Éditeur(s) : [s.n.] ( Bruxelles )
Résumé : Relief shown by hachures and landform drawings.
Includes parts or all of Belize,Honduras, Nicargua and Mexico.
(Funding) Funded in part by the University of Florida, the Florida Heritage Project of the State University Libraries of Florida, the Institute for Museum and Library Services, and the U.S. Department of Education's TICFIA granting program.
Nicaragua
Mexico
Guatemala
Belize
Honduras
Guatemala
Central America
Honduras
Belize
Guatemala
Honduras
Belize
Central America
Guatemala
Belize
Central America

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002822019
ANV0544
http://ufdc.ufl.edu/UF90000380/00001

Résumé : The slides were taken on collecting trips sponsored by the William L. Bryant Foundation, where books, music and art indigenous to the regions were gathered. The are organized by geographical location.
This old colonial style church is located just outside of Trinidad, which was declared a World Heritage Site by UNESCO. Churches like this one are located all throughout Cuba, with similar architecture and a bell tower. The church grounds are gated and there is a large Poinciana tree on the side, as well as a large Royal palm in the front. There is an unidentified bust at the entrance of the church.
Cuba -- Caribbean region -- Trinidad

Droits : All rights to images are held by the respective holding institution. This image is posted publicly for non-profit educational uses, excluding printed publication. For permission to reproduce images and/or for copyright information contact Special Collections & University Archives, University of Central Florida Libraries, Orlando, FL 32816 phone (407) 823-2576, email: speccoll@mail.ucf.edu
CFM1972_01a
Sheet 85: 16
http://ufdc.ufl.edu/CA01200482/00001

Résumé : (Funding) Digitized with funding from the Digital Library of the Caribbean grant awarded by TICFIA.
(Creation/Production Credits) Digitization performed at the U.S. Embassy in Haiti from material held at other institutions
(Dates or Sequential Designation) juin 1956. numero 28.
Haiti

Droits : All rights reserved by the source institution.

Éditeur(s) : Hyacinth M. Simpson Bowdoin College Hyacinth M. Simpson ( Manitoba, Canada ) Bowdoin College ( Brunswick, ME )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson Hyacinth M. Simpson ( Manitoba, Canada )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson James Madison University Hyacinth M. Simpson ( Manitoba, Canada ) James Madison University ( Harrisonburg, VA )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson Hyacinth M. Simpson ( Manitoba, Canada )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson Hyacinth M. Simpson ( Manitoba, Canada )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson James Madison University Hyacinth M. Simpson ( Manitoba, Canada ) James Madison University ( Harrisonburg, VA )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson Hyacinth M. Simpson ( Manitoba, Canada )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Hyacinth M. Simpson Hyacinth M. Simpson ( Manitoba, Canada )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : CATIE CATIE ( Turrialba Costa Rica )
Résumé : (Bibliography) Includes bibliographical references (leaves 39-40).
(Statement of Responsibility) por J. Posner ... et al..
"Presentado en el Seminario Internacional de Producciâon Agropecuaria y Forestal en Zonas de Ladera en Amâerica Tropical auspiciado por el Centro Agronâomico Tropical de Investigaciâon y Enseänanza (CATIE), Turrialba, Costa Rica."
Costa Rica
Mexico
Belize
Guatemala
Honduras
El Salvador
Nicaragua
Panama
Venezuela
Colombia
Central America
Central America

