http://fleurafricaine.tigblog.org/ What's on the minds of young leaders from around the globe? en-us http://fleurafricaine.tigblog.org/post/396075
1) Faire un bilan de ce que tu sais faire
Ce que tu as appris en cours
Ce que tu as appris en travaillant
Ce que tu as appris ailleurs (avec tes parents, en vacances,…)

2) Faire une liste de tes qualités et défauts
Vérifie auprès d’amis et de ta famille
Tu peux aussi faire des test de personnalités (style test d’embauche) et lire des livres type « pour quel métier êtes vous fait ? »

3) Liste tous tes rêves
Tu sais les rêves qu’on a quand on est enfant et qu’on abandonne plus tard en pensant que c’est trop dur mai aussi les rêves actuels
Ca peut des fois être des trucs assez ridicules comme vendre des bonbons, être princesse, avoir une ferme, être milliardaire, avoir un dauphin… Ecris tout ce qui te vient.

4) Liste tes passions
L’idée c’est de mettre ici tout ce qui te plaît, tout ce qui te ‘rend heureux’ (y compris manger, le sexe etc lol)





VERIFICATIONS

1) Repérer ce qui te plait dans tes rêves et passions
Exemple : disons que tu as mis que tu veux un dauphin et être princesse
Tu dois maintenant vérifier TOUTES les possibilités, même les plus saugrenues, et les lister du plus parfait ou plus neutre
Avoir une piscine à dauphin
Travailler dans un zoo ou parc le week-end
Aller en vacances dans un centre où on peut nager avec les dauphins
Aller au zoo le week-end, etc…

Epouser un prince et habiter un château
Avoir de belles robes etc
Economiser pour une robe haute couture, etc…

Ca paraît idiot mais tu vois mieux ainsi si ce que tu veux c’est le côté belles robes, richesse ou prince qui t’a attiré et si tu préfères nager avec les dauphins, travailler avec, etc…
Indirectement, tu vois tes ‘besoins’ : est ce que tu veux avant tout voir des dauphins, nager avec, des robes, être riche, etc…

IDEM AVEC LES PASSIONS, LES METIERS, LES LIEUX DE VIE, ETC

2) Les Besoins
Une fois que tu as fais le tri dans tes rêves et passions, tu peux trouver un ‘truc’ réel qui se rapproche de tes besoins.
Pour ma part, j’ai trié mes envies par domaine : Je sais que j’ai besoin de nature, d’apprendre, d’informer, d’aider…

3) Les Possibilités

Partant de là, je cherche les possibilités.
Nature = avoir une ferme, jardin ouvrier, bénévolat à la SPA, avoir des plantes et un chat, avoir un jardin et une maison , etc.
Apprendre = sociologie, professeur, livre des livres, …
Etc.
4) Trier
Il faut maintenant trier un peu et tester plusieurs possibilités.
Une fois que j’ai vu les différents besoins et possibilités que j’ai je réfléchis aux possibilités de ‘vies’. Le plus simple est souvent de partir des métiers différents mais tu peux aussi prendre les pays, lieux, passions… C’est selon tes désirs.
Je peux alors devenir :
sociologue
professeur
travailleur social ou humanitaire
etc…
tu fais en suite un bilan de TOUS les côtés positifs et négatifs pour chacun des choix
Par exemple, si je suis sociologue j’aurais du mal à avoir une ferme en même temps, l’ambiance de compétition me plaira pas trop mais je me sentirai utile et j’apprendrais des choses.
Si je suis en Afrique je peux avoir une ferme et faire de l’humanitaire masi ça sera compliqué pour la garde de mon fils.
Il faut qu’à chaque fois tu inclus tous tes besoins ( nature, aide etc pour mon cas)
Si tu as un doute tu peux vérifier ce que les pros, les livres, etc disent du métier ou du pays en question.

Ensuite, vois ce que tu peux ajouter : si je suis prof par exemple je peux avoir une ferme et informer et apprendre mais pour pallier à mon besoin d’aider je devrais avoir un journal sur le net ou dans ma ville et une association pour mon besoin d’aider. Tu vois ?

Là tu peux faire un genre de résumé des différentes possibilités et celles que tu préfères. Bien que normalement, toutes sont censés te convenir à peu près car ils complètent, à leur façon, tes besoins

5) Concret
Puis tu commences à voir ce que tu peux faire pour y arriver : économiser pour avoir telle chose, envoyer des CV pour tel job, etc.
C’est le moment d’aller au CIO, ANPE, vérifier les concours, faire du bénévolat pour vérifier telle passion, pour gagner en expérience, etc.
Et si un ne te va pas ou ne marche pas, tu connais les autres possibilités ‘de remplacement’ qui te conviennent aussi.
Voilà


Ne t’inquiète pas si ça dure des mois, c’est normal :-)

BON COURAGE



]]> Wed, 25 Jun 2008 11:53:00 EDT http://fleurafricaine.tigblog.org/post/396075 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/385175

Le terme science sociale résume à lui seul le paradoxe auquel sont confrontés les sciences sociales telles que la géographie, l’histoire ou bien sûr la sociologie.
Etudier les sociétés humaines ne relève pas des sciences dites dures, une méthode empirique semble s’imposer car chaque homme diffère d’un autre et que ses actions sont peu déterminables, comme le sont celles des objets étudiés par les sciences dures.
Il est peu aisé de comprendre ou prédire les comportements et les systèmes de pensées humaines ; d’autant que ceux-ci diffèrent selon les lieux et les époques. Pour autant, les sciences sociales tentent de mieux comprendre les sociétés humaines.

