ASPA's 2017 White Paper

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[ African Week ] [ Second semester ] [ First semester ]



















































By Sikama T. Makany, President of the ASPA (2016-2017) Founded in 2006, the Association of Sciences Po Students for Africa (ASPA) is a student organization of the Paris Institute of Political Studies in accordance with the 1901 French decree on associations.

ASPA gathers students from diverse backgrounds and identities who all share one common desire: introducing their peers to the Continent’s diversity by promoting and contributing meaningfully to contemporary debates on African economic, political and cultural issues and turning points. Our association is also present outside of Paris on Sciences Po’s regional campuses: in Reims since 2015 and in Menton by Fall 2017. All of our events, from conferences, meetings with African leaders, cultural workshops and our major annual event “Sciences Po’s Africa Week”, fulfil one purpose: enriching global discussions about Africa’s past, present and future dynamics. Over the years, the ASPA has managed to raise the awareness on African plural realities as well as all around Paris. The aim is to ensure that our future non- African and African leaders are familiar with Africa’s original framework. Under the banner “Dream, Conceive, Elaborate”, the ASPA’s 2016-2017 team set its mind on following in the ASPA alumni’s footsteps, while extending the association’s network to other African student organizations in Paris and to former ASPA members who have become Sciences Po alumni. The ASPA would not exist without its team's continuous commitment and effort that enables us to organize as many sophisticated events. The quality of our work has also been ensured by the ASPA's renewed trust from its increasing number of partners, who supported the ASPA all year long. Sikama T. Makany, President of the ASPA (2016-2017) *The full list of partners is available at the end of the following report.




Sikama T. MAKANY





Secretary General



Yowa A. MUZADI Treasurer

Riyad Kaid SLIMANI Deputy Treasurer

ASPA for Education Division




Philippe POM

Aïssatou SY-SAVANE


Communication Division






Conferences division



Urielle ADANDÉ

Yoléni ANDRÉ




Hishem BEKKA




Events Division




Lucrèce ZAMBA


Partnerships Division

Khady Marième DIEYE Emma GILSON

Student Cooperation Division





African Week Division

Alexandra LIBOCK


Jérémy CORNU


Anabel SUTER






28th september 2016 - Back-to-School Afterwork


First Semester


3rd, October 2016 - Trip to Reims Campus

On october 3rd's week, an ASPA delegation visited Sciences Po's campus in Reims, dedicated to North-American and African Studies, in order to meet Reims' ASPA branch and work on further collaborations.


Inaugural conference: An audience with Abdoulaye Wade Guest speaker : President Abdoulaye WADE Moderator : Jean-Yves GONTIER & Eva Kwamou FEUKEU Date : October, the 19th 2016 (7:15-9PM) “In my mind, an emerging country must amass human resources and quality infrastructures; and learn how to feed itself.” Words of a Doctor in Public Law with a specialism in Economics as well as a holder of degrees in Sociology, Psychology, History and Law. Abdoulaye Wade was “one of the most educated Heads of States in Africa”. It can all be traced back to his thesis: West African Economics: Franc Zone, Unity and Growth. “Despite my age, I am a man of the future”

When Abdoulaye Wade takes the floor, he begins by evoking his thesis as he assesses the state of regional politics and the Franc Zone since the end of the 1950s. The fulcrum of the thesis is that the history of West Africa is above all, marked by events leading to greater unity. Building on analysis of the financial fluxes between the States, he observes that colonial West Africa was paradoxically more dynamic and less unequal than in the 1950s.

It insists on the role of Protestantism which has allowed for a reimagining and a revaluing of profit unlike other monotheistic religions. Charging interest is forbidden in Islam as in other religions, creating a tension with wealth (a tension which, by the way, Wade does not subscribe to, he “prefer[s] to have money than to not have”). He illustrates this opinion citing the mystery surrounding Gaddafi’s fortune, some 660 million dollars which would now have been integrated into Western economies to the point of being untraceable.

Wade advises investment in Africa where money has a constant and concrete reality, in the sense that one can always trace the money unlike when it is integrated in Western economies, “this money does not belong to you, it’s gone, it’s finished”. Highlighting the relationship between currency and sovereignty, he argues the necessity of having African currencies which can be established only after observation and study of the criteria of convergences between countries.


Wade refers to an article which he had published in 1965, whose theory of double planning was recently put into use. The article refers to a plan based on the model of Ancient Imperial Rome, which, after colonising a territory, developed the economy with what was found on the land. This non-specified factor, for him, is upbringing (whereas for others, it is religion).

This provides a seamless transition to ecological challenges. In Senegal, the Great Green Wall project, presented in the early 2000s is facilitated by scientists all over the world as they identify the plants capable of living in the desert. Financing such a project can happen in two different ways: sponsorship with the hope that each individual might sponsor a tree which can be identified by its unique data matrix. Even if not all the funding has been put in place, S.E. Wade believes wholeheartedly in the strategy, particularly as it would promote the creation of a true market. He also mentions the point of contact with the continental plate which replaces salt water with drinking water. Finally, a huge challenge for him is trying to encourage politicians to truly commit to and participate in development projects. Africans must be ready to understand and achieve growth in order to be independent. They should not settle on just exploiting their natural resources as they often lead to conflicts. Africa must accept greater openness; to the outside world, to science and to investors; whilst imposing its own rules and promoting the formation and education of its young population.


“No country can shut itself off with its wealth, this leads to war. I am for the American model of development.”

Science is an accelerator of development. If Africans are not ready to commit to its development, we will remain dependent. It is for this reason, Wade has created modern highways in Senegal which attract development. According to the former president, we cannot prevent people from coming to Africa, which is in itself a good thing. What we then need, is to understand these human influxes and organise these incoming populations. “Africa must become more open to experts, to those who give money, although this must occur within its own framework”. “No country can shut itself off with its wealth, this leads to war. I am for the American model of development.”

“The principle of my system is the following: each State has representatives in each field. No one can then say that he is marginalised. In each Office or cabinet of ministers, a president is elected. These presidents will then become the presidents of a continental government to prevent favouritism”. It highlights the importance of international relations, particularly in order to find the resources necessary to put this plan into action as the question remains: Where will we find all this money?


“Manger, c’est pas sorcier !” (Eating: It’s Not Rocket Science)” A screening and debate on the topic of agro-ecology in West Africa Guests : Charlotte LIBOG (Afrique Grenier du Monde), Ousmane BELLO (OK Group), Quentin DELACHAPELLE (Fédération Nationale des CIVAM) Moderator: Michel LACHKAR (France Télévisions) Date : November, the 3rd 2016 (7:15-9:15pm) Organised in partnership with the association P.A.V.é.S., this screening was followed by a debate with a panel of experts. The moderator, Michel Lachkar raised three challenges for West African agro-ecology: Demographic growth and the preparation of soil for its environmental impact Food sovereignty and security: This reality is paradoxical as Africa has strong potential to be a global breadbasket. The continent has a large hydraulic potential which is yet to be exploited. Without help, the African rural class feels abandoned, causing a seemingly inevitable rural exodus and reducing the chances of local agrobusiness development.

