Afleveringen
-
DĂ©couvrez le parcours de Tiguem, un homme Dogon, qui partage son histoire personnelle, ses racines culturelles et l'hĂ©ritage de son peuple. Dans cet Ă©pisode, il nous plonge au cĆur de la cosmogonie dogon, de l'importance de la famille, et d'une quĂȘte perpĂ©tuelle d'intĂ©gritĂ© et de sens. Ă travers ses souvenirs, ses rĂ©flexions sur les genres et les traditions, et sa passion pour la diversitĂ© culturelle du Mali, il nous invite Ă mieux comprendre ce qui façonne son identitĂ©. Un rĂ©cit sincĂšre et enrichissant sur l'importance du patrimoine et des valeurs dans un monde en constante Ă©volution.
-
She is from Liberia. Fenny knows how to tell stories. She draws you in and makes you feel the love her mother gave her, the love she gives her son, the love she has for her country, and how she freed herself from the darkness of the man who raised her. She chose love above all. Meet Fenny Louise Taylor-Diggs, The Radical Thinker.
-
Zijn er afleveringen die ontbreken?
-
"Je pense que si nous voulons que la situation change, si nous voulons que la situation se stabilise, si nous voulons vĂ©ritablement arriver Ă amorcer un rĂ©el dĂ©veloppement, Ă le maintenir juste Ă peine une Ă©tape du dĂ©veloppement, va falloir que chaque burkinabĂš se serre la ceinture pour pouvoir se demander ce qu'il peut faire, ce qu'il peut donner, ce qu'il peut apporter. Le plus dur, c'est de pouvoir garder cette flamme-lĂ , mais parce que derriĂšre, on n'a pas toujours des mesures d'accompagnement, on n'a pas toujours des facilitĂ©s pour pouvoir faire prospĂ©rer les projets que l'on a pour le bien de la communautĂ©. (âŠ) Je me dis l'essentiel, c'est de faire sa part et de se battre de toutes ses forces, de donner tout ce que l'on a, vraiment tout ce que l'on a. Si ça marche, tant mieux si ça ne marche pas, faute de moyens d'accompagnement ou des mesures d'accompagnement idoines, au moins, on aura essayĂ©."
-
â Being African what does it mean? Itâs family, itâs history, itâs strength, itâs pride, itâs creativity, itâs resilience, itâs love, itâs food, itâs sharing, itâs togethernessâŠâ
-
"I feel at the most more Ashanti or Fante than Ghanaian and then African but being African, I don't know sometimes!"
-
"To be African is always be expansive in your mind and your heart and your spirit not to be limited. Also really just to be confident knowing that you really embody this deepest most profound love that exists. Because if you look at the history of how we've been oppressed and how we continue to be oppressed. The compassion that we're able to show to the oppressor is unbelievable. It's magic, pure magic."
-
"La meilleure façon de me dĂ©finir pour moi, c'est de dire que je suis une marginale ou de dire que je suis en dehors, que je suis Ă cĂŽtĂ©. Je ne suis pas dedans et ce n'est pas du tout inconfortable pour moi. Je suis ma zone de confort, c'est d'ĂȘtre dans Ă la marge et Ă cĂŽtĂ© et pas au centre donc. Je me souviens qu'il y avait quelqu'un qui disait que je disais disait toujours que mes parents sont du Mali, de la GuinĂ©e, du SĂ©nĂ©gal et que j'ai grandi en CĂŽte d'Ivoire et que je disais que je suis 100 % de tout, 100 % du Mali, 100 % de GuinĂ©e, 100 % du SĂ©nĂ©gal, 100 % de CĂŽte d'Ivoire. C'est exactement ça. Je suis 100 % africaine, 100 % europĂ©enne, 100 % une femme , 100 % pas sĂ»re d'ĂȘtre une femme 100 % pas sĂ»re d'ĂȘtre si europĂ©enne que ça. Je suis 100 %, je suis une personne complĂšte.â
-
âWhat it means for me to be Black and queer and trans or non-binary or all of these names make me legible I suppose in a western framework of gender and sexuality. But increasingly the longer that I'm here and the deeper I ask myself further and more ancestral questions about identity and sexuality and desire and kinship, the more those categories dissolve. But I cannot ignore the political reality of needing to be visible and legible to my own community (âŠ) I know that there were poets and artists and queer people and trans people in my life that made me feel possible, because they identified themselves and lived in public ways and published obviously pursuant to all kinds of issues of safety and openness and visibility and representation. I really want to be the kind of person that makes other people feel possible. That makes other divine, beautiful, complicated, gorgeous queer young Black babies feel like they have, and can, and must carve their own space and take up their own space in the world, on the continent, in the country everywhere.â
-
âI had to make a shift from saying, like, oh, I am from Sierra Leone because literally people just didn't know where it was. They had no idea. And there is only so much of like a geography lesson I want to do in an introduction, like, all right, let's simplify this. I am African. So, I remember making this shift that first year in the United States where I was no longer Sierra Leonean first. I was African first. And I was black first. You know that these two identities really shaped my experience in a big way, and it was stark and difficult to manage.â
-
" Je me sens aussi africain dans mes choix Ă©conomiques quand je parviens Ă prendre une dĂ©cision pour moi mĂȘme, pour un groupe, de consommer quelque chose ou d'acheter quelque chose qui est africain. C'est une action Ă©conomique, Ă©videmment, mais qui est portĂ©e par une conviction politique."
