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Léopold (Sédar) Senghor (1906-2001)


Senegalese poet and statesman, founder of the Senegalese Democratic Bloc. Senghor was elected president of Senegal in the 1960s. He retired from office in 1980. Senghor was one of the originators of the concept of Négritude, defined as the literary and artistic expression of the black African experience. In historical context the term has been seen as an ideological reaction against French colonialism and a defense of African culture. It has deeply influenced the strengthening of African identity in the French-speaking black world.

"L'èmotion est nègre, la raision est héllène." (emotion is Negro, reason is Greek) "Negritude is the totality of the cultural values of the Black world."

Léopold Sédar Senghor was born in Joal-la-Portugaise, a small fishing village about seventy miles south of Dakar. His father, a wealthy merchant, was of noble descent, who supported a family of some twenty children. Senghor's mother was a Peul, one of a pastoral and nomadic people. Later Senghor wrote: "I grew up in the heartland of Africa, at the crossroads / Of castes and races and roads" The first seven years of his life Senghor spent in Djilor with his mother and maternal uncles and aunts. At the age of twelve, he attended the Catholic mission school of Ngazobil. He then continued his studied at the Libermann Seminary and Lycée Van Vollenhoven, finishing secondary-school education in 1928. Senghor had first intended to enter the priesthood, but abandoned clerical profession after being told that he lacked a religious vocation.

After winning a state scholarship, Senghor moved to Paris and graduated from the Lycée Louis-le-grand in 1931. During these years he read African-American poets of the Harlem Renaissance and such French poets as Rimbaud, Mallarmé, Baudelaire, Verlaine, and Valéry. Among Senghor's s friends were Aimé Césaire, with whom he would develope the idea of Négritude, and Georges Pompidou, who later elected President of France. In 1932 Senghor was granted French citizenship. He served in a regiment of colonial infantry and in 1935 he obtained the agrégation degree in grammar.

From 1935 Senghor worked as a teacher, notably at Lycée Descartes in Tours, and then in Paris at Lycée Marcelin Berthelot. At the outbreak of World War II, he joined the French army. After being captured by the Germans, he spent eighteen months in a camp as a prisoner of war. During this period he learned German and wrote poems, which were published in Hosties noires (1948).

In 1944 Senghor was appointed professor of African languages at the École Nationale de la France d'Outre-Mer. Senghor's first collection of poems, Chants d'ombre (1945), was inspired by the philosopher Henri Bergson. It dealt with the themes of exile and nostalgia. "Tokowaly, uncle, do you remember the nights gone by / When my head weighted heavy on the back of your patience / or / Holding my hand your hand led me by shadows and signs / The fields are flowers of glowworms, stars hang on the / bushes, on the trees / Silence is everywhere /" In 1945 and 1946 Senghor was elected to represent Senegal in the French Constituent Assemblies. With Senghor's help Alioune Diop, a Senegalese intellectual living in Paris, created in 1947 Présence Africaine, a cultural journal, which had on the advisory board André Gide, Albert Camus and Jean-Paul Sartre. In 1948 Senghor became professor at Ecole Nat. de la France d'Outre-Mer. From 1946 to 1958 he was continuously reelected to the French National Assembly.

After breaking with Lamine Guèye, who was allied with the French socialist (SFIO), Senghor created a new political party, BDS (Bloc Démocratique Sénégalais). He married in 1948 Ginette Eboué, the daughter of a prominent Guyanese colonial administrator Félix Eboué. They had two children; the marriage ended in divorce. Senghor's second wife, Colette Hubert, who had been his first wife's secretary, had her family roots in Normandy.