Land in Africa is not secure. Markets are barely protected without confirmed relay in the future. So, How can we promote this agriculture among young people? Drawing various parallels between West-African and French farmers, Quentin Delachapelle evokes the class’s loss of autonomy and the need to return to agro- ecology. In this respect, the passage from a rural agrarian society to an industrialised society has not been beneficial. Technically, we can already feed the 7 billion people that make up the global population. The only problem is distribution, division and organisation of these fluxes.


Essentially, 80% of those who cannot feed themselves are paradoxically those in the rural class. In the current environmental context, agroecology is not a choice but an obligation. Without any real impetus from the public authorities, this will be catastrophic. We are observing significant evolutions within the civil society. Today, highly educated citizens return to cultivate the land. According to Charlotte Libog, the answer does not lie with policymakers as they do not look at the question of how the sector will be financed. We need to think about investment throughout the whole value chain.

Ousmane Bello reminds us that today, agriculture provides income for 70% of Africa’s population. His path highlights technology’s ability to sensitise, inform and educate. We need to find ways to simplify information and make it useful to African farmers. Mobile applications such as M-FARM in Kenya facilitate these kinds of advancements. The development of mobile banking is an opportunity for the agricultural sector. Similarly, the increase of alternative funding allows smaller producers who does not have the means to secure a loan, to finance new projects. Finally, participatory financing also has the benefit of giving the diaspora opportunity to take an active role in the development of the continent.


November, the 16th 2016 : SAPE day

For its premiere Sciences Po edition, a great many experienced "sapelogues" gathered around Ben Moukacha, le Président Chardel and Victime de la SAPE, who put on a show in Sciences Po’s corridors, thanks to the designer Bachelor’s collaboration. This highly mediatized full-day event ended with the "To the roots of the SAPE" conference starring the writer Aimé Eyengué.


Afropreneur Screening-Debate for the Documentary Premiere Guests : Afropreneur’s filmmaking producing team Date : Friday, November 18th 2016 (8-11p.m.) Place : Cinéma Christine 21 In collaboration with TechOfAfrica and We_Start, the ASPA was present at the documentary Afropreneur or the Story of a Silent Revolution premiere at Christine 21. This very first documentary on entrepreneurship in francophone Africa delivers key testimonies from a diverse crew of promising entrepreneurs. Filmed in Togo, Senegal, Ivory Coast and Cameroon, the documentary carries on a trip throughout their bubbly entrepreneur ecosystem. Along TechOfAfrica, we discover female and male initiative-takers such as Malik Diouf the CEO of AfriMobile, Sika Houessouvi in charge of Digital Projects at Jokkolabs in Dakar, and Tidjane Deme, Google’s representative in francophone Africa.

Following the documentary screening, Afropreneur’s filmmakers shared anecdotes that helped better express their strong Afrooptimist commitment regarding the future of entrepreneurship in Africa. Got'liebe Bataba, the founder of TechOfAfrica, however mentioned the challenging issue of project financing to ensure their quality: “for now, we follow a media’s business model”. He actually launched a call online to crowdfund his project.


Some pilipili on the lips: Screening-Debate with the Cameroonian rapper VALSERO Guests : VALSERO and the documentary film director Laurène LEPEYTRE Date : Wednesday, November 23rd 2016 (7:15-9:00pm) Commonly known for his sharp criticism of Cameroonian authorities, the self-proclaimed “General Valsero” and “spokesperson for the Cameroonian youth”, is an artist who is not afraid to speak his mind. He took the opportunity of the discussion to address several issues such as youth political commitment in Africa and upcoming electoral duties. The conference began with the screening of Laurène Lepeytre’s documentary film “Du piment sur les lèvres” during which she followed Valsero’s path and struggles since 2013. Decrying what he names a “power bulimia”, Valsero is a talented conscious rapper, who declared that he was “ready to die for his country” as being a full artist “requires some b*lls”.

His caustic tone and uncompromising words serve as echoes for the youth’s multiple desillusions. Other activists portrayed in the documentary such as Bantoum, President of the Association for Cameroonian Students’ Rights (ADEC), have embraced the artist’s bitter remarks. The documentary was the opportunity for them all, especially Guy Parfait to expose Cameroon’s education system as the tool encouraging “the development of Cameroon’s underdevelopment”. According to Valsero, Cameroon’s sham of an independence contributed to legitimize institutions such as School or administrative control of associations and cultural events. School acts as a microcosm of macrosocial conflicts and tensions which fragilize Cameroon's

61 future (nepotism, bribery). Laurène Lepeytre guides us through the artist’s daily life in Yaoundé, especially in bars and maquis. This was prior to founding his own political party “Croire ô Cameroun”, in a country that already counts over 250 parties, many of which financed by the main political party in power since 1964. Questioned by Cameroonian activists attending the conference, Valsero explained that he felt “obliged to play the common “political game” since it is where politics take place, not in the streets”. Laurène Lepeytre took interest in Valsero following an article published in 2012 on his time in prison. The artist however refused to cite the amount of time he spent behind the bars, considering that “it would be like setting a track record for a hero that I am not”. The filmmaker did notice a turning point in Cameroon’s censorship policy towards a greater freedom of speech since 2012/2013. Before this date, censorship was automatic and so was its sanction (a casual stay in prison). In spite of Valsero’s invitations to schools, this “façade freedom” only helps the government denigrate those who express themselves. In fact, Cameroonian intelligence services have interviewed Valsero and Ms. Lepeytre during the screening and also called Valsero’s father. The filmmaker was never threatened during or after screening.

The documentary was broadcast in Cameroon on private channels, but not on the public ones such as CRTV. The discussions with the audience, sometimes quite intense, revealed the plurality of standpoints and modus operandi the African youth disposes of in order to ensure that their voices are heard. If consensus was not reached by the end of the Q&A, the audience had the opportunity to better understand Cameroon’s upcoming challenges. May it be during screening or in his exchanges with Cameroonian students among the audience, Valsero does not hide his hope for Cameroon’s future as well as his great frustration: “That’s what I loath about Cameroonians: they have all the solutions but nobody to execute them.” Valsero has been heard.


Francophone Literature & Africas : from colonial legacy to selfempowerment – (partnering with BDA) Guests : Abdourahman WABERI, French and Djiboutian writer, Kaoutar HARCHI, research fellow at Cerlis, Kidi BEBEY, French author of Cameroonian descent, Tumba SHANGO LOKOHO, congelese writer Moderation : Emmanuel GOUJON, writer and university lecturer Date : Monday, November 28th 2016 (5-7pm) During a roundtable, each writer explained his/her personal relation to Africa, francophonie and literature : - “Writing is for me a way to narrate a common story shared by Africa, Cameroon and France, hence my choice of this literary genre which balances between the myth to the story, from the story to the novel, from the love story to History”. (Kidi Bebey) - « Writing in Molière’s language does not entitle any author to consider him/herself as a French author ». According to Kaoutar Harchi, understanding the complex relation between

writings and the French literary institution is key. - The many-times-translated Djiboutian author, Abdourahman A. Waberi asserts that Paris has dominated the francophone platform, going as far as to oppress the provincial writer from Brittany or Limbé. “I set myself forward for Africa’s emancipation. But is there an African literature in the Francophone world which distinguishes itself from the rest of world francophone literature ?”

