喀麦隆民族的奥德赛:“共同生活”的历史轨迹及其政治剥削边缘

Aristide Menguele Menyengue
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引用次数: 0

摘要

无论是作为一个抽象的概念,即“一个灵魂,一种精神原则”[1],还是作为“一个或多或少的制度性的历史共同体,占据一个特定的领土,或他的家园,共享一种语言和独特的文化”[2],民族都是一个永久性的建筑。拉夫罗夫认为,“国家建设有两个方面:建立政治制度和创造一种归属感和参与政治制度的心态”。但这些雅各宾主义形式的国家建设忽视了多元社会的多元文化特征及其世界主义成分,喀麦隆就是这样的例子。在这里,“喀麦隆的国家概念”[4]并不意味着系统性地否定特殊性。将“民族”、“人民”和“文化”等同起来的同构概念强化了这种二元性。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Odyssey of the Cameroonian Nation: Historical Trajectory of "Living Together" and its Political Exploitation Margins
Whether considered as an abstract concept, that is to say “a soul, a spiritual principle”[1] and then as “a more or less institutional historical community occupying a given territory, or his homeland and sharing a language and a distinct culture”[2], The nation is a permanent construction. According to Lavroff, “nationbuilding has two aspects: the establishment of political institutions and the creation of a mentality of belonging and participation in the political system”[3]. But these jacobinists forms of nationbuilding neglect the multicultural characteristics of plural societies and their cosmopolitan components as it is the case in Cameroon. Here, “Cameroon’s conception of the nation”[4] does not imply a systematic repudiation of particularities. This duality is reinforced by homological conception that equates “nation”, “people” and “culture”[5].
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