Si la pensée scientifique est ainsi liée à une société et à son système de pensée, il semble quasiment impossible d’être neutre. En fait, l’ethnocentrisme touche ainsi chaque société et don, même si le chercheur parvient à assimiler le culture de la société en question, cela en partie le reflet d’une façon de penser avec ses propres idées reçues.
Les sciences sociales tentent de limiter cela en mêlant des méthodes qualitatives et des méthodes quantitatives.
Les méthodes qualitatives mêlent observation, entretiens ou encore questionnaires, afin de comprendre un système dans son ensemble. On tente ici de ne pas avoir d’a priori sur le sujet en question en posant des questions ouvertes afin de ne pas influencer les réponses des interlocuteurs ou en utilisant l’observation participante, où le chercheur tente de s’intégrer au groupe.
Les méthodes quantitatives tendent plutôt à récolter des données quantifiées aux travers de statistiques et documents concrets.
Ces deux méthodes peuvent se compléter dans une enquête. Les méthodes quantitatives permettent alors de vérifier une hypothèse, formulée lors d’une enquête qualitative, afin de prouver sa véracité. Le chercheur peut démontrer grâce aux modèles quantifiés que son hypothèse est juste , que ce n’est pas simplement un point de vue.
P. Descola classe par exemple les différents animaux de l’environnement des Achuar, les périodes de l’année et les évènements qui y sont associés, ou encore il a calculé et comparé le temps utilisé pour effectuer un essartage selon les zones. Il est parvenu à voir que l’environnement est compris et utilisé selon les normes et visions de la société en question. En effet, les utilisations de l’environnement sont déterminées par la société, ses pratiques et ses croyances. Par exemple, les femmes Achuar passent beaucoup de temps à arracher les mauvaises herbes de leurs jardins alors que celle-ci n’affectent pas énormément la productivité du jardin. Elles ont cette pratique, avant tout, pour montrer leur force de travail et être fier de la tenue de leur jardin.
Il semble donc que le groupe agit sur l’environnement selon ses propres croyances ; ce qui s’oppose à l’idée que l’environnement déterminerait les pratiques des hommes.
M. Sahlins avait alors montré que les sociétés dites primitives n’utilisent pas leur environnement au maximum de ses capacités économiques. Cependant les besoins y sont satisfaits, contrairement aux sociétés capitalistes qui créent des désirs infinis qui ne sont donc jamais complètement satisfaits. L’économie est donc influencée par la société beaucoup plus fortement que l’imaginaient les économistes.
Polanyi prouva quant à lui, que les théories libérales ne s’appliquent pas en dehors de leur contexte, l’économie étant liée à la société globale et à ses institutions.
Ces recherches ont démontré, grâce à des méthodes quantitatives, que l’économie et l’utilisation des ressources dépendent de la logique de la société en question. Ainsi même les sciences dites dures sont touchées par ce problème , notamment l’économie comme l’ont expliqué les auteurs ci-dessus.

Il est cependant très difficile de trouver des théories applicables à toutes les sociétés humaines. Le chercheur qui étudie les hommes appartient lui même à une société humaine qui est à la base de ses connaissances et de son système de pensée. Il serait naïf de penser que l’on peut s’en séparer complètement.
Les méthodes quantitatives sont cependant à manier avec précaution. Elles peuvent être en effet utilisées parfois pour démontrer simplement la pensée du chercheur et non une réalité.
Peu de sociologues et anthropologues acceptent par exemple de laisser accès à leurs carnets de terrains, et on peut affirmer que tout auteur de sciences sociales est un jour critiqué.
Les sciences sociales, notamment la sociologie et l’ethnologie, permettent souvent de démontrer que rien n’est universel mais que tout est culturel. Ceci permet alors de réduire considérablement l’ethnocentrisme et les fausses logiques. Et sans modèles quantifiés, les sciences sociales risquent de n’être que de simples points de vue, influencés par la culture du chercheur.
Pour ma part, je retiens cependant que dès qu’il s’agit d’étudier les êtres humains, on doit toujours garder en tête que notre travail reste une hypothèse.
]]> Sun, 08 Jun 2008 05:50:00 EDT http://fleurafricaine.tigblog.org/post/385175 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/385173 Descola développe quatre ontologies, les différents façon de pensée la nature et la culture, en se basant sur les différentes manières de penser les liens entre des physicalités (comme le corps) et des intériorités (l’âme). Cette classification nous permet donc d’éviter de penser les autres modes de pensées et les autres cultures en se basant sur la seule pensée naturaliste occidentale.
Dans le mode de pensée animiste, les physicalités sont différentes mais les intention ou intériorités sont identiques. Rien ne se crée, tout se transforme. Les rêves, les maladies et la mort seraient au centre de cette religion. Notre âme bouge et vit pendant les rêves, on voit en rêve les âmes de gens morts prouvent donc qu’ils vivent encore. Les animaux en ont une âme aussi car ils rêvent et meurent aussi, de même que les plantes connaissent la santé, la maladie et la mort. Le passage d’un corps homme à un corps animal ou inverse est alors possible, car l’intériorité est identique.
Dans le naturalisme, les intériorités ou âmes sont différentes mais il existe une continuité physique ( comme dans le darwinisme par exemple). L’homme est ainsi un animal doté d’une âme, la nature et la culture s’opposent donc fortement.
Pour le totémisme, les âmes et les physicalités se ressemblent, certains humains ayant des caractéristiques qui les lient avec certains non-humains.
A l’opposé, l’analogisme voit les intériorités et les physicalités comme différentes. Tout est unique, comme une succession de maillons. Chaque chose peut alors avoir des effets sur autre chose, on cherche alors a créer et rompre des liens préexistants dans l’univers.
]]> Sun, 08 Jun 2008 05:49:00 EDT http://fleurafricaine.tigblog.org/post/385173 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/385171
Malgré la conférence de Johannesburg sur le développement durable, l’Afrique du Sud est actuellement plus centré sur la reconstruction du pays après l’apartheid sur le plan économique et social, que sur des questions écologiques. L’industrialisation et agriculture productiviste ont pollué l’air, les sols, augmenté l’érosion du sol, etc.
L’Etat a tenté, durant l’Apartheid, de protéger des animaux menacés, souvent au détriment des populations locales, notamment des sans qui ont été chassés de leurs terres. L’Etat sud-africain a également crée, durant l’Apartheid, des parcs nationaux pour le tourisme et, semble-t-il, pour séparer l’homme de la nature sauvage.
La nouvelle constitution parle cependant de droit à un environnement protégé et sans danger pour les populations et les générations futures et assurant un développement durable.
Pourtant, lors de son accession au pouvoir en 1994, l’ANC n’a pas accordé une priorité au développement durable. Le GEAR ( Growth Employment en Reconstruction ) n’intègre pas le concept de développement durable, les budgets concernant l’environnement restent faibles.
Des associations et syndicats luttent cependant pour l’environnement et le cadre de vie.



