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Despite his lukewarm reaction to Léon Lemonnier's movement, André Baillon was — and still is — frequently branded as a populist, especially after his death. One may be surprised to observe how those same traits that prompt some critics to brand Baillon a populist compel others to label him a regionalist or a proponent of the proletarian literature. While such conflicting descriptions undoubtedly shed little light on Baillon, they speak volumes on the ambiguous nature of these literary movements. Furthermore, such conflicting labels are also to blame for the post-Second World War sinking of the Belgian novelist's works into oblivion.

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.

«Prostitution » and « trafficking of women » are usually analysed under the angle of violence in studies by francophone feminists who often use exploitation as the only interpretative model. This text questions certain assumptions and premises at the root of a good number of these analyses, and highlights the conceptual problems that they engender, as well as the biases they create. It concludes with an appeal in favour of another analysis of sexual labour and of women migrant workers and proposes a different approach to the issues.

In European society, individuals tend to fall back on their communal identity. Each community wants to be autonomous vis-à-vis all other communities and at the same time wants to be homogeneous within in itself. Only through a refusal of identifying with the " Other", the "Foreigner" can "We" be asserted, and thus build up a self-sufficient communal identity. Over the years, the exclusion principle of the "Other" considerably intensified in Europe with the introduction of new divisional factors, such as ethnicity, continental and institutional, which have been used to define "Us". Through their narration, urban legends allow Europeans to reaffirm their norms and values as a means of clarifying one of their identities. The semio-pragmatic analysis of hundreds of urban legends allows us to show the intentions, representations, connections and roles of their subjects/transmitters. All of these stories explain the confrontation of two protagonists and its consequences: one protagonist represents the community that includes the subjects/transmitters, the narrator and the hero, all sharing the same moral values and humorous complicity; the other represents an opposing group considered "negative". This opposition allows the adherents to the urban legend to associate individuals with frightening, forbidden or mysterious acts or events. If the interactional approach shows that situations of identity construction or affirmation are complex and cannot be summarized by a strict and unchanging opposition between two groups, the content of the European urban legends nevertheless builds on a simplification of reality that facilitates the representation of the world and of oneself. As the designation of the " Other" does not rely on facts but rather on beliefs and stereotypes, the "Other" becomes a scapegoat which, by opposition, enables us to understand how Europeans identify themselves today.

Keywords: urban legends, légendes urbaines, identity construction, construction identitaire, narratives, bouc émissaire, scapegoat, récits

AbstractDrugs, Sex, AIDS and Street Survival The Voice s of Five WomenThrough ethnographie observation of a network of about one hundred drug injectors in a neighborhood of New York City during 1989 and 1990, we examined attitudes expressed about AIDS and HIV-risk réduction. In the core of this paper are the words and expériences of five women who were injecting drugs and earning money through prostitution. Comparable expériences of friends and associâtes, and a wider picture of the context of drug use and sex sales, provide corroborative détails of the events they describe. Overall, a certain common perspective on the dangers and the hard realities of street survival émerges from thèse descriptions — one of striving against the odds, of episodic despair, of solidarity, and of dignity.

In 1739, a carpenter from Québec arrived in New Mexico. Four years later, he was executed for having fomented an Indian rebellion. This article examines the accusations made against this man, Louis-Marie Moreau dit Coulon, and places them in their cultural and historical contexts. Having criticized Catholic practices in the Spanish colony, Moreau attracted the distrust of various Indians and Spanish inhabitants. He described specific war practices from the Mississippi region, and was also accused of having predicted a French invasion. Even if it is difficult to hear Moreau's voice in the judicial documents, he clearly failed to navigate the cultural differences between New France and New Mexico.