81 Tumba Shango Lokoho first opted for a historic explanation of the relation between the French language was a weapon to address challenges encountered by Africans in France first African writers living in Paris sont servis de la langue française comme d'une arme pour saisir et parler de leur condition. Ngugiwa Thiong’o had expressed his wish for African literature(s) to be written in African languages ! Emmanuel Goujon believes this question leads to a real debate between the original text and the translation. Kaoutar Harchi then wonders: “Can we consider the language we use to write as merely a part of the writer’s identity, and as a means of communication to address a larger audience? Indeed, from an anthropological viewpoint, not all languages are equal, but all languages tell something about literature”. Abdourahman A. Waberi sometimes mock[s] the hypocrisy of African political figures loudly claiming “We need to write in African languages”, since every time they said so, they were speaking in French”. The International Organisation of the Francophonie (OIF) plays a key role when it comes to keeping French in Africa by promoting francophone literature and supporting its publication. The OIF remains one of the only sponsors for unknown African authors. This conscious writer also belongs to the Négritude movement which is considered as a breakdown of established codes by the Académie Française to better assert the significance of orality in African cultures. In the late Ahmadou Kourouma’s footsteps, A.A. Waberi insists on post-2000s Négritude writers’ role as ethnologues.

It was, of course, impossible to evoke francophone African literature without any references to the Negritude movement, and especially without trying to (re)define it in 2016. Abdourahman A. Waberi also evoked the concept of “Black novel”, which he depicted as a room for creation and inception, for political criticism, using mainly words of mouth. It does not use institutions and is not reviewed by important newspapers. In fact, it - consciously or not - completely freed itself from all of it. Kaoutar Harchi believes that the novelistic genre has become dominant and the greatest challenge remains to succeed in constituting independent literary fields. To the progressive erasure of poetry among literary genres, Kidi Bebey however claims that in France, such a risk is infinitesimal, since the people involved in poetry dissemination are usually the most powerful in the publishing and critique industry. Besides, “genuine poets keep on publishing because they believe in poetry. The internet allows poetry’s development” (Tumba Shango Lokoho). As a concluding remark, Kidi Bebey called the audience to bear in mind that African writers remain weak and powerless facing literary institutions (schools, publishing houses, media) and everyone needs to fulfill its role as a writer, a scholar, a book reviewer. « All writers undergo hardships in 2016, but for a whole range of African writers, it has become even more challenging for political, social and linguistic reasons to express their views, get published and earn a decent living out of it. I therefore work towards African writers’ full emancipation.” (Kaoutar Harchi)


Second semester A musical encounter with Gaël Faye Guest : Gaël Faye, rapper, writer Date : Monday, January 23rd 2017 (7:15-9:00pm)

For the first conference of the second semester, ASPA organized a intimate encounter with FrancoRwandan musical prodigy Gaël Faye. Originally known for his music - as part of a group and then in his solo career - Gaël Faye reached national and critical acclaim after publishing his first novel "Petit Pays" which won the Prix Goncourt des lycéens. Through his writing, the singer-sonngwriter explores his childhood and biracial identity within a striking political context. The exchanges between him and the Sciences Po students, about his path, his work and his activism, were punctuated by readings of extracts from "Petit Pays" and concluded by an a capella concert as well as an opportunity for book dedications and photos.


February 9th, 2017 : Urban Africa Party

Full house at Rive Gauche for our first club party: a clear harbinger of the upcoming annual ASPA gala’s success !


Lessons learnt from the political transition Adama Barrow, President of the Republic of Gambia at Sciences Po

Special guest: President Adama BARROW Moderation: Eva Kwamou FEUKEU & Julien VANDRIESSCHE Date: Wednesday, March 15th, 2017 (7pm-8pm) For his first official visit in Europe since entering office in January 2017, S.E. M. Adama Barrow was received in Sciences Po before 390 students, journalists and politicians. The president of the Gambia strongly insisted on the context of his election and post-electoral tension in the country. Context The Gambia had known neither political alternation for the last 22 years, nor any democratically elected president since 1965. The country went through constitutional reforms, including an attempt to separate executive from the other powers. Gambians thought this was a first step towards democracy. After 2 decades of rule, the result is nonetheless: bad governance, wrecked policy choices, brutality, torture and killing of political activists, state of fear, massive emigration and brain drain, the Gambia’s isolation from the rest of the continent, politicization of State institutions and officials, hence corruption and critical macroeconomic perspectives. On December 4, 2016, with the electoral commission’s endorsement, Adama Barrow was elected as the presidential candidate against 2 candidates, including the incumbent president. Each candidate had to pay the

equivalent of €10,000 to run for the presidential election. Transition : First acknowledged then challenged by Yaya Jammeh, Adama Barrow had to flee to Senegal where he was inaugurated as the President of the Republic of the Gambia on January 19th, 2017. Strengthened by the professional police, civil society and popular support, the AU, UN, ECOWAS and the EU jointly worked towards the endorsement of the legality and reliability of the electoral commission. And now? The Gambia now needs financial and technical support in order to guarantee human rights and freedom for all individuals. The promotion of human rights will have a key role in this new era for the Gambia: laws will be revised, commissions set up.

Adam Barrow encourages his teams to work with investors, scholars and other intellectuals in order to build capacities and encourage knowledge transfer. “The Gambia is back and will attain the UN sustainable development goals. There cannot be justice when the climate is not favorable to citizens.”


The amount to pay to be candidate at the Gambian presidential elections



Regarding defense and security, the President wishes to guarantee the liberty of people and restore institutions, as well as to promote the dignity of citizens.

How, as a nation, do you learn, after a crisis like that, to build again, to forgive, to overcome fear and the feeling of revenge? “It is very hard but very necessary. After the controversial elections and crisis of democracy, after 22 years of dictatorship, we are going to set up a commission to make sure that the dignity of all Gambians is respected.” Could the President compare his situation to Jean Ping in Gabon? “The countries are completely different, it is not the same. In Gambia the president accepted defeat and the electoral commission and the parties and everyone accepted that I won. In Gabon it was not the case.”

What is the president going to do to improve the state of Gambian culture in France? “People from the Gambia, living here, are already promoting their culture in France.” The room, fully booked for the President’s first reception in SciencesPo, was indeed filled with 40 Gambian students from different universities - Sciences Po included - as well as the Miss Gambia of the French Diaspora 2017. How do you describe the relation between France and The Gambia now? “It is my first visit in Paris. I think we have a very good relation. I have just met the president; in January, he congratulated me warm-heartedly before extending me an official invitation after merely two months in office.”


