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Travel a thousand meaning

The journey of a person in a foreign world is above all the voyage of his five senses. And we quickly realized that the culture in which we live constantly sent us some other way may be less physical, but you learn to discover in the journey.

Hearing.
The pedo-linguists tell us to recognize in the twittering of infants in the analysis amplitudes including the precursors of languages in which they are growing up. Repeated sounds, our own culture we seem familiar and soon inspired musical artists would nourish and strengthen further these habits. Let us remember how the "r" English or Arabic or Wolof surprised us at first. At what point we do not know how to accommodate these Asian music played on an instrument close to the violin? How we thought we could not reproduce the songs of these changes ranges of the North African country. There will stop my comments, not being musicians and having no knowledge of music to talk.
Following are additional senses, feelings, cultural codes I think he just multiply that stress adaptation of the senses usually recognized. Spheres of public and private sector are an example. I am currently experience. Hence the idea of night this text. It is 1:49 am. I live on the island of Saint-Louis in Senegal. For 49 minutes, I think he, religious Shan began several locations on the island. Can be achieved when you have some time to think, what happens at this time unable to sleep, as sound, or rather the music volume is cultural. The speakers are at the limit of their capacity. The distortion does not seem to bother those who participate in these songs, I think even more that the volume is stronger and the singer must give the impression of being pious. And some people are especially believers tonight. I was told pretty quickly, I do not dwell on the subject, a politician of the city had wanted to regulate, if not the volume at least the times of these hymns. It was either replaced or asked to go and practice his art of managing public affairs in a different region of Senegal. Which brings me to identify that in my western culture of origin, the night belongs to the private sphere while the day is more open to the public sphere. The night's rest for everyone, this is the curfew for what is called noise. After 11:00 if the neighbor continues to bring its music as strong called the cops. You agree that the concept of noise becomes very cultural. Here, the neighbors will not complain.
I remember now, since I still have time, this bus ride between the cities of Bobodioulaso Burkina Faso and the city of Segou in Mali. During a trip lengthened by a few hazards border, we had a friend with whom I traveled, able to experience religious songs for almost 10 hours without interruption. Accentuated by the high heat condition of the bus without air conditioning but with windows you could not open it, mingled with the songs of an aggressive driver on the road but also particularly believers that day, we had live a memorable listening experience. Of course, I have nothing against these religious songs, but I stress that I am given the differences identified in relation to my culture of origin, thanks for the trip. This also allows me to better understand the features and conventions of my own culture.
And the examples seem endless. There are the languages we hear as music singing but incomprehensible. There are patterns related to the use of the horn that I could make the first experience in Istanbul. I came to wonder if the function of the horn was very alert, or to greet each driver and other vehicles, as a code of politeness unknown. There are those who speak strongly in the Montréal metro. It seems so unusual to the other passengers they turn around and quickly imagine or realize the emphasis that these are French tourists. Here in Senegal, there are those children's songs, these cries during the wrestling matches they try to reproduce below your window into the street after having watched on television. There are the bleating of sheep and goats that resonate for breakfast or when you brush your teeth, giving you the impression of being at home a shepherd in the mountains of Ireland. There are of course the call of the muezzin at the mosque, which transmits its first invitations to prayer before 5:00 ET with a few strangers the country are struggling to tame. Fortunately this is not my case. There are the merchants and the merchant you scream of joy they give you the promotion of the month, the year I said. There are people sitting, placed in locations where strategy often leaves me rather perplexed. They ask for money, seeking charity which is also one of the five pillars of Islam, claiming through a loudspeaker while sometimes making you jump when you are at their height, praise god, I think he said. I often find one of them on the bridge connecting the island to continent. Maybe he asks for us to wish us a good voyage, in the best conditions to reduce the risk of collapse of a bridge which I do not really trust elsewhere. If this is it, I promise next time to give him some coins. There are slamming the horseshoes of these carriages that ply the streets of the city. There is the sound of shutters and doors that open and close blurring awakened by the wind, announcing the imminent rain. There are sounds unknown to my stomach complaining and accusing me of having succumbed to my latest culinary curiosity.

As I wrote the examples are endless, all stand together in the first time in a new country, sometimes causing the dizziness in understanding the codes surrounding the hearing. Over time, it all seems more familiar, but sometimes like now for me, and it shifts reappear a reflection that I have time to conduct and share.
It is 2:50, St. Louis did not wake up because it was not asleep. Dutronc's song is out of context. But I always sleep.

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Another speech by brothers Azouma


As I repeat, it concerns me with this series of passages from the book of brothers Azouma I am about to deliver, providing you with a speech that contrasted with romantic visions of Africa and complacent, very often conveyed. I also wanted to give space to African intellectuals on the state of their own continent as a counterweight to the work of Western intellectuals who are not invested in the best, you will agree to talk. The story is still very fresh.

