale des Noirs. Les pratiques contemporaines de la diff\u00e9rence et du pluralisme culturel supplantent les id\u00e9ologies raciales traditionnelles et structurent l\u2019appartenance culturelle selon les principes du transnationalisme. C\u2019est pr\u00e9cis\u00e9ment la raison pour laquelle la diaspora, comme on l\u2019a dit, reste un dispositif important \u00e0 travers lequel le panafricanisme peut \u00eatre r\u00e9invent\u00e9. <i>La diff\u00e9rence diasporique<\/i> ne remet pas seulement en question le r\u00e9cit lin\u00e9aire du sch\u00e9ma occidental moderne, mais elle fait aussi appara\u00eetre la dislocation culturelle comme la nouvelle condition de la vie des Noirs et diversifie les repr\u00e9sentations de la condition noire \u00e0 l\u2019\u00e9poque contemporaine. Comme l\u2019affirme Yogita Goyal :   <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-fc053ae elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"fc053ae\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tLes anciens mod\u00e8les de diaspora, qu\u2019ils soient panafricains ou atlantiques, ont souvent impos\u00e9 l\u2019h\u00e9g\u00e9monie am\u00e9ricaine, l\u2019Afrique continuant d\u2019\u00eatre d\u00e9crite dans des termes qui donnent la priorit\u00e9 aux besoins et aux hypoth\u00e8ses de la diaspora. Mais aujourd\u2019hui, la nouvelle diaspora r\u00e9pond et fait avancer la conversation au-del\u00e0 du panafricanisme, de l\u2019humanisme de Bandung, de l\u2019Atlantique noir de Gilroy ou de la praxis de la diaspora de Brent Edwards. (2017, p. 259).  \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-17bea75 elementor-widget elementor-widget-text-editor\" data-id=\"17bea75\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\tAlors que ces diff\u00e9rents discours sur la condition globale des Noirs renforcent la repr\u00e9sentation triangulaire des exp\u00e9riences noires modernes, leurs dialogues continus, mais discordants avec la r\u00e9alit\u00e9 de la race, \u00e9voquent des repr\u00e9sentations changeantes de l\u2019identit\u00e9 qui font \u00e9cho aux id\u00e9aux panafricains de diff\u00e9rentes mani\u00e8res. Une approche plus large de l\u2019exp\u00e9rience noire moderne \u2013 l\u2019\u00e9pist\u00e9mologie de la travers\u00e9e de l\u2019Atlantique de Gilroy, le panafricanisme r\u00e9dempteur de Du Bois et la remise en cause de l\u2019histoire singuli\u00e8re par l\u2019afropolitanisme \u2013 d\u00e9voile des constructions de l\u2019africanit\u00e9 qui nous permettent de lire le panafricanisme comme une manifestation postnationale de la condition noire plut\u00f4t que comme un mouvement marginaliste et racialiste. \t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-53596f4 elementor-widget elementor-widget-text-editor\" data-id=\"53596f4\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>L\u2019importance du panafricanisme au xxie si\u00e8cle exige des \u00e9changes transnationaux sur la notion de diff\u00e9rence qui remettent en question la canonisation de l\u2019histoire singuli\u00e8re de la diaspora noire fond\u00e9e sur le mod\u00e8le de l\u2019Atlantique noir. La dislocation contemporaine de la diaspora dans diff\u00e9rents coins du monde montre que la <i>diff\u00e9rence diasporique<\/i> associe des discours et des calendriers qui r\u00e9sistent aux repr\u00e9sentations monolithiques de la condition noire. Comme indiqu\u00e9, le panafricanisme et l\u2019afropolitanisme sont souvent pr\u00e9sent\u00e9s comme deux moments diff\u00e9rents de la tradition intellectuelle noire, avec des projets compl\u00e8tement diff\u00e9rents. Alors que le premier consid\u00e8re la race comme le fondement culturel des identit\u00e9s des personnes de descendance africaine, le second \u00ab revisite le paradigme dominant de l\u2019espace et de la subjectivit\u00e9 transnationaux \u00bb (Skinner, 2017, p. 6). \u00c9tant donn\u00e9 que, comme le montre notre lecture de Du Bois, la race est un indicateur changeant, la lutte pour la reconnaissance de la subjectivit\u00e9 noire visible dans les discours sur l\u2019Afrique de la fin du xixe et du d\u00e9but du xxe si\u00e8cle prend un nouveau tournant au xxie si\u00e8cle.<br>La mobilit\u00e9 mondiale des personnes de descendance africaine fait passer les repr\u00e9sentations de la <i>diff\u00e9rence diasporique<\/i> de leur vision raciale et transatlantique \u00e0 une vision du monde plus transnationale et mondiale. Skinner (2015, p. 23) explique en outre que \u00ab sous le signe de l\u2019Afropolitan, l\u2019Afrique et ses peuples ne sont pas simplement les cibles de l\u2019intervention mondiale, mais le site et les agents de la connaissance et de la pratique mondiales \u00bb.<br>Cette red\u00e9finition de l\u2019africanit\u00e9 qui n\u2019est plus associ\u00e9e au traumatisme du d\u00e9racinement, mais qui c\u00e9l\u00e8bre la dislocation culturelle, d\u00e9voile la capacit\u00e9 d\u2019action comme une couche suppl\u00e9mentaire de r\u00e9silience dans les contre-discours noirs sur la modernit\u00e9. Elle r\u00e9v\u00e8le que les r\u00e9cits contemporains de mobilit\u00e9 des personnes de descendance africaine reformulent la race et la nation en tant que paradigmes modernes de l\u2019identit\u00e9, et mettent l\u2019accent sur la diff\u00e9rence en tant que manifestation de la capacit\u00e9 d\u2019action. Dans ce cas, la performance de l\u2019africanit\u00e9 transcende les enjeux essentialistes de la condition noire telle qu\u2019elle \u00e9tait d\u00e9fendue par les panafricanistes culturels de la fin du xixe et du d\u00e9but du xxe si\u00e8cle, et implique \u00e9galement un sens de l\u2019autod\u00e9termination, de la subjectivit\u00e9 postcoloniale et de l\u2019affinit\u00e9 transnationale qui peuvent tous \u00eatre trouv\u00e9s dans un examen critique du discours de l\u2019afropolitanisme.         <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-7085ae8 elementor-widget elementor-widget-text-editor\" data-id=\"7085ae8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Cette expression de la diff\u00e9rence au sein des communaut\u00e9s de descendance africaine d\u00e9place les repr\u00e9sentations monolithiques de la signification de la race, de l\u2019action et de la lib\u00e9ration au sein de la diaspora noire mondiale. Comme nous l\u2019avons expliqu\u00e9, le concept d\u2019africanit\u00e9 a \u00e9t\u00e9 utilis\u00e9, bien que de mani\u00e8re incoh\u00e9rente dans les cercles intellectuels noirs, pour contrer le discours de la supr\u00e9matie blanche. Son association avec une d\u00e9finition essentialiste de l\u2019identit\u00e9 raciale dans l\u2019ancienne diaspora africaine pour le triomphe d\u2019un panafricanisme racial est remise en question par une g\u00e9n\u00e9ration postcoloniale de chercheurs, d\u2019\u00e9crivains et d\u2019activistes africains dont le questionnement relatif \u00e0 la supr\u00e9matie blanche repose sur une interpr\u00e9tation apparemment plus complexe des r\u00e9cits d\u2019appartenance qui minent le mod\u00e8le occidental moderne, l\u2019un des fondements \u00e9pist\u00e9miques de l\u2019\u00c9tat-nation. Pour Yogita Goyal, par exemple :   <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-a4ffd25 elementor-blockquote--skin-border elementor-widget elementor-widget-blockquote\" data-id=\"a4ffd25\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"blockquote.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<blockquote class=\"elementor-blockquote\">\n\t\t\t<p class=\"elementor-blockquote__content\">\n\t\t\t\tAlors que Gilroy soulignait que l\u2019histoire de la violence et la m\u00e9moire de l\u2019esclavage \u00e9taient \u00e0 la base de la relation douloureuse des peuples noirs de l\u2019Atlantique avec l\u2019Occident, o\u00f9 ils \u00e9taient \u00e0 la fois ali\u00e9n\u00e9s et encha\u00een\u00e9s, les Afropolitains et les Afrop\u00e9ens c\u00e9l\u00e8brent la dislocation et rejettent enti\u00e8rement le mod\u00e8le du traumatisme comme constitutif de leurs identit\u00e9s. (2021, p. 780). \t\t\t<\/p>\n\t\t\t\t\t<\/blockquote>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-058c494 elementor-widget elementor-widget-text-editor\" data-id=\"058c494\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Cette g\u00e9n\u00e9ration d\u2019Afropolitains, caract\u00e9ris\u00e9e par la c\u00e9l\u00e9bration de leur autodescription en tant que <em>mutants culturels<\/em>, exprime sa subjectivit\u00e9 \u00e0 l\u2019intersection de diff\u00e9rentes positions et entit\u00e9s locales qui interrogent habituellement les repr\u00e9sentations monolithiques des s\u00e9quelles mondiales de l\u2019esclavage, du colonialisme et des migrations transnationales, mais qui sont \u00e9galement remises en question par ces repr\u00e9sentations. Dans Bye-Bye, Babar, Taiye Selasi (2005, p. 10) explique la formation des identit\u00e9s afropolitaines comme un processus qui se d\u00e9roule \u00ab le long de trois dimensions : nationale, raciale, culturelle \u2013 avec des tensions subtiles entre elles \u00bb. Cette tension qui r\u00e9affirme le d\u00e9calage, constitue le fondement d\u2019un \u00e9change vari\u00e9, multifocal, anti-essentialiste et supranational avec le monde. Si cette repr\u00e9sentation afropolitaine de la subjectivit\u00e9 postule, comme le rappelle Selasi (2005) que \u00ab rien n\u2019est nettement noir ou blanc \u00bb, elle pr\u00e9sente l\u2019africanit\u00e9 elle-m\u00eame comme un r\u00e9v\u00e9lateur culturel qui permet aux personnes de descendance africaine d\u2019exposer leur sens de la diff\u00e9rence culturelle comme un \u00e9l\u00e9ment constitutif fondamental de leur subjectivit\u00e9.   <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-4e31bd1 elementor-widget elementor-widget-text-editor\" data-id=\"4e31bd1\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>Les relations t\u00e9nues des personnes de descendance africaine avec les institutions de la modernit\u00e9 telles que l\u2019\u00c9tat-nation confirment la pr\u00e9valence d\u2019un ordre mondial racialis\u00e9 dans lequel la repr\u00e9sentation de l\u2019africanit\u00e9 participe \u00e0 un effort de d\u00e9sarticulation des effets de la supr\u00e9matie blanche mondiale (Pierre, 2012). Bien que les diff\u00e9rentes articulations de la race dans le panafricanisme et l\u2019afropolitanisme couvrent diff\u00e9rents contextes historiques et socioculturels, les repr\u00e9sentations de l\u2019\u00eatre et de l\u2019identit\u00e9 dans chacun de ces contextes devraient \u00eatre con\u00e7ues plut\u00f4t sous la forme d\u2019un changement que d\u2019une rupture (Goyal, 2019). Dans chaque contexte, les personnes de descendance africaine, que ce soit de mani\u00e8re essentialiste ou non, d\u00e9ploient strat\u00e9giquement leurs identit\u00e9s raciales, ethniques et nationales pour d\u00e9monter les fondements racistes du paradigme occidental moderne. Elles envisagent leur identit\u00e9 \u00e0 partir d\u2019une certaine essence (couleur de peau, nationalit\u00e9 et origines) afin d\u2019articuler une d\u00e9marche politique qui saperait les diff\u00e9rentes manifestations du pouvoir exerc\u00e9 sur les corps, les cultures et les identit\u00e9s noirs dans le contexte de la modernit\u00e9.   <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-e6cc392 elementor-widget elementor-widget-text-editor\" data-id=\"e6cc392\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<h2>Conclusion <\/h2><p>Il est important de noter que les d\u00e9bats contemporains sur le panafricanisme, l\u2019afropolitanisme, la condition noire et la diaspora transcendent la dichotomie essentialiste ou pluraliste. Chacun de ces concepts a une fonction particuli\u00e8re dans notre implication contemporaine dans les exp\u00e9riences des Noirs dans la modernit\u00e9. M\u00eame si le panafricanisme a \u00e9t\u00e9 th\u00e9oris\u00e9 \u00e0 l\u2019origine, d\u2019un point de vue essentialiste, il pr\u00e9sente une politique raciale d\u2019action qui remet en question la repr\u00e9sentation de la modernit\u00e9 comme une histoire unique. Alors que les chercheurs panafricains tels que Du Bois articulent cette action autour de mod\u00e8les culturels pour promouvoir l\u2019inclusion et l\u2019acceptation de la diff\u00e9rence au sein et au-del\u00e0 de l\u2019\u00c9tat-nation moderne, la g\u00e9n\u00e9ration afropolitaine utilise ces mod\u00e8les culturels comme des rep\u00e8res qui peuvent les relier au continent et les aider \u00e0 surmonter les angoisses de la dislocation et de la (non-)appartenance au sein de l\u2019\u00c9tat-nation moderne. C\u2019est pr\u00e9cis\u00e9ment la raison pour laquelle ces deux discours peuvent \u00eatre consid\u00e9r\u00e9s comme des outils \u00e9pist\u00e9miques permettant de d\u00e9finir la condition noire comme un concept afrodiasporique qui cr\u00e9e les conditions de la lib\u00e9ration des personnes de descendance africaine des cha\u00eenes de l\u2019euro-modernit\u00e9. Dans le cadre plus large de la diaspora, le panafricanisme et l\u2019afropolitanisme peuvent tous deux \u00eatre imagin\u00e9s comme des modes de repr\u00e9sentation de l\u2019identit\u00e9 qui interrogent l\u2019autorit\u00e9 contraignante de l\u2019\u00c9tatnation moderne, tout en montrant les dysfonctionnements d\u2019un syst\u00e8me mondial capitaliste dans lequel les \u00c9tats raciaux et postcoloniaux minent la subjectivit\u00e9 et la capacit\u00e9 d\u2019action des personnes de descendance africaine.     <\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div data-particle_enable=\"false\" data-particle-mobile-disabled=\"false\" class=\"elementor-element elementor-element-2d9184d e-con-full e-flex wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no e-con e-child\" data-id=\"2d9184d\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t<div 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has-style-circle\">\n\t\t\t\t\t\t\t<img decoding=\"async\" width=\"299\" height=\"299\" src=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/12\/photo.webp\" class=\"e-link-in-bio__identity-image-element\" alt=\"\" srcset=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/12\/photo.webp 299w, https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/12\/photo-150x150.webp 150w\" sizes=\"(max-width: 299px) 100vw, 299px\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<div class=\"e-link-in-bio__bio\">\n\t\t\t\t<h2 class=\"e-link-in-bio__heading\">Alioune Fall<\/h2>\t\t\t\t<h3 class=\"e-link-in-bio__title\">Professeur assistant<\/h3>\t\t\t\t\t\t\t\t<p class=\"e-link-in-bio__description\">Providence College, Rhode Island, USA<\/p>\t\t\t<\/div>\n\t\t\t\t\t<div class=\"e-link-in-bio__icons has-size-small\">\n\t\t\t\t\t\t\t<div class=\"e-link-in-bio__icon is-size-small\">\n\t\t\t\t\t<a aria-label=\"Email\" class=\"e-link-in-bio__icon-link\" href=\"mailto:afall1@providence.edu?subject=Contact%20from%20GA%20Bio\">\n\t\t\t\t\t\t<span class=\"e-link-in-bio__icon-svg\">\n\t\t\t\t\t\t\t<i aria-hidden=\"true\" class=\"fas fa-envelope\"><\/i>\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\n\t\t<div class=\"e-link-in-bio__ctas has-type-button\">\n\t\t\t\t\t\t\t<a href=\"\/authors\/alioune-fall\" target=\"_blank\" rel=\"noopener \" class=\"e-link-in-bio__cta is-type-button has-corners-rounded\">\n\t\t\t\t\t\t\t\t\t\t<span class=\"e-link-in-bio__cta-text\">\n\t\t\t\t\t\tVoir le profil complet\t\t\t\t\t<\/span>\n\t\t\t\t<\/a>\n\t\t\t\t\t<\/div>\n\t\t\n\t\t\t<\/div>\n\t\t\t<div class=\"e-link-in-bio__bg\">\n\t\t\t\t<div class=\"e-link-in-bio__bg-overlay\"><\/div>\n\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-ca44f9b ignoretoc elementor-widget elementor-widget-heading\" data-id=\"ca44f9b\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">\u00c9galement dans ce num\u00e9ro<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-08ab0bf elementor-grid-1 elementor-grid-tablet-1 elementor-grid-mobile-1 elementor-posts--thumbnail-top elementor-posts--show-avatar elementor-card-shadow-yes elementor-posts__hover-gradient elementor-widget elementor-widget-posts\" data-id=\"08ab0bf\" data-element_type=\"widget\" data-e-type=\"widget\" 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data-widget_type=\"posts.posts_cards_pp_authors\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-posts-container elementor-posts elementor-posts--skin-posts_cards_pp_authors elementor-grid\" role=\"list\">\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-15271 post type-post status-publish format-standard has-post-thumbnail hentry category-revue author-global-africa\" role=\"listitem\">\n\t\t\t<div class=\"elementor-post__card\">\n\t\t\t\t<a class=\"elementor-post__thumbnail__link\" href=\"https:\/\/www.globalafricasciences.org\/fr\/numero-10-global-africa-savoirs-protecteurs-savoir-proteger\/\" tabindex=\"-1\" target=\"_blank\"><div class=\"elementor-post__thumbnail\"><img decoding=\"async\" width=\"1200\" height=\"1200\" src=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/06\/Issue-10-\u2013-Global-AfricaProtective-Knowledges-The-Wisdom-to-Protect-.webp\" class=\"attachment-full size-full wp-image-15268\" alt=\"\" \/><\/div><\/a>\n\t\t        <div class=\"elementor-post__avatar\">\n            <img alt='' src='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' srcset='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' class='multiple_authors_guest_author_avatar avatar' height='128' width='128'\/>        <\/div>\n        \t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h4 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/www.globalafricasciences.org\/fr\/numero-10-global-africa-savoirs-protecteurs-savoir-proteger\/\" target=&quot;_blank&quot;>\n\t\t\t\tNum\u00e9ro 10 \u2013 Global Africa\u00ab Savoirs protecteurs, savoir prot\u00e9ger \u00bb\t\t\t<\/a>\n\t\t<\/h4>\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/www.globalafricasciences.org\/fr\/numero-10-global-africa-savoirs-protecteurs-savoir-proteger\/\" aria-label=\"En savoir plus sur Num\u00e9ro 10 \u2013 Global Africa\u00ab Savoirs protecteurs, savoir prot\u00e9ger \u00bb\" tabindex=\"-1\" target=\"_blank\">\n\t\t\tRead More \u00bb\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t        <span class=\"elementor-post-author\">\n\t\t\tGlobal Africa\t\t<\/span>\n        \t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/article>\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-15509 post type-post status-publish format-standard has-post-thumbnail hentry category-analyses-critiques author-karine-collette-fr author-ibrahima-ba-fr\" role=\"listitem\">\n\t\t\t<div class=\"elementor-post__card\">\n\t\t\t\t<a class=\"elementor-post__thumbnail__link\" href=\"https:\/\/www.globalafricasciences.org\/fr\/terre-mere-trace-discursive-dune-emancipation-ecologique-au-nord-et-au-sud\/\" tabindex=\"-1\" target=\"_blank\"><div class=\"elementor-post__thumbnail\"><img loading=\"lazy\" decoding=\"async\" width=\"527\" height=\"752\" src=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/06\/Capture-decran-2025-06-27-a-19.19.41.png\" class=\"attachment-full size-full wp-image-14990\" alt=\"\" srcset=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/06\/Capture-decran-2025-06-27-a-19.19.41.png 527w, https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/06\/Capture-decran-2025-06-27-a-19.19.41-210x300.png 210w\" sizes=\"(max-width: 527px) 100vw, 527px\" \/><\/div><\/a>\n\t\t        <div class=\"elementor-post__avatar\">\n            <img alt='' src='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' srcset='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' class='multiple_authors_guest_author_avatar avatar' height='128' width='128'\/><img alt='' src='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' srcset='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' class='multiple_authors_guest_author_avatar avatar' height='128' width='128'\/>        <\/div>\n        \t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h4 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/www.globalafricasciences.org\/fr\/terre-mere-trace-discursive-dune-emancipation-ecologique-au-nord-et-au-sud\/\" target=&quot;_blank&quot;>\n\t\t\t\tTerre-M\u00e8re : trace discursive d\u2019une \u00e9mancipation \u00e9cologique au Nord et au Sud ?\t\t\t<\/a>\n\t\t<\/h4>\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/www.globalafricasciences.org\/fr\/terre-mere-trace-discursive-dune-emancipation-ecologique-au-nord-et-au-sud\/\" aria-label=\"En savoir plus sur Terre-M\u00e8re : trace discursive d\u2019une \u00e9mancipation \u00e9cologique au Nord et au Sud ?\" tabindex=\"-1\" target=\"_blank\">\n\t\t\tRead More \u00bb\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t        <span class=\"elementor-post-author\">\n\t\t\tKarine Collette, Ibrahima Ba\t\t<\/span>\n        \t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/article>\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-15517 post type-post status-publish format-standard has-post-thumbnail hentry category-champ author-cheikh-sadibou-sakho-fr author-masengesho-kamuzinzi-fr\" role=\"listitem\">\n\t\t\t<div class=\"elementor-post__card\">\n\t\t\t\t<a class=\"elementor-post__thumbnail__link\" href=\"https:\/\/www.globalafricasciences.org\/fr\/we-heal-together-un-savoir-protecteur-par-excellence-qui-sinspire-de-lheritage-africain-ou-les-responsabilites-envers-soi-et-envers-autrui-sont-indissociables\/\" tabindex=\"-1\" target=\"_blank\"><div class=\"elementor-post__thumbnail\"><img loading=\"lazy\" decoding=\"async\" width=\"527\" height=\"752\" src=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/06\/Capture-decran-2025-06-27-a-19.18.04.webp\" class=\"attachment-full size-full wp-image-14982\" alt=\"\" \/><\/div><\/a>\n\t\t        <div class=\"elementor-post__avatar\">\n            <img alt='' src='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/04\/Cheikh-Sadibou-Sakho-.webp' srcset='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/04\/Cheikh-Sadibou-Sakho-.webp' class='multiple_authors_guest_author_avatar avatar' height='128' width='128'\/><img alt='' src='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' srcset='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' class='multiple_authors_guest_author_avatar avatar' height='128' width='128'\/>        <\/div>\n        \t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h4 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/www.globalafricasciences.org\/fr\/we-heal-together-un-savoir-protecteur-par-excellence-qui-sinspire-de-lheritage-africain-ou-les-responsabilites-envers-soi-et-envers-autrui-sont-indissociables\/\" target=&quot;_blank&quot;>\n\t\t\t\t\u00ab We Heal Together \u00bb, un savoir protecteur par excellence qui s\u2019inspire de l\u2019h\u00e9ritage africain, o\u00f9 les responsabilit\u00e9s envers soi et envers autrui sont indissociables\t\t\t<\/a>\n\t\t<\/h4>\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/www.globalafricasciences.org\/fr\/we-heal-together-un-savoir-protecteur-par-excellence-qui-sinspire-de-lheritage-africain-ou-les-responsabilites-envers-soi-et-envers-autrui-sont-indissociables\/\" aria-label=\"En savoir plus sur \u00ab We Heal Together \u00bb, un savoir protecteur par excellence qui s\u2019inspire de l\u2019h\u00e9ritage africain, o\u00f9 les responsabilit\u00e9s envers soi et envers autrui sont indissociables\" tabindex=\"-1\" target=\"_blank\">\n\t\t\tRead More \u00bb\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t        <span class=\"elementor-post-author\">\n\t\t\tCheikh Sadibou Sakho, Masengesho Kamuzinzi\t\t<\/span>\n        \t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/article>\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-15523 post type-post status-publish format-standard has-post-thumbnail hentry category-analyses-critiques author-cheikh-sadibou-sakho-fr author-ndeye-laity-ndiaye-fr\" role=\"listitem\">\n\t\t\t<div class=\"elementor-post__card\">\n\t\t\t\t<a class=\"elementor-post__thumbnail__link\" href=\"https:\/\/www.globalafricasciences.org\/fr\/it-takes-a-village-reinventer-la-mise-a-labri-des-survivantes-de-violences-sexuelles-au-senegalpistes-a-partir-de-lexperience-du-centre-kullimaaroo-de-ziguinchor\/\" tabindex=\"-1\" target=\"_blank\"><div