Solidarity Week 2017

Beside an organized book drive, the ASPA was glad to participate from 6 to 11 March, to Sciences Po Solidarity week, dedicating two events respectively to 2.0 education in Africa, and to the controversy on the types of values provided by Francophone education systems.


Pan-African Afterwork : First edition

On 14th March, ASPA took part in an inaugural after-work networking evening held on the ESCP Europe campus. The event brought together pan-africanists from a diverse range of French universities. ASPA's members were able to meet likeminded students from associations such as Essec Africa, X Afrique, HEC Afrique, African Business Club, Mouvement Panafricain de Paris 8, ADEAS Sorbonne and TĂŠlĂŠcom Paris Tech Africa. The afterwork facilitated exchange and a great moment of community which could be easily repeated.


Energy in Africa : fancy or genuine 21st century issue ? In partnership with l'AEAP

Guests: Bruno BENSASSON, Africa Director, Engie ; Tristan KOCHOYAN, Founder, Power:On ; Rebecca MAJOR, Managing Partner, Herbert Smith Freehills ; William NKONTCHOU, Director, ECP Investments ; Gilles PARMENTIER, Director, Greenwish ; Dr. Yamina SAHEB, Engineer and Energy Economist, Openexp Date: Thursday, March 16th 2017 (7:15-9pm) In recent years, Africa's energetic challenge has sparked many vocations. From the famous singer-entrepreneur Akon to the former french minister Jean-Louis Borloo, many have suggested solutions to resolve the structural problem of the continent, with more or less success. Under the theme « Energy in Africa : fancy or genuine 21st century issue ? », this conference has been the moment for Dr Yamina Saheb to undertake an assessment of the needs in energy access and the disparities on this question between the different subregions of the continent. Planned by the Public affairs Association (AEAP) and ASPA, this conference will be organised around lectures by different personalities with diverse profiles.

Gilles Parmentier et William Nkontchou have had the opportunity to analyse numerous initiatives that have sprung up these last few years at the international and local level, whilst at the same time criticising the lack of power from national governments. Finally, in the last part of the debate, Rebecca Major and Bruno Bensasson emphasise the positive externality in terms of economic, social and technological development for Africa if the questions of energy access and production were resolved.


Lecture with Makthtar Diop, Vice-president of the World Bank responsible for African opportunities : Thinking today about the economies of tomorrow

Exceptional guest: Makhtar DIOP, Vice-President of the World Bank, in charge of the African region

Date : Friday, March 24th 2017 (5pm-7pm) According to Mr. Diop, private investment of the real estate sector, one of the major engine of growth will not suffice to promote the longterm growth of Africa. There is a necessity to broaden the sectors of investment, notably in terms of enhancing a wider access to education, water and electricity. Africa's main growth challenges, remain the improvement of infrastructure. Despite the investment of international bodies such as the OECD, it is still necessary to encourage private investment in improving the infrastructure. However, how does one incentivise investment into africa when the latter has an unfavourable perception of the African continent ? Leapfrogging, or the phenomenon by which a company, an economy, a city or an industry successfully jumps over ancient practices thanks to a radical and disruptive innovation, could be a

growth lever. For example, in Rwanda, drones replace vehicles to deliver blood in out of the way places. In addition, to the advantages this could bring to african economies it is also the opportunity for the youth to be associated to the development of the continent thanks to innovation, highlighted Makhtar Diop. Finally, the discussion of human resources has not escaped the debate. The creation of universities and french schools abroad would allow the training of a highly qualified african workforce in the sector of engineering, research and entrepreneurship, which would certainly be an engine to African growth.


An audience with Felwine Sarr Afrotopia, Thinking Africa Differently

Guest : Felwine SARR, Senegalese thinker Date : Tuesday, March 28th 2017 (5pm-7pm) In his book, 'Afrotopia', writer Felwine Sarr explores the necessity of architecting a concrete plan for Africa. Whilst the author and intellectual, during his career as a professor of Economics, has done his rounds of development theories, he understands that the future of the African continent will not be uniquely determined by Economics. The reality is much richer and more complex. He explains that in much that concerns Africa, one observes an inaccurate representation of reality. Today, the continent's image is constructed around three ideas: development, democracy and modernity. However, we should really give greater emphasis to societal dynamics and remove them from current representations and schools of thought which are used to shape the image of Africa. The aim is not necessarily to find a model for Africa but rather a societal plan which places humans at its centre and takes into consideration other dimensions (cultural, symbolic, ecological etc.). Subsequently, Sarr inists on the need for reflection around the idea of utopia. Though the notion is often pejoratively associated with idealism and impossibility, it is an important

source of inspiration. Whilst with his book, the author claims not to speak of an increased appreciation of the "specifically African", he does not hesitate to highlight the existence of African values and cultures which we must claim whilst also denoucing the fact that too often when Africans project a specific cultural identity, it is followed by criticism of cultural isolationism. During the second part of the conference, Sarr responds to the question of the necessity of a global protectionism of the African continent, with regards to what he refers to as the endogenous Chinese production process. He touches on the importance of autonomy among African economies in order to be able to facilitate different societal, cultural and economic forms.

The final question concerning the mentality of Africans in relation to their continent prompts a more philosophical response: Sarr reminds us of the importance of representations, arguing that if we do not work on these mental and imaginary spaces, nothing will ever change.


Nevertheless, we must challenge the logic of comparison and give Africa the time to forge its own path, at its own pace. Answering a question on the relevance of NGOs, the Senegalese writer underlines the fact that in Western Africa, these actors have been destructive as they inhibit the development of other forms of economicity beyond what is dictated by the IMF or the WTO.


An audience with Momar Nguer The future of the energy sector: opportunities and perspectives

Guests : Momar Nguer, Managing Director of Marketing & Services, first African member of the Total Executive Board

Date : Wednesday 29th mars 2017 (19:15-21:15) "Energy is essential" Nguer reminds us with his opening phrase. Economic models are shaped by access, or lack thereof, to energy. The need for energy is more and more important, particularly in Sub-Saharan Africa due to economic and demographic growth. The latter has become a source of worry to many, particularly in relation to problems regarding energy accessibility in Africa. Today, 53% of the population does not have access to energy; this figure jumps to 70% if we look solely at SubSaharan Africa. This is intensified by an urbanisation rate of 43% as well as large disparities between urban and rural areas. The greatest losers during the democratisation process tends to be those in the rural areas because, in order to get a maximal number of votes, policy is focused on the cities and their infrastructures (in general, those in rural areas vote less than their urban counterparts).

