She are the intercultural concepts manifested in the selected

She is the
author of several novels namely Purple
Hibiscus (2003), Half of a Yellow Sun (2007) and specially Americanah (2013) which is part of the
corpus. In Americanah (like in most of her literary works) she positions
herself as a freedom fighter in different ways. She is actively involved in
african and specially in women’s sociopolitical conditions. Americanah like Things Fall Apart is the deconstruction of prejudices Africa
suffered from and try to reconstruct an effective integrated society that will
involve all social and racial groups. It is a narrative involved in a struggle
for an effective social integration; equality of genders, races, cultures and
classes. It also criticizes many social plights: political instability,
corruption, and religious issues. In term of culture, Americanah is full of paradigms (deculturation, assimilation,
marginalization, separation and, hybridity); some characters associable with one
or more cultural paradigms. It is clear that both Achebe and Adichie favor
cultures’ interaction.

However, if the contemporary societies favor
globalization, to what extent intercultural discourses can break the boundaries
and  create an eventual globalized and
integrated sociopolitical society? To solve such a problem, it is important to
answer the following questions: What is the origin of intercultural discourses?
What are the concepts dramatized in the narratives ? How are the
intercultural concepts manifested in the selected novels? What are their
influences in the advocating of globalization? Is there a need to redefine
gender for an eventual globalization ? Is globalization a solution for
intercultural clashes and peaceful intercultural coexistence ? The answer of
these questions is my concern.

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This research paper aims at exploring the notion of
interculturality and corollary concepts, specially the concept of hybridity and
globalization. The choice of this topic is related to the idea of globalization
advocated in this contemporary world. My aim is to wonder whether intercultural
globalization can participate in harmonising the world overthrown by troubles
of all kind. This work will consist in exploring the aspects and limits of
cultures’ interaction and globalization in the advocating of cultures’
coexistence and unity. Since Africans interaction with western people started
when they first set foot on Africa, this research paper is conducting following
the theories of Postcolonialism and Intertextuality.

The choice of intertextuality is due to the fact
that with this theory, literature has no borders like globalization. Formalized
in the 1960’s, intertextuality origin can be traced back to Ferdinand de
Saussure and Bakthtin’s works on language. It can be defined as the ability to
combine or create relations among texts. First coined by Kristeva Julia in
1966, the term had got several assumptions.

For the prominent scholar Julia Kristeva, “any text
is absorption and transformation of another” (The Desire in Language: A Semiotic Approach to Literature and Art;
p66). It means that a text is not an isolated entity by an individual; rather
it depends in pre-existing texts. This idea is reinforced by Roland Barthes for
who texts “are new tissue of the past citations. Bits of code, formulae,
rhythmic model fragment of social language etc…, pass into the text and are
redistributed within it” (”Theory of the Text” in Untying The Text, p39). It clearly appears that text is not
autonomous. Since “the orchestrator” is always based on previous texts, the
issue of authorship is raised. “The Death of the Author” is an illustration
about the authorship.

Another point I am concerned with is the two terms
coined by Pascal Casanova; “intraduction” (the fact for writers to import in
their own language some elements of foreign culture.), and “extraduction” (the
fact for writers to export some elements of their culture in foreign languages.).
All these intertextual elements will be useful for this paper.

Postcolonialism is the analysis that critics make on
colonization and its aftermaths; which is the basis for understanding
postcolonialism. Colonization as western cultural imperialism resulted in the
obliteration of african cultural heritage. Therefore, after colonization
several intellectuals try to reconstruct these lost parts of culture. Though
this attempt appears to be impossible, it does create new postcolonial
identities. In fact, people who feels strong attachment to their precolonial
culture and negate western influences are called nativist or nationalist and
their policy is known as ”Nativism or Nationalism” (Critical Theory Today; p423).

The subject who thinks the interprise of
reconstruction impossible combine the rest of their precolonial culture with
that of the colonizer. The process is called Hybridization, the fact is Hybridity and the new subject resulting
from the process is the ”Hybrid”. There is another subject who does not feel
at ease in none of the cultures (the culture of colonizer and that of the
colonized). He stays on the fringe of both cultures. This situation is what Homi
Bhabha conceptualized as ” Unhomed”. The last subject is the one who decides
to embrace the colonizer’ culture. This subject receives critics from both
sides. His people see him as a renegade and colonizer sees him as proof of
their presupposed lack of solid culture in africa. Doing so, both societies see
him as different from them; this is ”othering”.

In this respect, postcolonialism will enable me to
interprete the new identities resulting from cultures’ interactions since
colonization. It will also serve to analyze the impacts of those new identities
on the sociopolitical atmosphere. The ”Colonial Subject” and its perspectives
are the most important points to be