class=\"elementor-post__thumbnail\"><img loading=\"lazy\" decoding=\"async\" width=\"527\" height=\"752\" src=\"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/06\/Capture-decran-2025-06-27-a-19.17.22.webp\" class=\"attachment-full size-full wp-image-14992\" alt=\"\" \/><\/div><\/a>\n\t\t        <div class=\"elementor-post__avatar\">\n            <img alt='' src='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/04\/Cheikh-Sadibou-Sakho-.webp' srcset='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2025\/04\/Cheikh-Sadibou-Sakho-.webp' class='multiple_authors_guest_author_avatar avatar' height='128' width='128'\/><img alt='' src='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' srcset='https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/11\/Global-Africa.jpg' class='multiple_authors_guest_author_avatar avatar' height='128' width='128'\/>        <\/div>\n        \t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h4 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/www.globalafricasciences.org\/fr\/it-takes-a-village-reinventer-la-mise-a-labri-des-survivantes-de-violences-sexuelles-au-senegalpistes-a-partir-de-lexperience-du-centre-kullimaaroo-de-ziguinchor\/\" target=&quot;_blank&quot;>\n\t\t\t\tIt Takes a Village! (R\u00e9)inventer la mise \u00e0 l\u2019abri des survivantes de violences sexuelles au S\u00e9n\u00e9gal<br>Pistes \u00e0 partir de l\u2019exp\u00e9rience du centre Kullimaaroo de Ziguinchor\t\t\t<\/a>\n\t\t<\/h4>\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/www.globalafricasciences.org\/fr\/it-takes-a-village-reinventer-la-mise-a-labri-des-survivantes-de-violences-sexuelles-au-senegalpistes-a-partir-de-lexperience-du-centre-kullimaaroo-de-ziguinchor\/\" aria-label=\"En savoir plus sur It Takes a Village! (R\u00e9)inventer la mise \u00e0 l\u2019abri des survivantes de violences sexuelles au S\u00e9n\u00e9gal&lt;br&gt;Pistes \u00e0 partir de l\u2019exp\u00e9rience du centre Kullimaaroo de Ziguinchor\" tabindex=\"-1\" target=\"_blank\">\n\t\t\tRead More \u00bb\t\t<\/a>\n\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t        <span class=\"elementor-post-author\">\n\t\t\tCheikh Sadibou Sakho, Nd\u00e8ye La\u00efty Ndiaye\t\t<\/span>\n        \t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/article>\n\t\t\t\t<\/div>\n\t\t\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div data-particle_enable=\"false\" data-particle-mobile-disabled=\"false\" class=\"elementor-element elementor-element-e590199 e-con-full e-flex wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no e-con e-parent\" data-id=\"e590199\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-3dd1381 elementor-widget elementor-widget-eael-adv-tabs\" data-id=\"3dd1381\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"eael-adv-tabs.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t        <div data-scroll-on-click=\"no\" data-scroll-speed=\"300\" id=\"eael-advance-tabs-3dd1381\" class=\"eael-advance-tabs eael-tabs-horizontal eael-tab-auto-active  responsive-vertical-layout\" data-tabid=\"3dd1381\">\n            <div class=\"eael-tabs-nav \">\n                <ul class=\"eael-tab-inline-icon\" role=\"tablist\">\n                                            <li id=\"pour-citer-larticle-\" class=\"active-default eael-tab-item-trigger eael-tab-nav-item\" aria-selected=\"true\" data-tab=\"1\" role=\"tab\" tabindex=\"0\" aria-controls=\"pour-citer-larticle--tab\" aria-expanded=\"false\">\n                            \n                                                                <i class=\"fas fa-quote-left\"><\/i>                                                            \n                                                            <span class=\"eael-tab-title title-after-icon\" >Pour citer l&rsquo;article :<\/span>                            \n                                                    <\/li>\n                                            <li id=\"notes\" class=\"inactive eael-tab-item-trigger eael-tab-nav-item\" aria-selected=\"false\" data-tab=\"2\" role=\"tab\" tabindex=\"-1\" aria-controls=\"notes-tab\" aria-expanded=\"false\">\n                            \n                                                                <i class=\"fas fa-notes-medical\"><\/i>                                                            \n                                                            <span class=\"eael-tab-title title-after-icon\" >Notes<\/span>                            \n                                                    <\/li>\n                                            <li id=\"bibliographie\" class=\"inactive eael-tab-item-trigger eael-tab-nav-item\" aria-selected=\"false\" data-tab=\"3\" role=\"tab\" tabindex=\"-1\" aria-controls=\"bibliographie-tab\" aria-expanded=\"false\">\n                            \n                                                                <i class=\"fas fa-book\"><\/i>                                                            \n                                                            <span class=\"eael-tab-title title-after-icon\" >Bibliographie<\/span>                            \n                                                    <\/li>\n                    \n                                  <\/ul>\n            <\/div>\n            \n            <div class=\"eael-tabs-content\">\n\t\t        \n                    <div id=\"pour-citer-larticle--tab\" class=\"clearfix eael-tab-content-item active-default\" data-title-link=\"pour-citer-larticle--tab\">\n\t\t\t\t        <h5>APA<\/h5>\n<p>Fall, A. (2023). Les pi\u00e8ges de l\u2019(anti)essentialisme. Le panafricanisme, l\u2019afropolitanisme et la condition globale des Noirs. Global Africa, 3, pp. 8-9.   <a href=\"https:\/\/doi.org\/10.57832\/3dz0-1684\">https:\/\/doi.org\/10.57832\/3dz0-1684<\/a><\/p>\n<h5>MLA<\/h5>\n<p>Fall Alioune. \u00ab\u00a0Les pi\u00e8ges de l\u2019(anti)essentialisme. Le panafricanisme, l\u2019afropolitanisme et la condition globale des Noirs\u00a0\u00bb. Global Africa, no. 3, 2023, p. 8-9.  <a href=\"https:\/\/doi.org\/10.57832\/3dz0-1684\">doi.org\/10.57832\/3dz0-1684<\/a><\/p>\n<h5>DOI<\/h5>\n<p><a href=\"https:\/\/doi.org\/10.57832\/3dz0-1684\">https:\/\/doi.org\/10.57832\/3dz0-1684<\/a><\/p>\n<p>\u00a9 2023 by author(s). This work is openly licensed via CC BY-NC 4.0 <\/p>\n                    <\/div>\n\t\t        \n                    <div id=\"notes-tab\" class=\"clearfix eael-tab-content-item inactive\" data-title-link=\"notes-tab\">\n\t\t\t\t        <ol>\n<li>[1] Dans Pan-Africanism: A History (2018), Hakim Adi fait r\u00e9f\u00e9rence \u00e0 ces premiers panafricanistes comme \u00e9tant des penseurs qui ont conceptualis\u00e9 le mouvement \u00e0 travers une compr\u00e9hension racialiste de l\u2019exp\u00e9rience des Noirs de la diaspora, et qui ont plaid\u00e9 pour leur retour sur le continent.<\/li>\n<li>[2] Dans Cosmopolitanism: Ethics in a World of Strangers (2006), Appiah utilise ce terme pour articuler la pertinence de la culture dans la conception d\u2019une approche du cosmopolitisme focalis\u00e9e sur l\u2019Afrique.<\/li>\n<li>[3] Le paradigme euro-moderne renvoie \u00e0 une compr\u00e9hension eurocentrique de la modernit\u00e9 fond\u00e9e sur une lecture racialis\u00e9e de la raison, de la subjectivit\u00e9 et de l&rsquo;humanisme.<\/li>\n<li>[4] Ce terme fait r\u00e9f\u00e9rence \u00e0 l\u2019ouvrage The Practice of Diaspora : Literature Translation and the Rise of Black Internationalism (2003) de Brent Hayes Edwards dans lequel il pr\u00e9sente une compr\u00e9hension interdisciplinaire de l\u2019exp\u00e9rience des Noirs entre les deux guerres mondiales.<\/li>\n<li>[5] Wright (2004) d\u00e9crit deux conceptions de la notion de diff\u00e9rence. Le Noir de l\u2019int\u00e9rieur situ\u00e9 \u00e0 l\u2019int\u00e9rieur de l\u2019Occident et le Noir de l\u2019ext\u00e9rieur situ\u00e9 \u00e0 l\u2019ext\u00e9rieur de l\u2019Occident. Cela montre une double compr\u00e9hension de la diff\u00e9rence que nous appliquons \u00e9galement pour illustrer la diff\u00e9rence raciale et la diff\u00e9rence diasporique.  <\/li>\n<li>[6] Dans son introduction \u00e0 la version d\u2019Oxford de Dusk of Dawn (2014) \u00e9dit\u00e9e par Henry L Gates et Kwame A. Appiah, ce dernier d\u00e9crit l\u2019activisme mondial de Du Bois comme un mode d\u2019\u00eatre chez soi dans le monde, ce qui renvoie \u00e9galement \u00e0 la fa\u00e7on dont Chielozona Eze d\u00e9finit l\u2019afropolitanisme en tant que nouveau style de vie dans le monde.<\/li>\n<li>[7] Ce terme est emprunt\u00e9 \u00e0 l\u2019essai du m\u00eame titre de Stuart Hall, qui consid\u00e8re la race comme une cat\u00e9gorie instable dont la signification change en fonction du contexte culturel.<\/li>\n<\/ol>\n                    <\/div>\n\t\t        \n                    <div id=\"bibliographie-tab\" class=\"clearfix eael-tab-content-item inactive\" data-title-link=\"bibliographie-tab\">\n\t\t\t\t        <p>Adi, H., 2018, Pan-Africanism: A history. Bloomsbury Publishing. <\/p>\n<p>Appiah, K. A. (1985). The Uncompleted Argument: Du Bois and the Illusion of Race. Critical Inquiry, 12(1), pp. 21-37.  <\/p>\n<p>Appiah, K. A. (1992). In My Father\u2019s House: Africa in the philosophy of culture.  Oxford University Press.<\/p>\n<p>Appiah, K. A. (2006). Cosmopolitanism: Ethics in a world of strangers. W. W. Norton &amp; Company.  <\/p>\n<p>Balakrishnan, S. (2018). Afropolitanism and the End of Black Nationalism. Dans Delanty, G. (ed.), Routledge International Handbook of Cosmopolitanism Studies, (pp. 575-585).   Routledge.<\/p>\n<p>Du Bois, W.E.B. (1940). Dusk of Dawn: An Essay Toward an Autobiography of a Race Concept. (Gates, H. L. Ed).   Oxford University Press.<\/p>\n<p>Du Bois, W.E.B. (2018). The negro (1915). IAP.  <\/p>\n<p>Du Bois, W.E.B. (2018). Souls of Black Folk. University of Massachusetts Press.  <\/p>\n<p>Edwards, B. H. (2001). The Uses of Diaspora. Social Text, 19(1), pp. 45-73.  <\/p>\n<p>Edwards, B. H., 2003. The Practice of Diaspora: Literature, translation and the rise of Black Internationalism. Harvard University Press. <\/p>\n<p>Gilroy, P. (1993). The Black Atlantic: Modernity and Double-Consciousness.  Harvard University Press.<\/p>\n<p>Gikandi, S. (2014). Outside the Black Atlantic. Research in African Literatures, 45(3), pp. 241-244.  <\/p>\n<p>Goyal, Y. (2014). Africa and the Black Atlantic. Research in African Literatures, 45(3), pp. 4-25.  <\/p>\n<p>Goyal, Y. (2017). We Need New Diasporas. American Literary History, 29(4), pp. 640-663.  <\/p>\n<p>Goyal, Y. (2019). Runaway Genres: The Global Afterlives of Slavery. New York University Press.  <\/p>\n<p>Goyal, Y. (2021). When was the Afropolitan? Thinking literary genealogy. Journal of the Modern Language Association of America, 136(5), 778-784.   <\/p>\n<p>Hall, S. (2021). Race, the Floating Signifier: What more is there to say about \u201crace\u201d. P. Gilroy &amp; R. W. Gilmore (Eds.), in Selected Writings on Race and Difference (pp 359-373).   Duke University Press.<\/p>\n<p>Korang, K. L. (2001). As I Face America: Race and africanity in Du Bois\u2019s The Souls of Black Folk, C Fentenot &amp; M M Alice (eds), in W.E.B Du Bois and Race, Mercer University Press, pp 166-186. <\/p>\n<p>Pierre, J. (2012). The Predicament of Blackness: Postcolonial Ghana and the Politics of Race.  University of Chicago Press.<\/p>\n<p>Selasi, T. (2005) Bye Bye Babar. The Lip Magazine. <\/p>\n<p>Skinner, R. T. (2015). An Afropolitanmuse. Research in African Literatures, 46(2), pp. 14-31.  <\/p>\n<p>Skinner, R. T. (2017). Why Afropolitanism matters. Africa Today, 64(2), pp. 2-21.  <\/p>\n<p>Sterling, C. (2015). Race Matters: Cosmopolitanism, Afropolitanism, and Pan-Africanism via Edward Wilmot Blyden. The Journal of Pan African Studies, 8(1), pp. 119-145.  <\/p>\n<p>Thiam, C. (2023). Epistemologies from the Global South: Negritude, Modernity and the Idea of Africa.  University of KwaZulu-Natal Press.