Discussions Taamaden took part in

Here you can post off-topic photos, chat, have fun, ask questions, talk tech... Hope you'll like this theme! 🙂

The contest is here

Hello everyone!

The September contest “Making a Living on the Street” was won by Philippebrg, followed by Xrctn in second place, and I, the happy bronze medal winner, get to organize October’s challenge.

It’s hot—really hot—caliente! Protect yourselves!

Parasols, umbrellas, sun hats, caps, shemaghs, tents, awnings, curtains, pergolas, sunglasses, sunscreen, trees, bits of cardboard... anything goes to shield yourself from Helios’ rays. Your photo must be taken in a context related to heat (a simple hat out of context won’t cut it).

The rules:

- Photo submissions until Sunday, October 25 at 11:59 PM (Paris time). You can post up to 3 photos, numbered and shared in separate messages, ideally with a short description of the location and the story behind it.

- Voting from Monday, October 26 at 12:01 AM to Saturday, October 31 at 11:59 PM. After the deadline, it’s too late! Please indicate the photo number, the username, and the points awarded: Photo #1 = 3 pts Photo #2 = 2 pts Photo #3 = 1 pt

- All VF members can vote (even those who didn’t submit photos).

- In case of a tie for first place, the winning photo will be the one with the most first-place votes, then second-place votes!

- The lucky winner will earn the admiration of all photo contest participants and the privilege of choosing the theme and organizing November 2026’s photo contest.

For discussions about the theme, check here.

Happy shooting!

Yeah, VF, which used to be so responsive, still doesn’t even have a thread about this devastating mudslide that’s ravaged a region of Nepal where hundreds have died and hundreds more are missing (provisional toll). But from the images, we know the number of victims is going to be terrifying. Thoughts to everyone affected, including, according to early reports, many travelers..

Since I don’t have time to come up with an original theme, I’m suggesting a broad, international topic: religious buildings around the world. Given how vast the subject is, I’d like us to focus on photos of exteriors—wide shots or details. Interiors, which are just as varied, could be the subject of another contest.

A few of my own photos, just to give you an idea:

This is where we chat.

Hello,

It might not be very original, but I see it hasn’t been suggested—or at least not for a very long time. I’d like to invite you to discover the beauty of the great outdoors through landscape photos. Whether they’re desert, sea, countryside, or mountain scenes—with or without other elements (people, buildings, animals, etc.)—they should make us want to dive right in without hesitation.

To participate: Photo submissions until Wednesday, June 24 at 11:59 PM You can post up to 3 photos, numbered and shared in separate messages, along with a short description of the place and the story behind it.

To vote: from Thursday, June 25 at 12:01 AM to Monday, June 29 at 11:59 PM After the deadline, it’s too late!

Please include the photo number, username, and the points awarded: Photo #1 = 3 pts Photo #2 = 2 pts Photo #3 = 1 pt

All VF members can vote (even those who didn’t submit photos). In case of a tie for first place, the winning photo will be the one with the most first-place votes, then second-place votes! The lucky winner will get to organize July 2026’s photo contest.

For discussions about the theme, it’s here: Discussion thread for June 2026’s theme: Such a Beautiful Landscape

Good luck to everyone!

Philippe

Chumphon, Thailand: Doi Tapang

"400 pages of verbal pyrotechnics and animal magic" — The Times

"Bulawayo leans into exaggeration and irony to tell hard truths. *Glory* is jam-packed with comedy and farce, poking fun at an autocratic regime while illustrating the absurdity and surreal nature of a police state." — The Guardian

The cruelty and savagery of Zimbabwe’s (and Africa’s in general) "powerful animals"

Zimbabwean author NoViolet Bulawayo has written a novel that illustrates better than any documentary the complexity of colonial legacy. In doing so, she revisits George Orwell’s Animal Farm. Her novel *Glory* is a political satire about Zimbabwe—and it’s brimming with humor.

For thirty years, Zimbabwe has been stagnating under Robert Mugabe’s presidency. Human rights violations, corruption, and international sanctions have kept the population mired in poverty and oppression, while the regime exploits the meager earnings of the economy. As the 2017 elections approach, a power struggle erupts over the succession of the very elderly Father of the Nation (Mugabe). On the streets, people hope for long-awaited reforms; the people feel their moment has come.