76822313

Éditeur(s) : HAL CCSD
Résumé : International audience
Résumé : La prise en compte du plurilinguisme et des langues des élèves dans le système éducatif français est un véritable enjeu sociétal auquel l’école est confrontée. Entre les langues vivantes régionales, étrangères et celles issues de l’immigration, que fait concrètement l’école pour prendre en considération la diversité linguistique des élèves et des contextes d’enseignement ? Entre un enseignement conduit exclusivement dans une langue, des espaces spécifiques octroyées à certaines langues et des approches dites plurielles (Candelier, 2008), l’école propose différents dispositifs et conceptions de gestion du plurilinguisme, tels que le CASNAV (Centre Académique pour la Scolarisation des enfants Allophones Nouvellement Arrivés et des enfants issus de familles itinérantes et de Voyageurs), les cours de langues vivantes étrangères et régionales, les classes bilingues ou les sections européennes pour ne citer que ceux-là. Dans le contexte éducatif actuel où les différents acteurs (enseignants, inspecteurs, élèves, parents) oscillent entre plusieurs idéologies linguistiques allant du monolinguisme imposé au plurilinguisme, de l’égalité à l’inégalité des langues, du maintien de la diversité linguistique à sa disparition (Armand, 2016), nous présentons deux expérimentations auxquelles nous avons participé. Le premier concerne le dispositif de classes bilingues français-créole mis en place à partir de 2012 à l’école primaire en Guadeloupe. Le second dispositif est une recherche-action-formation menée en 2014 avec les enseignants des classes bilingues sur la co-construction de démarches portfolio contextualisées. Ces deux expérimentations tentent d’articuler l’utilisation des langues et la prise en compte du bi-plurilinguisme dans le but d’atteindre les différents objectifs nationaux fixés par les programmes scolaires en vigueur. En nous appuyons sur ces deux expériences, nous proposons des pistes de réflexion visant une approche didactique contextuelle du plurilinguisme en éducation et en formation. Cette dernière s’appuie, d’une part, sur trois principes en lien avec les classes bilingues : un contrat de communication de type linguistique, une trifocalisation de l’alternance codique et une rhétorique polylectale (Anciaux, 2016), et d’autre part, sur des diverses activités autour des biographies langagières et du rapport aux langues développés dans le cadre de démarches portfolio plurilingues.Références bibliographiques : Anciaux, F. (2016). L’enseignement bilingue français-créole à l’école primaire en Guadeloupe. Dans C. Hélot et J. Erfurt (dir.), L’éducation bilingue en France. Politiques linguistiques, modèles et pratiques (p. 52-65). Limoge : Lambert-Lucas.Armand, F. (2016). L’enseignement du français en contexte de diversité linguistique au Québec : idéologies linguistiques et exemples de pratique en salle de classe. Dans M. Potvin, M.O. Magna et J. Larochelle-Audet (dir.), La diversité ethnoculturelle, religieuse et linguistique en éducation. Théorie et pratique (p. 172-182). Montréal : Fides Éducation.Candelier, M. (2008). Approches plurielles, didactiques du plurilinguisme : le même et l’autre. Les cahiers de l’ACEDLE, 5(1), 65-90.Molinié, M. (dir.) (2011). Démarches portfolio en didactique des langues et des cultures. Enjeux de formation par la recherche-action. CRTF. Amiens : Encrages Belles Lettres.
31ème Colloque de la FLAREP intitulé « Quand l’École délie ses langues : défi et atouts guyanais »
Cayenne, French Guiana