<\/p>\n<p>Wright, M. M. (2004). Becoming Black: Creating Identity in the African Diaspora.  Duke University Press.<\/p>\n<p>Wright, M. M. (2015). Physics of Blackness: Beyond the Middle Passage Epistemology. University of Minnesota Press.  <\/p>\n                    <\/div>\n\t\t                    <\/div>\n        <\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div data-particle_enable=\"false\" data-particle-mobile-disabled=\"false\" class=\"elementor-element elementor-element-5aff930 e-flex e-con-boxed wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no e-con e-parent\" data-id=\"5aff930\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-fc34b86 elementor-widget elementor-widget-off-canvas\" data-id=\"fc34b86\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"off-canvas.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div id=\"off-canvas-fc34b86\" class=\"e-off-canvas\" role=\"dialog\" aria-hidden=\"true\" aria-label=\"Off-Canvas\" aria-modal=\"true\" inert=\"\" 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NUM\u00c9RO PDF Abstract R\u00e9sum\u00e9 Muhtasari \u0645\u0644\u062e\u0635 Racial discourses of the Enlightenment have, for a long time, been subjected to criticism within the Black intellectual tradition. While certain Black theorists of race such as W.E. B DuBois, Edward Wilmot Blyden, have responded to racist ideations of humanism via discourses such as Pan-Africanism, others like Kwame Anthony Appiah, and Paul Gilroy have taken a much more critical stance regarding the expression of racial identity as a counter discourse to European modernity. In fact, they even question the racial foundations of this form of Black radicalism which, according to them, articulates the limits of approaching identities through the racial paradigm. This philosophical conversation creates two different currents in the Black intellectual tradition: a racialist school of thought that ontologizes Blackness to express a pan-Africanist discourse that liberates the Black subject from white hegemony and an anti-racialist school that denounces anti-Black racism by presenting European modernity as a cultural syncretism that transcends racial particularities. Both of these philosophical interventions on race, racism, and (Anti)Blackness influence contemporary articulations of postcolonial Black subjectivities which underscore an Afro-Atlantic experience, a rootedness in Western modernity, and a discourse of self-hood. I argue, therefore, that it is theoretically unfounded to concur, as Cheryl Sterling argues in \u201cRace Matters: Cosmopolitanism, Afropolitanism, and Pan-Africanism,\u201d that discourses of global Africanness like Afropolitanism, the Afro-Chic or Afro-futurism are exclusionary, and elitist therefore not pan-African. Africanness should be understood in the contemporary global context in its performative dimension as an expression of cultural difference that celebrates a rootedness in the Afro-Atlantic experience, an engagement with European modernity via the nation-state, and an articulation of self-worth that reimagines the future of people of African descent. In this lens, a Pan-Africanist understanding of these global iterations of Africanness lies in its reinvention as a humanist discourse grounded on these three principles: Black liberation and self-determination, postcolonial subjectivity, and (trans)national affiliation. These three principles show that manifestations of Blackness in the postcolonial era transcend Black people\u2019s collective identification to a singular African root as it was advocated in Blyden\u2019s iterations of a return to a Black Africa. It is rather a continuous exploration of the dignity of people of African descent whether in Africa or the Black diaspora, a reimagination, beyond the \u201cracial contract\u201d, of institutions of power such as the nation-state which constantly smother the prevalence of Black life, and an acknowledgement of the transformative dimension of Afro-Atlantic identities which value people of African descents\u2019 experiences within and beyond the nation-state as they embark on self-restorative journeys in the African continent. Keywords Panafricanisme, afropolitanisme, Atlantique noir, condition noire, diaspora Les discours sur la race du si\u00e8cle des Lumi\u00e8res ont longtemps fait l\u2019objet de critiques au sein de la tradition intellectuelle noire. Si certains th\u00e9oriciens noirs de la race comme W.E.B Du Bois ou Edward Wilmot Blyden ont r\u00e9pondu aux id\u00e9es racistes de l\u2019humanisme par des discours tels que le panafricanisme, d\u2019autres comme Kwame Anthony Appiah et Paul Gilroy ont adopt\u00e9 une position beaucoup plus critique \u00e0 l\u2019\u00e9gard de l\u2019expression de l\u2019identit\u00e9 raciale en tant que contre-discours de la modernit\u00e9 europ\u00e9enne. En fait, ils remettent m\u00eame en question les fondements raciaux de cette forme de radicalisme noir qui, selon eux, exprime les limites de l\u2019approche des identit\u00e9s \u00e0 travers le paradigme racial. Cette conversation philosophique cr\u00e9e deux courants diff\u00e9rents dans la tradition intellectuelle noire : une \u00e9cole de pens\u00e9e racialiste qui reconna\u00eet la condition globale des Noirs comme ontologie afin d\u2019exprimer un discours panafricaniste qui lib\u00e8re le sujet noir de l\u2019h\u00e9g\u00e9monie blanche, et une \u00e9cole anti-racialiste qui d\u00e9nonce le racisme anti-Noirs en pr\u00e9sentant la modernit\u00e9 europ\u00e9enne comme un syncr\u00e9tisme culturel qui transcende les particularit\u00e9s raciales. Ces deux interventions philosophiques sur la race, le racisme et les structures politico-sociales anti-Noirs influencent les articulations contemporaines des subjectivit\u00e9s noires postcoloniales qui soulignent une exp\u00e9rience afro-atlantique, un enracinement dans la modernit\u00e9 occidentale et un discours sur la conscience de soi. Nous soutenons donc qu\u2019il est th\u00e9oriquement injustifi\u00e9 d\u2019\u00eatre d\u2019accord, comme Cheryl