When Senegal joined with the Sudanese Republic to form the Federation of Mali, Senghor became president of the federal assembly. In August 1960 Senegal separated from the federation and Senghor was elected the first president of Senegal. Senghor held the position of Presidency for twenty years without interruption. His old friend and protégé, Prime Minister Mamadou Dia was imprisoned for life in 1962 during a political power struggle but released from jail in 1974. Senghor also survived attempted coups and an unsuccessful assassination. In 1968 the University of Dakar, which Senghor had helped to establish, was faced with student unrest and later in the same year he was the subject of hostile demonstrations in Frankfurt, where he went to receive the 1968 Peace Prize of the German Book Trade. After leaving the presidency in 1980, Senghor shared his time between Paris, Normandy, and Dakar. In 1983 Senghor was elected to the Académie française. He died in France on December 20, 2001. In one poem, 'Visit', recalling his past, Senghorn said of the sky of his own country: "It is the same sun bedewed with illusions, / The same sky unnerved by hidden presences, / The same sky feared by those who have a reckoning with the dead, / And suddenly my dead draw near to me..." (translated from the French by John Reed and Clive Wake, from Global Voices, ed. by Arthur W. Biddle et al., 1995)

Senghor received several international awards as a writer and a major African political opinion leader, among others Dag Hammarskjöld Prize (1965), Peace Prize of German Book Trade, Haile Sellassie African Research Prize (1973, Apollinaire Prize for Poetry (1974). He was appointed in 1969 member of Inst. Français, Acad. des Sciences morales et politiques.

Senghor's poems, written in French, have been translated into several languages: Spanish, English, German, Russian, Swedish, Italian, Chinese, Japanese, and others. In his poetry Senghor invites the reader to feel the nearly mystical, supersensory world of Africa. His non-fiction includes writings primarily in linguistics, politics and sociology. His philosophy and the concept of Négritude has received wide attention and critic. The concept, which owes a great deal to its French intellectual origin, has been used widely after WW II. It embraces the revolt against colonialist values, glorification of the African past, and nostalgia for the beauty and harmony of traditional African society. Sartre's Introduction to Senghor's Anthologie de la nouvelle poésie nègre et malgache de langue française (1948), found in his Orphée noir, defined the Negritude in terms of his existentialist philosophy as "a weak stage of a dialectical progression: the theoretical and practical affirmation of white supremacy is the thesis". Senghor defined the concept in contradistinction to Europe and gave it more positive meaning. According to Senghor, it is "the sum total of the values of the civilization of the African world" – not an antithesis but a fundamentally different culture. Senghor's statement that the Negro is intuitive, whereas the European is more Cartesian, has led to numerous protests, but among others Sartre has declared the Negritude is "an antiracist racism". Senghor has argued that African mode of experience is far from irrational, the experience that proceeds from intuition is fuller and more comprehensive than that derived from a discursive approach.

"Yes, in one way, the Negro today is richer in gifts than in works. But tree thrusts its roots into the earth. The river runs deep, carrying precious seeds. And, the Afro-American poet, Langston Hughes, says: / I have known rivers / ancient dark rivers / my soul has grown deep / like the deep rivers. / The very nature of the Negro's emotion, his sensitivity, furthermore, explains his attitude toward the object perceived with such basic intensity. It is an abandon that becomes need, and active state of communion, indeed of identification, however negligible the action – I almost said the personality – of the object. A rhythmic attitude: The adjective should be kept in mind." (from 'Ce que l'homme noir apporte,' in L'Homme de couleur, edited by Claude Nordey, 1939)

In the area of political philosophy, Senghor has examined African socialism. For him, socialism is not new to Africans, where communal principles of social life has been central in precolonial times. Senghor sees that scientific socialism express in many ways the personal point of view of its inventors, Marx and Engels. He believes that there will be eventually one world civilization, a unique and universal one. The opposition of Africa and Europe is a central theme is his fiction and non-fiction – the appeal of the humanist ideals of French civilization and his commitment to the African cause. Senghor's Négritude et civilisation de l'Universel (1977), inspired by the work of Teilhard de Chardin, was an attempt to advocate the fusion of these two halves into a "humanism of the twentieth century" . In a poem of the legendary founder of the ancient empire of Ghana, Senghor wrote: "My empire is that of Love, for I am weak for you, woman, / Foreigner with clear eyes, lips of cinnamon apple, / And a sex like a burning bush / For I am both sides of a double door, the binary rhythm of space / And the third beat, I am the movement of drums, / The strength of future Africa." (from 'The Kaya-Magan')

