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

Résumé : From the PNCR, GAP MPs free to vote conscience on gay rights bill By Johann Earle Stabroek News June 11, 2003 The PNCR will allow its members to vote their conscience on the controversial Constitution (Amendment) Act of 2001 which seeks to prevent discrimination against persons on the basis of their sexual orientation and other grounds. A number of religious organisations are opposed to the passage of the bill because it includes sexual orientation as one of the grounds. They are concerned that it could lead to a legalisation of homosexual relations and demands for recognition of gay marriages among other things. PNCR Member of Parliament (MP) Vincent Alexander told a forum at the National Library on Saturday, that the Bill did not seek to legalise homosexuality, but to ensure that persons would not be discriminated against based on their sexual preferences. He was one of two parliamentarians who showed up - the other being PNCR member, Myrna Peterkin. The forum was organised by Students Against Sexual Orientation Discrimination (SASOD), a group comprising fifteen students from the University of Guyana which was formed about two weeks ago. Alexander expects the vote on the bill to come up before the National Assembly in a matter of months. Paul Hardy, Leader of the Guyana Action Party (GAP), told Stabroek News that his party would not be using the so-called parliamentary whip. He added that GAP took a decision that every member should vote according to his or her own conscience. “We have no right to deny the rights of others based on sexual orientation. [The Bill] will guarantee rights to the homosexual.” GAP is in Parliament as part of an alliance with the Working People’s Alliance. GAP/WPA has two MPs. The bill was met with rejection from some members of the religious community in 2001 and as a result of this, the President did not assent to it. In a statement on Monday, the Central Islamic Organisa-tion of Guyana (CIOG) said that it stood in firm opposition to the Bill. The CIOG says the general purpose of the bill may be commendable and that the organisation’s objection is not based on a willingness to promote discrimination. Rather, the CIOG said, it was based on the fact that specific legal protection on the basis of sexual orientation without definition or qualification gives tacit legitimacy to practices which are considered criminal in Islam. “It is foreseeable that such a legal nod of approval (subtle as it may be) of these practices may pave the way for greater social (or even legal) acceptability in the future which, from the perspective of all Muslims including those in Guyana, is an undesirable and sinful outcome,” the CIOG statement said. At Saturday’s event, Muslim teacher Moulana Mohamed Ali Zenjibari spoke of instances of abuse, discrimination and harsh penalties meted out to gay and lesbian persons in countries such as Iran and Saudi Arabia and noted that the Quran did not sanction such punishments for homosexual behaviour. President of the CIOG, Fazeel Ferouz told Stabroek News that a meeting to discuss a strategy with regards to the bill was planned for tomorrow with various religious groups. Stabroek News tried to get a comment on the issue from the PPP/C but to no avail. ROAR leader, Ravi Dev said that his party was now having discussions on the issue. ROAR feels that it is an important question which has to do with morality and should be discussed across the country. He added legislators had to be in tune with their constituents on the issue. SASOD is lobbying for the legislation through the sensitisation of MPs. Keimo Benjamin, a law student at UG, gave a presentation based on the jurisprudential aspects of the discussion on sexual orientation. He argued that morality should not be the only guiding principle on which to base the laws. Sexual activities between two consenting male adults in private could not be equated with a violation of a person’s rights, he said, making the point that the thrust of his presentation was not whether homosexuality was wrong, but whether it violated the rights of others. He said that the attitudes of some towards this subject were based on preconceived notions and prejudices. He cited studies to show that the suppression of certain perceived deviant sexual impulses in persons might do more harm than good. One Harvard University study of teens who said they were gay indicated that those teens were three times more likely to commit suicide. Vidyaratha Kissoon, of Help and Shelter, in his contribution on Saturday, expressed his displeasure at the low turnout at the forum and urged the parliamentarians who showed up to take the message to their colleagues. He noted that because of homophobia, the numerical