Policy is directed at the urban class, those who vote and are integrated in the civil society. These people are the government's priority and represent the largest demand in electricity (including emergency services, a sector that has seen a large growth in demand in recent years). Politicians only invest in electricity in the run up to elections. The generation of electricity, responsable for 1/3 of production in these countries rests entirely on short-term action and businesses are forced to pay high costs for it. Since 2014/15, we have seen that GDP growth is linked to oil. The economies of oil-producing countries has great effect on other economies. Africa represents 6% of global energy demand. The vast majority of African energy comes from biomass which causes ecological problems due to deforestation. The 1970s were characterised, particularly in Sahel countries, by great droughts.


Following these environmental disasters , we saw the creation of the Permanent Interstate Committee for drought control in the Sahel. The States involved promoted alternative policies of butanization; subsidizing LPG (liquified petroleum gas) in order to familiarise citizens with this domestic gas and limit the risk of drought. Nguer identifies three major challenges for energy supply in 21st century Africa: 1. Mobility: In Europe and in Asia, electric cars and Blablacar are now commonplace. This is far from the African reality where producers are more preoccupied with having available railways to transport their produce 200km from the major city. Mobility of goods and service is a priority, particularly at a regional level. There are initiatives but one must have specific public policy and competent regional organisations to effectively address arising problems. 2. Electricity production: Algeria and Egypt rely on gas, for South Africa it is primarily coal. The trend is now renewable energies, which demand large initial investment, up to $2m to install 1mw or $40m to install 20mw. To be able to make these installations economically viable, one needs trustable contracts with clients (e.g. a contract of 20 years with the national electricity company).

3. These contracts facilitate close partnerships and respect for the its terms, particularly for the producer company having take on the cost of installation. The structure of guarantee funds also plays an important role. One must be able to create a mechanism which ultimately insures companies' investment in energy infrastructure and protects them against pay defaults. 4. Access to energy: Once again, we are confronted by this question of extreme importance. Without energy, we take away roughly three hours of a person's day. The question of energy accessibility implies questions of human ability to work, study, interact with others and to continue any activity one the sun has set. Yet, half of the 1.5 billion people who have no access to energy are found on the African continent.


Politics & the ‘Black Condition’: The Necessity of Violence?

Guests: Sylvain PATTIEU, History professor (Paris 8) and writer; Sarah FILA- BAKABADIO, University lecturer in American and African American History at Cergy-Pontoise University; Norman AJARI, Temporary Lecturer and Research Assistant in Philosophy at Toulouse Jean Jaurès university; Selim NADI, Parti des indigènes de la République; Fania NOËL, AfroFeminist Activist, Member of the French Afro-Feminist group Mwasi Date : Thursday, April 13th 2017 (7:15pm-9pm) Through our guests’ addresses, the audience was urged to examine the history of Black socio- political and cultural mobilizations, and the role of violence as a tool against systems of oppression.

individuals connected by the violent act rather than according to Violence itself. This philosophical approach towards violence calls for the distinction between two types of political violence :

Sylvain Pattieu opened with a comprehensive definition of the term « violence ». Often poorly defined due to constant moral debate, violence has to be understood as a tangible substance. Yet, it is self-evident that violence is not merely a substance, but a relation. It is impossible to elaborate an ethical definition of violence itself. Its definition is rather rooted in the particular forms violence has taken throughout History.

- State violence (Gewaltsmonopol) - The violence of the Oppressed, the destroying force of contemporary order.

Moral choices were defined according to the

James Baldwin believed that the very innocence of violent individuals was actually the essence of their crime. The notion of liability is introduced as the perpetrator might be obliged or invited to take full responsibility. Thus, the main aspect of the State’s racial violence remains its disavowal.


Baldwin underlines the State’s paradox: the State desires violence, but refuses to qualify its own action as violent, even in spite of the contemporary example of police brutality. The expression « Racial State » captures many modern States in their racial form: they are both modern in their raciality and racial in their modernity. They produce social (racial) classes.

Hence, we have Fanon’s interpretation of the Algerian revolution as having pushed selfdefense to its paroxysm. Self-defense is a form of continuity while the revolution represents a disruption, a fracture.

Fanon connected both : non-violence is the political layer that allows the State to exercise its own violence. Non-violence thus does not challenge the State’s Gewaltsmonopol. It is, in fact, a form of violence that does not claim to be one; a form of violence on violence itself. Since violence entails responsibility, this responsibility represents a power of action.

We observe the contradiction present in French History, full of violence towards Black People. Compared to the USA, it is interesting to highlight that there were few violent Black movements in France. So where does American violence come from? As previously mentioned, the respective Histories of the two countries are very different in that they do not engage in the same degree of violence: on the one hand, there is slavery and segregation on the national territory (USA), and on the other hand, there are massacres in the

colonies but no formal slavery in continental France. There were fewer Black people in metropolitan France than in the USA. The need to maintain a color line was therefore much less important. It did not, however, hinder repression. From WWI onwards, Black proletarians and Black students began to move to metropolitan France. The 1920s marked the beginning of a defined struggle for Black civil rights, particularly freedom of speech. By the 1950s and 1960s, nationalist Pan-African and DOM student movements

faced severe repression. Generally, violence was greater in the colonies and the DOM than in continental France. The metropolitan territory offered more social opportunities for Black people than those provided in the colonies or the DOM. Joséphine Baker embodies this phenomenon, forging an artistic career in metropolitan France that she never could have had in the colonies/DOM. Other examples include Léon Gontran Damas or Césaire, writers now acknowledged for their prose and verses. The need to maintain a color line was also more

33 evident in the colonies, hence intermarriage being more of an issue in Guadeloupe than in Paris. From the 1990s onwards, Black movements became part of an institutional framework, punctuated by movements against police brutality and violence. Violence was a strategic issue not a moral one: if it is to be used, one had to assume the cost with respect to the society as a whole. We must be wary of the idea that radicalism is measured with violence: there are non-radical violent movements as well as there are radical non-violent movements. A typical example of this is the common distinction between Malcolm X and Martin Luther King. The conference’s banner displays four AfricanAmericans, known all over the world in the 70s, illustrating our existing cultural perception of the violence in their speeches and their role in the history of African-American protest. These movements of protest started in the 19th century: Pastors would imagine and discuss ways to dismantle the slavery system. The purpose of these movements was to confront the USA with its own contradictions: The nation was built on racism and slavery, while promoting an ideal of happiness for all men. These movements’ purpose was to change the system. However, for NAACP members, resistance strategies are not based on violence. The best solution remains education, to raise the status of African- Americans in American society. They all agree on the fact that their efforts must target the internalization of prejudice. The use of violence as a means only came later. The concept of race has since experienced several revisions. Not only is it now understood as a sociopolitical construct, it is also considered in its plurality.

