{"id":49913,"date":"2026-02-24T09:52:08","date_gmt":"2026-02-24T09:52:08","guid":{"rendered":"https:\/\/journalintegration.com\/?p=49913"},"modified":"2026-02-24T09:52:10","modified_gmt":"2026-02-24T09:52:10","slug":"quest-ce-que-la-negritude-a-apporte-au-noir","status":"publish","type":"post","link":"https:\/\/journalintegration.com\/index.php\/2026\/02\/24\/quest-ce-que-la-negritude-a-apporte-au-noir\/","title":{"rendered":"Qu\u2019est-ce que la N\u00e9gritude a apport\u00e9 au Noir ?"},"content":{"rendered":"\n
Le terme \u201cn\u00e9gritude\u201d fut cr\u00e9\u00e9 et employ\u00e9 pour la premi\u00e8re fois en 1935 par Aim\u00e9 C\u00e9saire dans \u201cL\u2019\u00c9tudiant noir\u201d, mensuel de l\u2019Association des \u00e9tudiants martiniquais en France (cf. Reilly Brian J., \u00ab N\u00e9gritude\u2019s Contretemps: The Coining and Reception of Aim\u00e9 C\u00e9saire\u2019s Neologism \u00bb, Philological Quarterly, vol. 99, no 4,\u200e 2020, p. 377\u2013398).<\/p>\n\n\n
\n<\/figure>\n<\/div>\n\n\n
Pour C\u00e9saire, la N\u00e9gritude d\u00e9signe d’abord et avant tout \u201cle rejet de l\u2019assimilation culturelle, le rejet d’une certaine image du Noir paisible, incapable de construire une civilisation\u201d. Quant \u00e0 L\u00e9opold Sedar Senghor, il la d\u00e9finit comme \u201cl\u2019ensemble des valeurs culturelles du monde noir, telles qu\u2019elles s\u2019expriment dans la vie, les institutions et les \u0153uvres des Noirs, la volont\u00e9 d\u2019\u00eatre soi-m\u00eame, une arme de combat pour la d\u00e9colonisation\u201d (cf. \u201cLibert\u00e9 1. N\u00e9gritude et humanisme\u201d, Paris, Seuil, 1977).<\/p>\n\n\n\n
10 ans apr\u00e8s les ind\u00e9pendances nominales, qui se sont abattues sur l\u2019Afrique telles des sauterelles, qu\u2019est-ce que la N\u00e9gritude, devenue mouvement litt\u00e9raire et politique, a apport\u00e9 aux Africains ? C\u2019est cette question qui est au centre de \u201cN\u00e9gritude et n\u00e9grologues\u201d publi\u00e9 en 1972 par Union g\u00e9n\u00e9rale d\u2019\u00e9ditions (Paris). L\u2019auteur de l\u2019ouvrage, Stanislas Spero Adotevi, y r\u00e9pond en critiquant s\u00e9v\u00e8rement la mani\u00e8re dont Senghor con\u00e7oit la N\u00e9gritude. En effet, Adotevi reproche \u00e0 Senghor d\u2019avoir perverti la N\u00e9gritude, c’est-\u00e0-dire \u201c de faire du n\u00e8gre une esp\u00e8ce particuli\u00e8re \u00e9trang\u00e8re \u00e0 toute histoire, de c\u00e9l\u00e9brer le n\u00e8gre au lieu de le lib\u00e9rer\u201d. En d’autres termes, Adotevi estime que la N\u00e9gritude senghorienne est \u201cun essentialisme au service du n\u00e9ocolonialisme, une n\u00e9gritude contemplative\u201d alors que, selon lui, la N\u00e9gritude devrait \u00eatre r\u00e9volutionnaire, c\u2019est-\u00e0-dire rompre avec le capitalisme et le n\u00e9ocolonialisme. C\u2019est la premi\u00e8re chose qui frappe chez Stanislas Adotevi. Dans une Afrique o\u00f9 le \u201cgrand-fr\u00e9risme\u201d interdit aux plus jeunes de d\u00e9savouer ou de contredire publiquement les a\u00een\u00e9s, quand bien m\u00eame ces derniers auraient tort, lui, Adotevi, eut le courage de se d\u00e9marquer du po\u00e8te-pr\u00e9sident dont la renomm\u00e9e \u00e9tait d\u00e9j\u00e0 bien \u00e9tablie. Le Camerounais Marcien Towa fera de m\u00eame en se demandant si la N\u00e9gritude de Senghor n\u2019est pas une servitude, si le po\u00e8te-pr\u00e9sident ne travaille pas sournoisement pour une soumission de l\u2019Afrique \u00e0 l\u2019Occident.<\/p>\n\n\n\n
