Efficacité technique des apiculteurs riverains du complexe d'aires protégées Pô-Nazinga-Sissili au BURKINA FASO

peer reviewedThis paper attempted to analyse determinants of the technical efficiency of beekeepers in villages impacted by the creation of elephant corridor called Corridor No. 1 of the Pô-Nazinga-Sissili protected area complex in southern Burkina Faso. The data used in this analysis were collected from a sample of 52 beekeepers in July and August 2018. A Cobb-Douglas type honey production function with inefficiency effects was estimated for this purpose. The results showed that 75% of the discrepancy between potential and actual honey production would be due to beekeepers' technical inefficiency and that the average score of beekeepers' inefficiency effects was 0.78. It should be noted that the location of the hives, the number of years of beekeeping training received as well as the possession of a beekeeping suit are the significant factors that increase the efficiency level of the beekeepers. On the other hand, membership to a beekeepers’ association has a negative effect on honey production. The results highlight that locating hives within one kilometer of the elephant corridor may significantly improve the technical efficiency of the beekeepers. However, the survival of these pachyderms is threatened because of human reprisals against them following their possible overflow into the riparian villages. Thus, an effective and sustainable policy aiming at both the conservation of the forest and an improvement of the incomes of the riparian households could be implemented by encouraging beekeepers to locate their hives next to the protected forests. This should increase their yields and it could maintain elephants within forests.Intégration de la conservation de la biodiversité et du développement local dans le contexte d’aires protégées du complexe écologique PONAS

The evolving SARS-CoV-2 epidemic in Africa: Insights from rapidly expanding genomic surveillance

INTRODUCTION Investment in Africa over the past year with regard to severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) sequencing has led to a massive increase in the number of sequences, which, to date, exceeds 100,000 sequences generated to track the pandemic on the continent. These sequences have profoundly affected how public health officials in Africa have navigated the COVID-19 pandemic. RATIONALE We demonstrate how the first 100,000 SARS-CoV-2 sequences from Africa have helped monitor the epidemic on the continent, how genomic surveillance expanded over the course of the pandemic, and how we adapted our sequencing methods to deal with an evolving virus. Finally, we also examine how viral lineages have spread across the continent in a phylogeographic framework to gain insights into the underlying temporal and spatial transmission dynamics for several variants of concern (VOCs). RESULTS Our results indicate that the number of countries in Africa that can sequence the virus within their own borders is growing and that this is coupled with a shorter turnaround time from the time of sampling to sequence submission. Ongoing evolution necessitated the continual updating of primer sets, and, as a result, eight primer sets were designed in tandem with viral evolution and used to ensure effective sequencing of the virus. The pandemic unfolded through multiple waves of infection that were each driven by distinct genetic lineages, with B.1-like ancestral strains associated with the first pandemic wave of infections in 2020. Successive waves on the continent were fueled by different VOCs, with Alpha and Beta cocirculating in distinct spatial patterns during the second wave and Delta and Omicron affecting the whole continent during the third and fourth waves, respectively. Phylogeographic reconstruction points toward distinct differences in viral importation and exportation patterns associated with the Alpha, Beta, Delta, and Omicron variants and subvariants, when considering both Africa versus the rest of the world and viral dissemination within the continent. Our epidemiological and phylogenetic inferences therefore underscore the heterogeneous nature of the pandemic on the continent and highlight key insights and challenges, for instance, recognizing the limitations of low testing proportions. We also highlight the early warning capacity that genomic surveillance in Africa has had for the rest of the world with the detection of new lineages and variants, the most recent being the characterization of various Omicron subvariants. CONCLUSION Sustained investment for diagnostics and genomic surveillance in Africa is needed as the virus continues to evolve. This is important not only to help combat SARS-CoV-2 on the continent but also because it can be used as a platform to help address the many emerging and reemerging infectious disease threats in Africa. In particular, capacity building for local sequencing within countries or within the continent should be prioritized because this is generally associated with shorter turnaround times, providing the most benefit to local public health authorities tasked with pandemic response and mitigation and allowing for the fastest reaction to localized outbreaks. These investments are crucial for pandemic preparedness and response and will serve the health of the continent well into the 21st century

Revendications religieuses sur les aires protégées chez les Gourmantché du Burkina Faso

