DJANDUE BI DROMBE
Bi Drombé Djandué es natural de Costa de Marfil. Licenciado
en Filología Hispánica por la Universidad Félix Houphouët-
Boigny de Abidjan (2005), doctor en Didáctica de la Lengua y
la Literatura por la Universidad de Granada en España
(2012). Como antiguo alumno de la Escuela Normal Superior
de Abidjan (2005-2007), su profesión docente empezó en la
enseñanza secundaria (2007-2014) y se desarrolla
actualmente en la Universidad Félix Houphouët-Boigny.
También es traductor e intérprete freelance, consejero de la asociacion marfileña de
los profesores de español de enseñanza secundaria (APESCI), así como de la
asociacion de las mujeres marfileñas hispanófonas (AFIH). Su actividad
investigadora ha dado lugar a numerosos artículos en español y francés sobre la
situación del Español Lengua Extranjera en Costa de Marfil, la cual analiza en sus
escritos tanto desde el punto de vista didáctico como desde el punto de vista
sociolingüístico.
en Filología Hispánica por la Universidad Félix Houphouët-
Boigny de Abidjan (2005), doctor en Didáctica de la Lengua y
la Literatura por la Universidad de Granada en España
(2012). Como antiguo alumno de la Escuela Normal Superior
de Abidjan (2005-2007), su profesión docente empezó en la
enseñanza secundaria (2007-2014) y se desarrolla
actualmente en la Universidad Félix Houphouët-Boigny.
También es traductor e intérprete freelance, consejero de la asociacion marfileña de
los profesores de español de enseñanza secundaria (APESCI), así como de la
asociacion de las mujeres marfileñas hispanófonas (AFIH). Su actividad
investigadora ha dado lugar a numerosos artículos en español y francés sobre la
situación del Español Lengua Extranjera en Costa de Marfil, la cual analiza en sus
escritos tanto desde el punto de vista didáctico como desde el punto de vista
sociolingüístico.
less
Uploads
Papers
d’Ivoire. Ces deux langues, fortement implantées dans le système éducatif ivoirien, ont été héritées
de la colonisation française et, depuis avant les années 60 ; l’une ou l’autre est choisie comme
deuxième langue vivante à partir de la 4
ème après l’anglais obligatoire pour tous dès la classe de
6
ème
. Si l’espagnol est maintenant la deuxième langue étrangère la plus étudiée en Côte d’Ivoire, il
convient de rappeler qu’il a d’abord évolué dans l’ombre de l’allemand, avant une montée en
puissance à partir des années 80. Au-delà du nombre d’enseignant(e)s et d’apprenant(e)s, et grâce
à un appui constant de l’Institut Goethe, l’avantage initial de l’allemand s’est manifesté également
par une adaptation précoce du manuel scolaire aux réalités socioculturelles africaines là où, pour
l’une et l’autre langue, les livres utilisés provenaient d’abord naturellement de la France
métropolitaine.
of university teaching of Spanish in Ivory Coast has evolved, since previous
studies on the enculturation of Spanish language teaching have focused more
on the situation in secondary education, with the textbook as the main object
of analysis. As far as higher education is concerned, the analytical method
applied to qualitative data such as the different names of the department and
the range of courses on offer, in terms of specializations, clearly shows that
Spanish programs in Ivory Coast have been marked by a permanent search
for Africa, so that the learning of a foreign language is not the occasion for an
identity hara-kiri in a continent whose cultural immune system has already
been damaged by centuries of slavery and decades of colonization.
and learning. They constitute a new tool for communication between individuals and/or
communities. Over the last few decades, social networks, blogs, forums, document and
information exchange sites, the virtual world, etc. have been able to promote the creation
of diversified linguistic resources. Thanks to ICT, it has been possible to create didactic
content useful in the training of foreign language learners and teachers. This article
aims to reflect on the use of the Internet and digital platforms by teachers and students
of Spanish as a foreign language in Côte d'Ivoire. The aim is to show when and how they
use ICT. We then show how social networks and the Internet have completely changed
the teaching-learning context of ELE in this French-speaking area, before briefly
commenting on the characteristics and types of materials they tend to use.
which belongs to the Akan sociolinguistic heritage, it refers to inter-ethnic alliances in their most
common social expressions. At first glance, kpêtou is the inversion of toukpê, and vice-versa. Whether
or not this morphological similarity between the two terms is coincidental, it serves as a starting point
for a systematic reflection on the place of women in the genesis of some of the best-known inter-ethnic
alliances in Côte d’Ivoire, notably those between Yacouba and Gouro, Yacouba and Senoufo and Dida
and Abbey. Women, the object of desire in almost all human societies, have more than once been the
bone of contention between peoples. But yesterday's conflicts have now become the seeds of social
peace, thanks to the inter-ethnic alliances that have grown out of them.