minority was terrified of speaking out against instances of discrimination. Gays and lesbians in Guyana were subjected to ridicule and abuse, and walk the streets at night not looking for sex necessarily, but for the companionship of persons who empathise with them. During his presentation, Joel Simpson, another member of SASOD, outlined a number of changes made within national jurisdictions that had international implications. One such crucial change was South Africa’s 1996 adoption of a new constitution, making that country the first in the world to expressly include sexual orientation as a prohibited ground of discrimination. It was the first time a developing country had taken the lead with respect to the rights of sexual minorities. He also said that according to Douglas Sanders, a Canadian jurist, the rights of homosexual, bisexual or transsexual men and women had never been officially recognised by the United Nations, despite the fact that international laws on the issue began to emerge at the close of the Second World War. Simpson said that under Article 170 (5), as amended by Section 8 of the Constitution (Amendment) (No. 4) Act 2000, the President is required to assent to any bill which is returned by the National Assembly unaltered after a two-thirds majority within 90 days of its presentation to him. To the parliamentarians present, Simpson stressed that the onus was now on them to adequately represent their constituents which include lesbian, gay, bisexual and transsexual Guyanese. http://www.landofsixpeoples.com/news301/ns306115.htm and Vote on sexual orientation should be a matter of conscience - MP Alexander By Esther Elijah Guyana Chronicle June 8, 2003 PEOPLE’S National Congress (PNC/R) Member of Parliament Mr. Vincent Alexander, said the Opposition will vote on “conscience” when the piece of legislation on sexual orientation is again brought before the National Assembly. “With specific reference to my party, when this Bill gets back to the Parliament in the spirit of the arguments here, we will not use the `whip’. Our party will not say we have to vote for the provision (in the Sexual Orientation Bill). We will allow our members to vote as a matter of conscience,” he told participants gathered in the Conference Room of the National Library. “We feel this is a matter of conscience. You may end up with a collective position but you have to deal with us individually,” Alexander said at a poorly attended public consultation aimed at gaining support for sexual orientation to be considered a fundamental right in Guyana. Alexander, one of the main persons who sat on the Constitutional Reform Commission that addressed this controversial clause, said the legislation was not meant to legalise homosexual activities in Guyana. “It was intended to ensure that persons who have an orientation - a way of thinking - which may or may not lead to a certain activity, to not be discriminated against, in terms of their rights,” he explained. Alexander noted that very often, discussions on the sexual orientation provision in the Bill have led to seepages into other areas where debates centre on the “right to be homosexual.” “I am saying the Bill does not comment on that… However, law is peculiar, especially in a Common Law system. Once you venture out and change the law, very often you open other windows which we cannot definitively say exist or does not exist in advance,” he said. “The fear of some people is that the legislators might say one thing and the Courts will eventually say something else. While some people can’t argue against the law, per say, they will say this has opened a window of opportunity not meant to be opened. So, it is better to stay without a window than open it and then have a possibility of something you didn’t intend to happen - happening sometime in the future.” Alexander added: “I want to say I’ve found this activity to have been rich from the perspective of the amount of research which was done by student (speakers). Without any comment as to whether I agree with the arguments, I would wish that much more research on other issues be done by students, and that at the University (of Guyana) students would find it convenient to have forums on other issues, with the same depth of research for their own intellectual development.” Alexander and other Opposition M.P, Lurlene Nestor were the only three Parliamentarians in attendance at the session organised by the recently formed `Students Against Sexual Orientation Discrimination’ (SASOD), a group that has a membership of 15 mostly University of Guyana (UG) students from various faculties. SASOD was established two weeks ago. With the exception of members of the press, the consultation only managed to attract 11 persons, a handful of who were SASOD