hal-01624849
https://hal.univ-antilles.fr/hal-01624849

Éditeur(s) : ISTPM
Résumé : Shell is the basis of the distinction between the different species of molluscs. But the elements defining the shape and colour of the shell can vary according to the environmental conditions. So much so that, in numerous cases, a whole range of intermediates can be found between two species. Among molluscs, oysters are considered as a particularly confused group. Their shells are indeed extremely variable. All sorts of intermediates can be found. They usually attach themselves using their bottom valve, and, depending on the shape of the substrate, salinity conditions, temperature, outside environment, they present a wide range of individual variations. I had the opportunity to examine the larval shells of some of our coastal species. I noticed that each species had a specific prodissoconch, with a constant shape and no fundamental individual variations, an understandable fact given their planktonic life. The hinge and the position of the ligament in the hinge enable the definition of their genus. During the study of the collections of oysters from some of the world's most renowned museum (1), I tried to isolate the prodissoconches of the different species. I found them attached to the adult shells, making sure that all the prodissoconches attached to the top of the adult shells showed the same morphological characteristics. (unverified OCR)
LAMARCK, en 1806, dans l'ouverture de son Cours sur les «Animaux sans Vertèbres», s'exprimait ainsi : «En attendant, souvenons-nous que rien de tout cela n'est dans la nature, qu'elle ne connaît ni Classes, ni Ordres, ni Genres, ni Espèces, malgré le fondement que paraissent leur donner les portions de la série naturelle que nous offrent nos collections et que parmi les corps organisés, il n'y a réellement que des individus et des races diverses qui se nuancent dans tous les degrés de l'organisation. » Ainsi, pour LAMARCK, les cadres de la Classification zoologique seraient artificiels, ce seraient des créations de l'esprit, ayant seulement pour but de faciliter l'étude du monde vivant. Effectivement lorsqu'on consulte, comme je l'ai fait, les «Collections Lamarck» des Musées de Paris et de Genève. on s'aperçoit que, pour LAMARCK, le moindre caractère morphologique qui différencie une coquille de Mollusque d'une autre est une entité. Il multipliait le nombre des espèces et créait des variétés. Pour CUVIER (2) : «Le travail des nomenclatures, besogne facile, qui ne demande aucune intelligence a fait négliger la science véritable.» Et dit-il, ailleurs (:1) : «Après tout je n'ai pas jeté cette esquisse de division pour servir aux commençans à trouver les noms des espèces; qu'ils emploient pour cela tel système artificiel qu'ils trouveront le plus facile; cela est juste... » Les systèmes en question ne seraient donc que jeux de l'esprit, pour CUVIER également. Notre pensée a beaucoup évolué depuis cette époque. Nous pouvons dire maintenant que la Vie est la manière d'être des protéines et qu'il existe autant de protéines que d'espèces. Dès 1912, Jacques LOEB disait (4) : «Qu'en toute certitude, chaque animal a des substances germinatives spécifiques et que les substances germinatives diffèrent chimiquement d'un animal à l'autre, Les qualités chimiques d'un oeuf de poulet font qu'il ne peut donner naissance qu'à un poulet.» La notion d'espèce chimique vivante nous entraîne, par ailleurs, vers une nouvelle conception des autres groupes de la classification. L'individu porteur de caractères particuliers par lesquels il peut seulement être défini, est aussi porteur d'un noyau protoplasmique spécifique et enfin d'autres, propres successivement à la famille, à l'ordre, à la classe et à l'embranchement dont il fait partie. Cela est très important, car toutes ces catégories de la classification zoologique ne nous apparaissent plus alors comme de simples entités, subjectives, formelles, mais comme ayant effectivement une réalité précise dans le monde extérieur. La recherche et la définition correcte des espèces apparaissent alors comme un travail de première importance. Lorsqu'on poursuit des recherches embryologiques, physiologiques, biologiques ou autres sur un organisme, il est indispensable de savoir d'une manière précise en présence de quelle espèce on se trouve. Par ailleurs, comment parler de l'évolution des espèces si leur existence objective n'est pas admise et si elles ne sont pas correctement définies? Toute l'histoire de la Zoologie est marquée par l'effort constant de préciser les caractères de l'espèce et d'en faire une réalité objective. Chez les Mollusques, la coquille a servi de base essentielle pour la distinction des espèces. Mais les éléments de la forme et de la couleur de la coquille varient avec les conditions du milieu de telle sorte qu'on trouve dans de nombreux cas, tous les intermédiaires entre deux espèces. Parmi les Mollusques, les Huîtres constituaient un groupe particulièrement confus. En effet, leurs coquilles sont extrêmement variables. On rencontre tous les intermédiaires. Elles se fixent le plus souvent sur un support par la valve inférieure et là selon la forme du support, selon les conditions de la salinité, de la température, du milieu extérieur, elles présentent une immense gamme de variations individuelles. J'ai été amené à examiner les coquilles larvaires de quelques espèces de nos côtes. J'ai constaté que chaque espèce avait une prodissoconque particulière, d'une forme constante et sans variations individuelles fondamentales ce qui se conçoit aisément, étant donné leur vie planctonique. Leur charnière et la position du ligament par rapport à cette dernière, permettent de définir les genres, En étudiant les collections d'Huîtres des grands musées du monde (1), j'ai cherché à isoler les prodissoconques des diverses espèces. Je les ai trouvées sur les coquilles adultes où elles s'étaient fixées. m'assurant chaque fois que les prodissoconques conservées au sommet des coquilles adultes présentaient les mêmes caractéristiques morphologiques. J'ai microphotographié la plupart des coquilles larvaires étudiées. Ce sont les épreuves qui sont reproduites ici. J'en ai fait faire des dessins au trait et pour quelques-unes dont les microphotographies manquent, on trouvera les dessins au trait réalisé à la chambre claire. Chaque espèce est bien définie par sa coquille larvaire. La meilleure démonstration en est fournie par les deux espèces. si voisines par leurs coquilles adultes, Ostrea edulis et Ostrea chilensis; leurs prodissoconques sont spectaculairement différentes. Je remercie Monsieur le Directeur de l'Institut scientifique et technique des Pêches maritimes qui a bien voulu accepter de publier le résultat de ces recherches dans la belle Revue des Travaux de son Institut. (OCR non contrôlé)
Revue des Travaux de l'Institut des Pêches Maritimes (0035-2276) (ISTPM), 1967-06 , Vol. 31 , N. 2 , P. 127-199