L’exemple de la terre

En Afrique du Sud, la terre est depuis longtemps un enjeu conflictuel. Le monde rural afrikaner était le soutien majeur de la politique de l’Apartheid. Il était très protégé par le gouvernement de l’époque.
Les personnes expropriées durant l’Apartheid ont été réinstallées sur des terres moins fertiles, plus petites, ou encore dans des ghettos sans emploi. Les terres irriguées et fertiles appartiennent en général aux agriculteurs blancs, les personnes sans terres sont souvent pauvres et ne peuvent pas acheter une terre assez grande et fertile pour qu’elle soit rentable économiquement. Ils manquent également souvent de moyens techniques et une formation.
A la fin de l’Apartheid, qui a permis l’abolition des lois racistes, la fin de la ségrégation et de la discrimination raciale, l’Afrique du Sud a amorcé des réformes agraires.
Un programme de redistribution des terres a été ouvert pour réparer les dommages et offrir la possibilité aux personnes expulsées de leurs terres de les récupérer. Les buts de ce programme sont cependant loin d’être atteints, très peu de terre ont été redistribuées et les dossiers ne sont pas simples à créer pour des personnes ou communautés souvent pauvres et peu éduquées et peu informés sur ces réformes.

Le Landless People movement LPM est né en 2001, dans un contexte de conséquences des promesses non tenues du gouvernement concernant les évictions, la répartition des terres, les énergies et l’accès aux services de bases.
Le Landless People Movement s’oppose aux programmes de l’Etat concernant la redistribution de la terre. Certains membres ne sont pas à proprement parler des sans terres mais des fermiers, d’autres sont par exemple des travailleurs agricoles plus ou moins aisés.
Les demandes de sans terres concernant bien entendu la répartition des terres, mais aussi l’accès aux services de bases, la participation des populations aux actions les concernant, le droit à une formation, où encore le droit de s’installer librement. Toutes ces notions sont liés à l’idée de démocratie, de justice et de réparation après l’Apartheid.
La nature et les énergies se mêlent ici au besoin de la population et à l’idée d’égalité et de démocratie.

Contrairement aux ouvriers, les paysans ne sont pas organisés en syndicats. Ils réclament la sécurité de l’emploi, de meilleures conditions de travail et un accès à la terre, avec cependant une prédominance de la sécurité foncière et du droit foncier.
Certains paysans demandent une terre pour des raisons économiques, d’autres pour des raisons plus culturelles ou symboliques.
Selon Nancy Andrew , les personnes vivant sur des terres communautaires ne demandent pas à être propriétaires privés de la terre affirmant que c’est une idée « de Blancs » ; ils souhaitent malgré tout obtenir une terre plus grande pour mieux vivre de l’agriculture vivrière ou pour vendre localement les excédents.
L’auteur explique que la terre est la base de l’organisation familiale, la propriété permet l’accès à un statut social et est une valeur sûre. Les personnes vivant sur des terres communautaires ne demandent pas à être propriétaires privés de la terre affirmant que c’est une idée « de Blancs » ; ils souhaitent malgré tout obtenir une terre plus grande pour mieux vivre de l’agriculture vivrière ou pour vendre localement les excédents. Elle explique que la terre est la base de l’organisation familiale, la propriété permet l’accès à un statut social et est une valeur sûre.
Dans les anciens bantoustans, les terres sont pauvres et mal irriguées. Les demandes de restitutions de terres semblent donc plus symboliques qu’économiques. On demande une terre comme on réclame son dû à l’Etat sud-africains, ou parce que l’on souhaite récupérer une terre qui appartenait à nos ancêtres, par exemples.


Conclusion

L’Etat sud-africain paraît actuellement peu enclin à s’occuper sérieusement des problèmes d’écologie. Le pays se concentre plus sur les réformes suite à la fin de l’Apartheid.
Cependant, on remarque que les avancées en matière d’environnement en Afrique du Sud sont apparues sous la pression de la société civile. Or, ONG et syndicats luttent pour les droits des Sud-africains et ceux-ci englobent l’environnement. L’industrialisation et la mauvaise gestion des ressources et déchets ont déjà eu des conséquences sur l’environnement (air, rivières, ..) et les populations (intoxication notamment dues aux exploitations minières). Ces problèmes se multiplieront tant que l’Etat et le société civile ne s’engageront pas dans une politiques environnementale d’envergure.

]]> Sun, 08 Jun 2008 05:48:00 EDT http://fleurafricaine.tigblog.org/post/385171 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/306527 To be sincere i rarely feel French even though i am French by blood, birth, education etc.
But well i didn't decide to write this post to write about my identity.

No. I am here to try to show a bit more of what France is actually, mostly since Sarkozy is president.

Those who know me know I didnt vote for Nicolas Sarkozy. So I will make efforts to try to be neutral.


FACTS

Sarkozy got a bit more than 50% (53% or so)of the votes during the second turn of presidential elections in May 2007.

Sarkozy and his team are close to many firms and do a lot to make firms be more competitive.

They also have auctions in 80% of the medias in France.


I do not think that a president linked to so many firms and especially medias is positive for a democracy.
I am surely more 'democrat' or left side than 'republican' UMP right side (Sarkozy's political party) but i would appreciate is French medias could at times, especially TV, critizes his actions, or at least talk about the opinion of his opponents or of any citizen who disagree with him.

I would also appreciate if Nicolas Sarkozy could remember that he has some ministres to help him, and that he doesnt have to solve all problems that media say about by himself.


RIOTS etc

Sarkozy and his gouvernement say it s not a social problem but only a matter of delinquent who just destroy anything.
Most sociologists and anthropologists think that delinquency is never without sense, and about french suburbs, they claim the problem is a lack of integration of young people living in poor area.

