Éditeur(s) : Natl Shellfisheries Assoc
Résumé : The pearl industry in French Polynesia is based on exploitation of natural stocks of the black-lip pearl oyster (Pinctada margaritifera); it generates an annual turnover of 90 million euros. Improvements in pearl quality need genetic studies to improve the populations. This pearl oyster is a protandric species, where the sex-ratio normally is biased towards males. There is an increasing interest in gender control to find the mechanisms to augment female proportions for management purposes. This review summarizes information on exogenous and endogenous factors regulating gender in this and other bivalves and concludes that P. margaritifera is a protandric hermaphrodite, developing as a male during the first two years and without evidence of an effect from abiotic and biotic factors on gender during this phase. Later, pearl oysters progressively change to females, reaching a sex ratio close to 1:1 in specimens >8 years; at this stage, gender is apparently influenced by environmental parameters, but particularly by stress. Future research should seek to accurately determine the effect of temperature and food on sex ratios. Studies should be performed to characterize genes responsible for expression of gender. The use of hormones is a path that might be explored to influence the gender of pearl oysters.
Journal Of Shellfish Research (0730-8000) (Natl Shellfisheries Assoc), 2011-08 , Vol. 30 , N. 2 , P. 231-240

Droits : info:eu-repo/semantics/openAccess
http://archimer.ifremer.fr/doc/00040/15100/12543.pdf
DOI:10.2983/035.030.0206
http://archimer.ifremer.fr/doc/00040/15100/

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) : HAL CCSD BioMed Central
Résumé : ICARE Study Group
International audience
BackgroundPopulation attributable risks (PARs) are useful tool to estimate the burden of risk factors in cancer incidence. Few studies estimated the PARs of oral cavity cancer to tobacco smoking alone, alcohol drinking alone and their joint consumption but none performed analysis stratified by subsite, gender or age. Among the suspected risk factors of oral cavity cancer, only PAR to a family history of head and neck cancer was reported in two studies. The purpose of this study was to estimate in France the PARs of oral cavity cancer to several recognized and suspected risk factors, overall and by subsite, gender and age.MethodsWe analysed data from 689 oral cavity cancer cases and 3481 controls included in a population-based case–control study, the ICARE study. Unconditional logistic regression models were used to estimate odds ratios (ORs), PARs and 95 % confidence intervals (95 % CI).ResultsThe PARs were 0.3 % (95 % CI −3.9 %; +3.9 %) for alcohol alone, 12.7 % (6.9 %–18.0 %) for tobacco alone and 69.9 % (64.4 %–74.7 %) for their joint consumption. PAR to combined alcohol and tobacco consumption was 74 % (66.5 %–79.9 %) in men and 45.4 % (32.7 %–55.6 %) in women. Among suspected risk factors, body mass index 2 years before the interview <25 kg.m−2, never tea drinking and family history of head and neck cancer explained 35.3 % (25.7 %–43.6 %), 30.3 % (14.4 %–43.3 %) and 5.8 % (0.6 %–10.8 %) of cancer burden, respectively. About 93 % (88.3 %–95.6 %) of oral cavity cancers were explained by all risk factors, 94.3 % (88.4 %–97.2 %) in men and only 74.1 % (47.0 %–87.3 %) in women.ConclusionOur study emphasizes the role of combined tobacco and alcohol consumption in the oral cavity cancer burden in France and gives an indication of the proportion of cases attributable to other risk factors. Most of oral cavity cancers are attributable to concurrent smoking and drinking and would be potentially preventable through smoking or drinking cessation. If the majority of cases are explained by recognized or suspected risk factors in men, a substantial number of cancers in women are probably due to still unexplored factors that remain to be clarified by future studies.
ISSN: 1471-2407

Droits : http://creativecommons.org/licenses/by/
hal-01258466
http://hal.upmc.fr/hal-01258466
http://hal.upmc.fr/hal-01258466/document
http://hal.upmc.fr/hal-01258466/file/BMCC.pdf
DOI : 10.1186/s12885-015-1841-5

Éditeur(s) : Saint Lucia. Ministry of Social Transformation, Culture & Local Government Saint Lucia. Ministry of Social Transformation, Culture & Local Government
Résumé : (Funding) Digitized with funding from the Digital Library of the Caribbean grant awarded by TICFIA.