And indeed, the army ousts Mugabe and his wife—"with her Gucci heels" (p.32)—who was positioning herself for the presidency. Hopes are dashed, however. The generals install former vice-president Emmerson Mnangagwa in power; the regime merely changes faces, but the problems remain the same.

In the novel, the country is called "Jidada, with a -da and another -da" (p.1); there’s no mistaking that this fictional state is Zimbabwe.

For *Glory*, her second novel, NoViolet Bulawayo invents a whole series of codes whose strength lies precisely in how easy they are to decipher. Like George Orwell’s Animal Farm, the characters populating Bulawayo’s universe aren’t humans but horses, goats, or crocodiles with all-too-human traits. Mugabe and Mnangagwa are horses, the spiritual leader is a pig, the soldiers are all bloodthirsty dogs, while the populace consists of goats, chickens, donkeys, and cats. The shift to the animal world serves only to better grasp the laws of despotism—and to ridicule real-life models. On one hand, the animals are humanized: they tweet, torture, travel in private jets. On the other, their greed, stupidity, and brutality stem from their animal nature.

It’s the old trick of fable: dressing men in animal disguises to make them easier to recognize. That’s how Orwell, in Animal Farm, traced how the promise of liberation from the Russian Revolution turned into Stalinist terror. In his 1945 fable, George Orwell describes how the animals of a farm drive out their farmer to organize the exploitation themselves, collectively. For a time, they truly taste freedom, but a clique of pigs ends up taking control. The central figures of the Soviet story—Stalin, Trotsky, Molotov—were easily recognizable.

Yet Bulawayo departs sharply from Orwell. She’s less concerned with precision and the force of argument than with satirical exaggeration. The deposed president is a senile old man who believes he can control even the sun’s course. The new stallion in power is a greedy debaucher. His soldiers sniff respectfully at his tail and backside.

In Bulawayo’s *Glory*, things are more complicated, but her novel also tells of a failed, incomplete liberation. In the author’s Animal Farm, Jidada, the colonial exploiters are followed by new forms of oppression. Because the former liberators become tyrants themselves. And because global power dynamics persist in neocolonial structures.

Wouldn’t that be enough to fuel a deeply depressing narrative? No—Bulawayo turns it into a blazing satire, full of wit and uncompromising criticism of power, a thread running through contemporary (not just) Zimbabwean history. The old warhorses in NoViolet Bulawayo’s Jidada, who continue to act as pack leaders, are easily recognizable as caricatures of the longtime dictator Robert Mugabe and his successor, current president Emmerson Mnangagwa.

The plot kicks off in high gear with independence day festivities. From the crack of dawn, everyone waits on Jidada Square for the Old Horse, the Father of the Nation and former liberator, whose reign "was nearing all of—not one, not two, not three, but four solid decades" (p.1). Everywhere, the colors of the Jidada Party shine; everywhere, true supporters cheer. Even the scorching sun plays its part: "At this point the sun, upon seeing arrive the leader who was decreed by God himself to rule and rule and keep ruling, a leader who'd in turn decreed the very sun to head his cheerleading squad, took a deep, deep breath and thoroughly blazed to impress" (p.2).

Finally, the Old Horse’s luxury carriage approaches "with the slowness of a hearse" (p.2), and "hoping to catch a glimpse of the legendary Father of the Nation," which causes "the animals fell over themselves like intoxicated frogs" (p.2). The sovereign’s speech is delayed a moment longer: "what I really want is a nap," groans the Old Horse as he takes his seat with such care "like his backside was made of expensive porcelain" (p.6).

Meanwhile, Bulawayo parades his entourage: the president’s wife (who earns her doctorate at Jidada University faster than "you could say diss, for dissertation. Tholukuthi it was as easy as ordering from a KFC drive-through, or perhaps even easier being that it was cheaper than KFC; it in fact cost her nothing and the degree actually came with a zero-calorie Diet Coke and a purple straw" (p.41), and she’s now known as Dr Sweet Mother. The cabinet includes "the Minister of the Revolution, the Minister of Corruption, the Minister of Order, the Minister of Things, the Minister of Nothing, the Minister of Propaganda, the Minister of Homophobic Affairs, the Minister of Disinformation and the Minister of Looting" (p.9). And of course the vice-president, who will soon become interim president when the Old Horse finally kicks the bucket—and then settle in as the new long-term president, who in the novel is called Tuvius Delight Shasha, or "Tuvy" for short (p.253), none other than Emmerson Mnangagwa. It’s him Bulawayo reserves her most merciless character description for.