There was an accident last week between a police car and a mini motorbike in a suburb. The two teens who were on the bike died. Medias said that the bike was driving too fast and that the policemen were driving slowly.
But the images we watched on medias showed a police car half destroyed. Medias then said young men came and destroyed the police car after the accident.
The day after, we were told that someone snapped the accident on his mobile phone and that the police car was only destroyed by the accident.
Fadela Amara then said that an inuqiry is now starting. I wish next time media and gouvernment wont tell us what happened somewhere before the beginning of the inquiry.. or that the car is destroyed cos men came to destroy only the front side of the car...

To tell you all that s scaring me in my country actually would take me a book or two.
I just wanted to add :
a law was voted so that migrants who want to come to France to join their family will do blood test to check if they are really from the family they claim
medias spent hours talking about 'hostages' cos of strikes, mostly insulting strikers.


I wish i am wrong but all this is getting closer to dictatorship and it reminds me a time when we used to say Jewish were...
Let me not talk too much. I just wanted you to know more about France, my opinion doesnt matter much facts does.


]]> Sun, 09 Dec 2007 11:10:00 EST http://fleurafricaine.tigblog.org/post/306527 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/253141
The Niger Delta, very rich in hydrocarbons, produces the major part of the resources of Nigeria.
If this region becomes independant, Nigeria could hardly survive economilcally and politically.
It could involve the increase in the requests for autonomy of the other populations.

Nigerians then see the claims of the populations of the Niger Delta as selfish and tribalistics because it is opposed to the economic and political survival of Nigeria.
The ethnic explanation is not enough to understand the conflicts in Niger Delta. The tribalistic arguments seem to be used as justification of the economic and political claims.
Despite the official opposition of Nigerians to any tribalism, the ethnos group remains important in the family and but also about economic bonds.
Because of the violence and corruption present in Nigeria, each one trust only his family and his relatives, fearing that others could be robbers or corrupted.
More and more of people identity themselves as Nigerians, the religion pentecotist answers at the requests of integrity and morality vis-a-vis to the endemic corruption while associations defend the humans right.

In the area of the Delta, some want a return to traditions. Others rather hope for a change for more equality and of justice. Certain people wish to return to the traditions passed, but the history of people is not neutral and there are few documents about these populations, also this rebuilding is inevitably mixed with the point of view and ideals.
Leaders present themselves as representative of traditions and descendants of former kings, with an aim of increasing their power and of bringing unity among their group.
Nigerians of the diaspora also of the members of associations and a part of the inhabitants of the Delta are opposed to the corrupted leaders and ask for more democracy. Others take as a starting point the the humans right and of the foreign democracies to require the actualization of traditions.
The increase of the number of local government area divide groups into sub-groups ; while organisations try to unity populations.

Despite what medias usually say, it seems that a big part of the population of the Delta disagree with the elites. Most of the people from this area who answered my questionaires answered that the problems of the Delta come only from the corruption of the elites.
Ijaw Youth Council, a famous organisation, during a conference in USA, also criticizes the elites, probably because the peple of Niger Delta want them to be against the corrupted elites, to prove that they are not corrupted themselves.
Little by little, a regional identity is raising. The population of this area face the same problems and the same marginalisation.

In a next inquiry about Niger delta i would like to know who are the differents types of militants (for traditions, demonstrations, rebels or member of a human rights organisation, etc), but i also would like to study the relationship between leaders and the inhabitants of the Delta and their respective goals.
This investigation would allow, not only to check the need growing for democracy for all the inhabitants, but also the birth of social classes in the area.
]]> Sat, 22 Sep 2007 06:15:00 EDT http://fleurafricaine.tigblog.org/post/253141 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/252069 Since some months some banks, rea estate compagnies use discretly a sond that only people less than 30 years old can hear. The noise disturbs youth who prefer going farer.
I dont even know how to express how i fell about all that, all i know is that in such cases i dont feel i am French....]]> Fri, 21 Sep 2007 16:03:00 EDT http://fleurafricaine.tigblog.org/post/252069 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/194107 Let us start with the definition of G. Frege in 1894 about identity, because after all when one speaks about ethnic group, tribe or nation it is related to the concept of identity. According to Mr. Frege, “since any definition is an identity, the idea itself of identity could not be defined”. Thus an identity is between unit and a number, in other words between me and the others, but also between innate identity or by accident and acquired identity or oneself. However, human classify any thing and the ethnologist needs to know what he studies, to give limits to his study.

Until the 18th century, one speaks only about nations and people, the ethnic group term is used for the first time by V. Lapouge in 1896. According to Luc de Heusch, he invented it in order to distinguish races. The term is quickly use by colonial administrators and thus replaces the words ‘people’ and ‘nations’, adding a biological insinuation. Guy de Boeck says that this name is used to organise men and territories to control them through the treaties in particular. A whole vocabulary is used to be distinguished the colonised people: these people are said to have habits, beliefs and chiefs and not laws, religions and presidents.
Mr. Godelier defines a tribe as a concrete society, with a territory and being ready to defend it. It controls the resources of work, is created from economics and politics. Today, this word is used almost only for the groups isolated living in a rudimentary way, as if this word could speak only about isolated and little economically developed companies.
The word ethnic group has many definitions. Many authors agree to say that an ethnic group is based on a belief in a common origin, real or not (Shirokogoroff, Tylor, Weber.). Thus the ethnic group would be based at least with the eyes of its members on a family or blood bond, in the majority of the cases. Apart from the fact of knowing if this idea is real, it shows all at least that even for anthropologist the limit with races is small. Many sociologists think that the language, the conscience to belong to a group, endogamy and cultural identity make it possible to show that one belong to an ethnic group. (Shirokogoroff, Tylor, Roosen, Godelier. ). Boeck and Barth affirm what is important is what people say that is the ethnic group is, what defines it according to them.
Then, each sociologist brought his own definition:
For Tylor, it is a total phenomenon where certain cultural features are at the base of the creation of a social system.
For Roosen, the ethnic group was created or at least modified by colonisation and it is linked to a larger cultural unit.
Barth says that colonisation cemented the ethnic groups in time, insisting on the importance of the bonds and exchanges with the borders and said that culture is different from the ethnic group.
According to G. of Boeck, exchanges are fundamental. Trade becomes cultural and linguistic exchanges, and the trade involves a division of the labour.
Amselle speaks rather about identity with a multitude of identities for each person which adapt according to situations.
Since some years, anthropologists have agreed to say that the ethnic group is changing.