43 Quoting Haitian revolutionaries, with the cry of “Behead them and burn down their houses”, Fania Noël calls for a revolutionary strategy similar to Toussaint Louverture’s call to take back land, freedom and means of production from slavery owners. However, the Afro-feminist activist questions what she calls the whitewashing of the French anti-racist movement, a process which has led to the erasure of unorthodox (i.e. non-White) causes such as Afrofeminism or Panafricanism. This erasure follows the similar patterns to the beginnings of capitalism and its erasure of black slaves’ contribution. Our 390 guests seemed captivated, contemplating questions of the acknowledgement of the Haitian revolution in French textbooks; the histories of the stolen children from La Réunion (“les enfants de la Creuse”); as well as the holistic meanings of key terms such as “Black” in comparison to “AfricanAmerican”. Amongst the many questions posed by members of the audience, some lingered in our minds even after the closing words: - When will France be ready to consider ethnic statistics ? - Who are the future pioneers of French Black studies aside from Pap Ndiaye? - How can Black people ensure their position as the leading producers of knowledge and information in Black studies, therefore avoiding whitewashing?


Being Black and Muslim: the Imbrication of Undervalued Identities With Bakary Sakho

Guest: Bakary SAKHO, author of the book “Je Suis” (“I am”) Date: Tuesday, April 25th 2017 (7:15pm-9pm) Bakary Sakho, a 35-year-old community activist, was born in the 19th district of Paris. Since he did not pursue a higher education, Sakho is entirely self-taught, which caused him to soon realize the struggles associated with a lack of educational background in France. “I started to work as an activist back in 1996, when I was 15, in the Stalingrad neighbourhood, shattered by insalubrious housings, crack and poverty”. At the time, “African mothers organized themselves to claim for their right to decent housing, which led to huge protests and demonstrations”. Despite genuine efficiency, their State-funded organization became corrupt from the inside. Suffering a tragic loss, our guest decided to found a new organization, the Black Guerilla Army (BGA). Bakary Sakho however questioned this movie-inspired name, and thus called for a meeting in their headquarters: the youths that

were to join had to consider them as positive role models, rather than negative ones. The group was therefore renamed “les Braves Garçons d’Afrique” (BGA) (“Brave Boys from Africa”). Identified as a Black organization, they first needed to define who they were. “Everything that is deemed negative is associated with Africa: corruption, tribal wars, starvation, AIDS... Islam is unknown in the West and therefore instantly associated with Arabs, not with Black people. Yet, beside the prophet Mohammed, there is also a Black man, the wise Luqman who is quoted in the Quran as a reference. For our guest, it is unfortunate that many Black Muslims do not know him and do not consider him as a prophet. “We can be both Black and Muslim”, insists Bakary Sakho, who has shifted from the question (who am I?) to the affirmation (I am) : he is African and Muslim, and strongly influenced by Hip-Hop culture.

Referring to Ben Arfa, Benzema, or Black M’s recent affairs, Bakary Sakho deplored how Blacks and Arabs in France were still treated with a lingering lack of respect despite their wealth or worldwide renown. Since 2010, Bakary Sakho has launched intergenerational initiatives thinking back to future Black generations. As a Muslim, he explains to the youths that the point is not to say what they are not, but on the contrary, who they are. The “what we are not” is a futile debate and hinders our ability to build bridges between communities. His publishing house born in 2008 targets these ongoing dialogue issues: “ Writing our history is always better than being told our story from someone else, by a foreign sociologist who will consider him/herself as a specialist”. To the question “ Are the Black Christians in the same boat as you ?”, he answers: “Who are the Black Christians ? How are they considered in the Church ? Could we imagine a Black pope ? All these questions are the same for Black Muslims”. Nowadays, mosques are usually administered by Maghrebian communities. For instance, an Imam will preach about the Oumma (i.e. the Muslim universal community), and decry discriminations against Blacks and Arabs, and yet object to his daughter marrying a Black man from his own mosque. Bakary Sakho does however not consider crossbreeding as a means of tackling the historic trauma of systemic racism.


Until 2005, his group was respected and invited to organize events. 2005 then marked a shift after the death of Zyed and Bouna, which caused distrust on both sides - the cités and public opinion. “Remaining apartisan is key, but better coordination and a reaffirmed political involvement were needed to confront French public opinion”.

“I have two white brothers-in-law, but it does not change the hardships that my sisters encounter.” Moreover, the Black community just as much as the Jewish community in the West still undergo a conflict of memories with some of them bearing the name of the ones who violated their ancestors. “What matters is not what we have experienced, but the consequences that we have lived.” “My relationship with Africa is simple. Until 2020, we will try to unlock the political situation in the neighbourhood. [If it does not work out], I will be leaving for Africa. People are willing to use my skills in the sole interest of the continent, whereas France only proposes things I am not interested in. Overtime, I will feel better in Africa, because I will feel Black and muslim.” Bakary Sakho believes that the power of lobbies, relations and interpellations on the drafting and adoption of laws is too strong for changes to occur through politics. Bakary Sakho concludes with the following statement: “I don’t care about the few Black people that became great surgeons, I am more preoccupied by those who did not succeed in becoming ones. Politics should be the playground for us to achieve such change.”


Religions in Africa: Reappropriation and Cohabitation

Guests: Elisabeth CLAVERIE, anthropologist, Gabriel Marie TCHONANG, Priest of the Strasbourg diocese and Doctor of Theology, Romuald HAZOUME, an artist, painter, sculptor and photographer, Jean-Pierre DOZON, anthropologist and philosopher, Pierre DIARRA, Anthropologist and theologian specialized in African religions at Sorbonne Nouvelle and Institut Catholique de Paris.

Date: Wednesday, April 26th 2017 (7:15pm-9pm) In partnership with COEXISTER, this conference aimed at deconstructing the existing prejudice towards traditional African religions. How do they coexist with monotheist religions? What are the different reappropriations and innovative identities they engender? The theology anthropologist Pierre Diarra opened the debate with a reminder concerning the missionaries. At their time, what was considered an “African religion” was the practice of animism. Animism included a set of rituals that followed a specific logic that missionaries did not quite understand. In the 1970s, referring to traditional African religions was a way of highlighting the “African specificity”, in contrast to monotheist religions imported from the West. Hence, creating a cleavage. Spirituality in Africa is not only an individual matter. In a broader perspective, the community can use it to solve the problems its members encounter. For instance, in some of Ivorian communities, ritual sacrifices are undertaken to prevent robberies and theft. According to Gabriel-Marie Tchonang, traditional African religions unfortunately confine the individual in a whole, in a triad composed of the clan, Nature and Transcendence. Such a holistic approach to human beings prevents one to find any genuine fulfillment outside this “whole”, thus hindering the search for one’s own equilibrium. On the other hand, Jean-Pierre Dozon was keen to appreciate the pluralism of the divinities present in these religions, a form of heterogeneity from which originates an interesting system.

After a series of questions and answers, our guests and audience discussed about the case of Germain Katanga (presented before the International Criminal Court), who deplored the very little knowledge people had of traditional African religions outside the continent. Elisabeth Claverie concluded on this particular topic by mentioning the reaction of the trial court judges confronted to the mystical stories of both witnesses and persons standing accused during the trial. She stressed judges’ inability to take a decision regarding these stories on fetishism by highlighting the reaction of a Malian judge: “Mrs. President, the Court’s protection is powerless against fetishes”.

