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The use of soil and water conservation techniques, such as the construction and protection of jessour in southern Tunisia, increased during the 1980s (jessour is an ancient runoff water harvesting technique widely practiced in the arid highlands in the south-eastern region of Tunisia, particularly in the Matmata mountain chain). However, because of the small size of these structures and the limited access to their location, their inventory and monitoring are very difficult. Therefore, the development of a methodology, based on the use of geomatic tools and identification of existing and potential sites for these structures, would be very useful. Designed within a geographic information system (GIS), the developed tool is based on a limited number of data: a digital elevation model (DEM), and free satellite imagery available in Google Earth©. The analysis and calculations steps were automated to cover large areas. Calibration was carried out in the watershed of wadi Jir (Matmata, Tunisia), whereas the validation was done in the watershed of wadi Hallouf (Medenine, Tunisia). The application of the proposed methodology has identified 94% of jessour actually existing in the watershed of wadi Jir and 87% of those existing in wadi Hallouf. The percentages are relatively high. These errors of 6% and 13% are acceptable considering that the aim of the proposed methodology is to guide people involved in the management of jessour to potential areas and not to choose a final location.

Keywords: Aménagement CES, Jessour, SIG, Bassin versant, Tunisie, Soil and water conservation technique, Jessour, GIS, Watershed, Tunisia

AbstractIrrigated agriculture is one of the main components of the economic development of the Haouz Plain, along with tourism and craft industry. It represents more than 85% of water consumption in the Tensift catchment. The dry climate, as well the as recurrent periods of drought during the past ten years, have led to an increase in the use of surface and ground waters, used mainly for irrigation. The main objective of this study was to determine the volume of groundwater pumped for irrigation. We created a land use map through the supervised classification of three Landsat images obtained on three different dates. This map enabled us to locate the various irrigated crops and to calculate their total water needs from the consumption values for each crop, using the FAO method. By comparing the volumes of surface water allocated by ORMVAH (Office Régionale de Mise en Valeur Agricole du Haouz) with the crop requirements, we could estimate the average volume of water pumped for irrigation to be 481 Mm3•yr‑1. The values ranged between 271 and 691 Mm3•yr‑1 due to uncertainties in the estimation of crop water consumption. In addition, the graphic interpolation between the actual volume of water extracted, as determined by field investigations in 1986 and 1971, and the pumping flow allowed by the local water authority in the Haouz Plain, gave an estimated value of approximately 495 Mm3•yr‑1.

Keywords: télédétection, occupation du sol, irrigation, pompage, interpolation, remote sensing, land use, irrigation, pumping, interpolation

Keywords: Maroc, patrimoine culturel, tourisme, habiter, globalisation

The re-appropriation of Islamic rites of passage such as marriage, aqiqa and circumcision by women having converted to Islam denotes their belonging to a new social group. Making traditional rituals comply with the requirements of French-style contemporary Islamic revival, in addition to the necessary negotiations with inherited non-Islamic culture, is a sort of « in-between » arrangement. On the one hand, it contributes to their inclusion in the community of believers, and on the other hand, it forges a new religious ethic. However, given the determination to « deculturize » religion, to create a distance from rituals perceived as traditional, superstitious and not valid from a religious point of view, the function of these rituals that gather people together is simply that of a religious group identity, for families are kept at a distance, if not completely excluded.

AbstractIslam appeared in Martinique during the 1980's, due to the appearance of migrants coming from West Africa and Maghreb. Certain natives from Martinique then converted whereas other inhabitants of the island gradually returned to a religious practice of Islam that they had previously given up. This is especially true of the Palestinian shopkeepers, who had settled in the island in the early forties. The issue of roots and the memory of places play a prominent role in the attempt to organize Islam in Martinique as well as in the division of various Islamic groups. This paper analyzes three antagonistic references which variously affect believers' strategy and choices as far as places of worship and rituals are concerned : Arab identity and the reference to a Middle Eastern land of origin, the ambiguous reference to Africa, and finally, the reference to the Caribbean territory.

AbstractThis article looks at the main Islamic pilgrim rite, the great pilgrimage to Mecca, by taking into account how it is seen by both the individual and the group. The pilgrim who actually partakes in the hajj undergoes what can be considered a unique experience from which he returns transformed. The community facilitates his departure, as well as shares in the ritual and reunites with him when he returns. While the pilgrim is away these « stationery travelers » decorate the front of his house with paintings celebrating the act of piety, exhibiting their values and also their social pact. The analysis of the individual and collective involvement reveals that the logic of this rite of passage has many meanings regarding presence and absence, of role and status, of time and space, of experience and emotion.

AbstractTranslating the Caribbean into English: to Betray or to Celebrate Polyphony? — Translating the complex language-culture relationships in Caribbean French to English involves issues of culture, nature, and the Creole influence on the French language. In translating Puerto Rican Spanish to English, however, the linguistic issues are more often those of borrowing, transfer and code switching English-Spanish. In both cases the same question arises: how can the translator celebrate the polyphony of the Caribbean without betraying it? We look at four short stories from Martinique and Puerto Rico and, considering their unique contexts, offer specific solutions, exemplary expressions, problematic texts and contexts, and more difficult problems posed by the translation of the Caribbean.