Ethnic group term change according to modifications of the groups. Thus it appeared during colonisation, its definition changed during independence of the colonised country, then adding the idea of choice of the members of the ethnic group. Today it persists, in spite of the strong migration of the populations towards the cities, globalisation of the media and international migrations. That deeply modified social groups and ways of life of people studied by the anthropologists.
Of which ethnic group are we when our parents are from various horizons, and we grow in a distant city, then migrate to a new country? In other words are we from the ethnic group of birth, of the education one receives or that that one chooses? The term really does seem to be mainly used to create a division between occident and people in the past colonised countries or developing countries. Would one dare to call the Corsicans or the Breton ethnic group or tribe? However they correspond to the majority of the definitions given by the anthropologists.
Thus the ethnic group term, on top of being dangerously linked to a racist vision, seems difficult to define, as if its definition depended on the studied group and at which time one refers. I do not deny the existence of groups related to the origins cultural or biological, I think simply that the term of ethnic group is too close to an idea of underdevelopment and that it is not suitable. However, the ethnologist have to define their subject of study, that it is in term of population, territory and habits for example, and to find what they have in common. In my opinion, it will thus be necessary to concentrate to the word of group and to define the group studied precisely before starting the investigation itself in order to avoid any amalgam, particularly when one studies groups who were colonised or who are victims of prejudices.
]]> Mon, 30 Apr 2007 12:50:00 EDT http://fleurafricaine.tigblog.org/post/194107 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/162413
Psychological consequences of the sexual abuse are numerous and various. They can be reduced thanks to therapies for examples, but they remain present for lifetime for the victims. Psychological consequences have a paramount share but the physical, social or legal consequences are also important.

1) Definition
Post traumatic stress is a group of symptoms developed by a person after being confronted to a traumatise, i.e. an event which caused an intense fear, a feeling of impotence or horror. Such an event can be an accident, an aggression, a rape, a hold-up, an earthquake, etc. Whoever is exposed to an event of such an intensity can develop characteristic symptoms which include:
- reviving the event in mind very often
-avoiding situations which remember them the event
-hyperactivity.
Although certain personal circumstances (for examples, problems during childhood, pre-existent mental problem, etc.) can increase the probability of developing a post-traumatic stress, it seems that the determinant factor is the gravity of the event. According to certain studies, 8 to 10 % of the population would suffer at one time or another from their life from a state from post-traumatic stress. Let us specify that we speak about post-traumatic stress when the disturbance persists more than one month. In the first month, we rather employ the term of acute stress.

2) Symptoms
The traumatic event is constantly revived
-repetitive memories and invading event causing a feeling of stress and including images, thoughts or perceptions. Note: young children, repetitive plays expressing of the topics or the aspects of the traumatise.
-repetitive dreams concerning the event. Note: For children, they can be alarming dreams without recognisable contents.
-sudden impression that the traumatic event is going to happen again (including illusions, hallucinations and flash-back).
-intense feeling of psychic stress when facing indices reminding them an aspect of the traumatic event ( dates, weather, certain places, certain odours, etc).
-efforts to avoid thoughts, feelings or conversations associated with the traumatise.
-incapacity to remember an important aspect of the traumatise.
-clear reduction of the interest for important activities or reduction of the participation in these same activities.
-avoid relationships and feeling of becoming different from others.
- incapacity to test tender feelings.
- to think of not being able to make career, to marry, to have children, or to have a normal course of the life.
-difficulties to sleep
-irritability or access of anger
-difficulties of concentration
One speaks about post-traumatic stress when the disturbance involves a deterioration of social, professional life or in other important fields.
The memory of the event is often of an extraordinary precision. People say they can re-examine the scene as if they were there. Images, odours, etc; seem truer than with ordinary memory.
The symptom of hyper vigilance and other symptoms of over reaction occur as if it was still necessary to remain in alarm to ensure itself to do what it is necessary and to prevent any other danger. Amnesia allow to proportion the stress to be managed. The problem is that these mechanisms are maintained whereas they are not necessary any longer and that they present too many disadvantages.
It happens that these symptoms of post-traumatic stress are accompanied by physical or psychological symptoms of anxiety or panic (it acts of hyperventilation) such as: palpitations, pain, nausea, instability, impression of fainting, feelings of unreality or depersonalisation (to be detached from oneself), fear of losing the self-control, fear of dying.

3) Associated difficulties
Reactions which constitute what is called post-traumatic stress often represent only a part of the suffering and the difficulties of victims. They often live a painful guilty feeling because they survived, or didn’t save anyone during the event, are haven’t reacted as they would have liked, etc. When they are victims of a criminal act, they often live with a great feeling of revolt, aggressiveness, a desire of revenge and a feeling on injustice.
The victims often also suffer from a feeling of lack of communication. Their experiment, the lived emotions and their reactions are so much out of the common run, intense that the words are difficult to find to describe what is lived. It often comes a time when the victim is told “forget it”. People suffering from a severe post-traumatic stress say that, even if the relatives dot heir best, later they do not want to speak about it any longer.
The vision of the world and the life is often affected. The world is no longer safe. It becomes full of dangers, traps, etc.
Among people who lived chronic traumatises (abuse, marital violence, etc.) particularly, the capacity to trust is very affected. In addition, let us mention that people suffering from a post-traumatic stress must sometimes live, at the same time, the mourning of their own health, constant pains, financial problems, or with an abortion, family problems, etc.