"New Dispensation" (p.109) is Tuvy’s slogan for Jidada, and he loves repeating it so much he even named his parrot after it ("So inspired was Tuvy by the realisation that he rechristened his new pet parrot with the name New Dispensation—tholukuthi the bird having been acquired explicitly for the purposes of tweeting eulogies and accordingly glorifying the Saviour throughout the airs and skies of the nation. Tuvy then went on to hire a lecturer in English from the University of Jidada to teach New Dispensation to say the phrase 'New Dispensation'" p.110). But Tuvy’s Zimbabwe remains a nation without free, fair, and credible elections ("#freefairncredibleelection" p.161), and the promised equal treatment applies only insofar as Zimbabweans now queue up without discrimination in endless lines—and everyone is as poor as the next in the "queuenation" (p.283). Except for the powerful. They can "yes, tholukuthi, her immeasurable riches theirs to take. And take they did—

just take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take—take" (p.249-250).

In short: Bulawayo brilliantly depicts how former independence fighters become exploiters themselves. And how the country threatens to suffocate under the weight of corruption and repression. But she also literally stages the polyphony with which the people oppose imposed obedience to the official line.

Controversial online discussions keep interrupting the narrative—dialogues and social threads (see photo below) that Bulawayo masterfully integrates. From a literary standpoint, it’s a brilliant idea. And it shows, above all, that the author’s sympathy—so likeable—goes to all those who refuse to let their dream of true freedom be stolen, not even by the corrupt elites of their own country.

In the book’s acknowledgments, the first tribute goes to "The Jidadas of the world, clamouring for freedom on many fronts—A luta continua." (p.401) This reflects the realization that, not only in Jidada-Zimbabwe but in many other corners of the world, the end of colonial domination is still far from meaning the freedom hoped for by the vast majority of people. But it also means, more broadly, that this freedom must be won "on many fronts" (see above), both domestically and geopolitically.

That’s precisely what *Glory* so vividly highlights: how complex the project behind the term "postcolonialism" really is. With *Glory*, Bulawayo also delivers a scathing critique of the persistence of colonial mindsets in the West.

In the novel, the murder of George Floyd, racist police violence, and white-supremacist ideology in Trump’s United States perfectly illustrate the persistence of racism. It’s especially in the final chapters that Bulawayo lets Jidada’s inhabitants explicitly and unflinchingly criticize a neocolonial world order:

"It was not lost on us how the West, which loved to 'save' Africa and announce every action to the whole world, did so with one limb while manipulating, looting and fleecing us with the rest of its limbs so that more money in fact poured out of the continent than trickled in." (p.376)

"It was no mistake that multinational corporations yearly reaped and shipped colossal profits from Africa back to their countries as had been the case during colonial times. Even the sticks and stones would tell you that the African earth at any given time howled and shook and heaved from the extraction of its precious minerals that rarely benefited its own miserable children." (p.376)

"(...) we vowed to wage yet another war for Africa's second Liberation from neocolonial oppression. From exploitation. From plunder. From Western dominion. From indignity. From Abuse. We wanted real freedom. We wanted greedy, thieving paws off our wealth. We wanted Justice. We wanted a new world; we wanted a brand-new world so much we didn't sleep a wink that night." (p.377)

The Jidadas of this world must fight two enemies: Western neocolonialism and the autocratic instrumentalization of that argument; the persistence of Western racism and the populist appropriation of that humiliation by tyrants from their own ranks. Neither of these obstacles to freedom diminishes the historical and current guilt of the other. But the path to postcolonial liberation must overcome all these forms of oppression. After all, the colonizers didn’t bequeath democracies to formerly dominated nations, but instability and the principles of oppression and exploitation—which the so-called liberators have also internalized. Yet the fact that a satirical novel can capture the complexity of historical relationships while remaining, despite all the darkness of the subject, hilarious—well, that’s truly astonishing.

Finally, *Glory* ties into a major trauma in Zimbabwe’s post-independence history: the so-called Gukurahundi massacres. Between 1983 and 1987, tens of thousands of civilians were murdered by Mugabe’s bloody henchmen, most of them Ndebele. The State Security Minister and head of secret services at the time? You guessed it—Emmerson Mnangagwa.

