vendredi 4 mai 2018

Ethiopia/ Ancient Greece: Aesop, the Father of the Fables was an African.

But who was Aesop?

Born in Nubia between VII and VI century B.C., he is taken to Phrygia where he is sold as a slave. In other words, Aesop was an African. According to Plutarch, Aesop is a former stave slave with a particularly ungrateful physical. After having dreamed that Fortune loosened his tongue, he awakened one day, cured of his stuttering. Purchased by a slave trader, he arrived in the home of a philosopher of the island of Samos named Xanthius, with whom his vivacity of mind and his ability to solve the enigmas would have allowed him to regain his freedom. He would have taken advantage of his new freedom by traveling, from Egypt to Babylon (present-day Iraq), before returning to Asia Minor at the court of Croesus, Sardis, then capital of Lydia, also frequented by the man of Athenian state Solon, one of the Seven Sages of Greece, with whom he would have spoken. He puts his talent at the service of the king of Babylon who rejoices in his enigmas. Charged by Croesus, to bring offerings to the temple of Delphi, he reveals the frauds committed by the priests of Apollo. They avenge themselves by accusing him of stealing a gold cup dedicated to God. He is judged and condemned to be precipitated from the Hyampean rock, the year 564 BC. J.-C .. After his death, the misfortune, it is said, falls on Delphi and its inhabitants. This is what the Chevalier Lestrange tells us about him: “We must believe Planude, Camerarius, and a few others, Aesop was born at Ammorius, a town in Great Phrygia. There are some who do Thracin, others Samian. He was a slave and the most deformed of all men. He had a pointed head, a flat nose, and fat lips; he was hunchbacked in front and behind”. He had a prodigious belly, turtled legs, and the tanned complexion that gave rise to his name, because Aesop and Ethiopian are the same thing. The term Ethiopian means in Greek "face burned by the sun", it is thus that the Greeks named in antiquity all the people having the skin "black". The collection, which today is called Aesop, is a compilation, consisting of prose paraphrases of the fables of Babrius, which was established in the eleventh century. His writings were to strongly influence the literature of the West; they inspired Jean de la Fontaine, Phaedrus, Avianus, and many others. The 358 fables of Aesop, collected by Demetrius of Phaleron, are part of the culture of the Indo-European peoples and undoubtedly represent the collection of fables most read literature. Jean De La Fontaine acknowledges it: "I sing the heroes of which Aesop is the father, Troupe of whom the story, although false, Contains truths which serve as lessons". Yet from the African origin of Aesop, it does not speak much: it is an information that is not mentioned in the courses of French and Literature; information that even teachers do not know ... In his book Austere's Country, Condition, Figure, and Spirits, Maxime Planude, grammarian and philologist of the 13th century, wrote about Aesop: "Many great men have endeavored to examine the nature of human things, and the causes of revolutions, to instruct posterity. It seems, when one considers the wisdom and good sense that shines in the works of Aesop, that he was divinely inspired, to give to men so many precepts of morality, so beautiful and so useful, and which surpass infinitely all those whom the greatest philosophers had hitherto given”.
-Weiss Charles, Biographie universelle
(Universal Biography), 1841.
-Litchfild West Martin, La Fable : huit exposés suivis de
discussions (The Fable: eight presentations followed by discussions), Hardt Foundation, Geneva, 1984.
-Carl Karl and Vandendorpe, La fable : Vade-mecum du professeur de français
  (The Fable: Vademecum of the French teacher), Didier Hatier, Brussels-Paris, 1993.
-Jouano Corinne, Vie d’Ésope : livre du philosophe Xanthos et de son esclave Ésope : du mode de vie d'Ésope
(Life of Aesop: book of the philosopher Xanthos and his slave Aesop: of the way of life of Aesop, Les Belles Lettres, Paris, 2006.
-Chambery Emile, Esope : Fables  (Aesop: Fables),
Les Belles lettres, Paris, 2006.
-Thuram Lilian, Mes étoiles noires : de Lucy à Barack Obama
  (My black stars: from Lucy to Barack Obama, Philippe Rey, Paris, 2010.
-Esope, Fables,
Flammarion, Paris, 2014.
-Lacarrière Jacques, Les fables d’Esope : Suivies d’un essai sur le symbolisme des fables
  (Aesop's Fables: Followed by an essay on the symbolism of fables), Albin Michel, Paris, 2016.
-The Tortoise and the hare
, Animated Short, by Harryhausen, U.K., 2002.

lundi 29 janvier 2018

Cameroon / France: When the late Johnny Halliday strikes an African Minister!

"There is no room for Yéyé behavior! "

In 1969, reacting to the brutal behavior of Johnny Halliday vis-à-vis the Central African Minister of Public Service on May 10, 1968 at the Independence Hotel in Yaoundé.
         President Ahmadou Ahidjo advised by the French professor Jean-Français Bayart, reacted vigorously to the single party activists: It is "the sign of an unsuitable youth, embittered by the feeling of its uselessness, of its non-participation in the building its own future, " he continues in front of single party activists.
         The Cameroonian administration reacted immediately by expelling the same manu militari, the French rocker who soaked alcohol had provoked a brawl and administered a beating to the Central African Minister on official mission. Despite this incident, the French singer had given his version of the incident to AFP: "A guy that I obviously could not know said unpleasant things about us, especially because we have long hair. He jostled me. I protested. Then he grabbed me by tearing my polo shirt. "
The rocker canceled his concert but assured: "I will not want the Cameroonian people. "
         The idol of the young French had just made a strong enemy: the father of the independence of Cameroon Ahmadou Ahidjo!
         He even has the honors of a diplomatic telegram from the French Embassy in Yaoundé, found by the authors of the book "Kamerun!” In the archives of Jacques Foccart, head of the Africa cell of the Elysee, where still sits for a few months Charles de Gaulle. Mr. Smet, says fanciful singer Johnny Hallyday, caused a scandal.

Hallyday will never die. 

         He can not do it. He has been part of the landscape of French popular culture for so long - his multiple marriages, his political anger and worries about his state of health constitute a national saga not far removed from the hottest Latin American telenovelas - that its death would be a disaster and mark the end of an era. 

What would we do without Johnny?

         If Johnny were to hang up his guitar for good, he would leave a gaping void and no American legend could replace him. Because nobody can do as kitsch as Johnny, absolute king of the ¬ringardise. If there is one area in which the French are really good, this is it.
         In 1994, during the genocide of the Tutsi in Rwanda, the radio Milles collines broadcast continuously his song "The doors of the penitentiary"! Johnny Halliday had "lit the fire" of hell without ever setting fire to Rwanda! The main Rwandan Hutu genocidants fled to Cameroon with the complicity of France !!

The former idol of young people has just released his audience.

A first in a career almost sixty years old!