De La Relation Research Articles

Songbook: How Lyrics Became Poetry in Medieval Europe by Marisa Galvez

Reviews 227 pourquoi le narrateur ne peut s’approprier l’altérité d’Albertine. Les signes qu’il lit ou croit lire en Albertine sont marqués par une ‘différance’ qui diffère constamment la possibilité d’arriver à une vérité définitive sur la jeune fille. Le quatrième chapitre montre enfin comment l’art peut dépasser ces échecs et réconcilier Identité et Différence. Fülöp étudie, à partir de Platon et de ses théories de l’image, l’évolution de la relation entre la réalité et l’imagination à travers la Recherche. En prenant la décision d’écrire,le narrateur cesse d’opposer réalité et imagination,abandonne la métaphysique dualiste qui crée une distance entre l’objet et le sujet qui l’interprète, et accepte le monde tel qu’il s’offre à lui. Écrire est ainsi une prise de possession des pouvoirs de l’imagination qui permettent au narrateur de sentir et de dire le monde dans son Identité comme dans sa Différence. L’originalité de ce livre clair, convaincant et bien documenté consiste à offrir de la Recherche une perspective éthique au sens où le narrateur, qui dès le départ poursuit un projet littéraire, est aussi en quête d’une approche harmonieuse du monde, de la vie et de l’autre. Ripon College (WI) Dominique Poncelet Galvez, Marisa. Songbook: How Lyrics Became Poetry in Medieval Europe. Chicago: UP of Chicago, 2012. ISBN 978-0-226-28051-6. Pp. 281. $35. Galvez has written a book of incredibly ambitious scope. The first chapter alone considers the Carmina Burana with the Libro de Buen Amor. Subsequent chapters range almost equally far afield: whereas ch. 2 concentrates on early troubadour lyrics, and ch. 4 on fifteenth- and sixteenth-century Castillian cancioneros, ch. 3 compares the iconographic program in two troubadour manuscripts to that of the Cantigas de Santa Maria, the frescoes of the Palazzo Finco in Bassano del Grappa, and the Codex Manesse, and ch. 5 explores how “the transmission history of medieval songbook[s] notate modern medievalisms” (103). The overarching principle linking these diverse chapters is the notion of “songbook,” defined by Galvez as, “a multi-author and anonymous lyric anthology contained in a manuscript codex” (2). While the concept is appealing, unfortunately, the scope of the book is so vast that many of the most interesting arguments suffer from a lack of support, both argumentative and factual. For example, at the beginning of ch. 1, Galvez asserts that the “dance songs of the Carmina may have been performed for large festive gatherings, while the Libro’s lyric works were likely musically staged” (22). The use of the conditional “may” does not obviate the need to substantiate such statements—which are in fact significant to her later analysis—but the only support provided for these assertions is a footnote to the comment about the Carmina and it only references Spanke’s 1930 study. Galvez’s analysis is not helped by a discursive style that foregrounds ‘big claims’ (at the beginning of chapters and sections in particular but not exclusively), only later providing (sometimes quite limited) justification for them.As a result, the reader is too often left skeptical, rather than nodding in agreement with a potentially appealing critical approach. Indeed, the desire to push the analytical envelope is evident throughout the book. This can result, among other things, in fuzzy chronology and geography, even in simple statements, such as saying that troubadour manuscripts N (Padua, late thirteenth c.) and R (Toulouse, fourteenth c.) are from the“late Middle Ages”or calling the early thirteenth-century frescoes at Bassano del Grappa and an illuminated manuscript of Alfonso X’s Milagros (Escorial T.I.i, c. 1270–90)“contemporary”(116) to the same two chansonniers. All of this is unfortunate, as there are few scholars with the expertise to tackle such a comparative study, and Galvez is commended for her will to push the comparative envelope and examine together texts, and manuscripts, from different traditions and linguistic communities. Her arguments challenge some outdated ideas about chansonniers, and provide fresh readings of a number of fascinating lyric corpora...