Droits : All rights reserved by the source institution.
CULTURAL POLICY

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) : U.S. Agency for International Development U.S. Agency for International Development ( Washington D.C )
Résumé : (Bibliography) Includes bibliographical references.
(Statement of Responsibility) by Karen White ... [et al.] ; tables prepared by Roxana Moayedi.
Cover title: Gender issues in Latin America and the Caribbean.
"Prepared for the Bureau for Latin America and the Caribbean."
"May 1986."
Latin America
Caribbean Area

001824819
15356371
AJP8854

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) : Diana Paton Diana Paton ( United Kingdom )
Résumé : From: http://obeahhistories.org/project/ The website is part of the project ‘Spiritual Politics in Caribbean History’, led by Diana Paton and funded by the Arts and Humanities Research Council, which ran from January 2012 to January 2013. Diana Paton is Reader in Caribbean History at the School of History, Classics and Archaeology at Newcastle University. She is the author of No Bond but the Law: Punishment, Race, and Gender in Jamaican State Formation, 1780-1870 (Durham: Duke University Press, 2004), and co-editor, with Pamela Scully, of Gender and Slave Emancipation in the Atlantic World (Durham: Duke University Press 2005). For her publications on obeah and Caribbean religion, please see the publications page. Gemma Romain specialises in researching Caribbean and Black British history. She currently works as a Research Associate for The Equiano Centre, Department of Geography, UCL and also undertakes freelance historical research and public engagement. She was Vera Douie Fellow at the Women’s Library during 2011, documenting interwar Black histories within the collections of the Women’s Library and was previously Leverhulme Early Career fellowship at Newcastle University. Her publications include Connecting Histories: A Comparative Exploration of African-Caribbean and Jewish History and Memory in Modern Britain (Kegan Paul, 2006) and co-edited with David Cesarani, Jews and Ports Cities, 1590-1990: Commerce, Community and Cosmopolitanism (Vallentine Mitchell, 2006). Gemma wrote the initial drafts of most of the text on the website. Maarit Forde worked with Diana on an earlier phase of this project, funded by the Leverhulme Trust. She researched obeah prosecutions and prosecutions under the Shouters Prohibition Ordinance in the Port of Spain Gazette, co-organized the conference that led to the publication of Obeah and Other Powers, and co-edited the book. Previous research on this project has also been funded by Newcastle University and the British Academy.

Droits : Applicable rights reserved.
http://ufdc.ufl.edu/AA00013897/00001

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) : Knickerbocker Press Knickerbocker Press ( New York )
Résumé : Different records include author as Mary O. Walcott and Mary Adella Walcott and include Edmund Clarence Stedman. Using Mary Adella Walcott based on reference in Donnell, Alison, 1966- (1994) Cultural and gender politics in a neglected archive of Jamaican women's poetry : Una Marson and her Creole contemporaries. PhD thesis, University of Warwick. http://wrap.warwick.ac.uk/36091/

Droits : Applicable rights reserved.
18910433
http://ufdc.ufl.edu/AA00013946/00001

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) : Eastern Caribbean Center Eastern Caribbean Center ( St. Thomas, V.I )

Droits : All rights reserved by the source institution.
HQ1075.5 .C27 G45 2010

Éditeur(s) : University of the Virgin Islands, Eastern Caribbean Center University of the Virgin Islands, Eastern Caribbean Center ( St. Thomas, USV )

Droits : All rights reserved by the source institution.
HQ 1240.5 .C27 G46

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) : HAL CCSD Public Library of Science
Résumé : International audience
Patients with sickle cell anemia (SCA) have usually lower diastolic, systolic and mean blood pressure (BP) than the general population. However, BP values ≥120/70 mmHg considerably increase the risk for acute and chronic complications in SCA. The aim of this study was to identify biological factors associated with relative hypertension in adults with SCA. We compared the hematological, lipid and hemolytic profiles, as well as blood viscosity, between SCA patients with normal BP (<120/70 mmHg, n = 54) and those with relative hypertension (BP≥120/70 mmHg, n = 43). Our results demonstrated that male gender (OR: 3.49; 95%CI 1.20 to 10.16, p<0.05), triglycerides (OR: 9.19; 95% CI 2.29 to 36.95, p<0.01), blood viscosity (OR: 1.35; 95% CI 1.01 to 1.81, p<0.05) and body mass index (OR: 1.37; 95% CI 1.14 to 1.64, p<0.01) were independent risks factors for relative hypertension in SCA. No association was found between the BP status and the positive history of painful vaso-occlusive crisis or acute chest syndrome. An association between triglycerides level and the occurrence of these two major acute complications was detected. Our study suggests that male gender, increased triglycerides level, BMI and blood viscosity could increase the risk for developing relative hypertension in SCA. In addition, our results support a role of moderately elevated triglycerides in the pathophysiology of vaso-occlusive events.
ISSN: 1932-6203

inserm-00838991
http://www.hal.inserm.fr/inserm-00838991
http://www.hal.inserm.fr/inserm-00838991/document
http://www.hal.inserm.fr/inserm-00838991/file/Lamarre_et_al._2013_PloS_ONE_.pdf
DOI : 10.1371/journal.pone.0066004

