Éditeur(s) : INRA : Institut National de la Recherche Agronomique Université des Antilles. Service commun de la documentation INRA : Institut National de la Recherche Agronomique Université des Antilles. Service commun de la documentation
Extrait de : 52e congrès annuel de la Société caribéenne des plantes alimentaires / 52nd annual meeting of the Caribbean food crops society (CFCS), du 10 au 16 juillet 2016. INRA, CFCS
Description : The importance of longevity as an economically trait gives a picture of the flock efficiency and adaptation in a particular environment. A study was conducted in the experimental herd of Creole goats at INRA in Guadeloupe in order to test environmental (year and season at first kidding, age at first kidding and weight at first mating as well as genetic (index of resistance, sire) factors that affect longevity of does. Lifetime data set of 387 Creole does, reared at pasture all year long, was recorded over a period of 11 years (2001-2012). Does were bred for reproduction at 11months of age. Three mating periods were organized per year, corresponding to 3 climatic seasons, using buck effect. Data were analyzed using survival models (Survival Kit 6.1). The average age for culling was 5.03 years. The culling rate was higher for goats between 2 and 3 years (17 and 24%) and then gradually decreased. Year and season at first kidding did not have a long term influence on does? longevity; neither does age at first kidding. In contrast, weight at first mating had a significant effect and it can be recommended to farmers to mate primiparous goats heavier than 17 kg. Heritability was estimated to 0.16 allowing some genetic progress. No significant correlation was shown with the genetic breeding value of resistance to gastrointestinal parasitism. This study gave indications to breeders to improve their female flock management and increase does? longevity. L'importance de la longévité comme trait économique donne une image de l'efficacité et de l'adaptation de troupeau dans un environnement particulier. Une étude a été entreprise dans le troupeau expérimental de chèvres créoles à l'AICN en Guadeloupe afin d'examiner ambiant (l'année et la saison d'abord badiner, âge d'abord badiner et poids d'abord joindre aussi bien que (index de résistance, de père) les facteurs génétiques affectez dont la longévité fait. L'ensemble de données de vie du Créole 387 fait, élevé au pâturage tout au long de l'année, a été enregistré pendant 11 ans (2001-2012). Fait ont été multipliés pour la reproduction à 11months d'âge. Trois périodes d?accouplement ont été organisées par an, correspondant à 3 saisons climatiques, utilisant l'effet de mâle. Des données ont été analysées utilisant des modèles de survie (trousse de survie 6,1). L'âge moyen pour cueillir était de 5,03 ans. Le taux de cueillage était plus haut pour des chèvres entre 2 et 3 ans (17 et 24%) et alors graduellement diminué. L'année et la saison à premier badiner n'ont pas eu une influence à long terme sur la longévité des does ; ni l'un ni l'autre ne vieillit d'abord badiner. En revanche, le poids au premier accouplement a eu un effet significatif et il peut recommander aux agriculteurs de joindre les chèvres primipares des que 17 kilogrammes plus lourds. L'héritabilité a été estimée à 0,16 permettant du progrès génétique. Aucune corrélation significative n'a été montrée avec la valeur d'élevage génétique de la résistance au parasitisme gastro-intestinal. Cette étude a donné des indications aux éleveurs afin d'améliorer la gestion féminine de troupeau et d'augmenter la longévité de ces dernières.
Siècle(s) traité(s) : 21
Droits : CC-BY-NC-ND - Attribution - Pas d'utilisation commerciale - Pas de modification
Permalien : http://www.manioc.org/fichiers/V16262
V16262
V16262

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) : Guyana Chronicle "Tales from Way Back When, Clifford Stanely" Guyana Chronicle "Tales from Way Back When, Clifford Stanely" ( Guyana )
Résumé : A YOUNG man, Compton Bowen of Bagotsville, West Bank Demerara, who was found wearing a miniskirt on Sunday was yesterday ordered to be sent to the Georgetown Hospital for psychiatric treatment. The order was made by Magistrate Aubrey Bishop when Bowen pleaded guilty to a charge of wearing female clothing for an improper purpose. The prosecutor, Sergeant Charles said that the Police were on patrol on Sunday morning. when they saw Bowen strolling along Water Street wearing a miniskirt and carrying a wallet. The prosecutor said that Bowen was twisting his waist from side to side like a female.

