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In the script and film, Le camion (1977) by Marguerite Duras, a single biblical name – “Abraham” – emerges from a backdrop of indistinct characters and places. During the film, the name becomes taboo. Thirteen years later, a similar phenomenon occurs in La pluie d’été (1990) when the verse “I, son of David, King of Jerusalem” from Ecclesiastes repeats regularly throughout the text and generates a feeling of discomfort and embarrassment. Furthermore, in this novel, characters are “polynymous”, shifting from one identity to another, one name to another. Here, the act of naming is entirely unique and provokes a deep sense of fear that manifests in the text through the characters’ paroxysmal reactions: cries, screams, howls, and silence. The main focus of this article will be to study the source of this malaise and to determine the prohibitions and taboos that lead to this incredible loss of speech. Thus, in the first part of the article, I examine how and why Duras populates Le camion and La pluie d’été with biblical, Jewish names and the way in which “Abraham” and the “the son of David” in these works become concentrated into a single word and identity: “Jew” or Juden”. In the second part of the article, I explore how the characters’ paroxysmal reactions relate to the difficulty and importance of assigning a name, both in terms of individual identity, but also in terms of the prohibitions and interdictions against divine representation and verbalization in the Hebrew Bible.

Keywords: Leopardi, Iliade, Cesarotti, Ossian, nuit, traductions

In this article, I examine the interplay between the unheimlich (the uncanny) and the abject in Leos Carax’s film Holy Motors (2012). While the two phenomena seem at first to be nearly synonymous, Kristeva, in Powers of Horror, emphasizes that abjection is fundamentally different from the strange familiarity theorized by Freud in 1919. However, I contend that the anxiety and alienation that this anarchic and sometimes violent film provokes in the spectator stems from both states. I begin by showing how Carax destabilises the spectator by representing the identity of the main character, M. Oscar, as unreliable throughout the film. I then analyse two specific episodes from Holy Motors, one that looks to affirm the spectator’s dissociation from M. Oscar through the use of starkly abject elements, and the other that increases the spectator’s uncertainty with regards to M. Oscar’s true identity by creating a heightened sensation of unheimlich. Finally, I will show how a specific intertextual reference to the horror film Les yeux sans visage (Georges Franju 1959), a film that also plays on both the abject and the uncanny, places the spectator in a state of radical alienation from the fictional universe of the film.

This article provides an account of the institutional transformation of the Association canadienne-française de l'Ontario (ACFO) between the 1970s and the mid-2000s. The ACFO initially rejected multiculturalism as a competitor to the bicultural political project. However, its position gradually changed, up to the point where it saw Canadian bilingualism as complementary to the multicultural political project. The ACFO was then confronted with the question of its legitimacy as a representative organization of the Ontario Francophonie in the mid-1990s. The imperative to restructure the organization, issued by the Department of Canadian Heritage, led in 2006 to the merger of the funding structures of the Department and the former ACFO, which then became the Assemblée de la francophonie de l'Ontario (AFO). These transformations of the Franco-Ontarian associative world took place against the backdrop of the referendums for Quebec sovereignty and the patriation of the Canadian constitution in 1982.

Keywords: francophonie, Ontario, repositionnement, multiculturalisme, biculturalisme, identité, représentation, refonte, peuples fondateurs, ACFO, AFO, francophonie, Ontario, repositioning, multiculturalism, biculturalism, identity, representation, redesign, founding peoples

The following text develops a few ideas on the use of emerging media and especially Internet in the legal world, by looking at two types of communication used by judiciary authorities and introduced into Brazil in recent years : first, live coverage of trials by television, radio or Internet, and second, the broadcasting of information by the courts, making them outlets for various types of media. The effects of these innovations are still not fully understood, since it is not common in the legal field to apply the interdisciplinary analytic potential of the communication sciences to examine the nature of the processes by which the substance of the law is transmitted. The main consequence of this methodological void is a lack of analysis devoted to the dynamics of transmitting the law via various competing techniques. Despite some recent, important research in this area, it may be beneficial, in order to understand the results, to take advantage of the works of Marshall McLuhan, the main source of inspiration for this paper.

AbstractWhat's in a Name ?The Social Construction of Riskfor AIDS in the Moral Imaginationof IV Drug Users in HarlemThis essay profiles the life stories of five individuals from Harlem in New York City, an impoverished community with high levels of drug use and HIV seroprevalence. AU are intravenous drug users, and each profile is concerned with documenting the way in which risk for HIV infection is perceived relative to other kinds of dangers, as well as the way it is managed relative to other kinds of needs. The paper explores the significance of thèse correspondences, locales thèse ideas within the larger social fabric of the community, particularly as they relate to poverty, and explores the implications of thèse correspondences for AIDS intervention.

Abstract« Oh ! There You Are ! »Sex and the Heterosexual AnthropologistI have conducted fieldwork in Nigeria on seven separate occasions, in Kenya once, in England on five separate occasions, in the United States for many years with jazz musicians, resettled Ugandan Asians, and Italian-Americans, and in Canada on resettled Ugandan Asians. For each of these trips, I have been at a différent stage of professional and life-span development In addition, each trip has been différent in ils « sexual meaning ». For example, on one trip I sought out prostitutes, on another I had an adult student with me, my bride of a few weeks on yet another, and my wife and children on my last trip to Nigeria. I am using my expéeiences to discuss a number of variables that affect heterosexual practices in the field and influence the fieldwork that is conducted; specifically, age, professional status, place of fieldwork, persons accompanying the field worker, and so on. At this stage of our knowledge of fieldwork and sexuality, good description is essential to good analysis.

AbstractABSTRACTRoots of Voodoo. African Religion and Haitian Society in Pre-Revolutionary Saint DomingueVoodoo is often seen as a more or less intact African religion functioning in Haiti. and ils Christian éléments are a part of the colonial heritage. Haiti's population, and hence ils religion, derived in large measure from two African source populations : the religion around Dahomey and ils hinterland and the Kongo region of west central Africa. In both these regions there was an ongoing process of religions change occasioned by the fact that neither tradition had a strong sensé of orthodoxy and was thus capable of flexibility. Both régions, but especially Kongo had also had long contact with Christianity. In the case of Kongo. the population regarded itself as Christian, in Dahomey they were interested and had some knowledge of Christianity. Once people from these regions reached Haiti they developed national communities built around mutual aid and support of people from their home regions, including religious life. but plantation life also forced people from different regions to live close together. Christianity in ils Voodoo form provided a means of communicating between the diverse communities.Key words : Thornton. religion, voodoo, Haiti. Africa