/Bola de fuego/Boule de feu by
the Ivorian writer Yaω Ngԑtǎ through the thematic method. In this trilingual work, in fact, the
author calls for the mobilization of all Agni around the common good that is their languageculture in order to preserve it. And to put his money where his mouth is, he writes in Agni himself.
By expressing in this way in his mother tongue the same ideas rendered in Spanish and French,
he makes it clear that Agni is a language like any other, endowed with the necessary resources to
signify the world and life. Beyond the Agni people, the author addresses the Ivoirians and
Africans as a whole, inviting them to an awareness of the risk, if nothing is done, of seeing their
languages and cultures disappear from the heritage of humanity. This message is carried by three
voices, including that of the author himself, that of his grandfather and that of Añíkuló Añî, the
paradigmatic socio-cultural subject to whom Yaω Ngԑtǎ attributes Agni wisdom
Portuguese into secondary education. Since the creation of secondary education on the
model of the former colonial power in the late 1940s, English, Spanish and German
have been the three foreign languages on the curriculum of Ivorian high schools and
colleges. As Ivory Coast and Portugal signed a memorandum of understanding in
2015 to integrate Portuguese, it is likely that the status quo will no longer be the case
in the coming years. In addition to being a member of the same neolatin family as
Spanish, Portuguese has a greater presence on the African continent as the official
language of five countries. Its integration will have the advantage of creating
competition that will benefit the players and offer new opportunities in an
increasingly globalized world.
portugais dans l’éducation secondaire. Depuis la création de l’enseignement
secondaire sur le modèle de l’ex puissance coloniale vers la fin des années 1940,
l’anglais, l’espagnol et l’allemand sont les trois langues étrangères au programme des
lycées et collèges ivoiriens. La Côte d’Ivoire et le Portugal ayant signé en 2015 un
protocole d’accord en vue de l’intégration du portugais, il est probable que le statu
quo ne soit plus de mise dans les années à venir. En plus d’être de la même famille
néolatine que l’espagnol, le portugais bénéficie d’une plus grande présence sur le
continent africain en tant que langue officielle de cinq pays. Son intégration aura
l’avantage de créer une concurrence bénéfique aux acteurs et d’offrir de nouvelles
opportunités dans un monde de plus en plus globalisé.
analysis method. It reveals that there has been a shift from a period of great openness to the world to the
assertion of a national cultural identity. The first period is marked by Spanish books designed by the
French and used in Côte d'Ivoire until the end of the last century as an extension of the colonial
administration. The second period concerns the textbooks produced by Ivorian educators as a result of
the sovereignty programs launched in the 1980s.
writers who, having suffered as a child from the civil war, began writing about its consequences in 1954,
part of an ideological rupture more pronounced than their elders in the name of an open rebellion against
Francoism. At the heart of the narrative of the worst which, while continuing the recent tradition of
tremendism, substitutes criticism for terror and sordidness, is the collective figure and, with it, the leap
from a picarism of terror to a picarism of the masses or social classes. This Marxist picarism is carried
by three bands in three novels by Juan Goytisolo: ATICA or the gang of young anarchists (Juegos de
manos) and the gang of street children (La Resaca).
Yámana language, we have raised the great contribution of mothers in the transmission of
languages between generations, which has been illustrated by the traditional concept of
“mother tongue”. But human societies have evolved a great, and perhaps this role of the
mother remains today more of a myth than a reality. To verify this, we surveyed more than
4,300 people in different schools and universities in Ivory Coast. The results show that, at least
in the Ivorian context, mothers are still the main transmitters of native languages, not only
because they are the ones who raise the children, but also because they generally speak more
these languages.
estamos! 3e, replacing Horizontes 4e and 3e. Looking at these textbooks, one is struck
by the diversity of local names. Twenty years earlier, the Horizontes books (1998)
were the first to make room for African realities that had been ignored by French
textbooks. In ¡Ya estamos! there is, however, a greater enculturation of content
through the names of the peoples of Ivory Coast. The onomastic analysis of the
two textbooks reveals a didactic of social cohesion. After years of crisis, this strong
reference to local names is part of a political, cultural and educational project. On
the one hand, it is a question of promoting the idea of an Ivory Coast that is rich
and beautiful because of its cultural diversity, and on the other hand, it is a
question of making people appreciates the pearls of the local onomastic heritage.
