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||Léopold (Sédar) Senghor (1906-2001)|
Senegalese poet and statesman, founder of the Senegalese Democratic Bloc. Senghor was elected president of Senegal in the 1960s. He retired from office in 1980. Senghor was one of the originators of the concept of Négritude, defined as the literary and artistic expression of the black African experience. In historical context the term has been seen as an ideological reaction against French colonialism and a defense of African culture. It has deeply influenced the strengthening of African identity in the French-speaking black world.
"L'èmotion est nègre, la raision est héllène." (emotion is Negro, reason is Greek) "Negritude is the totality of the cultural values of the Black world."
Léopold Sédar Senghor was born in Joal-la-Portugaise, a small fishing village about seventy miles south of Dakar. His father, a wealthy merchant, was of noble descent; he supported a family of some twenty children. Senghor's mother was a Peul, one of a pastoral and nomadic people. In defining his cultural background Senghor wrote, "I grew up in the heartland of Africa, at the crossroads / Of castes and races and roads" (Selected Poems of Léopold Sédar Senghor, edited by F. Abiola Irele, 1977, p. 11) The first seven years of his life Senghor spent in Djilor with his mother and maternal uncles and aunts. At the age of twelve, he attended the Catholic mission school of Ngazobil. He then continued his studied at the Libermann Seminary and Lycée Van Vollenhoven, finishing secondary-school education in 1928. Senghor had first intended to enter the priesthood, but abandoned clerical profession after being told that he lacked a religious vocation.
After winning a state scholarship, Senghor moved to Paris, where
graduated from the Lycée Louis-le-grand in 1931. Despite preparatory classes, Senghor failed the École
Normale Supérieure entrance examination twice. During these years he
read African-American poets of the Harlem Renaissance and such French poets as Rimbaud, Mallarmé, Baudelaire, Verlaine, and Valéry. Among Senghor's s friends were Aimé Césaire, with whom he would developed the idea and term of Négritude,
and Georges Pompidou, who later elected President of France. Césaire is usually credited with coining of the term.
Senghor studied French, Latin, and Greek at the Sorbonne. In 1932
Senghor received his diplôme d'études supérieurers,
with a thesis on exoticism in Budelaire. Senghor was granted French
citizenship in 1932. He did his military service in a regiment of
colonial infantry, but was given a perimission to continue his studies
at the Sorbonne during free afternoon hours. In 1935 Senghor became the
first West African to obtain an agrégation (a competitive examination conducted by the French state for admission to teaching positions on the secondary level).
From 1935 Senghor worked as a teacher, notably at Lycée Descartes in Tours, and then in Paris at Lycée Marcelin Berthelot. At the outbreak of World War II, he joined the French army. After being captured by the Germans, he spent eighteen months in a camp as a prisoner of war. During this period he learned German and wrote poems, which were published in Hosties noires (1948). Senghor married in 1948 Ginette Eboué, the daughter of a prominent Guyanese colonial administrator Félix Eboué. They had two children; the marriage ended in divorce. Senghor's second wife, Colette Hubert, who had been his first wife's secretary, had her family roots in Normandy.
In 1944 Senghor was appointed professor of African languages at the École Nationale de la France d'Outre-Mer. Chants d'ombre (1945), Senghor's first collection of poems, was inspired by the philosopher Henri Bergson. This work dealt with the themes of exile and nostalgia. "Tokowaly, uncle, do you remember the nights gone by / When my head weighted heavy on the back of your patience / or / Holding my hand your hand led me by shadows and signs / The fields are flowers of glowworms, stars hang on the / bushes, on the trees / Silence is everywhere /" In 1945 and 1946 Senghor was elected to represent Senegal in the French Constituent Assemblies. With Senghor's help Alioune Diop, a Senegalese intellectual living in Paris, created in 1947 Présence Africaine, a cultural journal, which had on the advisory board André Gide, Albert Camus and Jean-Paul Sartre. In 1948 Senghor became a professor of Agfrican languages and civilization at the Ecole Nationale de la France d'Outre-Mer. From 1946 to 1958 he was continuously reelected to the French National Assembly.