4) Evolution
The symptoms usually begin in the first three months after the traumatise although it can appear several months or several years later. Symptoms can last weeks or years ; but complete cure happens after in three months in approximately half of the cases whereas many other subjects have symptoms which persist more than twelve months later. These people are likely to develop a depression (apparently 25 to 30% of people suffering from a post-traumatic stress), an abusive consumption of drug, alcohol or drugs (approximately 50%), panics, health problems. It is frequent that these various reactions interfere with the interpersonal relations and carry out to serious marital and family difficulties. Children often refuse contacts, have serious food problems, can be aggressive, have nightmares,..

5 ) Sexual abuse
The bond with the society represented is broken, the genealogical bond also and the law, in other words all that the father represents when he commits incest. The victims of sexual abuse often show difficulties of setting up limits and to establish contacts, they have the impression not to be able to control what arrived to you and thus bonds with people.
Anger is one of the most current symptoms to which that victims of sexual abuse must face.
The children victims of abuse often passed many years while refusing to deal with your truths emotions and feelings; their anger did not have any effect or very little on your impostor. A repressed anger can lead to a depression, the victim directs his anger against himself or other.
Loss of the experiments of childhood, innocence. The child is always worried, aggressive, faces difficulties of feeling joy and happiness.
As a incest implies the parents and/or other members of the family, there is a loss of trust. Those who are supposed to protect you and take care of you are also those which deceived you. That involves the loss of a normal relationship, of memories of your childhood, guilt feeling and shame.
As an adult who had been victim of abuse during your childhood, you can feel much culpability because you did not stop the abuse. Children seek affection from adults and some times they will accept any type of affection (even an abuse) as proof that they are liked. Victims of abuse are often turned responsible or taken for liars after having had the courage to talk about their aggression.
Learning how to trust again is very difficult. Some grew in an environment which did not offer stability or safety where one or more adults could be manipulators ; thus why believe that others would be different if you can’t trust people close to you, how can one trust others? Victims go from one extreme to the other, by trust too much or not at all.

6) Sexuality and self confidence
As a victim of sexual abuse during your childhood, you can have problems of self confidence of image of yourself. That is perhaps the results of all the negative messages which you heard from the person who abused or for feeling responsible from what occurred and for the culpability about which we spoke earlier. Abuse itself is a refusal of the other, seeing it like in object.
Also the victims often have a disastrous image of them and their body, considered often as faulty, responsible of the abuse into their eyes, as the abuser liked it and the same body made them feel pleasure.
the nature even of the abuse of course has an enormous impact on sexuality.
Sexuality can remind the victims about your abuse even years later and when making love to a loved one. That can be very alarming and very frustrating, and can prevent you from having any type of sexual activity with your partner.
Self-mutilation is a phenomenon much more current that one could think. It is often a consequences of a sexual abuse. Victims of abuse or of ill-treatment during their childhood often have the feeling that what happened was their fault and find in self mutilation a way to punish themselves. According to Kahan and Pattison (1984; Pattison and Kahan, 1983), the self-mutilation is characterised by its direct character with an intentional effect of hurting itself immediately.

7) Food disorder
the survivors of a sexual abuse tend to develop food disorder to ‘control’ food in order to compensate the lack of control on their feelings and reactions. Anorexia and bulimia is the fact of eating very great quantity of food in a short period of time and then, by culpability or fear of growing bigger, of trying to compensate this excess by vomiting or fasting. People suffer of anorexia or bulimia often feel a very great shame. A person suffering from bulimia can be thin, have a standard weight or be overweight.

8) Men
Men cannot be victims because they are able to defend themselves ? But boys are only children unable to defend themselves from an adult who is much stronger, larger than them. Moreover adults have a certain authority into the eyes of a child and he can also threaten the child. Most abusers are not homosexual but paedophiles who abuse both girls and boys. Some of them are married besides.
In fact, boys or teenagers can answer physically to a sexual stimulation even to a traumatic or painful experiment. That does not mean in any manner that the victim took pleasure or voluntarily took part in the abuse. But if the boy or the teenager had a sexual reaction, they can feel much shame and feel guilty. There is also a lack of comprehension compared to this physical reaction because the victim perhaps too young to understand what happens to his body.
Studies show that boys are affected as much as the women even if there are some differences. Men must deal with non acceptation of male rape by the society. Men who were raped become abusers? This myth can have terrible consequences, especially if the victim is treated like a future abuser more than like a victim. Even if it is true that many abusers were victims of one form of abuse in their past, the great majority of the victims will never become abusers.
If the impostor is a woman, the boy or teenager should regard themselves as lucky to be initiated to sex. Actually, any form of non desired sexual activity, even if it comes from a woman, causes negative consequences.
As long as the society will believe in these myths, males victims of abuse will have much problems to obtain the assistance they deserve. Same manner, as long as the survivors will believe in these myths, they will feel ashamed, a not justified shame.
A form of sexual abuse about which one perhaps forget at times are the rapes made in the prisons. And they were often already victims. High number of prisoners having been a victim (rape, physically abuse,etc.) in their past
All victims of abuse do not become criminals, but it is fact that it can influence on the future development of the person.


]]> Sun, 18 Feb 2007 10:28:00 EST http://fleurafricaine.tigblog.org/post/162413 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/162349
To write this article i read the Senegalese newspaper ‘Le Soleil’ and the following texts :
F. D Boeck, Le « deuxième monde » et les « enfants sorciers », Politique africaine N°80, décembre 2000.
D. Poitou, La rue squattée en Afrique, Les annales de la recherche urbaine N° 27. (Pages 9 à 16)
E. Benson et D. Bleitrach, La dangerosité de l’enfant de la rue, La Pensée N°305. (Pages 123 à 134)
Marie A., Marginalité et conditions sociales du prolétariat urbain en Afrique, Cahiers d’études africaines 81-83 XXI-1-3, p. 347-374.