Droits : All rights reserved by the source institution.
http://ufdc.ufl.edu/AA00015241/00001

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) : I. Knapp I. Knapp ( Boston )
Résumé : (Additional Physical Form) Note: Filmed from original in the New York Public Library Schomburg Collection.
(Additional Physical Form) Additional version in the UNC-CH digitization project's database, Documenting the American South. It is a part of the collection North American slave narratives: http://docsouth.unc.edu/neh/stedman/menu.html
(Additional Physical Form) Early Caribbean Literature and History. Alternate title/citation from scholar 1824 Anonymous. Joanna, or The Female Slave, a West Indian Slave. (From Stedman’s Narrative of an Expedition Against the Revolted Negroes of Surinam 1796) Published for L. Relfe, S & R Bentley. London, 1824.
Suriname

Droits : See Hathi Trust statement.
53405037
http://ufdc.ufl.edu/AA00014501/00001

Éditeur(s) : Elsevier Science Bv
Résumé : Total lipid content and lipid class composition were analyzed in gonads, liver and white muscle of yellowfin tuna (Thunnus albacares) throughout ovary development to understand its reproductive allocation strategy and to assess the relation between female condition and reproduction. A total of 112 females were collected onboard purse-seiner in the Western Indian Ocean from January to March 2009, from June to July 2009, and from April to May 2010. Gonads were characterized by highly variable total lipid contents ranging from 5 to 27 μg mg−1 of wet weight (ww) with a predominance of neutral lipids, mainly triacylglycerols (TAG) and sterol- and wax-esters. The different lipid classes in gonads described an accumulative pattern through the maturity process from immature to hydration phase. Total lipid content in liver varied from 10 to 21 μg mg−1 ww, and serves as fuel for yellowfin tuna reproduction. TAG and phospholipid deposits became depleted as the ovary developed, suggesting a transfer of lipids directly from liver to the oocytes during vitellogenesis. In contrast, muscle total lipid content was low and constant throughout ovarian development (2.5–6 μg mg−1 ww). Hence, yellowfin tuna can be defined as an income-capital breeder species for which the cost of reproduction depends mainly on concurrent energy income from feeding and only little on stored lipids. Besides, no significant relationship between gonad lipid composition and fecundity was found in females able to spawn. Finally, the influence of yellowfin tuna aggregation behaviour on reproductive female condition has been investigated: gonad total lipid contents were higher in females caught in free-swimming schools than in females caught under fish aggregating devices (FADs). However, these results did not clarify whether the influence of FADs on associated yellowfin tuna affects their reproductive capacity.
Fisheries Research (0165-7836) (Elsevier Science Bv), 2014-12 , Vol. 160 , P. 50-59

Droits : 2013 Elsevier B.V. All rights reserved.
http://archimer.ifremer.fr/doc/00171/28266/28075.pdf
DOI:10.1016/j.fishres.2013.12.010
http://archimer.ifremer.fr/doc/00171/28266/

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.
Museum exhibit of what appears to be a kitchen scenery in the People’s Museum of Craft and Technology, Spanish Town, Saint Catherine, Jamaica. The exhibit includes a wax female figure, a fire place with an iron cooking pot, and wooden bowls. The sign in the exhibit reads “Meat Smokers – without refrigeration, the preservation of fish and meat was usually by smoking. The creng-creng was an open basket type of smoker, fish and meat were also hung on hooks.” Slide labeled Jam. Museum of Spanish Town.
Jamaica -- Caribbean region -- Spanish Town, Saint Catherine

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
http://ufdc.ufl.edu/AA00031085/00001

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.
Two female street flower vendors in Kingston, Jamaica. Flowers include various types of lilies and carnations. Selling goods on street corners is part of the informal commercial market economy of Jamaica. Street vendors, higglers, engage in this form of business in order to earn additional or primary income by selling agricultural surplus. The photo contains a Grace Foods brown bag showing the slogan "Grace, The Good Food People" and Hannah Town Bakery box. Slide labeled Jam. flowers, Kingston.
Jamaica -- Caribbean region -- Kingston

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 58:12
http://ufdc.ufl.edu/AA00030132/00001