One does not learn a foreign language in order to deny oneself; it is with one’s feet
and head rooted in one’s own culture that one must open oneself to the other, so
that this meeting may indeed be one of giving and receiving.
compte de sa façon d’être ou de faire. Il décrit souvent mieux la personne que ses noms et prénoms. Que
les étudiants d’une langue étrangère adoptent des surnoms dans cette langue peut être un facteur de
motivation ou d’identification à la culture cible ou à des figures importantes de cette culture. 181
étudiants d’espagnol sur un total de 563 enquêtés le démontrent dans le contexte ivoirien. Les surnoms
hispanisés sont construits selon cinq techniques : la traduction, l’apocope, l’aphérèse, la parodie ou la
correspondance. Ils se réfèrent à la description physique ou morale, au football, aux telenovelas, à une
activité, à l’expérience familiale, scolaire ou religieuse. S’ils ont une connotation positive, les surnoms
hispanisés peuvent être utilisés pour rendre la classe d’Espagnol Langue Étrangère moins artificielle et
plus conviviale.
d’Ivoire. Ces deux langues, fortement implantées dans le système éducatif ivoirien, ont été héritées
de la colonisation française et, depuis avant les années 60 ; l’une ou l’autre est choisie comme
deuxième langue vivante à partir de la 4
ème après l’anglais obligatoire pour tous dès la classe de
6
ème
. Si l’espagnol est maintenant la deuxième langue étrangère la plus étudiée en Côte d’Ivoire, il
convient de rappeler qu’il a d’abord évolué dans l’ombre de l’allemand, avant une montée en
puissance à partir des années 80. Au-delà du nombre d’enseignant(e)s et d’apprenant(e)s, et grâce
à un appui constant de l’Institut Goethe, l’avantage initial de l’allemand s’est manifesté également
par une adaptation précoce du manuel scolaire aux réalités socioculturelles africaines là où, pour
l’une et l’autre langue, les livres utilisés provenaient d’abord naturellement de la France
métropolitaine.
of university teaching of Spanish in Ivory Coast has evolved, since previous
studies on the enculturation of Spanish language teaching have focused more
on the situation in secondary education, with the textbook as the main object
of analysis. As far as higher education is concerned, the analytical method
applied to qualitative data such as the different names of the department and
the range of courses on offer, in terms of specializations, clearly shows that
Spanish programs in Ivory Coast have been marked by a permanent search
for Africa, so that the learning of a foreign language is not the occasion for an
identity hara-kiri in a continent whose cultural immune system has already
been damaged by centuries of slavery and decades of colonization.
and learning. They constitute a new tool for communication between individuals and/or
communities. Over the last few decades, social networks, blogs, forums, document and
information exchange sites, the virtual world, etc. have been able to promote the creation
of diversified linguistic resources. Thanks to ICT, it has been possible to create didactic
content useful in the training of foreign language learners and teachers. This article
aims to reflect on the use of the Internet and digital platforms by teachers and students
of Spanish as a foreign language in Côte d'Ivoire. The aim is to show when and how they
use ICT. We then show how social networks and the Internet have completely changed
the teaching-learning context of ELE in this French-speaking area, before briefly
commenting on the characteristics and types of materials they tend to use.
which belongs to the Akan sociolinguistic heritage, it refers to inter-ethnic alliances in their most
common social expressions. At first glance, kpêtou is the inversion of toukpê, and vice-versa. Whether
or not this morphological similarity between the two terms is coincidental, it serves as a starting point
for a systematic reflection on the place of women in the genesis of some of the best-known inter-ethnic
alliances in Côte d’Ivoire, notably those between Yacouba and Gouro, Yacouba and Senoufo and Dida
and Abbey. Women, the object of desire in almost all human societies, have more than once been the
bone of contention between peoples. But yesterday's conflicts have now become the seeds of social
peace, thanks to the inter-ethnic alliances that have grown out of them.
/Bola de fuego/Boule de feu by
the Ivorian writer Yaω Ngԑtǎ through the thematic method. In this trilingual work, in fact, the
author calls for the mobilization of all Agni around the common good that is their languageculture in order to preserve it. And to put his money where his mouth is, he writes in Agni himself.