Adotevi avait fait ses \u00e9tudes sup\u00e9rieures en France dans les ann\u00e9es 1950: il \u00e9tudie d\u2019abord la philosophie avec Louis Althusser, puis l\u2019anthropologie. Son sujet de th\u00e8se \u00e9tait \u201cL\u2019impact du syst\u00e8me colonial sur le d\u00e9veloppement de l\u2019Afrique\u201d. La plupart des intellectuels africains de cette \u00e9poque flirtaient avec le marxisme et militaient dans la F\u00e9d\u00e9ration des \u00e9tudiants d\u2019Afrique noire en France (FEANF) qui luttait ouvertement pour la d\u00e9colonisation de l\u2019Afrique. Apr\u00e8s sa formation, Adotevi rentra au Dahomey pour diriger sucessivement le minist\u00e8re de l\u2019Information (1963) et celui de la Culture (1965-1968). En 1981, il fut nomm\u00e9 repr\u00e9sentant de l\u2019Unicef en Haute-Volta. Comme il \u00e9tait acquis aux id\u00e9es de la Gauche r\u00e9volutionnaire, l\u2019arriv\u00e9e du capitaine Thomas Sankara au pouvoir en ao\u00fbt 1983 ne lui posa aucun probl\u00e8me. En 1990, Adotevi d\u00e9cide de prendre la nationalit\u00e9 burkinab\u00e8 et de s\u2019installer d\u00e9finitivement dans le \u201cpays des hommes int\u00e8gres\u201d. Il n\u2019habitait pas dans un quartier hupp\u00e9. Id\u00e9ologiquement, il \u00e9tait proche de Sankara \u00e0 qui il apporta son aide \u00e0 travers la Vaccination commando en 1984. Plus d\u2019un million d\u2019enfants de 9 mois \u00e0 6 ans furent alors vaccin\u00e9s contre la rougeole, la fi\u00e8vre jaune et la m\u00e9ningite. La campagne de vaccination dura trois semaines et fit passer la couverture vaccinale de 19 \u00e0 77 %. Il soutint le programme \u201cun village, un poste de sant\u00e9 primaire\u201d, le Fespaco en cr\u00e9ant les prix \u201cM\u00e8re et enfant\u201d, \u201cJeunes publics\u201d ou en favorisant les rencontres entre cin\u00e9astes africains. Il facilita le recrutement d\u2019Africains dans le syst\u00e8me des Nations-Unies. L\u2019Unicef offrit des cars de transport scolaire au Groupe scolaire Kiswendsida d\u2019Alidou Sor\u00e9.<\/p>\n\n\n\n
Pour Isma\u00ebl Diallo, ancien directeur du centre d\u2019information des Nations unies, Adotevi contribua beaucoup \u00e0 la r\u00e9volution burkinab\u00e8 dans le domaine de la r\u00e9flexion et de la production des discours et cela en toute modestie car jamais il ne revendiqua avoir fait ceci ou cela. Diallo regrette n\u00e9anmoins que Stanislas Adotevi n\u2019ait pas \u00e9t\u00e9 honor\u00e9 de son vivant et que les jeunes l\u2019aient peu fr\u00e9quent\u00e9 pour apprendre de lui.<\/p>\n\n\n\n