members. While congratulating the students for an “insightful” presentation, Nestor pointed out that whether or not she chooses to agree with their position is “another issue” and she is entitled to her “own view”. “The issue of sexual orientation is very `toucheous’ …while we agree with the human rights provisions and all that as a society, we must also revert to our own society. Some of the very critical questions that I would want to ask is whether or not at the society (level) we are ready for that kind of thing,” she remarked. “We cannot, at (any) time, ignore the religious groups in our society. If we look at statistics going back to 1992 from a survey done by the Bureau of Statistics, we would see that a small section of the Guyanese population might be considered as people who do not subscribe to a religious view. While the laws are not necessarily based on moral values, we must acknowledge the fact that we might want to revert to many of the cases that (concern) laws that protect public morality.” Nestor told the speakers at the consultation these were some of the issues that they needed to deal with. She highlighted, too, that what must be examined is the effects of same-sex marriages on society and how this issue must be tackled. “These are some of the things we should consider and I don’t think you dealt with that in the presentations,” Nestor stated, adding that the issues must be addressed “frontally.” “Do we think that with the coming to being of this Bill that there might be quite a number of challenges to the Constitution in relation to the same issue of a man marrying a man? What do we do at the society (level)? Do we recognise that?” were the questions directed at the five speakers at the session. Nestor continued: “There is some argument that says, `Oh the Bill does not promote homosexuality or does not encourage a man to marry (another) man, but if you look at Section (15) that talks about `non-discrimination’ then how can we not, with the passage of this Bill, allow a man not to marry (another) man.” According to Nestor, matters of this nature constitute some of the “inconsistencies” of the Bill. On the argument raised by presenters at the session on who determines what is morality, Nestor said in the concept of democracy it is the people who are the determinants based on a “line of thinking.” She also rebutted on grounds that put the spotlight on teachers who may have been caught “interfering” with their young students and who may subsequently be dismissed from their jobs. “Could you imagine such a person interfering with a boy below age 10 - and by virtue of the fact that the Bill is there, the judges (in the case) will have to use their discretion in terms of what happens. We will have more Constitutional changes and problems (arising with the passage of the Bill).” SASOD member and law student, Joel Simpson, in reply, said he doesn’t think any homosexual in Guyana wants to “run into a church and ask that people marry them or anything of that sort.” At one point likening the church to a “club”, Simpson claimed the church has the right to exclude whomever it wants. He further stated that in accordance with the Constitution, people of the same sex do not currently have the right to marry, and will also not be able to do such an act with the passage of the Bill. However, Simpson said it is possible that the law, with the passage of the Bill, would have to recognise same-sex domestic partnerships in relation to employment benefits, sharing of properties, etc. Simpson said he believes there should be a realm of “public” and “private” morality between consenting adults, and implied that the Bill did not fully give “rights” to homosexuals. But, Nestor interjected: “I am informing you further…that the Sexual Orientation provision has, in fact, in some way recognised the rights of homosexuals and we must accept that.” Meanwhile, there was no vocal Christian representative(s) at the consultation and apart from the two Opposition representatives none other participant gave comments or directed questions at the presenters. Other speakers in support of the sexual orientation clause were: Moulana Mohammed Ali Zenjiban, Assistant Director of the International Islamic College; Denuka Radzik from Red Thread, Keimo Benjamin, UG law student and Vidyartha Kissoon from Help & Shelter. The Sunday Chronicle has been reliably informed that the Georgetown Ministers Fellowship, representing groups of Christian leaders staunchly against sexual orientation as a right in Guyana, have recently prepared a detailed 16-page document outlining issues arising from research to further boost their argument against the inclusion of the clause. The document is yet to be made public. http://www.landofsixpeoples.com/news301/nc306083.htm