After breaking with Lamine Guèye, who was allied with the French
socialist (SFIO), Senghor established his own independent political party, BDS (Bloc
Démocratique Sénégalais), which identified itself with the African brand of Socialism.
When Senegal joined with the Sudanese Republic to form the
Federation of Mali, Senghor became president of the federal assembly.
In August 1960 Senegal separated from the federation and Senghor was
elected the first president of Senegal. Senghor held the position of
Presidency for twenty years without interruption. His old friend and
protégé, Prime Minister Mamadou Dia was imprisoned for life in 1962
during a political power struggle but released from jail in 1974.
Senghor also survived attempted coups and an unsuccessful
assassination. In 1968 the University of Dakar, which Senghor had
helped to establish, was faced with student unrest and later in the
same year he was the subject of hostile demonstrations in Frankfurt,
where he went to receive the most prestigious German literary prize,
the Peace Prize of the German Book Trade. Demonstrators gave Nazi
salutes to police and fire hoses were used to break up the crowds.
After leaving the presidency in 1980, Senghor shared his time between Paris, Normandy, and Dakar. In 1983 Senghor was elected to the Académie française. He died in France on December 20, 2001. In one poem, 'Visit,' recalling his past, Senghorn said of the sky of his own country: "It is the same sun bedewed with illusions, / The same sky unnerved by hidden presences, / The same sky feared by those who have a reckoning with the dead, / And suddenly my dead draw near to me..." (translated from the French by John Reed and Clive Wake, from Global Voices, ed. by Arthur W. Biddle et al., 1995)
Senghor received several international awards as a writer and a major African political opinion leader, among others Dag Hammarskjöld Prize (1965), Peace Prize of German Book Trade, Haile Sellassie African Research Prize (1973, Apollinaire Prize for Poetry (1974). He was appointed in 1969 member of Inst. Français, Acad. des Sciences morales et politiques.
Senghor's poems, written in French, have been translated into
several languages: Spanish, English, German, Russian, Swedish, Italian,
Chinese, Japanese, and others. In his poetry Senghor invites the reader
to feel the nearly mystical, supersensory world of Africa. His
non-fiction includes writings primarily in linguistics, politics and
sociology. Senghor's philosophy and his ideas on Négritude received wide attention and critic. After WW
II this term, which owes a great
deal to its French intellectual origin, entered into general use.
Négritude puts together a number of different elements,
the revolt against colonialist values, glorification of
the African past, and nostalgia for the beauty and harmony of
traditional African society. Originally, when the term was created in
Paris in the 1930s, it served as an act of defiance against the view
that black was inferior and challenged blacks to embrace, instead of
reject, their African heritage.
Sartre's famous essay Orphée noir (Black Orpheus), the preface to Senghor's Anthologie de la nouvelle poésie nègre et malgache de langue française (1948), defined the Negritude as an "antiracist racism," which "is the sole road which can lead to the abolition of the differences of race." (Black Orpheus by Jean-Paul Sartre, 1963, p. 15) In this analysis the thesis is white racism, antithesis Negritude, and synthesis humanism. Senghor rejected Sartre's dialectic. He defined negritude in contradistinction to Europe; it is "the sum total of the values of the civilization of the African world" – not an antithesis but a fundamentally different culture. (The Concise Oxford Dictionary of Literary Terms by Chris Baldick, third edition, 2008, p. 22) Senghor's statement that the Negro is intuitive, whereas the European is more Cartesian, has led to numerous protests, but among others Sartre has declared the Negritude is "an antiracist racism". Senghor has argued that African mode of experience is far from irrational, the experience that proceeds from intuition is fuller and more comprehensive than that derived from a discursive approach.
