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AbstractLouis-Frédéric Rouquette was a much-read author at the beginning of the twentieth century. His adventure stories influenced generations of readers, whom Rouquette's tales exposed to a variety of new experiences. Some of his novels have never been out of print. Canada, and particularly the far North, are at the centre of at least three of his novels: Le grand silence blanc, La bête errante and L'épopée blanche. A French Jack London who traveled throughout Canada, his L'épopée blanche describes the beginning of colonization of the West and the missionary work of the Oblate Fathers. This article presents a rereading of the work within the framework of the adventure story genre, and also an analysis of the ideology that underlies it.

Indigenous languages in Senegal, the vehicles of traditional knowledge, are now experiencing the combined effects of new family configurations and migration dynamics. In the public administration and education sector, French has become a reality. Based on the last four general population censuses, this study aims to present the evolution of the demo-linguistic characteristics of the population of Senegal. The emphasis is on a dynamic analysis of maternal languages, addressing questions about the transfer from or substitution of these in favour of a common working language, and about the place of French in the national linguistic universe. These issues are pertinent to the question still haunting the Senegalese education system concerning the introduction into schooling of local African languages. How are indigenous languages evolving in Senegal ? In which geographical areas do children lose the practice of family languages ? Responding to all these questions will enable us to design a linguistic architecture that will valorize not only local languages but also the national languages that will facilitate their integration into the educational system.

Keywords: Université, commission Massey, commission Tremblay, hommes d'affaires, science, fédéralisme, nation, autonomisme

AbstractPeriodization is essential if film historians are to structure their understanding of the past and have relatively pedagogical aims. Any exercise in periodization, however, is a discourse on history and the result of a meeting of the present (that of the historical subject) and the past (that of the historical object). The resulting hybrid is closer to the position of the perceiving subject than it is to that of the temporal object supposedly being perceived. Periodization is thus a fundamentally constructivist exercise. An initial example of periodization in film history was its centenary in 1995. But what exactly did we celebrate at the end of this one-hundred-year period? Was the “primordial” event the invention of the Lumière Cinematograph and its patenting? If this is the case, to speak without equivocation of “cinema's centenary” is to skirt the proof underlying such a position, which establishes a concordance between Cinematograph and cinema. Or were we celebrating the famous first paying, public screening on 28 December 1895 at the Grand Café in Paris? If so, what is the status of the first screening of Émile Reynaud's Théâtre optique at least three years prior to the invention of the Lumière Cinematograph? What would be the status of magic lantern shows? This article will demonstrate that, in the case of a complex medium such as the cinema, the concept of periodization can only be used in the plural and that any attempt at periodization must accommodate the various cultural series out of whose encounter media arise. We will see that, in the end, it is not an easy task to make the inextricable meshing of a complex medium such as the cinema intersect with a concept as unilineal and simplistic as “period.”

AbstractCare for an elderly family member is often seen as a burden. Yet this perspective has the dual drawback of reinforcing the image of old age as a problem and of causing us to lose sight of the diversity of meanings that carers attribute to this situation. This article, based on the analysis of interviews with carers (spouses and children, for the most part), seeks to develop another representation of care for a family member. It takes the form of a typology that highlights the diversity of experiences : care as deterioration, care as constraint, care as commitment, and care as satisfaction.

Sociologist Catherine Hakim has theorized the notion of erotic capital, seeing in it a source of empowerment for women. However, Hakim does not take into account the foundation of the erotic capital inside the patriarchal system. The author analyzes in her article an episode from the series Girls, « One Man's Trash », in which there is a questioning of the norms that define erotic capital for women.

Keywords: capital érotique, corps, scripts sexuels, Girls (série télévisée), Lena Dunham (réalisatrice, scénariste, productrice, actrice), Catherine Hakim

AbstractIn the Greek language of the 1st century Palestinian Judaism, the term koinon indicates ritual impurity. Its use as a criterion of exclusion from the new Jerusalem in Rev. 21,27 stands against all the passages of the New Testament rejecting the very notion of ritual purity and the rules deriving from it. The goal of this article is to draw the attention to this aspect of the Book of Revelation which has been overlooked until now and which should be added to the Jewish side of the work of John of Patmos.

AbstractThe reception of the political theology of Johann Baptist Metz is a question of interpretation. This paper first discusses the periodization of Metz's work, derived from the 1980s and divided into three blocks : the period of transcendental theology and the first and second phases of his political theology. To describe Metz's political theology as comprising two phases enables a better understanding of its meaning and implications, contained in the central thesis of his work — that faith is the memory of human suffering. The second part of this paper looks at a still much-debated topic related to the reception of Metz's work : the representation of political theology as a negative theology in response to postmodernism by Metz and his followers. How does this response relate to other important statements of political theology, such as time has an end ?