Droits : Ifremer
http://archimer.ifremer.fr/doc/1967/publication-3761.pdf
http://archimer.ifremer.fr/doc/00000/3761/

Éditeur(s) : Hyacinth M. Simpson Hyacinth M. Simpson ( Manitoba, Canada )
Résumé : The word macomère is widely used by women in the Caribbean to mean "my child's godmother"; "my best friend and close female confindante"; "my bridesmaid, or another female wedding member of a wedding party of which I was a bridesmaid"; "the godmother of the child to whom I am also godmother"; "the woman who, by virtue of the depth of her friendship, has rights and privileges over my child and is a surrogate mother." This name seems appropriate because it so clearly expresses the intimate relations which women in the Caribbean share, is so firmly gendered, and honors the importance of friendship in relation to the important rituals of marriage, birth, and (implied) death. Moreover, macomère is a French Creole word which, although related to the French language, has taken on a structure and meaning which is indigenous to the Caribbean. The word is spelled in this way, instead of in the clearly Creole manner (macumè, makumeh, macoomè, macomeh, and many other variants), so that the female connotations of the word are highlighted and those meanings which apply to males ("a womanish or gossipy man"; "a homosexual") are less obvious. In those islands where Krèol (linguistic term for the French patos) is the first language, the same term is used for both females and males with meaning determined by the context. In islands such as Trinidad, however, where English has overlain Krèol, the Creole (linguistic term for the English patois) has incorporated the redundant my macomè and macomè man, thus reinforcing both the perceptions of intimacy and the female quality of the term. Interestingly enough, Richard Allsopp in The Dictionary of Caribbean English Usage (Oxford University Press, 1996) has indicated the possibility that maku in Belize, with the meaning "midwife", is also derived from macomère. Hence, the word forces us to recall the continuities and correspondences in Caribbean languages and cultures, as well as the dynamic, creative, and transforming power of Creoles. In the purely English-speaking islands, the only comparable term is godmother (usually the mother's best friend). In the Hispanophone Caribbean, there is the similar comadre, although, as we would expect, some of the connotations are different. Join us in continuing to interrogate all the connotations of the meaning inherent in this culturally rich lexical item from the Caribbean Creoles.