Éditeur(s) : UNDP Guyana UNDP Guyana ( Guyana )
Résumé : (Funding) Support for the development of the technical infrastructure and partner training provided by the United States Department of Education TICFIA program.
While the global response to HIV and AIDS has realized several successes in achieving universal access to prevention, care and treatment to date, challenges persist in ensuring equal access to these services for most at risk populations. The epidemiology of HIV reflects a stark disparity in access to prevention and treatment services for neglected most-at risk populations, such as men who have sex with men (MSM). World-wide, MSM often experience higher rates of HIV relative to the total population. The reasons for this dynamic are multi-faceted and include high risk behaviors, and cultural as well as structural barriers. For MSM in developing countries, for example, basic services for prevention and treatment of HIV infection have yet to reach the large majority of men. Homophobia and discrimination limit access of MSM to prevention services and markedly increase vulnerability, as do criminalization of same-sex behavior. Decriminalization of same-sex behavior is a structural intervention for prevention of HIV infection and has recently been embraced by a nonbinding statement from the United Nations (Beyrer C,Clin Infect Dis. 2010 May 15;50 Suppl 3:S108-13) In the Caribbean, all of the above mentioned barriers exist. In fact, recent evidence demonstrates that there is a correlation between the decriminalization of homosexuality and lower rates of HIV (UNAIDS). This correlation is attributed to improved access to services. Therefore, The United Nations Development Program (UNDP) has recently launched an initiative to address the current situation regarding men who have sex with men in Guyana where the HIV prevalence in this population is 19.4% in contrast to 1.8% in the total population. This rapid assessment has been commissioned to supplement two previous studies that were conducted in Guyana in informing the design of upcoming activities to support local capacity building to enhance access to services and respect for the human rights protections for MSM. Unfortunately, in Guyana, like much of the Caribbean, MSM tend to be a hard to reach population, perhaps due to elevated levels of stigma and discrimination and difficulty in accessing men who might participate in high risk same sex behaviors yet do not self-identify as an MSM. As a result, there is a relative paucity of data concerning the knowledge, attitudes and behaviors of this total population in Guyana. (i.e. those who self –identify and those who do not) The baseline report is organized as follows: the methodology is explained followed by the study limitations, the review (literature and desk). The report then proceeds with describing the reality of work and working with sexual and gender minorities in Guyana, the status quo and entry points. The main findings of the capacity assessment and focus groups are then discussed. Issues relating to the uniformed forces and health services providers are then presented followed by discussions and conclusions.

Droits : All rights reserved by the source institution.

Éditeur(s) : Université des Antilles Études caribéennes
Résumé : This paper examines the changing fortunes of Durban as a tourist city from the apartheid to the post apartheid eras. Durban has long earned its prime position as one of South Africa’s most popular year‑round tourist destination. In keeping with the dictates of apartheid, the city catered largely for the needs of the white minority, while that of the black majority was largely ignored. With political changes and shifts in both the international and domestic markets, an effort had to be made to reposition tourism in the city. In order to successfully promote its tourism opportunities, Durban attempted to enhance its image and appeal by promoting its sports, convention and cultural attractions. The democratic transition of the 1990s provided many challenges, the most enduring of which was the need to cater for the emerging black tourist market. There was also an urgency to address problems of crime and grime, disparities in the distribution of labour market opportunities, especially in terms of race and gender within the tourism sector. A serious threat to tourism in Durban is unemployment and alienation of the majority of African people from the industry.
Ce document examine l'évolution des dynamiques touristiques de la ville de Durban dans un contexte post-apartheided. La ville de Durban s’est imposée comme l'une des destinations touristiques les plus populaires d’'Afrique du Sud. En accord avec les diktats de l'apartheid, pour satisfaire les souhaits d’une minorité blanche, l’organisation de la ville avait ignoré les besoin de la majorité noire. Aujourd’hui la ville de Durban se repositionne sur l’échiquier touristique, portée par les changements politiques intérieurs et les opportunités des marchés touristiques internationaux et nationaux. Afin de se positionner avec succèssur ce marché, la ville de Durban renforce son image autour de la promotion son front de mer, des sports nautiques, du tourisme de congrés, et des animations culturelles. La transition démocratique des années 1990 a fourni de nombreux défis et oppportunités dans la première sur le plan touristique fut de se positionner sur le nouveau marché touristique noir. Cal passe aussi par les urgence à résoudre sur le plan de la criminalité, de l’hygiène et de la résorption des disparités sur le marché du travail, en particulier en termes de race et de l'égalité des sexes dans le secteur du tourisme. Les plus sérieuses limites pour le tourisme à Durban sont le chômage et la marginalisation de la majorité des African people.
Afrique du Sud
Durban

Droits : info:eu-repo/semantics/openAccess
urn:doi:10.4000/etudescaribeennes.1192
http://journals.openedition.org/etudescaribeennes/1192