Children living in the streets are often called criminals in Le Soleil and by the middle class who consider them as an obstacle for economic growth and tourism. They see in them the rural culture because many street children come from villages. Newspapers often preconise to use violence against them.
Benson and Bleitrach say that press in Senegal also say foreign films are the cause of the violence of the youth. The same kind of debate exists in French media since years, television being shown to encourage young people with violence, in particular through American action movies and Asian cartoon. However, it explains the phenomenon by a maladjustment at the school and thinks that manual work prevents criminality.
Thus the young people would be also victims. Victims of the society which cannot integrate them but especially, according to the media, victims of the ill-treatment of their family. Some people see them as potential criminals while others think they are victim of their environment, almost orphan and fighting for their survival and integration. In "A the listening of the children of the street in Black Africa" D. Poitou declares that it s from" their immediate entourage that can come the largest danger" and concluded "they have not finished being distressed, exploited, handled, recovered".
Street children often represents, we saw it, the rural traditions, but also live in dangerous areas and no one can really say who there family is.
Children can be seen as the future of their nation, but they also remind us our childhood and it seems difficult even for anthropologists to be neutral.
Journalists seek sensational news, between the fear of area boys and empathy on the fate of young children sleeping outside; anthropologist try to be neutral but remain under the influence of theirs emotions when it comes to children. In the text ' la rue squattée', Danièle Poitou shows the importance, in the middle of the various situations which the phenomenon of the children of the streets includes, to separate the concepts of street children and children in the street. Documents see in them delinquents or victims, but the causes are often regarded as cultural.

"escape from the ill treatments" "One is shocked by an education based on absolute obedience to elders [... ] to the limits of what we can tolerable [... ] the cruel sanctions (burn, cut, pepper is added to the injuries)"
The author is shocked about those ill treatments and say it s a cultural problem. She writes in the same article, that street children are "a product of a society facing corruption and nepotism" then adds the economic crisis to the causes of the problem, children having thus no more hope. The text on the myth of Fackh Man in Senegal gives a great part of responsibility to the crisis and in particular to the problem of hunger in Sahara areas, but this explains the phenomenon of gangs in the 70’s more than that the case of street children. Then he claims the phenomena of street children would be a kind of degeneration of the system of apprentices(trainees) and maids because with the crisis the Koran schools. Members of the family charged to raise these children could not provide any more for their need due to the economical problems they are facing. Thus, single mother is to him a modern form of polygamy, me being unable to provide the needs of their family.
The text of Alain Marie shows that capitalism and liberalism system create exclusion and poverty. Liberalism needs some workers on the need to make others fear unemployment, and exclusion, but it also needs a labour force of reserve.
Moreover the idea that success of some companies and the fail of others under the effects of the market contributes to the expansion of the liberal ideas of luck and competition, etc. As well as the idea that bad luck and the failure are acts of witches.
F. de Boek shows how Churches to be at the origin of the phenomena of ‘witch children’ and how they also makes it possible for the problem to be solved. It indeed makes it possible to the child-wizards to be cured in front of everybody and to be able to come back to their home. That can also enable the children to seize their power because people are often afraid of these children. These children found a way of being regarded as an adult before time because children wizard are supposed to have had several lives before, but also while being driven out of the family and while managing by themselves. The author explains this phenomenon by the fact that some children and teenagers, who are gaining more than their elders, wish to find a way of becoming equal to them.
Most authors consider that street children are away because of family problems due most time to cultural problems (polygamy, refusal to accept the children born out of marriage, sorcery.) even if they also explain why the economic crisis or the economic situation has an important role on the extent of the phenomenon.
ONG according to D. Poitou are not adapted to street children by their rigidity on the schedules which does not correspond them who are used to decide by themselves. She thinks that associations should be more flexible and propose formations to help them get a job. The text on “the dangerosity of the street and the myth of Fackh Man” concludes that the economic and social domination of the Occident makes developing countries to agree with occidental ways of life or to manage by itself to resist. However, Occident is fond images which do not involve indignation of a political nature but rather charity, pity and that conform Europeans in the image they have of Africa.

Some see them as potential criminals, a sign of a certain fear of future and of a dysfunction of the society. Associations want to help the children to leave the street but the solutions which they propose are not appropriated. Anthropologists try to explain the various situations met by these children. For as much, the subject is delicate and the anthropologists are not always neutral about children and about our heavy colonial past in Africa.
]]> Sat, 17 Feb 2007 15:30:00 EST http://fleurafricaine.tigblog.org/post/162349 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/60531 it does look so bad, it s seems to be close to reality
arent we all different we cant have exactly the same way of life

really the word doesnt sem to be a big deal.

But..
inegality is more something concret. It s about not being able to see a doctor, not going to school where u have the possibility to succeed, going to jail cos u can get a good lawyer, seeing ur sister dying of a sickness against which vaccine do exist, working twelve hours a day without having enough to feed ur children,

in-égality,
finally it might be the only thing again which we have to fight
the most fundamental right and the most difficult to have]]> Wed, 01 Nov 2006 07:42:00 EST http://fleurafricaine.tigblog.org/post/60531 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/51605
How was your day? fine ? great ! i am happy for you. let me tell you about mine, i think it s not far from yours.
I woke up and watch tv
took the dustbin outside
went to work tru train
use computer and write many things at work
buy some useless stuffs
called my mum
come home and sleep
a very commun day i agree, nothing awful..

are u sure?
we are 6 billions doing this everyday
my poor dustbin turned to a mountain
electricity bill changed fish to have 3 eyes with nuclear
today i sploit this earth forever, maybe i even killed a new species of animal in venezuela without knowing
oh i agree with you i didnt do it on purpose : Tv is making sick asking me to buy buy and not think (thinking is too dangerous), my friends would laugh if i where not having a tv and i cant go to work by feet it would take me a day.
i just lived a normal daily life... with consequences for ever just ot be like others.

how can we change this ? can we ? how can we stop pollution without going back to prehistoric times? i dont want to be cold, nor to walk to go to work, nor to stop contact with my tig friends.

there s a choice to make:
being happy today
or
others being fine after me



]]> Wed, 18 Oct 2006 04:49:00 EDT http://fleurafricaine.tigblog.org/post/51605 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/41619
Bonjour [bonjoor] Anne ! Hello
Salut [salu] Hélène ! Hi
Ça va ? [sava] Oui [we], ça va [sava]. How are you ? i am fine
Et[ay] toi[twa] ? And you?
Oui. [wee] Yes

Au revoir [orevwar] Hélène. Salut Anne, à bientôt [a byinto]. Good bye. Bye, see you soon

‘Bonjour’ can be used to greet anyone during the day.
‘Salut’ is used to say hello and bye but only to people u know well, and most times it s used by young people. The expression ‘ça va’ is used to ask and to answer the question ‘how are you’.