Droits : All rights reserved by the source institution.
http://ufdc.ufl.edu/AA00014700/00001

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

Résumé : The central woman figure was of a member of the Spanish Royal Court. She has graced the Cuesta-Rey band since 1884. During the reign of King Alfonse XIII, Cuesta-Rey was the official cigar of the Royal Court. In addition, the rich history of the Cuesta-Rey brand includes winning a premier medal of achievement for the Panama-Pacific Expedition of 1914.
(Funding) Funded in part by the Institute for Museum and Library Services (IMLS), Ephemeral Cities Project.
Tampa |z 1271000 |2 ceeus
Hillsborough County |z 12057 |2 ceeus
United States of America -- Florida -- Hillsborough County -- Tampa

Droits : All rights reserved. 2005.
R05-20833

Date de création : 1985-1-1
Description : L'ouvrage propose en introduction une riche présentation des éléments de référence de la médecine traditionnelle créole (organisation du jardin, perceptions et représentations des maladies et remèdes), des pratiques et préparations médicinales puis met à disposition des fiches organisées autour de 133 plantes et leurs usages/problèmes de santé. Il s'inscrit dans la préservation et dans la transmission du savoir des soigneuses qui ont participé à l'enquête.
Siècle(s) traité(s) : 20
Droits : Ce document est protégé par le droit d'auteur. Il ne peut en aucun cas être utilisé sans l'autorisation de l'auteur et des ayant droits
Provenance : Université des Antilles. Service commun de la documentation
Permalien : http://www.manioc.org/recherch/T19001
T19001

Extrait de : Chez nos Indiens, quatre années dans la Guyane française (1887-1891) (p.296)
Résumé : Gravure de Raymond, père de Pierre un riche indien du village l'Oyapoc
Siècle(s) traité(s) : 19s
Droits : Domaine public
Provenance : Université des Antilles et de la Guyane. Service commun de la documentation
Permalien : http://www.manioc.org/images/HASH01498814b404bfb4d6c0ab56
HASH01498814b404bfb4d6c0ab56

Éditeur(s) : Université des Antilles AREBio Groupe de recherche BIOSPHERES : BIOlogie, Sciences Physiques & Humaines pour les énergies Renouvelables, l
Extrait de : 1er colloque international BIOSPHERES, du 18 au 20 juin 2019. Université des Antilles
Description : Antarctica is a continent of enigmas. Stunning geographic beauty belies its inhospitable climate. Covered a mile thick in ice, it is the world's largest desert. Fossil ferns found in its mountains speak of its prehistory as a tropical rainforest, but now is largely devoid of life. Its most famous inhabitant, the penguin, is thought of as a flightless bird, but soars underwater much as a falcon glides the sky. Perhaps one of the greatest enigmas is the contrast between the terrestrial and marine environments. On land, monochromatic snow and ice support little life, yet the sea teams with life, life that expresses itself with the full rainbow of colors. Color is but one manifestation of chemical ecology. The Antarctic benthos supports an extensive community of predators and prey, competitors and facilitators. A harsh geographic history has contributed to marine diversification and enhanced what we now recognize as a rich flora and fauna, commensurate in some instances with temperate kelp forests and even approaching the richness of tropical marine environments. Not surprisingly, Antarctic benthic ecology is highly dependent on chemical mediation of interspecific interactions, interweaving chemodiversity with biodiversity in a classical yin and yang feedback loop. The evolution of selective chemical defenses facilitates drug discovery research, producing suites of metabolites that inform structure-activity studies and add breadth to bioactivity profiles. This presentation will focus on recent and contextual research from our lab which has demonstrated the potential for new biomedical lead molecules and scaffolds from these difficult to access biological resources.

Droits : CC-BY-NC-ND - Attribution - Pas d'utilisation commerciale - Pas de modification
Permalien : http://www.manioc.org/fichiers/V19067
V19067

Extrait de : Nouvelle géographie de l'Ile d'Haïti contenant : Des notions historiques et topographiques sur les autres Antilles ()
Siècle(s) traité(s) : 19
Droits : Domaine public
Permalien : http://www.manioc.org/images/PAP110660453i1
PAP110660453i1

