Politiques documentaires: le cas du SIDoS du Muséum d'histoire naturelle

Le présent travail a été réalisé pour le Secteur d’Information Documentaire Spécialisé (ou SIDoS) du Muséum d’histoire naturelle et Musée d’histoire des sciences de la Ville de Genève. Sa politique de développement, datant de 2010, a été jugée en partie obsolète et doit faire l’objet d’une mise à jour partielle pour continuer à assurer une bonne gestion des collections. Ce mandat a été effectué en deux grandes parties. Tout d’abord, il a fallu effectuer une revue de la littérature en rapport avec les politiques documentaires de bibliothèques spécialisées ou grand public sur le concept, la terminologie et l’historique. Ensuite, un état de l’art a été effectué sur les politiques en bibliothèques de musées principalement. Cela nous a permis de rendre compte de l’utilisation qui est faite des politiques et de la manière dont elles sont rédigées. Puis, la deuxième partie a consisté en l’analyse de la politique de développement du SIDoS, de ses forces, faiblesses et utilisation principalement par le biais d’entretiens semi-directifs des collaborateurs. En plus des mises à jour à effectuer, il a fallu intégrer de nouvelles parties concernant l’acquisition de ressources électroniques, le désherbage et le Projet Scientifique et Culturel 2020 (projet stratégique visant à dynamiser le Muséum d’histoire naturelle et le Musée d’histoire des sciences de Genève d’ici l’horizon 2020). Le résultat final qui découle de ce travail est une proposition d’évolution de la politique de développement qui devient une politique documentaire, accompagnée de quelques pistes de réflexion pour aller plus loin. Plus généralement, une analyse de la littérature professionnelle et de quelques cas nous a permis de comprendre que les politiques ne sont que peu uniformisées, que ce soit au niveau de la terminologie, des indicateurs, des contenus ou des procédés, ce qui constitue un défi important à relever à l’avenir

Girl power and 'selfie humanitarianism'

The aim of this article is to examine the ‘turn to the girl’ and the mobilization of ‘girl power’ in contemporary global humanitarian and development campaigns. The paper argues that the ‘girl powering’ of humanitarianism is connected to the simultaneous depoliticization, corporatization, and neo-liberalization of both humanitarianism and girl power. Located in broad discussions of campaigns around Malala, Chime for Change and the Girl Effect, the paper seeks to understand the construction of girls as both ideal victims and ideal agents of change, and to examine the implications of this. It suggests that this shift is intertwined with what we call ‘selfie humanitarianism’ in which helping others is intimately connected to entrepreneurial projects of the self, and is increasingly figured less in terms of redistribution or justice than in terms of a makeover of subjectivity for all concerned. The structure of the paper is as follows. First we consider the literature about the depoliticization of humanitarian campaigns in the context of neoliberalism and the growing significance of corporate actors in the world of international aid and disaster relief. Next we examine similar processes in the commodification and export of discourses of ‘girl power’. We then argue that these have come together in the emerging ‘girl powering of development’ (Koffman and Gill 2013), a cocktail of celebratory ‘girlafestoes’ and empowerment strategies often spread virally via social media; celebrity endorsements; and corporate branding which stress that ‘I matter and so does she’ and elide the differences between pop stars and CEO of multinational corporations on the one hand, and girls growing up poor in the global South on the other. Our paper focuses on contemporary examples from the Girl Up campaign. The paper argues that far from being ‘post’ girl power, global humanitarian and development discourses constitute a new and instensified focus upon the figure of the girl and a distinctive, neo-colonial, neoliberal and postfeminist articulation of girl power

Children’s Views on Family Communications in Families with their Biological Children and those with

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Ethics, religion and humanity: Rethinking religion in 21st century Africa

First and foremost, religion is a human activity. Part of this understanding is that man is at the center of religion. This holds two implications. One, man is religious for self-development and betterment. Two, since man is thrown into existence with other social beings, his religiosity directly and indirectly affects other social beings. He is therefore not alone in his religious activities. Thus, there is a relationship between religion, ethics and humanity. However, more often than not, religion is alleged for being a root cause of all human predicaments; that it provides viable and abundant fuel for conflict such that in every continent of the world, there are troubled spots rooted in religious conflicts. Although this allegation may have its older roots in Marx and Lenin, however, the condemnation it has received in recent times is sequel to the various lives and properties that have been wasted on account of it. More so, exploitation, corruption and other evils have been committed in the guise of religion. This, not withstanding the paper attempts to argue that religion qua religion is absolutely virtuous and not necessarily vicious and that the above allegations are the results of inhuman and unethical practices in religion and that these problems can be minimized when religious adherents appreciate the relationship between religion, ethics and humanity. The paper through its analytic and expository character exposes with concrete examples these inhuman and unethical practices in religion with reference to Nigerian experience and thereafter calls for reorientation on the part of religious practitioners and the consequent repositioning of religion for all- human benefits