Éditeur(s) : HAL CCSD Wiley
Résumé :  
Pollination ecology and reproductive success of Jack-in-the-pulpit (Arisaema triphyllum) were studied in two natural populations in Québec, Canada. Individual A. triphyllum plants can be of three types: male, female or bisexual. In both populations studied, the presence of bisexual inflorescences was not negligible (13%), where 'female' and 'male' bisexual plants were categorised according to the relative number of stamens and ovaries. 'Male bisexual' plants produce only pollen and 'female bisexual' plants produce only fruit. Hence, A. triphyllum is a true dioecious plant, as each plant only reproduces through either the male or the female function. 'Female bisexual' plants were equivalent to female plants in terms of visitation rate by insects, fructification rate and production of berries and seeds. Neither agamospermy in female plants nor self-pollination in 'female bisexual' plants was found, thus A. triphyllum relies on insects for cross-pollination. Despite the long flowering cycle, a low visitation rate was documented: only 20-40% of inflorescences were visited, according to gender, by a mean of 1.5 insects. In this study, Mycetophilidae represented the most generically diversified and abundant family, as well as the most efficient insect pollinator, especially the genera Docosia and Mycetophila.
ISSN: 1435-8603

hal-01032127
https://hal.archives-ouvertes.fr/hal-01032127
DOI : 10.1111/j.1438-8677.2009.00192.x

Éditeur(s) : EDP Sciences
Résumé : Batch fecundity and relative fecundity of swordfish (Xiphias gladius) in the southwestern Indian Ocean were estimated from seven gravid swordfish females (size range 127-225 cm lower jaw-to-fork length, LJFL) with unovulated, hydrated oocytes collected onboard Reunion-based (France) longline swordfish fishing vessels between December 1999 to January 2001. To investigate the spawning pattern of swordfish, we used data collected through a combination of two at sea sampling regimes. A total of 17 007 geo-located size data of swordfish were recorded during 8 years (1993-2001) and a total of 1727 (size range 75-289 cm, LJFL) swordfish gonads (1107 females and 620 males) were sampled from May 1998 to January 2001. The estimated batch fecundity ranged from 995 000 hydrated oocytes for the smallest ripe female to 4.3 millions for the largest female sampled measuring respectively 127 to 225 cm in curved length (LJFL). The relative fecundity ranged from 25 to 72 hydrated oocytes per gram of body weight. We found that batch fecundity was positively correlated with fish length and that the older/larger females have earlier and longer spawning seasons than younger/smaller females. These findings suggested that older/larger females which are seasonally migrating in this spawning ground seem to play a major role in reproductive success of the species in producing significantly more offspring than younger females during an extended spawning season. Examination of the length-frequency date from the fishery indicated that the young fish are resident around Reunion and around the seamounts off Reunion Island. Our results highlight the important role of the older/larger females in the reproductive capacity of southwestern Indian Ocean stock. We discuss the potential implications of fishing the older/larger females for this stock in terms of reproduction and recruitment.
La fécondité par acte de ponte et la fécondité relative chez l'espadon (Xiphias gladius) dans le sud-ouest de l'océan Indien sont estimées d'après sept femelles de taille comprise entre 127 et 225 cm (de l'extrémité de la mâchoire inférieure à la fourche caudale) ; celles-ci ayant atteint la maturité sexuelle, les ovaires contenant des ovocytes hydratés. Ces femelles ont été pêchées entre décembre 1999 et janvier 2001, par des palangriers ciblant l'espadon et basés à La Réunion. La stratégie de la reproduction chez l'espadon a été étudiée en utilisant des données collectées au cours de deux campagnes d'échantillonnages en mer : soit 17 007 mensurations géo-référencées d'espadons, de 75 à 289 cm, qui ont été enregistrées durant les 8 années d'étude (1993-2001) et 1727 gonades d'espadon (1107 femelles et 620 mâles) prélevées entre mai 1998 et juin 2001.La fécondité par acte de ponte estimée varie de 995 000 ovocytes hydratés, pour la plus petite femelle (127 cm), à 4,3 millions pour la plus grande femelle (225 cm). La fécondité par acte de ponte est corrélée positivement à la taille du poisson. La fécondité relative s'étend de 25 à 72 ovocytes hydratés par gramme de poids de corps. Les femelles les plus âgées/grandes pondent plus tôt et sur une période plus grande que les plus jeunes/petites femelles. Ainsi, les femelles plus âgées/grandes qui migrent de façon saisonnière vers cette aire de ponte, contribueraient plus largement au renouvellement de l'espèce en produisant de façon significative davantage de recrues que les femelles plus jeunes et ceci pendant une saison de ponte plus étendue. Par ailleurs, les jeunes individus semblent séjourner aux abords de l'île de La Réunion et des monts sous-marins situés au large. Nos résultats soulignent l'importance du rôle des femelles âgées/grandes dans la capacité reproductrice du stock d'espadon du sud-ouest de l'océan Indien. Les implications potentielles de la pêche : des femelles âgées et de grandes tailles sont discutées pour ce stock, du point de vue de la reproduction et du recrutement.
Aquatic Living Resources (0990-7440) (EDP Sciences), 2009 , Vol. 22 , N. 1 , P. 59-68