Diallo et l\u2019ancien Premier ministre du Burundi, Pie Masumbuko, reconnaissent qu\u2019Adotevi \u00e9tait simple et modeste parce qu\u2019il \u00e9tait n\u00e9 et avait grandi au village. Cet homme, qui croyait dur comme fer que la N\u00e9gritude devait lib\u00e9rer le Noir de la mis\u00e8re et de toute forme de domination, a tir\u00e9 sa r\u00e9v\u00e9rence le 7 f\u00e9vrier 2024. Il avait 90 ans.<\/p>\n\n\n\n
Ce que la N\u00e9gritude a apport\u00e9, c’est, primo, d\u2019avoir aid\u00e9 le Noir \u00e0 passer du ridicule complexe d\u2019inf\u00e9riorit\u00e9 \u00e0 la fiert\u00e9 d\u2019\u00eatre noir, \u00ab\u00a0la couleur de tous les jours\u00a0\u00bb (Bernard Dadi\u00e9), la fiert\u00e9 d’avoir un nez aplati et des cheveux cr\u00e9pus. Gr\u00e2ce \u00e0 la N\u00e9gritude, le Noir est devenu fier aussi de ses cultures, de ses langues, de ses savoirs et de son histoire.<\/p>\n\n\n\n
Secundo, la N\u00e9gritude a puissamment contribu\u00e9 \u00e0 la d\u00e9colonisation du continent \u00e0 travers les r\u00e9flexions publi\u00e9es par la revue et la maison d\u2019\u00e9dition \u00ab\u00a0Pr\u00e9sence africaine\u00a0\u00bb. L\u2019une et l\u2019autre avaient \u00e9t\u00e9 fond\u00e9es respectivement en 1947 et en 1949 par le S\u00e9n\u00e9galais Alioune Diop que Senghor appelait le Socrate noir. La revue fut le th\u00e9\u00e2tre de m\u00e9morables critiques et pol\u00e9miques: Alexandre Biyidi consid\u00e9rant \u00ab\u00a0L’Enfant noir\u00a0\u00bb de Camara Laye comme un \u00ab\u00a0roman \u00e0 l\u2019eau de rose\u00a0\u00bb ou Aim\u00e9 C\u00e9saire r\u00e9pondant vertement au po\u00e8te ha\u00eftien Ren\u00e9 Depestre qui militait, comme Louis Aragon, pour \u00ab\u00a0la liquidation de l’individualisme formel en po\u00e9sie\u00a0\u00bb au profit du \u00ab\u00a0lien charnel, vivant entre l\u2019\u00e9crivain et le peuple\u00a0\u00bb.<\/p>\n\n\n\n
Ce que font aujourd’hui Assimi Go\u00efta, Ibrahim Traor\u00e9 et Abdourahamane Tiani est en quelque sorte le fruit de l\u2019\u00e9veil des consciences de la N\u00e9gritude car le r\u00eave de ce mouvement, en d\u00e9finitive, c’est que l\u2019homme noir soit respect\u00e9. Et ce respect, nous ne l\u2019imposerons que si nous valorisons ce que nous avons et sommes, si nous refusons de baisser l\u2019\u00e9chine et la t\u00eate devant les autres peuples, si nous nous interdisons de maltraiter nos propres fr\u00e8res.<\/p>\n\n\n\n
Le terme \u201cn\u00e9gritude\u201d fut cr\u00e9\u00e9 et employ\u00e9 pour la premi\u00e8re fois en 1935 par Aim\u00e9 C\u00e9saire dans \u201cL\u2019\u00c9tudiant noir\u201d, mensuel de l\u2019Association des \u00e9tudiants martiniquais en France (cf. Reilly Brian J., \u00ab N\u00e9gritude\u2019s Contretemps: The Coining and Reception of Aim\u00e9 C\u00e9saire\u2019s Neologism \u00bb, Philological Quarterly, vol. 99, no 4,\u200e 2020, p. 377\u2013398). Pour C\u00e9saire, la […]<\/p>\n","protected":false},"author":1,"featured_media":49355,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[55,24],"tags":[],"class_list":["post-49913","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-communautes","category-integration-nationale"],"yoast_head":"\n
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