"Yes, in one way, the Negro today is richer in gifts than in works. But tree thrusts its roots into the earth. The river runs deep, carrying precious seeds. And, the Afro-American poet, Langston Hughes, says: / I have known rivers / ancient dark rivers / my soul has grown deep / like the deep rivers. / The very nature of the Negro's emotion, his sensitivity, furthermore, explains his attitude toward the object perceived with such basic intensity. It is an abandon that becomes need, and active state of communion, indeed of identification, however negligible the action – I almost said the personality – of the object. A rhythmic attitude: The adjective should be kept in mind." (from 'Ce que l'homme noir apporte,' in L'Homme de couleur, edited by Claude Nordey, 1939)
In the area of political philosophy, Senghor examined African
socialism. It was not a new idea to Africans, but it differed greatly
from the scientific socialism of Karl Marx and Friederich Engels, and
the Soviet Union's brand of "Marxist-Leninist" socialism. Senghor
hargued that "Negro African society is collectivist, or more exactly,
communal because it is rather a communion of souls rather than an
aggregate of individual. Africa had already realised socialism before
the coming of Europeans. (On African Socialism by Léopold Sédar
Senghor, translated and with an Introduction by Mercer Cook, 1964, p.
36) Senghor believed
that there will be eventually one world civilization, a unique and
A central theme
is Senghor's fiction and non-fiction is the opposition of Africa and Europe – the appeal of the humanist ideals of
French civilization and his commitment to the African cause. His Négritude et civilisation de l'Universel (1977),
inspired by the work of Teilhard de Chardin, was an attempt to advocate
the fusion of these two halves into a "humanism of the twentieth
In 'The Kaya-Magan,' a poem of the legendary founder of the ancient empire of
Ghana, Senghor wrote: "My empire is that of Love, and I have a weakness
for you, / woman / The Foreigner with eyes like a glade, with lips
of / cinnamon-apple with the sex like a burning bush / For I am
both doors of the double door,
binary rhythm / of space and the third beat / For I am the beat of the
tom-tom, the strenght of future / Africa." (The Concept of Negritude in the Poetry of Léopold Sédar Senghor by Sylvia Washington Bâ, 1973, p. 248; poems translated by John Reed and Clive Wake, in Selected Poems by Léopold Sédar Senghor, 1969) The
"I" of the poem is Kaya-Magan but Senghor has adopted his identity,
sharing his vision as a ruler: the unity of peoples "of the Rising Sun
and of the Setting Sun".
For further reading: Comprendre Senghor by Waly Latsouck Faye (2019); Thee Negritude Movement: W.E.B. Du Bois, Leon Damas, Aime Cesaire, Leopold Senghor, Frantz Fanon, and the Evolution of an Insurgent Idea by Reiland Rabaka (2015); What We Say, Who We Are: Leopold Senghor, Zora Neale Hurston, and the Philosophy of Language by Parker English (2009); Léopold Sédar Senghor: chronique d’une époque by El Hadji Saloum Diakite´ (2009); Senghor philosophe: cinq études by Jacques Chatue (2009); Léopold Sédar Senghor: le maître de langue: biographie by Daniel Delas (2007); Léopold Sédar Senghor: le président humaniste by Christian Roche (2006); Léopold Sédar Senghor: lumière noire by Hervé Bourges (2006); In Senghor's Shadow: Art, Politics, and the Avant-Garde in Senegal, 1960–1995 by Elizabeth Harney (2004); African Philosophy in Search of Identity by D.A. Masolo (1994); 'Senghor' by F. Abiola Irele, in A Companion to the Philosophers, ed. by Robert L. Arrington (1999); Black, French, and African: A Life of Léopold Sédar Senghor by Janet G. Vaillant (1990); Léopold Sédar Senghor by Janice Spleth (1985); Léopold Sédar Senghor et la poésie de l'action by Mohamed Aziza (1980); The Poetry of Léopold Sédar Senghor by Okechukwu Mezu (1973); The Concept of Négritude in the Poetry of Léopold Sédar Senghor by Sylvia Washington Bâ (1973); Léopold Sedar Senghor: an Intellectual Biography by Jacques-Louis Hymans (1971); Léopold Sédar Senghor and the Politics of Negritude by Irving Leonard Markovitz (1969); Black Orpheus by Jean-Paul Sartre (1963) - Other writer/statesmen: Lennart Meri, Václav Havel - See also: Sembéne Ousmane