L’autre et le bon Dalmate : les dangers de la différence

La dislocation de la Yougoslavie permet de conduire certaines études locales autrefois moins aisées. La Dalmatie, quoique province de la Croatie depuis la fin de la Seconde Guerre mondiale cultive ses particularismes les plus locaux. Chaque île, voire même chaque village de chaque île, voire même chaque groupe professionnel dans chaque village se prétend distinct du groupe voisin, distinct et supérieur, cela s’entend. La profusion des dialectes du serbo-croate (tchakavien et štokavien dans les trois variantes ekavienne, ijekavienne et ikavienne cohabitent dans la même région) ne respecte aucune frontière politique et fournit un excellent argument pour hiérarchiser les localités, à qui parlera de façon la plus particulière ou la plus littéraire. L’argumentaire est déployé pour étayer l’hypothèse de la plus grande humanité, authenticité, vérité et grandeur morale. La présence de personnes d’origine serbe ou de gens qui ont fui des zones autrefois conquises par les Turcs, quelle que soit leur religion ou leur attitude envers la religion, complique encore le jeu obsessionnel du particularisme. L’introduction des étrangers dans le cadre local n’est vue que comme source de perturbation inévitable. Cette étude anthropologique explore un moment du jeu identitaire particulièrement exacerbé, alors que la région a connu tant de régimes et de mouvements de populations.Yugoslavia’s falling apart facilitates today local surveys that used to be less welcome. Dalmatia, although a Croatian province since the end of World War II, does nurture its particularities, even the most local ones. Every island, even every village on every island, and even every occupational group in each village pretends to be different from the neighboring group, not only distinct but quite naturally superior. The plethora of Serbo-Croatian dialects does not abide to any political division and provides for appropriate stuff in order to hierarchize places and groups (Chakavian and Shtokavian in the three versions Ekavian, Ijekavian and Ikavian coexist in the region).It is a question of who speaks in the most special or the most literary way. The argument is unfolded in order to consolidate the hypothesis of one’s most real humanity, authenticity, frankness and moral grandeur. People of Serbian background or whose ancestry fled territories conquered by the Ottomans – whatever their present religion or even their personal attitude towards religion - makes the obsessive game of particularities even more complicated. The arrival of strangers in any local setting can’t be seen but as a source of unavoidable trouble. This anthropological study surveys a definite moment of the sharpened identity game while this region has experienced so many different regimes and population flows

Le suicide des jeunes amérindiens de Guyane : injonction à penser autrement. Echanges

Les expériences individuelles des membres de l\u27assistance permettent d\u27approfondir les développements de la conférence

Document : enquête du Cercle des Jeunes Membres

Pradem-Sarinic Marianne. Document : enquête du Cercle des Jeunes Membres. In: Diplômées, n°190, 1999. « De la connaissance à la compétence : les clés de l'employabilité des femmes diplômées des universités ». pp. 138-144

Les malédictions en Dalmatie

PARIS-Médiathèque MQB (751132304) / SudocPARIS-Fondation MSH (751062301) / SudocSudocFranceF

The problem of suicide among Amerindians in Camopi-Trois Sauts, French Guiana 2008–2015

Abstract Background Suicide within the Amerindian community of Camopi (1741 inhabitants) in French Guiana has been an increasing problem widely reported in the media leading the French Government to mandate a parliamentary mission to investigate the matter. The purpose of the study was to describe this phenomenon and identify factors associated with suicide attempts. Methods A retrospective observational study was conducted from the health centers’ medical records. All suicide attempts and suicides committed between 2008 and 2015 by Amerindians living in Camopi and Trois Sauts were compiled. Contextual factors and suicide representations were also analyzed. Results During the study period, the annual attempted suicide rate and the suicide rate were higher in the last 3 years. The overall annual rate was equal to 6.9/1741 or 396 per 100, 000 inhabitants for attempted suicide and 172 per 100,000 inhabitants for suicide, which is more than 10 times higher than the suicide rate in mainland France. The mortality rate was 30.4% versus 8.2% in mainland France. The 10–20 year-old age group represented 70% of suicide deaths. There was no significant difference between genders. A recent death and interpersonal conflict were the main stressful life events reported by respondents (55 and 52%, respectively). Alcohol addiction (30% of the respondents) was associated with suicide attempts under the influence of alcohol (p = 0.03). Repetition of suicide attempts was associated with cannabis consumption (p = 0.03). Depression was reported among 45% of the respondents. A third of respondents reported having been abused during their childhood. Over half of respondents reported that their suicide attempt was motivated by a spirit (58%). Conclusions Despite limitations due to the small population size and limited time frame, this is the first study to describe the epidemiology of suicide among Amerindians living in Camopi. In contrast with other French territories, the suicide rate was very high, the sex ratio was balanced and younger age groups were most affected

Supportive effect of body contact care with ylang ylang aromatherapy and mobile intervention team for suicide prevention: A pilot study

International audienc