<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2182-4452</journal-id>
<journal-title><![CDATA[Revista Internacional em Língua Portuguesa]]></journal-title>
<abbrev-journal-title><![CDATA[RILP]]></abbrev-journal-title>
<issn>2182-4452</issn>
<publisher>
<publisher-name><![CDATA[Associação das Universidades de  Língua Portuguesa (AULP)]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2182-44522019000200075</article-id>
<article-id pub-id-type="doi">10.31492/2184-2043.rilp2019.36/pp.75-83</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[Da necessidade do regresso para as raízes culturais: O drama dos colonizados]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Ngueho]]></surname>
<given-names><![CDATA[André Ferdinand Takounjou]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidade de São Tomé e Príncipe Centro de Estudos para o Desenvolvimento (CED-USTP) ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>São Tomé e Príncipe</country>
</aff>
<pub-date pub-type="pub">
<day>30</day>
<month>12</month>
<year>2019</year>
</pub-date>
<pub-date pub-type="epub">
<day>30</day>
<month>12</month>
<year>2019</year>
</pub-date>
<volume>36</volume>
<fpage>75</fpage>
<lpage>83</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://scielo.pt/scielo.php?script=sci_arttext&amp;pid=S2182-44522019000200075&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://scielo.pt/scielo.php?script=sci_abstract&amp;pid=S2182-44522019000200075&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://scielo.pt/scielo.php?script=sci_pdf&amp;pid=S2182-44522019000200075&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo A história da África está marcada por dois eventos devastadores: a escravidão e a colonização. Da escravidão, o continente sofreu várias vítimas. O navio negreiro engoliu grande parte da juven- tude Africana. Muitos pais foram privados de sua progenitura. As consciências foram marcadas de forma indelével. No entanto, entre aqueles que, apesar disso, deixaram o continente e aqueles que ficaram há uma ligeira diferença. O segundo evento sujou a consciência dos africanos que ficaram. É nesta perspetiva que o duo martiniquense Césaire-Fanon fala de atropelamento cultural ou de bloqueio identitário pois o colonizado até dúvida da sua própria existência. Ele é, portanto, cortado das suas fontes e raízes culturais para sofrer um enxerto forçado. Mas a cultura imposta embora dominante, ainda não limpa por completo a cultura local. Há uma sobrevivência da autoctonia no esquema cultural em que navega o colonizado sob dominação estrangeira. O nível mais visível é o linguístico. Vai nascer um falar crioulo que é uma mistura da língua do colono com alguns vestígios do falar indígena. É portanto neste contexto de distorção cultural que surge a noção de regresso para as raízes culturais africanas tão celebrado pelos mentores da Negritude nomeadamente Aimé Césaire da Martinica ou Francisco José Tenreiro de São Tomé e Príncipe.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract The history of Africa is marked by two devastating events: slavery and colonization. From slavery, the continent suffered several casualties. The slave ship swallowed much of the African youth. Many parents were deprived of their progeny. Consciences have been marked indelibly. However, between those who, despite themselves, left the continent and those who stayed there is a slight difference. The second event sullied the consciousness of the Africans who remained. It is in this perspective that Césaire and Fanon from Martinique speak of cultural trampling or identity blockage because the colonized even doubts its own existence. He is, therefore, cut off from his sources and cultural roots to undergo a forced graft. But the culture imposed although dominant, still does not completely annihilate the local culture. There is a survival of autochthony in the cultural scheme in which the colonized under foreign domination sails. The most visible level is the linguistic one. There will be a Creole speaking that is a mixture of the language of the settler with some vestiges of the indigenous speech. It is in this context of cultural blur that comes up the notion of the return to the African cultural roots, celebrated by the mentors of Negritude, namely Aimé Césaire of Martinique or Francisco José Tenreiro of São Tomé and Príncipe.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[escravatura]]></kwd>
<kwd lng="pt"><![CDATA[colonização]]></kwd>
<kwd lng="pt"><![CDATA[negritude]]></kwd>
<kwd lng="pt"><![CDATA[crioulização]]></kwd>
<kwd lng="en"><![CDATA[slavery]]></kwd>
<kwd lng="en"><![CDATA[colonization]]></kwd>
<kwd lng="en"><![CDATA[negritude]]></kwd>
<kwd lng="en"><![CDATA[creolization]]></kwd>
</kwd-group>
</article-meta>
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