Dans leur grande majorité, les aires protégées (forêts classées, parcs nationaux et réserves de faune...), sont d’anciens territoires de communautés installées dans leurs périphéries. Ces populations sont organisées au travers de processus de construction du territoire qui, dans la plupart des cas, comportent une dimension religieuse. Dans les sociétés de l’Afrique subsaharienne, les autels sacrificiels constituent la marque par excellence d’une telle représentation de l’espace. Continuer à offrir aux puissances associées à ces autels des sacrifices est, pour les populations, une obligation. Pour ce faire, il faut se rendre sur l’autel, même lorsqu’il est situé à l’intérieur du domaine classé. L’impossibilité de retourner sur les sites sacrificiels du fait des contraintes de l’aire protégée est un des principaux objets de la contestation opposée par les populations de la périphérie. Comment des sociétés caractérisées par la mobilité des populations résolvent-elles la contradiction entre déplacements (volontaires ou forcés) des hommes et « fixité » des lieux de culte? Chez les Gourmantché, beaucoup d’observateurs font remarquer que le système sacrificiel dispose en lui-même des solutions pour l’accès aux autels que les populations continuent à solliciter : il faut déplacer l’autel, le reproduire ou lui sacrifier à distance. Cependant, le recours à ces alternatives n’est pas toujours possible, comme nous le montrerons. L’objectif de cet article est d’analyser le sens des résistances manifestées par les pratiques de contournement des injonctions administratives et les discours critiques développés par les populations au sujet de l’accès à leurs lieux de culte.Most of the protected areas (classified forests, national parks and reserves of faune…) are old territories of communities settled in their peripheries. These populations are organized following a process of the territory’s construction which, most often, has a religious dimensions. In sub-Saharan African societies, the sacrificial altars constitute the greatest mark of such a representation of the space. Keeping on offering sacrifices to the powers associated to these altars is, for the populations, on obligation. Thus, they have to go to the altar even when it is located inside the classified area. The impossibility of going back to the sacrificial sites due to the constraints of the protected area is one of the main causes of contestation opposed by the populations of the periphery. How do societies characterized by populations’ mobility solve the contradictions between movings (voluntary or forced) of people and “fixedness” of worship places? As far as Gourmantché are concerned, the sacrificial system has within itself solutions to accede the altars that the populations still sollicitate: the altar is to be displaced, reproduced or offered sacrifices from far away. Since the, how can we report the so strong resistances to the interdiction of access to these spaces, including for the perpetuation of the sacrifice rites. The goal of this article is to analyse the meaning of resistances manifested by administrative injunctions’ round going pratices and the critical speeches developed by the populations about the access to their worship places

Revendications religieuses sur les aires protégées chez les Gourmantché du Burkina Faso : des obligations sacrificielles à la résistance

Dans leur grande majorité, les aires protégées (forêts classées, parcs nationaux et réserves de faune...), sont d’anciens territoires de communautés installées dans leurs périphéries. Ces populations sont organisées au travers de processus de construction du territoire qui, dans la plupart des cas, comportent une dimension religieuse. Dans les sociétés de l’Afrique subsaharienne, les autels sacrificiels constituent la marque par excellence d’une telle représentation de l’espace. Continuer à offrir aux puissances associées à ces autels des sacrifices est, pour les populations, une obligation. Pour ce faire, il faut se rendre sur l’autel, même lorsqu’il est situé à l’intérieur du domaine classé. L’impossibilité de retourner sur les sites sacrificiels du fait des contraintes de l’aire protégée est un des principaux objets de la contestation opposée par les populations de la périphérie. Comment des sociétés caractérisées par la mobilité des populations résolvent-elles la contradiction entre déplacements (volontaires ou forcés) des hommes et « fixité » des lieux de culte? Chez les Gourmantché, beaucoup d’observateurs font remarquer que le système sacrificiel dispose en lui-même des solutions pour l’accès aux autels que les populations continuent à solliciter : il faut déplacer l’autel, le reproduire ou lui sacrifier à distance. Cependant, le recours à ces alternatives n’est pas toujours possible, comme nous le montrerons. L’objectif de cet article est d’analyser le sens des résistances manifestées par les pratiques de contournement des injonctions administratives et les discours critiques développés par les populations au sujet de l’accès à leurs lieux de culte.Most of the protected areas (classified forests, national parks and reserves of faune…) are old territories of communities settled in their peripheries. These populations are organized following a process of the territory’s construction which, most often, has a religious dimensions. In sub-Saharan African societies, the sacrificial altars constitute the greatest mark of such a representation of the space. Keeping on offering sacrifices to the powers associated to these altars is, for the populations, on obligation. Thus, they have to go to the altar even when it is located inside the classified area. The impossibility of going back to the sacrificial sites due to the constraints of the protected area is one of the main causes of contestation opposed by the populations of the periphery. How do societies characterized by populations’ mobility solve the contradictions between movings (voluntary or forced) of people and “fixedness” of worship places? As far as Gourmantché are concerned, the sacrificial system has within itself solutions to accede the altars that the populations still sollicitate: the altar is to be displaced, reproduced or offered sacrifices from far away. Since the, how can we report the so strong resistances to the interdiction of access to these spaces, including for the perpetuation of the sacrifice rites. The goal of this article is to analyse the meaning of resistances manifested by administrative injunctions’ round going pratices and the critical speeches developed by the populations about the access to their worship places