Our South: Geographic Fantasy and the Rise of a National Literature

Our South: Geographic Fantasy and the Rise of a National Literature

Essayism and the Multiplication of Possibility in Patrick Chamoiseau's Biblique des derniers gestes

This analysis shows the affinity between the concept of essayism and the project of creolisation undertaken by Patrick Chamoiseau and other Martinican writers. By translating the essayistic spirit—the will to assay, to try, to attempt, or to strive—to a non-European context, Chamoiseau and his fellow writers overhaul the form and stealthily undo assumptions about what the essay can or cannot accomplish. Through examples from Eloge de la creolite , by Chamoiseau, Jean Bernabe, and Raphael Confiant; Edouard Glissant’s Poetique de la Relation and Philosophie de la Relation ; and Chamoiseau’s epic novel Biblique des derniers gestes , this study demonstrates how Chamoiseau and his larger cultural project accord perfectly with the essayistic and how his translation of the genre reveals as-of-yet unexploited stylistic and modal alternatives to Montaigne’s original project. These examples all point toward vibrant prospects for essayistic fiction in the Caribbean and represent a productive appropriation and transformation of what is often considered a deeply rooted European form.

French Caribbean prose d'idées in Translation

Édouard Glissant's work fascinates Anglo-American academics and critics, as the proliferation of work on his oeuvre in the last decade clearly shows. Celia Britton's (1999) book is evidence that Glissant's theoretical work (and that of the wider French Caribbean critical community) has been gaining ever-greater visibility in contemporary postcolonial theory, and translations have a clear role to play in the dissemination of the prose d'idées from the French Caribbean. This essay analyses the translations from French into English of three influential theoretical works by Édouard Glissant: L'Intention poétique (1969) translated by Nathalie Stephens in 2010, Le Discours antillais (1981) translated by Michael Dash in 1989, and Poétique de la relation (1990) translated by Betsy Wing in 1997. Each of these treatises proposes strategies to break the silence stemming from the unresolved split in cultural identity in the Caribbean consciousness. Spanning four decades in theoretical Martinican writing, the influence of these texts on Caribbean literature, and the way it is perceived, is widely acknowledged, as demonstrated by their frequent referencing in academic articles and books. The counterpoetics, creolization and Créolité are not only described theoretically in these texts, but also inherently ‘performed’, ‘acted’, in their language and style, rendering any translation attempt more difficult. Here, translation can be seen as a continuation of the process of Creolization and Créolité. Through specific examples from the translations, I hope to illuminate how translators have attempted to render the fragmented, multiple language in the English target language, bringing the text to a new audience. Consequently, the essay studies how an English-speaking audience's understanding of Glissant's work is influenced by the linguistic transfer and questions the role translation plays in the critical corpus on Glissant's work.