When *Glory* turns to the massacres, the novel’s tone shifts completely. The story is now told through the narrative of the goat called Destiny, who, like NoViolet Bulawayo herself, left her home country at 18 for the United States and only returned after 13 years. In the book, the city of Bulawayo becomes a village where Destiny retraces her family’s history—and learns that part of it was also brutally murdered during the massacres.

The abuse of power and life under a dictatorship, dispossession, and a fiercely proud awareness of the psychological wounds and emotional vulnerability of a uprooted and disenfranchised people who had to forge a new language—a new set of names—to express their lived experiences are at the heart of this wonderful Zimbabwean author’s literary work, NoViolet Bulawayo. Shortly after her studies, she was already writing short stories about postcolonial power dynamics in Africa. But her playful, masterful, and often unconventional approach to language also plays a key role in her work. With virtuosity, she shifts from cynical images of power-obsessed elites to compassionate descriptions of the people’s suffering, ending with a hopeful sermon on courage—the courage to break free from fear and thus gain the strength for change ("And every one of them understood that whatever they heard within those hearts was the new national anthem, tholukuthi an anthem that spoke of the kind of glory that burns eternal and glows with living light." p.400). This novel is a genuine pleasure to read. And it’s exceptional. Good, African...

Book info (original English and German translation):

NoViolet Bulawayo. Glory. Chatto & Windus, 2022. NoViolet Bulawayo. Glory. Suhrkamp, 2023.

Hery

The books (in English, in German)

Author NoViolet Bulawayo, Zimbabwe

Threads (p.164-165)

“When the Whites came to Africa, we had the land and they had the Bible. They taught us to pray with our eyes closed: when we opened them, the Whites had the land and we had the Bible.” Jomo Kenyatta (p.7)

The Maggi cube, an unchallenged hegemony, and so much more

“The hopeless continent,” headlined The Economist, a British magazine, in July 2000 about Africa. Eleven years later, the same magazine headlined “Africa rising” instead. Images of Africa in the prosperous North constantly oscillate between apocalyptic scenarios and enthusiastic projections. A key issue with such images lies in the generalization they entail. If you look at the continent, considerable contrasts emerge depending on space and time. It’s no surprise that a region of the world encompassing such diverse ecological zones, maintaining such varied ties with other continents, comprising nearly fifty nation-states in sub-Saharan Africa alone, and characterized by a great diversity of languages, belief systems, and historical paths, doesn’t share a single destiny.

And yet, for many people outside Africa, as well as for many Africans, the continent constitutes a single entity, defined by criteria such as skin color, a colonial past, poverty, and the art of survival. Until now, these perspectives were generally accompanied by the idea that Africa had to—or should have—followed a single path together, sometimes called development, sometimes modernization, sometimes liberation, then a market economy. None of these paths delivered on their promises.

The two writers Alain Mabanckou and Abdourahman Waberi—one from Congo, the other raised in Djibouti, both long settled in France and now professors at renowned North American universities (Los Angeles, Washington)—have had enough of pessimistic scenarios: “We are aware that Africa is in the world and the world is in Africa. The same goes for all other continents, as our destinies are inextricably linked for better or worse. We refuse to see Africa as a reservoir of misfortunes or a continent cursed by atavistic misfortune and characterized by ethnic conflicts. [...] It’s this passionate flame we wanted to capture in a book [...] a kind of stroll through African cultures, without any demands, each letter of the alphabet leading us to a notion, a practice, a concept, a moment in history, literature, painting, politics, economics, cuisine, etc.” (p.10-11). Africa, they write, is on the verge of “imposing a signature, a style, a way of being in the world and in relation to the rest of the world.” (p.11) To put words to the continent’s diversity and dynamism, the two authors created a “rambling ABC,” a kind of portrait—or more precisely, a mythography—that lets you see and feel the pulse of a vast continent whose cultural power is unfolding before our eyes. Once marginalized or even mocked, the voice and importance of the Continent in global affairs are now undeniable” (p.11), containing over a hundred entries, mostly concise, written in a relaxed and casual style. The optimistic, even exuberant tone is set from the brief introduction. The duo of authors wants to “sing a love song to the cultures of our continent, to its inhabitants past and present, to its exceptional resources and its spectacular globalization despite a certain pollution that still clouds our skies due to the unmatched duration of dictatorships in some of our regions.” (p.12) In doing so, they don’t want to be too distracted by today’s Afewerki-Biya-Bongo-Déby & Co. ...

