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This study is based on ethnographic notes taken when I accompanied my 90 year-old father through the emergency board, hospital admissions and medical care required by a rapid deterioration of a gangrened lower leg. It explores the complex power relations between the institutional system of patient care delivery, on one hand, and, on the other, the trajectory and becoming of a patient and his existential knowledge, produced once he is confronted to the socio-demographic limitative factors of the societal norms at play in nowadays urban hospitals. The end-of-life choices that first and second generations of intra-European migrants must face mobilised transnational and transgenerational cultures within a personal day to day emotional support and care delivery. This understudied aspect of the informal care within the hospital board could fill a gap within the medical normative structures regarding end-of-life patients. In their specific context, intra-European oldest migrants contemplate the “borders”, spatial and temporal, of their personal lives: they become embodied vehicles for cultural memory transmission processes, which help to coin new, (un)earthed (hi)stories, recently un-silenced.

Keywords: le soin humaniste () des patients en fin de vie, choix de fin de vie, hôpitaux urbains, ethnographie médicale, corps âgés, patients migrants, cultures transnationales du soin (), atención humanista a pacientes al final de la vida (), hospitales urbanos, etnografía médica, cuerpos ancianos, pacientes inmigrantes, culturas transnacionales del cuidado ()

Law as a system of values and rules, is the reflection of a culturally influenced perception of reality which can only be validly expressed in a manner consonant with a particular tradition. Researchers focusing on a cultural area different from their own must therefore overcome an epistemological obstacle relating to the translation of certain concepts, notably the delineation, in a language inconsistent with their original idiom, of terms, notions and values borrowed from other sources. Foreign jurists interested in Islamic law must confront this difficulty which arises as soon as the word shari'a is translated as ‘‘law” or ‘‘legislation”. Expressing shari'a as the ‘‘law” with no other clarification is reductive of its reality by limiting it to an occidental view of the law as a body of legal norms. The shari'a is more extensive than this restrictive interpretation. This article deals with the difficulties associated with the translation of shari'a by the mere term ‘‘law”.

Our paper helps to identify the determinants of entrepreneurial survival in continuous times of crisis. We study, from the proportional risk model of Cox (1972), the case of 424 companies newly created before the Tunisian revolution of 2011. Our results show that the main factors of entrepreneurial survival relate to the company itself and its environment. This work encourages the development of support systems for entrepreneurship, dynamics of entrepreneurial territorialization, incubation, incentive for network innovation and acceleration of the dynamics of actor-projects, and finally, financial and banking inclusion in favor of the survival potential of young entrepreneurs.

Keywords: Survie entrepreneuriale, entrepreneuriat, modèle Cox, temps de survie, Tunisie, Entrepreneurial Survival, Entrepreneurship, Cox Model, Survival Time, Tunisia, Supervivencia Empresarial, Emprendimiento, Modelo de Cox, Tiempo de supervivencia, Túnez

The African Charter on human and peoples' rights is distinguishable from other international instruments. It asserts not only the rights, but also the duties, on both the individual and society. Its control is conferred on the principle organ of the Charter, an African human rights commission. Nevertheless, twenty years after its adoption, the African Charter does not yet permit a practical application of human rights on the African continent.

Research framework: Young adults were the age group most affected by feelings of loneliness during the pandemic. To date, this phenomenon has mainly been approached by standardized mental health indicators: we argue that a sociological perspective can shed different light on these experiences.Objectives: Using a life-course approach, this article aims to understand the different meanings associated with experiences of loneliness during the pandemic, and to identify the social conditions that led to their occurrence. We highlight the main sources of loneliness among young people, the multiple emotions associated with it, and the different strategies for coping with it.Methodology: Our study is based on a comparative analysis of 48 life stories conducted in 2020 and 2021 with individuals aged 18 to 30, from various social backgrounds, in Montreal (16), Gaspé (16) and Toronto (16). Results: All the stories are initially marked by the existence of a “shock of loneliness”, but they are strongly polarized into three main experiences: loneliness as an “abyss”, as a “struggle” or as a “resource”.Conclusions: We cannot reduce the pandemic loneliness of young people to the suffering of isolation: in our study, young adults were affected by different types of loneliness - relational, but also existential and political - that are significant for their generation. We also show how precariousness tends to create a process of “cumulative loneliness”, and highlight the paradoxical role of social media on these different types of loneliness. Contribution: This article offers a better understanding of the social and generational factors behind the sharp rise in youth loneliness during the pandemic. It provides a better understanding of the dynamics of social inequalities in these experiences.

Keywords: pandémie, jeune adulte, jeunesse, parcours de vie, santé mentale, attachement, émotion, lien, soutien social, intégration sociale, pandemic, young adult, youth, life course, mental health, attachment, emotion, social bond, social support, social integration, pandemia, joven, juventud, trayectoria de vida, salud mental, apego, emoción, vinculación, apoyo social, integración social