By expressing in this way in his mother tongue the same ideas rendered in Spanish and French,
he makes it clear that Agni is a language like any other, endowed with the necessary resources to
signify the world and life. Beyond the Agni people, the author addresses the Ivoirians and
Africans as a whole, inviting them to an awareness of the risk, if nothing is done, of seeing their
languages and cultures disappear from the heritage of humanity. This message is carried by three
voices, including that of the author himself, that of his grandfather and that of Añíkuló Añî, the
paradigmatic socio-cultural subject to whom Yaω Ngԑtǎ attributes Agni wisdom
Portuguese into secondary education. Since the creation of secondary education on the
model of the former colonial power in the late 1940s, English, Spanish and German
have been the three foreign languages on the curriculum of Ivorian high schools and
colleges. As Ivory Coast and Portugal signed a memorandum of understanding in
2015 to integrate Portuguese, it is likely that the status quo will no longer be the case
in the coming years. In addition to being a member of the same neolatin family as
Spanish, Portuguese has a greater presence on the African continent as the official
language of five countries. Its integration will have the advantage of creating
competition that will benefit the players and offer new opportunities in an
increasingly globalized world.
portugais dans l’éducation secondaire. Depuis la création de l’enseignement
secondaire sur le modèle de l’ex puissance coloniale vers la fin des années 1940,
l’anglais, l’espagnol et l’allemand sont les trois langues étrangères au programme des
lycées et collèges ivoiriens. La Côte d’Ivoire et le Portugal ayant signé en 2015 un
protocole d’accord en vue de l’intégration du portugais, il est probable que le statu
quo ne soit plus de mise dans les années à venir. En plus d’être de la même famille
néolatine que l’espagnol, le portugais bénéficie d’une plus grande présence sur le
continent africain en tant que langue officielle de cinq pays. Son intégration aura
l’avantage de créer une concurrence bénéfique aux acteurs et d’offrir de nouvelles
opportunités dans un monde de plus en plus globalisé.
analysis method. It reveals that there has been a shift from a period of great openness to the world to the
assertion of a national cultural identity. The first period is marked by Spanish books designed by the
French and used in Côte d'Ivoire until the end of the last century as an extension of the colonial
administration. The second period concerns the textbooks produced by Ivorian educators as a result of
the sovereignty programs launched in the 1980s.
writers who, having suffered as a child from the civil war, began writing about its consequences in 1954,
part of an ideological rupture more pronounced than their elders in the name of an open rebellion against
Francoism. At the heart of the narrative of the worst which, while continuing the recent tradition of
tremendism, substitutes criticism for terror and sordidness, is the collective figure and, with it, the leap
from a picarism of terror to a picarism of the masses or social classes. This Marxist picarism is carried
by three bands in three novels by Juan Goytisolo: ATICA or the gang of young anarchists (Juegos de
manos) and the gang of street children (La Resaca).
Yámana language, we have raised the great contribution of mothers in the transmission of
languages between generations, which has been illustrated by the traditional concept of
“mother tongue”. But human societies have evolved a great, and perhaps this role of the
mother remains today more of a myth than a reality. To verify this, we surveyed more than
4,300 people in different schools and universities in Ivory Coast. The results show that, at least
in the Ivorian context, mothers are still the main transmitters of native languages, not only
because they are the ones who raise the children, but also because they generally speak more
these languages.
estamos! 3e, replacing Horizontes 4e and 3e. Looking at these textbooks, one is struck
by the diversity of local names. Twenty years earlier, the Horizontes books (1998)
were the first to make room for African realities that had been ignored by French
textbooks. In ¡Ya estamos! there is, however, a greater enculturation of content
through the names of the peoples of Ivory Coast. The onomastic analysis of the
two textbooks reveals a didactic of social cohesion. After years of crisis, this strong
reference to local names is part of a political, cultural and educational project. On
the one hand, it is a question of promoting the idea of an Ivory Coast that is rich
and beautiful because of its cultural diversity, and on the other hand, it is a
question of making people appreciates the pearls of the local onomastic heritage.
One does not learn a foreign language in order to deny oneself; it is with one’s feet
and head rooted in one’s own culture that one must open oneself to the other, so
that this meeting may indeed be one of giving and receiving.
compte de sa façon d’être ou de faire. Il décrit souvent mieux la personne que ses noms et prénoms. Que
les étudiants d’une langue étrangère adoptent des surnoms dans cette langue peut être un facteur de
motivation ou d’identification à la culture cible ou à des figures importantes de cette culture. 181
étudiants d’espagnol sur un total de 563 enquêtés le démontrent dans le contexte ivoirien. Les surnoms
hispanisés sont construits selon cinq techniques : la traduction, l’apocope, l’aphérèse, la parodie ou la
correspondance. Ils se réfèrent à la description physique ou morale, au football, aux telenovelas, à une
activité, à l’expérience familiale, scolaire ou religieuse. S’ils ont une connotation positive, les surnoms
hispanisés peuvent être utilisés pour rendre la classe d’Espagnol Langue Étrangère moins artificielle et
plus conviviale.