Of course, you’ll find tributes to great precursors like Frantz Fanon (“[...] it was a love story and admiration that wasn’t dimmed by the four decades separating his birth from ours. Let’s add that we were born while the native of Fort-de-France had left the world’s stage four years earlier, in the prime of life” p.141), Mongo Beti (“You must read and reread Mongo Beti, a genius who used his fame to support often just causes in Africa, like defending oppressed groups. His place is already in History. His oppressors, like the dictators Ahmadou Ahidjo and Paul Biya, can’t compete in the same category” p.64), the Malian Amadou Hampâté Bâ

(“Posterity remembers him mainly as an tireless defender of African cultures. His plea for the collection and preservation of traditional African knowledge remains a major event for all men and women of good will. One day in 1960, at the UNESCO podium, the native of Bandiagara sounded the alarm: ‘[...] Since we’ve admitted that the humanity of each people is the heritage of all humanity, if African traditions aren’t collected in time and written down, they’ll one day be missing from the universal archives of humanity.’” p.51),

Kwame Nkrumah, “one of the founders of Pan-Africanism, father of Ghana’s independence” (p.239), as well as the historian Cheikh Anta Diop, the writer, poet, and politician Aimé Césaire, and the economist and thinker Samir Amin, but also very warm tributes to certain contemporary African intellectuals like Souleymane Bachir Diagne and Achille Mbembe

(“A few years ago, in dominant economic circles, a rumor often resurfaced, usually disguised as a cold and scientifically proven analysis: Africa is useless. It’s a burden for the rest of the human community. With its 2% share in world trade, it would disappear from stock market radars without anyone noticing. So? Maybe it’ll be pulled up by other continents. Wanting to surpass itself is a crazy bet for Africans, they concluded. Arrogant or clueless, President Nicolas Sarkozy declared before an audience of students and teachers at Cheikh Anta Diop University in Dakar: ‘The African man hasn’t entered history enough [...] He only knows the eternal repetition of time marked by the endless repetition of the same gestures and words.’ That was in 2007. For decades, armed only with reason, an intellectual often steps up to debunk prejudices, lazy readings, and dishonest frameworks used as false fronts by those who, like Nicolas Sarkozy or former journalist Stephen Smith, out of ignorance, contempt, or condescension, distort African reality. This intellectual is none other than the historian and political scientist Achille Mbembe. This heir of Frantz Fanon, Amílcar Cabral, Jean-Marc Ela, and Fabien Eboussi-Boulaga was born in 1957 in Cameroon, in the Bassa region. Marked early by the upheavals of a fratricidal war, Achille Mbembe became the guardian of the memory of martyrs. After brilliant studies in Paris, he went on to teach at the best American universities, but the call of the Continent was stronger than anything else. In Dakar, he once directed CODESRIA (Council for the Development of Social Science Research in Africa) before joining the University of the Witwatersrand in Johannesburg, South Africa. Even though the author of *Critique of Black Reason* (Éditions La Découverte, 2015) spends a few months at Duke University in North Carolina, his observation post remains South Africa. From Johannesburg, Achille Mbembe scrutinizes Africa and the whole world. A lucid observer with an elegant and generous pen, Achille Mbembe knows how to blend big and small history: ‘I was born one day in July, as the month was drawing to a close. It was 1957, in that part of Africa recently named ‘Cameroon,’ a memory of the wonder that seized Portuguese sailors in the 15th century when, sailing up the river near Douala, they couldn’t help but note the presence of a multitude of crustaceans, and named it *Rio dos Camarões*, meaning ‘River of Shrimp.’ I grew up in the shadow of this nameless land, since, in a way, the name it bears is only the product of someone else’s astonishment: a lexical mistake, if you will.’ From this mistake or wound, he made leaven, a springboard to compose a rich work, recognized worldwide. To denounce barriers and barbarians too. But that’s not enough. Among his peers in circles of thought and action, Achille Mbembe passionately and consistently defends human dignity and the beauty of the world. In doing so, he fulfills the mission Frantz Fanon entrusted to him.” (p.227-229),

as well as entries dedicated to lesser-known artists and intellectuals, like the French journalist and activist Rokhaya Diallo, daughter of Senegalese and Gambian parents, or the Ethiopian filmmaker Haile Gerima, who has long lived in the United States. Other names from politics, sports, music, art, and literature: Kofi Annan, p.36; Barack Obama, p.243; Thomas Sankara, p.277; Ousmane Sow, p.285; Yambo Ouologuem, p.250; Léopold Sédar Senghor, p.282; Muhammad Ali, p.30; Nuruddin Farah, p.146; Salif Keita, p.203; Ahmadou Kourouma, p.206; Ngũgĩ wa Thiong’o, p.236; Winnie Mandela, p.224; Kylian Mbappé, p.226 ...