Staging Diaspora: Memory, Writing, and Antagonism in Maryse Condé's Desirada

Staging Diaspora:Memory, Writing, and Antagonism in Maryse Condé's Desirada Laurie Edson Born on the Caribbean island of Guadeloupe to a 15-year-old mother who first tries to kill herself and then abandons her daughter to find work in France, the child Marie-Noëlle is blissfully unaware of the history of abuse, rape, and violence embedded in her family. When she turns 10, however, Marie-Noëlle learns that she must leave her Caribbean island and travel to France to rejoin the mother who had abandoned her as a child and now reclaims her. Marie-Noëlle suffers violent convulsions and falls into a coma for one week. From this traumatic emotional and physical dislocation, Maryse Condé weaves a novel of Marie-Noëlle's travels from the Caribbean to France and the United States, and back to the Caribbean, in a quest for the "truth" of the story of her birth, mysteriously entwined in the history of violence, rape, and abuse that permeates not only her own family but also the history of her people. Marie-Noëlle's personal story produces echoes of the history of the Caribbean, that always-already hybrid place whose "origins" are long gone—a space repopulated by Africans torn from their own land to be unwillingly transported elsewhere. As Desirada unfolds, we follow Marie-Noëlle as she travels through the diaspora forging new networks of relations with other displaced people, a phenomenon that Françoise Lionnet and Shu-mei Shih have called "minor transnationalism." As Lionnet and Shih write, "minor transnationalism" focuses on lateral networks that exist among (minor) people of different nations, and differs from "postcolonial studies," which have tended to focus on vertical relations between colonizer and colonized (11). Maryse Condé saturates her novel with a multiplicity of these minor transnationalisms, ever-shifting and life-sustaining horizontal relations, even though the novel ostensibly presents itself as one character's quest for origin. It is the antagonism between this transnationalism, grounded in an ethics/aesthetics of relationality, and the quest for origin, grounded in a metaphysics of presence, that I will be exploring here. Theoretically, with its focus on the always-already hybrid nature of culture, Minor Transnationalism continues the work of Edouard Glissant's Poétique de la relation as well as Deleuze and Guattari's work on the rhizome. Lionnet and Shih describe the transnational as "conceived as a space of exchange and participation [End Page 71] wherever processes of hybridization occur," and underscore its difference from the logic of globalization, which "assumes a universal core or norm, which spreads out across the world while pulling into its vortex other forms of culture to be tested by its norm" (5). To situate my reading of Desirada a bit more, I would like to turn to the introduction of The Black Atlantic, where Paul Gilroy explains his focus on "the rhizomorphic, fractal structure of the transcultural, international formation I call the black Atlantic" (4). Here, Gilroy introduces his project as a theoretical intervention into the work of scholars whose ideas remained grounded in unexamined concepts of nationalism, cultural nationalism, and ethnic particularism: "Marked by its European origins, modern black political culture has always been more interested in the relationship of identity to roots and rootedness than in seeing identity as a process of movement and mediation . . ." (19). In order to shift focus away from theories grounded in an assumed purity or integrity of modern nation states, and to move attention to a relationality, a movement between spaces, Gilroy chooses the image of ships traveling through the spaces between Africa, the Caribbean, Europe, and America: "Ships immediately focus attention on the middle passage, . . . on the circulation of ideas and activists as well as the movement of key cultural and political artifacts: tracts, books, gramophone records, and choirs" (4). The image of ships traveling, then, serves to call attention to the reality of cultural, artistic, and political diffusion, influence, and integration at the same time as it keeps in human memory the historical atrocity of slave ships. Maryse Condé's Desirada performs and sustains that same tension between the ever-present reality of hybridity and the past reality of...

Re-thinking the Haitian Other in Relation as prochain : A Reading of Édouard Glissant and Lyonel Trouillot