( Hazoumé, Edgard Alain and Africa, a future stay in Paris, Harmattan 1988 ,
Prologue)

"The chaos is imminent if the gulf so captivating, that we dare not, despite the supposed clarity that comes with adulthood, face up. The dreaded drop will be even more inevitable. This blindness contributes to a kind of exorcism, a ritual incantation whose relationship with our traditional imagery is striking. Decidedly in the background of this a thousand neon Africa, the tourism agencies and international conferences continues to profile the other Africa, we thought finally fixed on postcards and in textbooks of Ethnology. How the West accrût its technical capabilities, propelling man into space, recreating the environment with images and sounds, making this our most powerful gods were unable to make our wildest dreams is a major question that we do not ask. Failure
voluntary selective memory? Long ago we abandoned all sense of competition, any attempt to catch up. Besides, do we catch up her senior? The scale of time is relentless. If we interrupt this moment of rapid evolution of the Western world, it is probable taking assumption for the permanence of types of current behavior, that black Africa would have still reached the point in the third millennium. The state of techno-cultural development known as the West is not the result of a mechanical accumulation of recipes expertly spiced. We need a movement making the curious man, thirsty for knowledge, assailed with questions and never be tired to question and to structure its work.
all civilizations are equal as they are ignored. When they meet, the comparison is not flattering to the lower and in any domination is at the end, if she can meet the challenge. "

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What the officials can not say without risking their career is said, that cooperation can not say without risking interference is said, some journalists are beginning to talk very candid or truly without identifying the real reasons or prospects in the short and medium term.

Here are two articles that may leave some to say the least thoughtful. Some say it was predictable since the beginning of the year. Further, nothing evidence that short-term improvement is possible ...

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http://www.sudonline.sn/spip.php?article12365

A shortage What is trust?
Gas, water, rice, petrol, electricity ...

http://www.sudonline.sn/spip.php?article12366

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Hazoumé, Edgard Alain and Africa, a future stay, Paris, L'Harmattan 1988

It would be dishonest not to mention all paths of reflections and readings that I travel to better understand my current environment and to determine my potential uses.
For this I have read criticism by some African intellectuals on their own continent. It seems to me that these discourses are often uncomfortable with the people of the continent but also Western populations. This malaise seems especially revealing, but not enough for me to decide not to introduce in the coming weeks a few passages of the book, Africa, a future stay , brothers Hazoumé.
Everyone must put its own house first, "said the popular saying. This book is exemplary in this regard. Perhaps this will help us there to start our own work of self-criticism, emphasizing the need to rid ourselves of the romantic visions and imperialist about Africa that we were passed by both our academic education by our upbringing and society.
For today, I leave you with part of the preface that Jean Ziegler, Special Rapporteur for the Right to Food Council of Human Rights of the United Nations from 2000 to 2008, has written this book.

"Paul Valery tells the strange and troubling story of a tree that grows in India and that does bear fruit in the storm. And Edgard Alain Hazoumé like this tree: their powerful book, written in a language anger and beauty, is the result of spite. They accuse: Africa, beggar, sitting on a pile of gold, is itself the architect of his own downfall. And Edgard Alain Hazoumé know what they're talking about. They have the right to speak as they speak. Their mother is Congolese father Benin. Lawyer, economist, they do not use their privileged position to turn their backs on their people to forget that the continent exert the influence of financial power, cultural, political virtually absolute.
I rarely read a book and is as hard, if the accuser for contemporary Africa. Nor indeed so well, so passionately written. Like any great book, it is the result of a personal adventure, not a conceptual speculation. This book is a therapy, an exorcism ... Listen: "Who remembers the young child he was, in lorsqu'arrivée" metropolis, "he had to answer questions from prospective playmates ..." questions that felt good the conviction and prejudices of colonial parents. For those classmates obviously posed questions, made comments which were merely the echoes of conversations overheard at the family table. Us and them. Very quickly Hazoumé brothers had to choose sides. And it is this choice that gives early today in their argument that force, that credibility, the conviction that carries almost irresistibly membership drive and scans these pages like a tornado. "

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Passages of the book "Tristes Tropiques" by Claude Levi-Strauss

" But the problem remains: how the ethnographer can get out of the contradiction from the circumstances of his choice? He has under his eyes, he is available to a society: his own, why he decided to disdain and reserve for other companies - selected from more distant and more different - Patience and devotion that his determination denies its citizens? It is no coincidence that the ethnographer is rarely vis-à-vis his own group with a neutral attitude. If missionary or administrator, one can infer that it has agreed to identify with an order from the point of focus to its spread, and when he practices his profession on the scientific and academic ago Chances could be traced in his past objective factors that show little or not adapted to the society where he was born. In assuming the role, he sought to be a practical way to reconcile membership in a group and the subject he feels in his regard or simply how to build a state of detachment that gives an advantage to move closer to different companies, mid-way which it is already. "

" We can not escape the dilemma: either the ethnographer adheres to standards of his group and others can inspire him a passing curiosity whose disapproval is never absent, or he is able to engage fully with them, and objectivity is flawed because that willingly or not, to give all companies he refused at least one. "

" The contrast between two attitudes of the ethnographer: criticism at home and conformist on the outside, recover is another to which it is even more difficult to escape. If he wants to contribute to an improvement of its social system, it must condemn, wherever they exist, conditions similar to those that fight and he loses his objectivity and impartiality. In return, the detachment imposed on it by moral scruples and scientific rigor warns criticizing his own society, since he does not want any judge to know them all. To act at home, we deprive ourselves to understand the rest, but want to understand everything we renounce to change anything. "

" It is sometimes said that Western society was the only one that produces ethnographers, that's where his greatness and in default of other superiority that they challenged him, the only forcing them to bow before it because without it they would not exist. You might as well claim the opposite: if the West has produced ethnographers is a very powerful remorse was tormenting him, forcing him to confront his image with that of different companies in the hope they will think the same defects or help explain how hers have grown in her womb. "