The authors, who resolutely commit to a “mythography” (p.11) of Africa, also pay special attention to local social movements, cultural events, and aspects of daily life. *Y’en a marre*, “which also meant ‘we’re fed up with sitting on our hands’” (p.320-321), emerged about a decade ago in Senegal as a citizen movement of peaceful resistance and symbolizes, the authors emphasize, the fact that African youth are increasingly fed up “with the political circus deployed in Africa since independence, as our parents would say, ‘since the White man left’...” (p.321). A full entry is dedicated to the Maggi bouillon cube, which has flooded African markets for about forty years and enjoys immense popularity (“It’s everywhere in Africa, from Dakar to Djibouti, and from Tangier to Cape Town. It’s in every pot, every stew. Little hands put it in every sauce, every local or adapted dish. An unchallenged hegemony! You’ll find it in diasporas too. The culinary strolls in Paris, in the [...] neighborhood” p.90). Critics blame it not only for impoverishing the aromatic diversity of local dishes but also for being harmful to health. And yet, “he poorest Africans, those who eat only once a day, a few spoonfuls of white beans and a ball of *foufou*, for example, are the most fervent users of the magic cube.” (p.92-93)

For *fonio*, “the new trendy cereal. [...] From the millet family, fonio is probably the oldest cereal cultivated in West Africa, and mainly in its sub-Saharan part, for millennia. [...] Easy to grow, water-efficient, fonio grows everywhere except on clay soils. Long neglected because it was considered the poor man’s crop, fonio is now a source of pride for the farmers who cultivate it and cherish it like the apple of their eye” (p.156-157), the authors immediately offer a detailed recipe, letting the reader know that “e can’t resist sharing this fonio with chicken recipe from Mali with you:

Ingredients: 1 chicken 3 large ripe red tomatoes 4 tbsp tomato paste 4 large onions 1 garlic clove 1/2 cup oil 2 Maggi cubes or salt 2 large carrots 1 turnip 1 large cabbage 2 large potatoes 1 celery stalk 1 packet pre-cooked fonio 4 okra (or okra powder) salt, pepper

Preparation: 1. Prepare the sauce: wash and cut the chicken. Peel the onions, garlic, and vegetables. 2. In a pot, fry the chicken pieces. 3. Dice the onions, tomatoes, carrots, and turnip very small and add them to the pot. 4. Add the tomato paste, salt, and pepper. 5. Simmer for 15 min, then add 2 L of water and the cooked chicken pieces. 6. Simmer for 30 min, then add the crushed garlic and celery, plus the cabbage cut into 4 and the potatoes cut in half. 7. Prepare the fonio: cover it with warm water, let it rest for 15 min, and cook it over low heat. 8. In a small pot, boil the okra and crush them. 9. Mix the crushed okra with the cooked fonio, then salt. Serve hot.” (p.158-159)

The comedy *Black Mic Mac*, released in French theaters in 1986 and addressing France’s increasingly restrictive immigration policy at the time, also gets an entry, as do *Tintin in the Congo*, the popular comic, and *Jip’s Café* (“[...] a little Africa in the heart of Paris, with passersby stopping to admire the ‘ambianceurs’ on the dance floor or attend the cultural events offered by the place” (p.194), an African establishment in Paris that Alain Mabanckou already immortalized in one of his novels.

The duo of authors also tackles thorny subjects like jihadism (p.119), the Rwandan genocide (p.272), the CFA franc (p.82), and dictatorship (p.110). While the two strike the right tone here, many entries leave a slightly bitter taste. Two examples: why doesn’t the text on Barack Obama mention the great disappointment of many people in Africa, who expected more from the African policy of the first U.S. president with African roots than just occasional warm words? Why do the comments on Winnie Mandela gloss over the fact that she was a highly controversial icon of the anti-apartheid movement due to her involvement in kidnappings, acts of torture, and murders of alleged apartheid collaborators? Instead, there’s a compassion that brings tears to the eyes: “She was often reduced to a secondary role, the wife of a great man” or “When victory came, she didn’t taste its fruits. Divorced, isolated. She would never be a ‘first lady’ in an evening gown, posing before a bed of chrysanthemums. They’d keep her far from the circles of power” (p.224-225). At this point, I would’ve liked the authors to take a slightly more critical stance...