Revendications religieuses sur les aires protégées chez les Gourmantché du Burkina Faso

Most of the protected areas (classified forests, national parks and reserves of faune…) are old territories of communities settled in their peripheries. These populations are organized following a process of the territory’s construction which, most often, has a religious dimensions. In sub-Saharan African societies, the sacrificial altars constitute the greatest mark of such a representation of the space. Keeping on offering sacrifices to the powers associated to these altars is, for the populations, on obligation. Thus, they have to go to the altar even when it is located inside the classified area. The impossibility of going back to the sacrificial sites due to the constraints of the protected area is one of the main causes of contestation opposed by the populations of the periphery. How do societies characterized by populations’ mobility solve the contradictions between movings (voluntary or forced) of people and “fixedness” of worship places? As far as Gourmantché are concerned, the sacrificial system has within itself solutions to accede the altars that the populations still sollicitate: the altar is to be displaced, reproduced or offered sacrifices from far away. Since the, how can we report the so strong resistances to the interdiction of access to these spaces, including for the perpetuation of the sacrifice rites. The goal of this article is to analyse the meaning of resistances manifested by administrative injunctions’ round going pratices and the critical speeches developed by the populations about the access to their worship places

Efficacité technique des apiculteurs riverains du complexe d'aires protégées Pô-Nazinga-Sissili au BURKINA FASO

Intégration de la conservation de la biodiversité et du développement local dans le contexte d’aires protégées du complexe écologique PONAS

Bilateral Tubal Pregnancy without Known Risk Factor

Spontaneous bilateral ectopic gestation is very rare. The authors report a case diagnosed and taken care of at Yalgado Ouedraogo Teaching Hospital, Ouagadougou. It was a 30-year-old patient with no known pathological history. She had presented at the obstetric emergencies with a state of hypovolemic shock by haemoperitoneum with digestive disorders, pelvic pain, vaginal bleeding, and a mention of delayed menstruation. The ultrasound coupled with the urinary immunological pregnancy test confirmed the diagnosis of ruptured ectopic pregnancy and a bilateral form was suspected. A laparotomy in emergency confirmed the diagnosis of bilateral ectopic gestation with a right ampullary unruptured pregnancy and a left isthmic ruptured gestation. A bilateral salpingectomy was performed and counseling was made for the use of medical help of procreation in case of future need of pregnancy

Protection internationale du climat et souveraineté étatique

La protection internationale du climat, de par ses enjeux de dimension mondiale, interroge inévitablement la capacité de la communauté internationale à s’en saisir, les méthodes et sources du droit international ainsi que son effectivité et plus largement notre conception de l’ordre juridique international. Alors que le droit international est un droit encore jeune et donc parfois contesté dans son objet et bien sur dans ses résultats, il doit répondre à des enjeux considérables qui dépassent largement ce pour quoi il a été historiquement conçu : un droit de la guerre puis un droit de la coexistence pacifique et à présent un droit favorisant l’harmonie dans les relations internationales pour poursuivre – éventuellement – un intérêt supérieur aux États qui pourrait être l’intérêt général de l’humanité. Il demeure cependant, dans ses origines et ses fondements, intrinsèquement, génétiquement même, interétatique