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) : HAL CCSD Springer Verlag (Germany) Springer Verlag
Résumé : International audience
La Cabaña peridotite is part of a dismembered ophiolite complex located within the metamorphic basement of the Coastal Cordillera of south-central Chile, and is the only location in Chile were Cr-spinels have been described so far. The La Cabaña peridotite is part of the Western Series unit, which comprises meta-sedimentary rocks, metabasites, and serpentinized ultramafic rocks. This unit has been affected by greenschist-facies metamorphism with reported peak PT conditions of 7.0–9.3 kbar and 380°–420 °C. Within La Cabaña peridotite Cr-spinels are present in two localities: Lavanderos and Centinela Bajo. In Lavanderos, Cr-spinel occurs in small chromitite pods and as accessory/disseminated grains with a porous or spongy texture in serpentinite, whereas in Centinela Bajo Cr-spinel is present as accessory zoned grains in partly serpentinized dunites, and in chromitite blocks. All Cr-spinels display variable degrees of alteration to Fe2+-rich chromite with a variation trend of major elements from chromite to Fe2+-rich chromite similar to those observed in other locations, i.e., an increase in Fe2O3 and FeO, a decrease in Al2O3 and MgO. Cr2O3 content increases from chromite to Fe2+-rich chromite in chromitite pods from Lavanderos and chromitite blocks from Centinela Bajo, but decreases in ferrian chromite zones in accessory grains from Centinela Bajo. The minor element (Ti, V, Zn, Ni) content is mostly low and does not exceed 0.4 wt.%, with the exception of MnO (<0.9 wt.%), which shows a correspondence with increasing degree of alteration. Cr# (Cr/Cr + Al) versus Mg# (Mg/Mg + Fe2+) and Fe3+/Fe3++Fe2+ versus Mg# plots are used to illustrate the Cr-spinel alteration process. Overall, the Cr-spinels from Lavanderos (chromitite pods and disseminated grains) exhibit Cr# values ranging from 0.6 to 1.0, Mg# (Mg/Mg + Fe2+) below 0.5, and (Fe3+/Fe3++Fe2+) <0.4. Cr-spinels from chromitites in Centinela Bajo have Cr# and Mg# values that range from 0.65 to 1.0, and 0.7-0.3, respectively, and (Fe3+/Fe3++Fe2+) < 0.4. Accessory Cr-spinels from Centinela Bajo have Cr# and Mg# values that range from 0.55 to 1.0, and 0.6- < 0.1, respectively. The (Fe3+/Fe3++Fe2+) ratio is less than 0.4 in chromite cores and Fe2+-rich chromite, and >0.5 in ferrian chromite and Cr-magnetite. Interpretation of the data obtained and Cr-spinel textures indicate that the alteration of Cr-spinel is a progressive process that involves in its initial stages the reaction of chromite with olivine under water-saturated conditions to produce clinochlore and Fe2+-rich chromite. During this stage the chromite can also incorporate Ni, Mn, and/or Zn from the serpentinization fluids. As alteration progresses, Fe2+-rich chromite loses mass resulting in the development of a spongy texture. In a later stage and under more oxidizing conditions Fe3+ is incorporated in chromite/Fe2+-rich chromite shifting its composition to an Fe3+-rich chromite (i.e., ferrian chromite). Depending on the fluid/rock and Cr-spinel/silicate ratios, Cr-magnetite can also form over Fe2+-rich chromite and/or ferrian chromite as a secondary overgrowth. The compositional changes observed in Cr-spinels from La Cabaña reflect the initial stages of alteration under serpentinization conditions. Results from this study show that the alteration of Cr-spinels is dependent on temperature. The degree and extent of alteration (formation of Fe2+-rich and/or ferrian chromite) are controlled by the redox nature of the fluids, the Cr-spinel/silicate and the fluid/rock ratios.
ISSN: 0930-0708

hal-01172266
https://hal.archives-ouvertes.fr/hal-01172266
DOI : 10.1007/s00710-014-0335-5