That said, these “weaknesses” (if you can call them that) shouldn’t overshadow the book as a whole. It remains an informative, sometimes very entertaining, and often even original work in its own way.

Book information (the original French and the German translation):

Alain Mabanckou/Abdourahman Waberi. Dictionnaire enjoué des cultures africaines. Fayard, 2019. Alain Mabanckou/Abdourahman Waberi. Der Puls Afrikas. Eine Liebeserklärung von A bis Z. Reclam, 2022.

Hery

Hello

This month’s photo contest theme for May 2026 is "Staircases"

Plural or singular? Does it really matter as long as you’re told you’ve gone up or down them well?

Anyway, it’s not that complicated, even though I’m sure some will manage to overcomplicate it—after all, why keep things simple when making them complicated is so much more fun (as an Indian proverb goes).

To participate: Submit your photos until Monday, May 25 at 11:59 PM You can post up to 3 photos, numbered and shared in separate messages, along with a short description of the location and the story behind it.

To vote: From Tuesday, May 26 at 12:01 AM until Saturday, May 30 at 11:59 PM After the deadline, it’s too late.

Please include the photo number, username, and the points awarded: Photo #1 = 3 pts Photo #2 = 2 pts Photo #3 = 1 pt

All VF members can vote (even those who didn’t submit photos). In case of a tie for first place, the winning photo will be the one with the most first-place votes, then second-place votes! The lucky winner will get to organize June 2026’s photo contest.

For discussions about the theme, click here: Discussion thread for May 2026’s theme: Staircases

If you’ve already posted your three photos in the contest thread Staircases: May 2026 Photo Contest Theme and a fourth one comes to mind, you can ease your staircase obsession here.

A few examples of staircases:



Some of the 6,600 steps on the staircase leading to the summit of Jade Emperor Peak at 1,545 meters.



Emergency staircase at the Orléans library (France).



Brussels street artist Créons incorporates the staircase into the dress design of his character.



The staircase is part of the roof of Villa Malaparte (Adalberto Libera) on the island of Capri (Italy).

"I created the African Languages Universe for a proud, playful, and accessible reclaiming of our languages in homes and imaginations, from ages 7 to 77" (Diaddou Cissé, founder of Univers des Langues Africaines)

A bridge between generations, continents, and languages

Since its beginnings, Univers des Langues Africaines, an independent publishing house, has had a simple yet powerful dream: to bring African languages to life in homes, schools, games, and everyday conversations. This dream grows with every word passed on, every language rediscovered, every child who speaks their first words in Soninke, Lingala, Bambara, Wolof, Pulaar...

Today, Univers des Langues Africaines has become:

an educational, accessible, and multilingual publishing house,

a brand committed to intergenerational transmission,

a lively, playful, and reality-connected learning space.

Children of the African diaspora, regardless of their level in Soninke, Wolof, Bambara, Lingala..., all face the same issue: the lack of books in their heritage languages tailored to them. Univers des Langues Africaines was born to fill this gap by offering simple and fun books and supporting them in learning African languages. Whether you're a minor, an adult beginner, a parent wanting to pass on their language to their child, or an African language enthusiast, Univers des Langues Africaines has a program suited to your needs!

At Univers des Langues Africaines, we offer:

conversation manuals or guides (Bambara, Lingala, Soninke, Wolof, Pulaar...); the books consist of lessons accessible to everyone, with exercises, reviews, and audio to easily speak the language.

games for children; tools adapted for kids to gently discover African languages.

online language courses, tailored for adults and children, interactive and immersive; they allow you to master an African language while discovering its cultural richness.

In short: manuals, games, and online courses—everything you need to learn (or relearn) an African language, at any age and at your own pace.

LAfrican languages deserve more than just a memory: they deserve to be lived, spoken, and loved.

Hey there!

This is the spot where we can chill and chat about fishing at sea worldwide 😊

Here are two charming fishermen taking a well-deserved break near Zanzibar!