Droits : All rights reserved by the source institution.
39971238

Éditeur(s) : Université des Antilles Études caribéennes
Résumé : Les vacances peuvent-elles durer, voire s’éterniser ? L’utopie est l’une des voies qui permet de penser cette option, d’opérer ce pas de côté, à contre-courant de l’ordre ambiant et dominant. De Segalen à Cendrars, l’épreuve du voyage et de l’exotisme sans voyeurisme porte en elle les preuves du trip ou de l’acte de bourlinguer. Autonomie et nomadisme sont les termes appropriés qui ouvrent et parfois forcent les portes du consensus, de l’immobilisme et de la peur généralisée. Ces deux termes — à l’origine de celui j’ai nommé « autonomadie » (terme assez intraduisible) — renvoient à l’indépendance d’esprit, à la liberté d’expression et à la libre circulation des idées, des personnes, bien avant celle des marchandises. Si la planète constitue le socle de tout voyage, la culture en est son moteur. Cet article s’attelle à baliser de nouvelles pistes de voyages, hors des sentiers battus, nourris par l’imaginaire des ailleurs, et forcément alternatifs. Il s’agit toujours, hier comme aujourd’hui, de s’élever pour mieux se lever, et donc de ne pas tomber et crever. Surtout en si bon chemin d’une belle vie prometteuse qui mène à soi comme vers les autres. L’humanité n’est rien sans la liberté de mouvement. Elle n’est rien sans le mouvement et la liberté. Les humains ne sont pas des automates soumis, mais des nomades autonomes. Et des voyageurs actifs plutôt que des touristes passifs. C’est ce que cette contribution entend non pas affirmer, mais explorer.
Can holidays last or even go on forever? Utopia is one of the ways to think this option, to operate this step aside, against the current of the surrounding and dominant order. From Segalen to Cendrars, the test of travel and exoticism without voyeurism carries in it the proofs of the trip or the act of slinging. Autonomy and nomadism are the appropriate terms that open and sometimes force the doors of consensus, immobilism and generalized fear. These two terms - at the origin of which I named “autonomadie” (in French, quite untranslatable) - refer to independence of mind, freedom of expression and the free flow of ideas, people, long before that of goods. If the planet is the foundation of all travel, culture is its driving force. This article tries to mark new paths of travel, off the beaten track, nourished by the imagination of elsewhere, and necessarily alternative. Yesterday as today, it is always a matter of rising to better stand up, and therefore not to fall and die. Especially in this good way of a beautiful promising life that leads to oneself as to the others. Humanity is nothing without freedom of movement. It is nothing without movement and freedom. Humans are not automated subjects but autonomous nomads. And active travelers rather than passive tourists. This is what this contribution intends not to affirm but to explore.

Droits : info:eu-repo/semantics/openAccess
urn:doi:10.4000/etudescaribeennes.11151
http://journals.openedition.org/etudescaribeennes/11151

Éditeur(s) : Université des Antilles Études caribéennes
Résumé : La Martinique est actuellement en proie un taux de chômage chronique élevé et une augmentation constante du coût de la nourriture et des autres produits essentiels. La catastrophe écologique s’ajoute à ce problème sociétal avec la contamination par la chlordécone d'environ un tiers de la surface de la terre et les eaux environnantes de cette île. La chlordécone est extrêmement toxique et récalcitrante, son utilisation fut interdite aux Etats-Unis dès 1979 mais elle fut utilisée continuellement jusqu'en 1993. L’agriculture alternative est un moyen pratique pour atténuer le malaise social profond résultant d’un taux de chômage chroniquement élevé et d’une dépendance totale envers les couteuses importations alimentaires de la France métropolitaine. L'un des objectifs de base de cette approche serait de ne pas utiliser de produits chimiques. La culture de certaines plantes solanacées comestibles, comme le poivron, semble être possible dans cet environnement avec l’installation de serres semi-ouvertes, dans lesquelles la lumière naturelle, les précipitations et les températures chaudes toute l'année sont abondantes. Dans cette perspective, l'empreinte carbone de telles productions réalisées en Martinique pourraient être livrées au Royaume-Uni avec une empreinte carbone sensiblement inférieure à celle de poivrons cultivés dans des serres chauffées autonomes d’Europe.
Martinique is currently beset by, among other things, chronic high unemployment rate and steadily rising cost of food and other life essentials. Overlaying this societal problem is the continuing ecological disaster of chlordecone contamination of about 1/3 of the land surface, and surrounding waters. Chlordecone is extremely toxic and recalcitrant; its use was banned in the USA in 1979, but it was used continually until 1993. Alternative agriculture is a practicable means to alleviate the deep social unrest arising from chronically high unemployment rate and near total dependency on costly food imports from metropolitan France. One of the basics aims of this approach would be the zero use of synthetic chemicals for pest-and weed-control for all crops. Cropping of certain edible Solanaceae fruits, viz, bell pepper, appears to be feasible under a semi-open greenhouse environment, in which natural sunlight, rainfall and warm year-round temperatures would be deployed maximally. The carbon footprint of this prospective Martinique produce delivered to the UK might be substantially lower than that of bell peppers grown in stand-alone heated greenhouses in mainland Europe.
Martinique

Droits : info:eu-repo/semantics/openAccess
urn:doi:10.4000/etudescaribeennes.6710
http://journals.openedition.org/etudescaribeennes/6710