Éditeur(s) : Impensis Levini Hulsii Impensis Levini Hulsii ( Noribergae (Nuremberg) )
Résumé : (Citation/Reference) Church, E.D. Discovery,
(Citation/Reference) Lenox,
(Citation/Reference) Sabin
(Citation/Reference) LC (Raleigh)
(Citation/Reference) BN (Raleigh)
(Citation/Reference) J.C. Brown cat.
Colophon: Noribergae, excudebat Christophorus Lochner, 1599.
Translation of part five of Hulsius' Collection of voyages and travels, (Kurtze wunderbare Beschreibung dess Goldreichen Königreichs Guianae in America).
Page 2 incorrectly numbered 6.
Latin edition of part V of the Hulsius Voyages. Probably printed after Hulsius' 1599 German edition of part V. Only pts. IV and V of the collection were translated into Latin--Cf. Lenox Library, Contributions to a catalogue, no. 1, p. 8; also Church, E.D.A catalogue of books relating to the discovery ... of North and South America, v. 2, p. 662.
An abridgment of Sir Walter Raleigh's the discoverie of the large, rich, and bevvtiful empire of Guiana, originally published London, Robert Robinson, 1596--Cf. Church, v. 2, p. 651; also Tiele, P.A., Mémoire bibliographique sur les journaux des navigateurs néerlandais, p. 307.
The map and plates are the same as those in the German version. Map has title "Nova et exacta delineatio Americae partis avstralis. ... Noribergae, per Leuinum Hulsium. Anno 1599."
Another Latin translation was included in the 8th part of De Bry's "Great voyages," in 1599.
(Statement of Responsibility) per generosum dominum, Dn. Gvalthervm Ralegh eqvitem anglum detectum est: paulò post jussu ejusduobus libellis comprehensa: ex quibus Iodocvs Hondivs tabvlam geographicam adornavit, addita explicatione belgico sermone scripta: nunc verò in latinum sermonem translata, & ex variis authoribus hinc inde declarata.
Guiana
America
South America
West Indies

84408216

Résumé : Rich in history and tradition, the Columbia Club was founded in 1889 by a group of distinguished Indianapolis citizens who had promoted the candidacy of fellow Hoosier Benjamin Harrison as the 23rd President of the United States.
(Funding) Funded in part by the Institute for Museum and Library Services (IMLS), Ephemeral Cities Project.
Tampa |z 1271000 |2 ceeus
Hillsborough County |z 12057 |2 ceeus
United States of America -- Florida -- Hillsborough County -- Tampa

Droits : All rights reserved. 2005.
C24-05655

Extrait de : Histoire de la Martinique : à l'usage des cours supérieur et complémentaire des écoles primaires (p. 88)
Résumé : "de Percin. Riche planteur qui prit une part active aux guerres intestines de la période révolutionnaire; battit Dugommier à "" l'Acajou "", le 25 septembre 1790 "
Siècle(s) traité(s) : 19
Droits : Domaine public
Permalien : http://www.manioc.org/images/NAN130600104i1
NAN130600104i1