Droits : 2009 EDP Sciences
http://archimer.ifremer.fr/doc/2009/publication-6354.pdf
DOI:10.1051/alr/2009012
http://archimer.ifremer.fr/doc/00000/6354/

Extrait de : Narrative of a five years'expedition against the revolted negroes of Surinam in Guiana, on the wild coast of South America from the year 1772 to 1777, elucidating the history of that country and describing its productions... with an account of the Indians of Guiana and negroes of Guinea... Tome 1 (p. 88)
Résumé : A female mulatto

Droits : Domaine public
Permalien : http://www.manioc.org/images/SCH132420143i1
SCH132420143i1

Résumé : Hierba trepadora de hasta 6 m, usualmente muy ramificada. Hojas alternas de 4 a 12 cm, 5-7 lobadas; lóbulos obtusos o mucronulados con márgenes dentados o crenados. Corola amarilla, segmentos obtusos o emarginados de 1.5 a 2 cm. Fruto elipsoide, tuberculado, dehiscente, de 5 a 15 cm de diámetro, de amarillo a anaranjado, con 3 valvas; pulpa de color rojo; semillas elípticas, planas, de 10 a 16 mm.
Herbe grimpante pouvant atteindre 6 m, habituellement très ramifiée. Feuilles alternes de 4 à 12 cm, avec 5-7 lobes; lobes obtus ou mucronés, bords dentés ou crénelés. Corolle jaune, segments obtus ou émargés de 1,5 à 2 cm. Fruit ellipsoïdal, tuberculé, déhiscent, de 5 à 15 cm de diamètre, jaune à orangé, avec 3 valves; pulpe de couleur rouge; graines ellipsoïdales, aplaties, de 10 à 16 mm.
Climbing dioecious herb 6 m or more, usually densely branchedwith tendrils.  Leaves alternate, simple 4-12 cm long, deeply5-7 lobed,sinuate with mucronate tips; inflorescence a raceme; female and male flowers yellow, peduncle shorter on female flower, bracts on male peduncle reniform to rounded-cordate; fruit cylindrical, narrowed at both ends, 8-15 cm long, prominent tubercles on the ribs, orange when ripe containing pendulous seeds covered in a red pulp; seed oblong 12-16 mm x 5-9 mm and 3-4 mm thick.
Originaria del Viejo Mundo y naturalizada en todos los trópicos.
Originaire de l’;Ancien Monde et naturalisée sous tous les tropiques.
Native to the Old World and naturalized in all tropical regions.

http://www.tramil.net/fototeca/plant232

Éditeur(s) : HAL CCSD SAGE Publications
Résumé : International audience
: French Guiana is the French territory that is most affected by HIV. AIDS incidence is much higher than in mainland France and sex work seems to be an important driver of the epidemic. The objective of this study was to describe consistent condom use among female sex workers with their clients and their intimate partners and to identify determinants of non-use of condoms. An HIV/AIDS Knowledge, Attitudes, Behaviours and Practices survey was conducted in 2009-2010 among sex workers in French Guiana. A total of 477 sex workers were interviewed. Female sex workers were more likely to use condoms with their clients (97%) than with their intimate partners (45%). The factors associated with non-consistent condom use with the intimate partner were having had an abortion, feeling at risk for HIV, not evaluating one's own risk for HIV, living as a couple, being Dominican, not feeling comfortable asking intimate partners to use condoms. Although a high proportion of female sex workers declared using condoms with commercial partners, there is still room for improvement in the prevention of transmission with both commercial and intimate partners.
ISSN: 0956-4624

inserm-01065111
http://www.hal.inserm.fr/inserm-01065111
http://www.hal.inserm.fr/inserm-01065111/document
http://www.hal.inserm.fr/inserm-01065111/file/Table_III_IJSA.pdf
http://www.hal.inserm.fr/inserm-01065111/file/2014_Parriault_-_Predictive_factorssur unprotected_sex_for_female_sex_workers.pdf