For further reading: What We Say, Who We Are: Leopold Senghor, Zora Neale Hurston, and the Philosophy of Language by Parker English (2009); Léopold Sédar Senghor: chronique d’une époque by El Hadji Saloum Diakite´ (2009); Senghor philosophe: cinq études by Jacques Chatue (2009); Léopold Sédar Senghor: le maître de langue: biographie by Daniel Delas (2007); Léopold Sédar Senghor: le président humaniste by Christian Roche (2006); Léopold Sédar Senghor: lumière noire by Hervé Bourges (2006); In Senghor's Shadow: Art, Politics, and the Avant-Garde in Senegal, 1960–1995 by Elizabeth Harney (2004); African Philosophy in Search of Identity by D.A. Masolo (1994); 'Senghor' by F. Abiola Irele, in A Companion to the Philosophers, ed. by Robert L. Arrington (1999); Black, French, and African: A Life of Léopold Sédar Senghor by Janet G. Vaillant (1990); Léopold Sédar Senghor by Janice Spleth (1985); Léopold Sédar Senghor et la poésie de l'action by Mohamed Aziza (1980); The Poetry of Léopold Sédar Senghor by Okechukwu Mezu (1973); The Concept of Négritude in the Poetry of Léopold Sédar Senghor by Sylvia Washington Bâ (1973); Léopold Sedar Senghor: an Intellectual Biography by Jacques-Louis Hymans (1971); Léopold Sédar Senghor and the Politics of Negritude by Irving Leonard Markovitz (1969); Black Orpheus by Jean-Paul Sartre (1963) - Other writer/statesmen: Lennart Meri, Václav Havel - See also: Sembéne Ousmane

Selected books:

  • Les classes nominales en wolof et les substantifs à initiale nasale, 1944
  • La Communauté impériale française, 1945 (with Robert Lemaignen and Prince Sisowath Youtevang)
  • L'article conjoctif en wolof, 1945
  • L'harmonie vocalique en sérère, 1945
  • Chants d'ombre, 1945 - Shadow Songs (translated by Melvin Dixon, in The Collected Poetry, 1991)
  • Hosties Noires, 1948 - Black Hosts (translated by Melvin Dixon, in The Collected Poetry, 1991)
  • Commémoration du centenaire de l'abolition de l'esclavage, 1948 (with Gaston Monnerville and Aimé Césaire)
  • Anthologie de la nouvelle poésie nègre et malgache de langue française, 1948 (preface by Jean-Paul Sartre)
  • Chants pour Naëtt, 1949
  • Pierre Teilhard de Chardin el la politique africaine, 1952
  • L'Apport de la poésie négre, 1953
  • La belle historie de Leuk-le-lièvre (with Abdoulaye Sadji), 1953
  • Langage et poésie négro-africaine, 1954
  • Esthéthique négro-africain, 1956
  • Éthiopiques, 1956 - Ethiopiques (translated by Melvin Dixon, in The Collected Poetry, 1991)
  • Future Role of Western European Union in the Political, Economic, Cultural and Legal Fields, 1957
  • Rapport sur la doctrine el le programme du parti, 1959 - Report on the Principles and Programme of the Party (in Présence africaine, 1959)
  • African Socialism, 1959 (abridged edition of Report on the Principles and Programme of the Party)
  • Rapport sur la politique générale, 1960 (?)
  • Nocturnes, 1961 - Nocturnes (translated by John Reed & Clive Wake, 1969)
  • La dialectique du nom-verbe en wolof, 1961
  • Rapport sur la dictrine el la politique générale; ou, Socialisme, unité africaine, construction nationale, 1962
  • Liberté I: Négritude et humanisme, 1964 - Freedom I: Negritude and Humanism (in The Africa Reader: Independent Africa, 1970)
  • Théorie et pratique du socialisme sénégalais, 1964
  • Selected Poems, 1964 (edited by John Reed and Clive Wake)
  • Poèmes, 1964
  • Prose and Poetry, 1965 (edited and translated by John Reed and Clive Wake)
  • Latinité et négritude, 1966 (in Portuguese, French, and Spanish)
  • Négritude, arabisme, et francité: réflexions sur le problème de la culture / Les Fondements de l'Africanité; ou, Négritude et arabité, 1967 - The Foundations of "Africanité"; or, Négritude and "Arabité" (in  Présence africaine, 1971)
  • Exécution du deuxième plan quadriennal de développement économique et social, 1967 (?)
  • Politique, nation, et développement moderne, 1968
  • Elégie pour Alizés, 1969
  • Le Plan de décollage économique, 1970
  • Pourquoi une idéologie négro-africaine?, 1971
  • Liberté II: Nation et voies africaine du socialisme, 1971 - Nationhood and the African Road to Socialism (in Présence africaine, 1962) / On African Socialism (abridged edition, translated by Mercer Cook, 1964)
  • La Négritude est un humanisme du vingtième siècle: Senghor à Bruxelles, 1971
  • Lettres d'Hivernage, 1973 - Letters in the Season of Hivernage (translated by Melvin Dixon, in The Collected Poetry, 1991)
  • La Néo-Traite des négres, 1973
  • La Parole chez Paul Claudel et chez les négro-africains, 1973
  • Problèmes de développement dans les pays sous-développés, 1975(?)
  • Paroles, 1975
  • Pour une Société sénégalaise socialiste et démocratique, 1976
  • Le Problème de la faim: allocution, 1976
  • Africa, 1976
  • Pour une relecture africaine de Marx et d'Engels, 1976
  • Selected Poems = Poésies choisies, 1976 (translated by Craig Williamson)
  • Liberté III: Négritude et civilisation de l'universel, 1977
  • Selected Poems, 1977 (edited by Abiola Irele)
  • La Bibliothèque comme instrument du développement, 1977
  • L.S. Senghor, poète sénégalais, 1978
  • La Place des langues classiques dans les humanités sénégalaises, 1978
  • Élégies majeures: dialogue sur la poésie francophone, 1979 - Major Elegies (translated by Melvin Dixon, in The Collected Poetry, 1991)
  • La poésie de l'action, 1980 (with Mohamed Aziza)
  • Ndesse, 1981 (translated by William Oxley)
  • Poems of a Black Orpheus, 1981 (translated by William Oxley)
  • Pour une Lecture négro-africaine et réception à l'Académie Française, 1984 (with Edgar Fauré)
  • Liberté IV: Socialisme et planification, 1983
  • Discours de réception à l'Académie française, 1984
  • Poémes, 1984
  • African Sojourn, 1986 (photographs by Uwe Ommer)
  • Black Ladies, 1986 (photographs by Uwe Ommer)
  • She Chases me Relentlessly, 1986 (translated by William Oxley)
  • Chaka, 1986 (music by Akin Euba, prod. in London)
  • Ce que je crois: négritude, francite, et civilisation de l'universel, 1988
  • Espaces: à la recherche d'une écologie de l'esprit, 1989
  • Oeuvre poétique, 1990
  • The Collected Poetry, 1991 (translated by Melvin Dixon)
  • Liberte V: Le Dialogue des cultures, 1993
  • Poems of Léopold Sédar Senghor, 1996 (with silkscreen prints by Lois Mailou Jones; translation by John Reed and Clive Wake)
  • Poésie complète, 2007 (edited by Pierre Brunel)

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