Éditeur(s) : HAL CCSD
Résumé : Volatile-rich, silica-undersaturated alkaline lavas record the important role of fluids during fluid-rock and magma-rock interactions in the mantle, which are key processes to understand the dynamics of the convective mantle and lithosphere-asthenosphere interactions in intracontinental settings. The aim of this thesis is to bring new constraints on the genesis of alkaline magmas by characterizing the crystallization conditions, the source and the partial melting processes taking part in the genesis of olivine nephelinites, pyroxene nephelinites and basanites from the Jbel Saghro volcanic field in the Moroccan Anti Atlas.The petrological and geochemical study of rocks and minerals coupled with the analysis of fluid inclusions constrains the pre-eruptive conditions of Saghro nephelinites to 1.7–2.2 GPa and ~1350 °C. Minerals show that nephelinitic magmas are rich in volatile elements (Cl, F, S), and fluid inclusions indicate that magmas were saturated with a CO2-rich fluid at pressures > 590 MPa. The various mineralogical assemblages and the presence of peridotite xenoliths suggest a rapid ascent for olivine nephelinites and more complex processes at depth for pyroxene nephelinites.Fractional crystallization and partial melting modelling of Saghro mafic lavas indicate that they are low-degree melts (0.6–2.5 %) of an amphibole-bearing carbonated peridotite enriched in incompatible elements, at the garnet-spinel transition (~80–85 km). Saghro nephelinites display a temporal evolution with a slight increase of the degree of melting and a decrease of the amount of residual amphibole from the oldest (olivine nephelinites, 9.6 Ma) to the most recent (pyroxene nephelinites, 2.9 Ma). Basanites form a system that is independent from nephelinites and are slightly higher-degree melts. Important variations in their chemical composition suggest variable amounts of fractional crystallization during ascent.The peculiar characteristics of Saghro nephelinites and basanites (enrichment in incompatible elements, negative anomalies in K, Zr, Hf and Ti, high Ca/Al and Zr/Hf ratios) indicate that their source was affected by carbonatitic metasomatism. The influence of this metasomatism is stronger for pyroxene nephelinites than for olivine nephelinites. These results suggest fluid-rock interactions beneath the Northwest African Craton, leading to the formation of a metasomatized mantle by CO2-rich carbonatitic components at the lithosphere-asthenosphere transition. The origin of the metasomatism inducing source enrichment and the formation of amphibole veins could be attributed to the melting of relict subducted oceanic lithosphere. The relatively low melting temperatures (< 1350 °C) suggest the absence of a thermal anomaly beneath the Jbel Saghro, and thus support a lithosphere delamination model as precursor of Saghro volca0,3nism. However, the increasing degree of partial melting over time, also observed in the Middle Atlas, together with the isotopic and geochemical similarities with Canary Islands alkaline lavas does not allow us to discard the influence of a deviation of the Canary mantle plume beneath northwest Africa.
Les laves alcalines sous-saturées riches en éléments volatils sont les marqueurs du rôle important des fluides dans le manteau et des interactions fluide-roche et magma-roche, processus clés pour comprendre la dynamique du manteau convectif et les interactions asthénosphère-lithosphère en domaine intracontinental. L’objectif de cette thèse est d’apporter de nouvelles contraintes sur la genèse des magmas alcalins en caractérisant les conditions de cristallisation, la source et les processus de fusion partielle à l’origine des néphélinites à olivine, des néphélinites à pyroxène et des basanites du champ volcanique du Jbel Saghro dans l’Anti-Atlas marocain.L’étude pétrologique et géochimique des roches et des minéraux, couplée à l’analyse des inclusions fluides a permis de contraindre les conditions pré-éruptives des néphélinites de Saghro à 1.7–2.2 GPa et ~1350 °C. Les minéraux montrent que les magmas néphélinitiques sont riches en éléments volatils (Cl, F, S), et les inclusions fluides indiquent que les magmas étaient saturés en fluide riche en CO2 à des pressions > 590 MPa. Les différents assemblages minéralogiques des néphélinites et la présence de xénolites péridotitiques suggèrent une ascension rapide des néphélinites à olivine et des processus plus complexes en profondeur pour les néphélinites à pyroxène.La modélisation des processus de cristallisation fractionnée et de fusion partielle des laves mafiques de Saghro a permis de déterminer qu’elles sont issues de faibles taux de fusion partielle (0.6–2.5 %) d’une péridotite carbonatée enrichie en éléments incompatibles, au niveau de la transition grenat–spinelle (~80–85 km) et en présence d’amphibole. Les néphélinites de Saghro montrent une évolution temporelle avec une légère augmentation du taux de fusion et une diminution de la quantité d’amphibole au résidu des plus anciennes (néphélinites à olivine, 9.6 Ma) aux plus récentes (néphélinites à pyroxène, 2.9 Ma). Les basanites forment un système indépendant des néphélinites et sont issues de taux de fusion plus élevés. Les fortes variations dans leur composition chimique suggèrent qu’elles ont subi de la cristallisation fractionnée lors de leur ascension.Les caractéristiques particulières des néphélinites et basanites de Saghro (enrichissement en éléments incompatibles, anomalies négatives en K, Zr, Hf et Ti, rapports Ca/Al et Zr/Hf élevés) indiquent que leur source a subi un métasomatisme principalement carbonatitique. L’influence de ce métasomatisme est plus forte pour les néphélinites à pyroxène que pour les néphélinites à olivine, impliquant une évolution temporelle de l’intensité du métasomatisme. Ces résultats suggèrent des interactions fluide-roche sous le craton Nord-Ouest Africain, entraînant la formation d'un manteau métasomatisé par des composants carbonatitiques riches en CO2 au niveau de la transition lithosphère-asthénosphère. L’origine du métasomatisme provoquant l’enrichissement de la source et la formation de veines d’amphibole pourrait être liée à la fusion de reliquats de croûte océanique subductée. Les températures de fusion relativement faibles (< 1350 °C) suggèrent l’absence d’anomalie thermique sous le Jbel Saghro, et favorisent donc un modèle de délamination de la lithosphère comme initiateur du volcanisme. Cependant, l’augmentation du taux de fusion partielle au cours du temps, également observée dans le Moyen Atlas, et les similitudes isotopiques et géochimiques avec les laves alcalines des îles Canaries ne permettent pas d’exclure une influence du panache des Canaries sur la source du volcanisme alcalin du Jbel Saghro.
https://tel.archives-ouvertes.fr/tel-01615888