Sterling l\u2019affirme dans \u00ab Race Matters: Cosmopolitanism, Afropolitanism, and Pan-Africanism \u00bb (2015), que les discours relatifs \u00e0 l\u2019africanit\u00e9 universelle tels que l\u2019afropolitanisme, l\u2019afrochic ou l\u2019afrofuturisme sont exclusifs et \u00e9litistes et ne sont donc pas panafricains. L\u2019africanit\u00e9 doit \u00eatre comprise dans le contexte mondial contemporain comme une expression de la diff\u00e9rence culturelle qui c\u00e9l\u00e8bre l\u2019enracinement dans l\u2019exp\u00e9rience afro-atlantique, un rapport \u00e0 la modernit\u00e9 europ\u00e9enne via l\u2019\u00c9tat-nation, et une articulation de l\u2019estime de soi qui r\u00e9invente l\u2019avenir des personnes de descendance africaine. Dans cette optique, une compr\u00e9hension panafricaniste de ces expressions g\u00e9n\u00e9rales de l\u2019africanit\u00e9 r\u00e9side dans sa r\u00e9invention en tant que discours humaniste fond\u00e9 sur les trois principes suivants : la lib\u00e9ration et l\u2019autod\u00e9termination des Noirs, la subjectivit\u00e9 postcoloniale et l\u2019affiliation (trans)nationale. Ces trois principes montrent que les manifestations de la condition noire \u00e0 l\u2019\u00e8re postcoloniale transcendent l\u2019identification collective des Noirs \u00e0 une origine africaine singuli\u00e8re, comme le pr\u00e9conisaient les id\u00e9es de Blyden sur le retour \u00e0 une Afrique noire. Il s\u2019agit plut\u00f4t d\u2019une exploration continue de la dignit\u00e9 des personnes de descendance africaine, que ce soit en Afrique ou dans la diaspora noire, d\u2019une r\u00e9invention, au-del\u00e0 du \u00ab contrat racial \u00bb, des institutions de pouvoir telles que l\u2019\u00c9tat-nation qui \u00e9touffent constamment la pr\u00e9dominance de la vie noire, et d\u2019une reconnaissance de la dimension transformatrice des identit\u00e9s afro-atlantiques qui valorisent les exp\u00e9riences des personnes de descendance africaine au sein et au-del\u00e0 de l\u2019\u00c9tat-nation lorsqu\u2019elles entament des voyages r\u00e9parateurs sur le continent africain. Mots-cl\u00e9s Panafricanisme, afropolitanisme, Atlantique noir, condition noire, diaspora Hotuba juu ya mbio za Ufunuo kwa muda mrefu imekuwa mada ya kukosoa ndani ya mila nyeusi ya kielimu. Ikiwa wanatheolojia wengine wa mbio nyeusi kama W.E.B Du Bois au Edward Wilmot Blyden wamejibu maoni ya ubaguzi wa rangi ya ubinadamu na mazungumzo kama vile pan-Afrikanism, the, wengine kama Kwame Anthony Appiah na Paul Gilroy wamechukua msimamo muhimu zaidi<\/p>\n","protected":false},"author":10,"featured_media":5843,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_header_footer","format":"standard","meta":{"footnotes":""},"categories":[200],"tags":[],"issues3":[],"post_folder":[],"ppma_author":[495],"class_list":["post-10029","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analyses-critiques","author-alioune-fall-fr"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.5 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Les pi\u00e8ges de l\u2019(anti)essentialisme Le panafricanisme, l\u2019afropolitanisme et la condition globale des Noirs | Global 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Fall","image":{"@type":"ImageObject","inLanguage":"fr-FR","@id":"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/12\/photo.webp6e8404d783719a63c5aa13e09f628839","url":"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/12\/photo.webp","contentUrl":"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/12\/photo.webp","caption":"Alioune Fall"},"description":"Alioune Fall is an Assistant Professor of French and Black Studies at Providence College in Providence, Rhode Island. His research is situated at the intersection of Francophone literatures and cultures and African Studies with a particular interest in decolonial methodologies, postcolonial theory and critical race theory. He currently has two articles under review at Crossings: International Journal of Migration and Culture and Dalhousie French Studies. He is currently working on another article that explores the literary representation of the memory of Black France in David Diop\u2019s Fr\u00e8res d\u2019Ame (2019) and will be published with Yale French Studies. Dr Fall is also working, along with two other colleagues, on the edition of a Senghor Reader. It is a translation of major texts about Negritude which were originally published in French in Senghor\u2019s volumes entitled Libert\u00e9s.","url":"https:\/\/www.globalafricasciences.org\/author\/aliounefall\/"}]}},"acf":[],"authors":[{"term_id":495,"user_id":0,"is_guest":1,"slug":"alioune-fall-fr","display_name":"Alioune Fall","avatar_url":{"url":"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/12\/photo.webp","url2x":"https:\/\/www.globalafricasciences.org\/wp-content\/uploads\/2024\/12\/photo.webp"},"author_category":"1","exclude_author":"","main-organisation":"","country_of_org":"","field_of_work":"","first_name":"","last_name":"","user_url":"","job_title":"","description":""}],"_links":{"self":[{"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/posts\/10029","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/comments?post=10029"}],"version-history":[{"count":0,"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/posts\/10029\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/media\/5843"}],"wp:attachment":[{"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/media?parent=10029"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/categories?post=10029"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/tags?post=10029"},{"taxonomy":"issues3","embeddable":true,"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/issues3?post=10029"},{"taxonomy":"post_folder","embeddable":true,"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/post_folder?post=10029"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/www.globalafricasciences.org\/fr\/wp-json\/wp\/v2\/ppma_author?post=10029"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}