-
"I just think it was I really think that the path that I was taking, my ancestors were not too pleased. And it was just like, yeah, you need to come back over here because we have to get you together because you're falling off of your path. It was like a summoning home."
-
"Nous proposons de ne plus demander aux gens dâoĂč ils viennent mais de qui ils viennent. Parce que je pense quâil y a un dĂ©lire mondial autour de la gĂ©ographie. Le projet de lâhumain câest justement de se dĂ©tacher de la gĂ©ographie. LâĂȘtre humain sâadapte dans toutes les gĂ©ographies. Ce nâest pas la gĂ©ographie qui est importante, câest lâhumain."
-
This episode is a candid chronicle on finding oneself, breaking free from generational curse and religion.
"I never felt comfortable. I couldn't recognize myself. And I guess maybe there's more to being companies or maybe there's more to being me because I never feel quite right. Even at church, they were preaching stuff and I was like "ha I don't know. That doesn't make sense". And I've always been curious. I've always been outspoken. So when I would ask a question, people would tell me, no, you just have to believe or that's just the way it is. And for me, that just wasn't enough. I'm like, OK, I guess I just have to go and try to find some answers and trying to look for things because what I see now is too small, too restrictive. I feel like I don't fit in. So maybe if I go and I find something that is more like me. I didn't know where I wanted to go. I just knew that where I was wasn't that for me. So the first thing I did is that I left the church."
-
Dans cet Ă©pisode, Emna nous raconte son cheminement spirituel des montagnes de Tunisie en passant par la Belgique, lâĂthiopie, le Niger, le Burkina Faso et le SĂ©nĂ©gal ou elle a posĂ© son Ăąme pour le moment.
-
"Being Nigerian, being Igbo, we are proud. If we have dirty laundry, we don't air it. For so many years, it was like my mother died and because I am so resilient, I was able to just transition so smoothly. I moved into this new home immediately with my birth mom's brother and his wife. But they were like, no, we are your parents now. You call us mom and dad. It wasn't until years later that people in the community realized, wow, we didn't even know that you weren't her biological parents. Because everything was just so taboo coming from being born to parents unwed. You just don't talk about it being born to someone who was a Catholic priest. That's just sheer taboo. It's blasphemy."
-
"Il y a une forme de miscĂ©gĂ©nation, de mĂ©lange entre ce cĂŽtĂ© vraiment libertaire que j'ai eu dans mon enfance, mon Ă©ducation adolescence et le monde occidental dans lequel je suis maintenant. C'est un mĂ©lange de prudence rationnelle et d'extrĂȘme luciditĂ© sur l'envers du dĂ©cor et de la part des tĂ©nĂšbres, de l'humanitĂ© et du combat menĂ© en permanence pour Ă la fois transmettre Ă nos enfants, Ă ceux que l'on rencontre ou Ă ceux qui ont des doutes. Les belles choses qu'on peut faire ensemble sont possibles, puisqu'on les a vĂ©cues en Ă©tant jeune. Moi, j'ai dĂ©jĂ vĂ©cu ça pour moi de 1971 jusqu'Ă 90, donc c'est possible. Que toutes les diffĂ©rences sont sont des enrichissements et que l'on peut avoir rĂ©cits en commun, pas forcĂ©ment des rĂ©cits communs, mais des rĂ©cits en commun qu'on peut construire des choses en commun de façon simple en Ă©vitant les affrontements bellicistes et en rĂ©glant les problĂšmes de base qui sont qui font que par exemple, tous les enfants puissent prendre le temps d'ĂȘtre ensemble et que les nĂŽtres ne sont pas mieux que ceux des autres."
-
Djontan Diarra, Celle qui en vaut dix
Le déguisement
« Quand j'avais 6 ans, j'ai Ă©tĂ© invitĂ© Ă mon premier anniversaire dĂ©guisĂ© et c'est une copine qui s'appelait MĂ©lanie je mâen souviens comme si câĂ©tait hier. Ma mĂšre me demande si tu veux te dĂ©guiser en quoi pour cet anniversaire-lĂ ? Je lui dis, je veux ĂȘtre dĂ©guisĂ©e en Africaine. Et je me rappelle qu'elle rigole et qu'elle m'a dit tu comprendras quand tu seras plus grande qu'ĂȘtre Africaine ce n'est pas un dĂ©guisement. Je ne comprends pas trop, mais je suis trĂšs contente de porter mon grand foulard, mon petit boubou et d'aller Ă cet anniversaire. »
-
"Once I learned that being African was my superpower, I never looked back. I fought and advocated from the White House to the US Congress, the Senate, the Pennsylvania House, the Pennsylvania Senate, the Black congressional leaders, fighting for African kids, fighting for equality."
- Laat meer zien