NNT : 2015MONTS070
tel-01615888
https://tel.archives-ouvertes.fr/tel-01615888
https://tel.archives-ouvertes.fr/tel-01615888/document
https://tel.archives-ouvertes.fr/tel-01615888/file/53752_CHAMBOREDON_2015_archivage_cor.pdf

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) : IRD : Institut de Recherche pour le Développement Université des Antilles et de la Guyane
Extrait de : "Projet CARIBSAT, système caribéen d'information environnementale" : conférence, le 21 mars 2013. Université des Antilles et de la Guyane
Description : Le riche écosystème des récifs coralliens est en danger de disparition. L'anormale hausse de température des océans durant les dernières décennies a développé un phénomène étendu de blanchissement des coraux. L'objectif présenté est de pouvoir plus facilement déterminer leur état de santé, grâce à des images satellites. En effet, la cartographie par télédétection indique des signatures spectrales différentes entre les coraux normaux et "blanchis". Ces informations ont servi à la construction d'une base de données.
Siècle(s) traité(s) : 21
Droits : CC-BY-NC-ND - Attribution - Pas d'utilisation commerciale - Pas de modification
Permalien : http://www.manioc.org/fichiers/V13090
V13090

Résumé : A partir de l'étude de trois oeuvres de Daniel Maximin, Patrick Chamoiseau et Raphaël Confiant), il s'agit de s'interroger sur les rapports entre histoire et écriture. En l'occurence, les procédures de mise en texte du chronotope algérien, si elles répondent à des logiques (poétiques, critiques) et à des sensibilités différentes renvoient bien à une même problématique, celle de l'identité antillaise. Par contraste, le "Détour" par l'Algérie de la guerre d'indépendance ou des années 70 permet aux trois romancier de préciser le sens du Discours antillais (Glissant) et de dessiner les contours d'un imaginaire fertile et souvent douloureux.
Through a close reading of three works by Daniel Maximin, Patrick Chamoiseau and Raphaël Confiant, we intend to examine the relationships between history and writing. With different logics and sensibilities, the texts under study implies a common issue : West Indian identity. In contrast with the caribbean situation, the "Detour" through Algeria of Independance war and of the 70' allows the three writers to specify the meaning of the "West Indian discourse" (Glissant) and to draw the outlines of a rich and often painful imaginary.
Algérie
Martinique

Droits : Ce document est protégé par le droit d'auteur. Il ne peut en aucun cas être utilisé sans l'autorisation de l'auteur et des ayant droits
recherch:HASH0177912e8bbd0fa9b6839f44