Exercice [ekzersis],

Answer the questions in French
How are you?
And you?

Traduis les phrases suivantes [tradwi lay fraz swivent] :
Ça va ?
Ça va
Oui, et toi ?

]]> Sun, 06 Aug 2006 11:30:00 EDT http://fleurafricaine.tigblog.org/post/41619 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/41362
The first person plural of the imperative always end with ‘ons’
Reste stay
Restons let’s stay
Restez stay

The sound ‘on’ is pronounced like the “on” in long in English.
‘Em’ is pronounced like ‘en’
“Ç” is like ‘s’
‘s’ between a vowel and a consonant is pronounced like ‘s’ in set.

Vocabulary
Parler [parlay] to speak
Français [francay] French
Ensemble [ansanbl] together
Ou [oo] or
Avec [avayk] with

Remember : ‘où’ is where but ‘ou’ is or

Traduis ces phrases en Anglais : don’t look at the lesson to answer !
Parlons français
Parlons avec Anne ou Louis
Ne restons pas ici
Ne parlons pas maintenant
Chantons ensemble !

Let’s speak French together
Let’s speak French with Anne or Louis
Let’s not stay together.
Let’s not speak here
Let’s sing!





]]> Sun, 30 Jul 2006 08:49:00 EDT http://fleurafricaine.tigblog.org/post/41362 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/40790
the negative is formed with ne[ne] …. pas[pa]. or n’… pas when the verb start with a vowel (like écouter)
The verb is places between ne and pas.
Let me add that in everyday life we don’t use ‘ne’ or very rarely but it s necessary when u wanna write any official letter or talk to a director for example.

Vocabulary
Écouter [aycoutay] to listen
Chanter [shantay] to sing
Ne…. pas encore [ne pa encor] don’t …yet
Maintenant [mintenan] now

The sound ‘an/en’ doesn’t exist in English, it s closed to the sound in “swan” without prononcign the “n”
The soun ‘ain/in’ is closed the the sound in “hang” without the ‘g’.

Translate the following sentences into English :
Reste ici !
Ne reste pas là !
Restez ici, s’il vous plaît !
Ne restez pas là !
Hélène, écoute, s’il te plaît !

Tranlate the following sentences into French:
Don’t listen to Antoine!
Hélène and Anne, listen, please!
Don’t sing!
Don’t sing now!
Don’t sing yet! (To someone u don’t know well)


]]> Sun, 16 Jul 2006 10:39:00 EDT http://fleurafricaine.tigblog.org/post/40790 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/39788
Put the verb in the imperative form :
1 ) Anne, (regarder) ! (you know Anne well)
2) Anne et Hélène (regarder) !
3) Hélène, (regarder) Louis ! (you just met Anne)
4 ) Louis, (rester) là ! (Louis is a child)

You know all of them very well :
1) tell Anne to stay beside Louis
2) tell Louis and Hélène to look at Anne
3) Tell Anne to look over there
4) Tell Hélène to look at Anne

Then add the equivalent of please to each sentence

‘er’ is the ending of the infinitive of a great number of verbs. They all belong to a group and are conjugated the same way.
The written acents are places on vowels.
The acute accent “é” is only used for letter “e”, it sounds like the letter A in A,B,C.
The grave accent is used on “e”, “a” or “u”. But the pronunciation only change when it s on the “e”.
The circumflex accent “ê” is used over any vowel. It generally lengthens the sound.

]]> Wed, 21 Jun 2006 03:06:00 EDT http://fleurafricaine.tigblog.org/post/39788 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/39363
Singular
(Stay) reste [rest]
(Look) regarde [regard]

Plural
restez [regard]
regardez [regarday]
When speaking to a relative, friend or a child use the singular form of imperative, if not use plural.


Vocabulary
reste ! [rest] stay !
à côté de [a cotay de] beside
ici [eesee], là [la] here
s'il te plait [seel te play] please (to someone u know)
s'il vous plait [seel vou play] please (to other persons)
merci [mersee] thank you


Traduis les phrases suivantes (translate the following sentences ):

Hélène, reste ici !
Anne reste là !
Reste là s’il te plait !
Reste à côté de Louis !
Anne et Hélène, restez là !
Hélène, regarde !
Regarde s’il te plaît !
Regardez Louis s’il vous plaît !
Merci.


Bonne chance ! [bon chans] (good luck)
:-)]]> Thu, 08 Jun 2006 03:18:00 EDT http://fleurafricaine.tigblog.org/post/39363 50.6333333 3.066666750.63333333.0666667 http://fleurafricaine.tigblog.org/post/37521
Inégalité
Cela n'a pas l'air si grave dit comme cela.
Il semble que cela soit assez proche de l'égalite, comme si la balance penchait juste un peu d'un côté.
Après tout on est tous différent donc on ne peut avoir exactment les mêmes vies ou les mêmes conditions.
Oui vraiment, sur le papier cela n'a pas l'air grave l'inégalité.
Oui sauf que..
l'inégalité c'est plus concrêt. C'est ne pas pouvoir aller chez le cardiologue, ne pas aller dans l'école où on a toutes les chances de réussir, aller en prison alors qu'on est innocent parce que son avocat commis d'office est inexpérimenté, c'est voir sa soeur mourir d'une maladie pour laquelle on est vacciné à la naissance dans d'autres contrées, travailler 12h par jour sans avoir assez pour pourvoir nourrir ses enfants,

in-égalité,
finalement c'est peut être la seule chose pour laquelle il faut se battre,
le droit le plus fondamental et le plus difficile à exercer.




]]> Wed, 12 Apr 2006 05:04:00 EDT http://fleurafricaine.tigblog.org/post/37521 50.6333333 3.066666750.63333333.0666667