Opening Cocktail With patrons Tété and Youssoupha


#SA2017 - Day 1


#SA2017 - Day 1

Sciences Po Africa Week launched its 8th edition from 4 to 8 April 2017 under the theme "Once Upon A Time... in Africa(s)". ASPA celebrated Africa(s) in Sciences Po through conferences, workshops, dinner outings, while having at heart the need to emphasize on the diversity of Africa on every scale.

Breakfast with ASPA #1 Women & Entrepreneurship in Africa with AfricaFrance Foundation Guests : Suzanne BELLNOUN, President of the Organization for African Women of the Diaspora (OFAD) & Seynabou DIA, CEO of Global Mind Consulting Gabon (GMCG) Date : Tuesday, April the 4th 2017 (8:45-10a.m.) ASPA collaborated with the AfricaFrance Foundation for the joint-organization of two African theme-oriented breakfasts during Sciences Po’s African Week, in the scope of a greater partnership signed on 22 March 2017. The premiere edition consisted in the examination of women’s role in the African entrepreneurial boom. Moderated by Eva Feukeu, Vice-President of ASPA, this exclusive event was a great opportunity for Sciences Po students to engage in an open dialogue with two talented African leaders, Seynabou Dia, CEO of Global Mind Consulting Gabon and Suzanne Bellnoun,

President of the Organization for African Women of the Diaspora (OFAD). Both explained their personal and professional background in depth in order to provide our students with the best advice: “you are actors of and for change, and should be ready to down-to-earthly act on the field”. An entrepreneur for the past 30 years, Suzanne Bellnoun, noticed quite some changes in the perception of African female entrepreneurs. She however emphasized on the following fact: “Female entrepreneurs have always existed and have always constituted driving forces in Africa.”

African Week's Fair and Henna Workshop


#SA2017 - Days 1 & 2



#SA2017 - Day 1

Guests : Hapsatou SY, entrepreneur, former TV commentator on D8 channel, Togbédji AHOKPA, entrepreneur, Founder of Cérégales, Jisca KALVANDA, lead actress in the successful movie "Divines", Dawala, Founder of the Wati B label, and Producer of the French rap band Sexion d'Assaut.

Date: Tuesday, April 4th 2017 (7:15pm-9pm) Embracing our ASPATalks’ format condensed format, our guests successively presented their personal idea of success, in relation to the African continent.

Hapsatou Sy “Becoming an entrepreneur to be wild, to be significant, to emancipate, to fulfill my father’s wishes”

Hapsatou’s father left his village, his country… for the unknown. He became “the entrepreneur of his own life” in order to offer a better future to his children. In a similar way, Hapsatou Sy aspired to be free and to honor her father’s memory. She decided to create her own cosmetic brand and lead company, composed of a team of 17 people. Hapsatou Sy recognises forcefully that “success only comes if there is a balance between personal and professional life”. “When you decide to be an entrepreneur, you gamble facing a parachute jump: people will try to discourage you, when they have never tried themselves”. To rewatch ASPATalks :


#SA2017 - Day 1


“Quite similarly to a professional athlete, the entrepreneur is afraid to win but he is mostly afraid to lose. When you decide to start your company, you are jumping into the void. The parachute finally opens and this is the calmest moment, you feel like you are on top of the world”. “You never jump by yourself, since you cannot make it alone”. According to Sy, you have to ensure and when you land, be prepared to bounce back. Hapsatou Sy’s journey is an example that, no matter what, you have to try; failure is only a lesson to be learned.

Togbédji Ahokpa “I learnt more during a 3-month internship than in 3 months in a classroom.” Togbédji put aside school in order to start a business. He first began by buying material that he would resell to his friends, all this while lying to his parents on his school attendance. He finally decided to build a more specific plan and have a more concrete project. “The easiest for me was to sell food”. He headed to Rennes, Brittany’s regional capital city: farms and farmers that all have strong prejudice against darker skin. But it did not stop Togbédji. He decided to start producing a Beninese cereals yogurt, which he personalized by adding flavors to it. At first, much pain, no gain: “if you can’t see at very long term and you keep the short-term financial perspective in mind, you cannot succeed”. “I don’t like the term “work” because when someone says work he’s saying pay, salary… What I do is not my work, it’s merely my life”.

Having a vision is the most important. The farmers Togbédji met were born and lived their whole life in Brittany. “When they see a black guy, they’re not always very welcoming”. However, Togbédji believes you have to know where you come from. “I’m not ashamed”. When he met his first farmer, now his friend, Thierry, the latter was very mistrustful. So for two years, Togbédji milked the cows two times a day, worked at the farm, learned… until the farmers, among which Thierry, understood that Togbédji knew where he was going and was ready to put all the means to succeed. Togbedji ended by saying: “this year, Thierry and his family are going to Benin for the first time…”



#SA2017 - Day 1

Jisca Kalvanda - “Drama changed everything” Jisca Kalvanda grew up in a “cité” of Parisian suburbs where she discovered drama, which changed her life: meeting with the film director of Divines helped her find herself. This film director created the association “Mille Visages” in 2006 to encourage democratization of cinema. Jisca created her network thanks to this association. Like Togbedji, Jisca insists on the importance of having a vision (visualizing): she believes in her dreams and materializes them in her “dream notebook”. She succeeded some castings and joined an artistic agency called “Adéquat”, one of the biggest in France. This helped her grow and evolve. According to her “a sitting actor is finished”: it is important to always learn, and to beat your own limits. How can she go further after Divines? She is preparing the exam to join the Conservatoire National de Strasbourg. Regarding her artistic choices, she mentions being the “thug” in Divines only brought her propositions to play similar roles, which she refused. She does not wish to be confined in this “thug” role, and this type of cinema is not what she is looking for in her career. Jisca deplores the actors who content themselves with playing stereotypes. She prefers to win less and do something different: who knows, a student in medicine for example.

Dawala :

“My journey is long, and full of twists”

Founder of the Wati B label, Dawala was born in Paris. His father was one of the first Malians who ever came to France. At the age of 1, Dawala moved to Mali to be raised by his Pulaar grandmother until the age of 11 when he returned to France. Later, Dawala worked in the army and the firefighters. He also worked as a truck driver and as an educator and coach in red-light districts. He decided to A group of young men he was mentoring wished to make music. He decides to support them and they produce a compilation called PSG (Pur Son Ghetto). With the help of his network, and with much persistence, their talent started to be acknowledged and finally reached the success they know today. More than a label, Wati B has become a movement, the symbol of a generation who knows how to create its own opportunities.

