ABSTRACT
The name of the Senegalese poet-President dominates poetic thinking and practice in Africa much in the same way that Uvi-Strauss's writings dominate reflections in structural anthropology in France, as does Roland Barthes in semiological criticism (cf. chapter 9 below). It is therefore proper that in this chapter we accord to Senghor's thoughts and contribution the recognition due at least to a pioneer in the area of theoretical vindication of African cultural codes and 'authenticity' . In so doing, however, this chapter will avoid any form of involvement in the age-long polemics attendant, both in Africa and Europe, upon Senghor's theory and practice of negritude . Our primary concern, as so far clearly evident in this book, is with the possible reconciliation, rather than continued estrangement between modern structuralism and its ancillary developments on the one hand, and, on the other, any doctrines or practices that pretend concern for or with the African 'essence'; more specifically still, with cuItural symbols, signs, codes, and other systems of signification in Africa.