Breakfast with ASPA #2 The Role of the Diaspora in African Economic Development


#SA2017 - Day 2

Guests : Jean-Luc VOVOR, Partner at Kusuntu Partners, Stéphane AYAKA, Economic Counsellor of the Togolese Prime Minister, Togbédji AHOKPA, Entrepreneur and Founder of Cérégales

Date : Wednesday, April the 5th, 2017 (8:45-10a.m.) Under the guidance of Mélia Gbaguidi, ASPA’s General secretary, this breakfast was the opportunity to underline the African diaspora’s levers for action for African economic development. It is important for diaspora youths to feel entrusted with both a mission of representation and of promotion of the Continent abroad. Mr. Vovor emphasized on the necessity to diversify African economies, to upgrade the agricultural sector and to endorse regional dynamics. Hence, the importance of legal harmonization such as the OHADA (Organization for the Harmonisation of Business Law in Africa) could be encouraged as it increases African attractivity for international and local investors. Mr. Akaya also explained that there were crucial training needs to ensure virtuous circles for our circular economies.

Our guests already anticipated on a great many upcoming changes for many African countries currently in a transitional phase such as Togo. The diaspora should act as “active critiques” of the Continent’s past, current and future evolutions. The entrepreneur Togbédji Ahokpa praised the effort made by start-ups on the field. He also encouraged the entire audience to become active leaders outside the public office as Africa also needs investment in many other sectors such as technology or the entertainment industry. As a conclusion, our guests all agreed to insist on the importance of maintaining a dispassionate eye on the Continent’s long- term economic affairs when involved.

The Africa narrative in Western media


#SA2017 - Day 2

Guests: Frédéric DEZERT, Head of magazines at Canal+ INTERNATIONAL, Victorien TRONCHE, Editor in Chief of the magazine, “Réussite” Canal+ Date: Wednesday, April 5th 2017 (5pm-7pm) How to realistically portray the Continent in Western newspapers, behind our TV screens, radios and computers?

Humor and politics in Africa


#SA2017 - Day 2

Guests : Mamane, Nigerien comedian, Didier Bilé, Ivorian singer, Ousmane N'Diaye, journalist at Courrier International, Madame KAM, press illustrator Date : Wednesday, April 5th 2017 (7:15-9p.m.) On our invitation, Mamane, the tribune of the Parliament of Laughter and Bienvenue au Gondwana movie director, explored the various means at our disposal to address political issues in Africa via the use of satire. Alongside our guests’ share of experience, the cartoons drawn and screened by press illustrator Madame KAM triggered general amusement among the audience.

Watch it online : Livestream 1: Livestrean 2:

African Beauties : Redefining, Reframing, Redrawing, Reshaping


#SA2017 - Day 3

In collaboration with Sciences Curls, ASPA organized a cycle on African beauties during its (African) Week, with a conference (read below), an exhibition, and a headband workshop (please refer to the following pages).

Guests: Chayet CHIENIN & Adama ANOTHO, respectively Founder/ Editor in chief and Communication and artistic director of Nothing But The Wax, Manuel CHARPY, Research fellow at CNRS-Université Lille 3, Rebecca CATHLINE & Emmanuel DEROZIN, Cofounders of “Ma Coiffeuse Afro”

Date: Thursday, April 6th 2017 (5-7pm) The conference embraced a triple goal: - Highlighting and questioning the patterns and aesthetic practices of African populations and populations of African descent, - Analyzing the connection of these patterns to a much global frame, - Charting their evolutions within a Western environment between protest, assimilation and (re)appropriation. To address such a controversial combo, we have welcomed: - Chayet Chienin and Adama Anotho, who both share a strong focus on the history of Black millennials. - Manuel Charpy, a fashion historian and research fellow at CNRS-Université Lille 3 who wrote on “Fashion explorers or the vast history of the SAPE from the 15th century hitherto” - Rebecca Cathline and Emmanuel Derozin, co-founders of “Ma Coiffeuse afro” to harness the underrepresentation of French(wo)men of African descent on French economic markets.

Watch it online : Livestream :

Exhibition - African Beauties


#SA2017 - Days 1 - 3

Headwrapping Workshop With Sciences Curls and "Osez le foulard"


#SA2017 - Day 3

African Arts, an upcoming comeback?


#SA2017 - Day 3

Guests: Victoria MANN, Founder of AKAA - Also Known As Africa, Jean Philippe AKA, Art dealer and Director of HANDPICK JP AKA, Nala ALOUDAT, in charge of the exhibition "Treśors de l’islam en Afrique, De Tombouctou à Zanzibar" at the IMAA, Alexis PESKINE, Artist, Ernest DÜKÜ, Artist, Manuel VALENTIN, Lecturer at the Ecole du Louvre, collection manager at the Musée de l’Homme

Date: Thursday, April 6th 2017 (7:15-9pm) Focused on the importance of African arts throughout Euro-African history from lootings to tropisms, this session was a great opportunity to address contemporary African art production issues. Ernest DÜKÜ called for greater visibility: art promoting events remain scarce in Africa, inducing a significant art drain to the other side of the Mediterranean sea. Many Afropean* initiatives such as AKAA or the newest exhibition at the Institute of Arab and African Worlds (IMAA) aim at encouraging both a genuine recognition of African arts in Europe and Africa, and at increasing their production in Africa. The audience also had Sindika Dokolo and Marie-Cécile Zinsou in mind when asking for the return of African chef d’oeuvres to their terra mater. The conference acted both as a brainstorming session on African arts and Europe and a warm-up session for art dealers-to-be who were part of the audience. *Afropean (=African and European): refers to activities undertaken by the African diaspora in Eurasia.

Watch it online : Livestream :



#SA2017 - Day 4

The highly anticipated event of our ASPA year, ASPA Gala, gathered over 400 guests in the greatly prestigious Salons Vianey as a dignified ending to Sciences Po’s African Week.


From numbers to new prospects

To our greatest pleasure, The year 2016-2017 was exceptionally eventful



Active members in the Board






Days of cultural exhibition


African Fair


Visits From African Heads of State






Professional Meet-ups






ASPA became the most prolific cultural association in Sciences Po. A bet made in August 2016, pushing us to set new targets for year 2017-18 : Strengthen the importance of Northern Africa in our activities Always conceptualize our themes in their plural form: “Black experiences”, “Africa(s)” Launch a newsletter Develop ASPA Networks Organize conferences in English Disseminate a satisfaction survey for all our major activities Increase our collaboration with fellow African student organizations: 2 annual afterwork for Afro-passionate students and young professionals Become a relevant Afropean lobby hub in Paris


Our partners

Association Sciences Po pour l'Afrique



ASPA Sciences Po

Sikama MAKANY President of ASPA | Master Finance et Stratégie (+33) 06 17 99 48 93

Eva Kwamou FEUKEU Vice-President of ASPA | Master Droit économique (+33) 06 03 00 12 57

Alexandra Libock In charge of African Week | Master communication (+33) 06 65 38 20 49

Khady Marième DIEYE In charge of partnerships | Graduate (+33) 07 55 46 25 14

Noé MICHALON In charge of Communication | Graduate (+33) 06 31 23 28 62



THANK YOU ! Translators Kwamou Eva FEUKEU Nonyeleze IRUKWU Anna KASINDI Jacques LE CHEVALLIER Yowa MUZADI Palesa THINTA Conception & Design Noé MICHALON


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