Re-thinking the Haitian Other in Relation as prochain:A Reading of Édouard Glissant and Lyonel Trouillot Julia Borst “Rares, les États ayant cultivé le long de leur histoire une telle somme de déshonneurs” (Rare are the states that have cultivated in their history such an abundance of dishonor).1 With this ironic statement Haitian writer Lyonel Trouillot criticizes the long tradition of neverending prejudices and sterotypes about Haiti. In Western discourse the country is still frequently represented as the “barbaric” antipole of modernity, condemned to an endless story of chaos and violence. From this notion arises the perpetuity of a (neo)colonial construction of the Haitian Other in strict opposition to a Western identity, a construction that has left its mark on Haiti’s reputation in the global opinion until the present.2 Lyonel Trouillot and other Haitian intellectuals have vehemently criticized this vision of Haiti based on stereotypes and binaries because it results in a distorted view of the country that largely ignores the complexity of both the Haitian past and its present. Therefore, Trouillot envisions transcending such binary thinking in order to assign Haiti a new place in the global public perception. And this can be achieved by re-thinking the Haitian Other as “prochain” (a concept related to “fellow human” but enveloping an ethical component) (cf. EH 14). This paper explores Lyonel Trouillot’s idea of the “prochain” as an innovative vision of the Other, using Éduard Glissant’s Poétique de la Relation (Poetics of Relation),3 which permits the recognition of the Other as entangled in a network of identité-relation (relation identity) in an (ethical) relation to the Self (cf. PR 158, 169). Furthermore, based on a decolonial critique of the discourse of Western modernity, this paper will analyze to what extent the current vision of Haiti is based on a dichotomy of Western identity and Haitian alterity that imagines the country as the “uncivilized Other” and as such dominates the global perception of this Caribbean nation. Subsequently, this paper examines how Édouard Glissant transcends binary constructions of identity and alterity in his Poétique de la Relation and asks us to envision the Other “in relation” to ourselves. Finally, Glissant’s [End Page 139] idea of the Other “in relation” will be linked to Trouillot’s request to inscribe Haiti as “prochain” into global knowledge; thus enabling us to think of the difference of the Other in relation to our own identity. Haiti as an “Uncivilized Alterity”? Stereotyping and Coloniality of Power Beverly Bell depicts the popularity of a distorted vision of Haiti as a hopeless case: “The nation is often characterized, overtly or through inference, as a troubled, Godforsaken place, where troubling, Godforsaken things happen.”4 Such a bias stems from colonial times and the allegedly “unthinkable” event of the Haitian Revolution, which according to Michel-Rolph Trouillot defied Western categories of thinking of the time.5 Such a stereotypically affected perception of Haitian history has for the most part persisted until the present. It has become manifest in the country’s reputation as a “place of violence” and in the consideration of its history as a “neverending story of carnage and brutality.”6 This view then became evident again following the earthquake of 2010, when in a “plethora of ill-informed speculation,”7 the topoi of the “cliché d’une Haïti maudite” (cliché of a cursed Haiti)8 and its “unending tragic destiny”9 joined in the tradition of the global North’s stereotypical and prejudiced discourse about Haiti: The news that emerged in the first few days after the earthquake salivated over ‘looters’ and ‘criminals’ set loose on a post-apocalyptic wasteland. This is the same story that has always been told about Haiti, … since the slaves had the temerity to not want to be slaves anymore.10 However, the persistence of such a discourse, which still imagines Haiti in terms of “unthinkability” and “malediction,” fails to recognize the complexity and multifacetedness of the country’s past and present-day situation. The discourse therefore seems to downright refuse to believe in ways out of the violence. In analogy to the event of the Haitian Revolution during the...

The Slave’s Jouissance

The Slave’s Jouissance Alexandre Leupin (bio) For all intents and purposes, Édouard Glissant is looking for an “elsewhere” of Hegelian dialectics; one can even posit that his entire thought is a response to Hegel that forcefully tries to go beyond all the important Hegelian themes: History conceived as one and universal, absolute knowledge, the master-slave dialectics as sole principle of explanation of human history are at every point in Glissant’s work contradicted by his own propositions.1 However (or therefore), Hegel is very much a presence in Glissant’s work, from the very beginning of his career as an essayist. In L’intention poétique, Hegel is shown as exempting African history from his “universal” history. Glissant intends to fill this silence, not accomplish a “revenge” on Hegel or for the “impish pleasure of contradicting him” but to “instantaneously recover those enormous and silent spaces where [my] history went astray” (L’intention poétique 37, 38).2 Paradoxically, Glissant criticizes Hegel for not being universal and systematic enough. The erasure of African history not only invalidates Hegel’s claim to universality, but indicates a lack in the system. In 1969 already, we see in Glissant’s negative criticism the incipient shadow of what will become the notion of the Tout-monde; maybe Glissant is after all a much more systematic thinker than he says. Maybe, also, the Tout-monde and the Relation poetics will be a manner of completing Hegel. These remarks indicate both the importance of Hegel for Glissant and the complexity of his relation to the German philosopher; this relation will not be of retribution or contradiction, but an effort to write, to create what Hegel left unsaid. Hegel is still present in 1990 in La Poétique de la Relation. Like Plato and the griot, he is mentioned to underline his local (contextual) opacity, and hence to relativize his concepts by tying them to a specific time and space (Glissant, La Poétique de la Relation 208). He makes a last appearance, to my knowledge, in Une nouvelle région du monde: while saluting his lucidity and thoroughness, Glissant stresses the German philosopher’s blindness when he applies his system to the world-totality. “Hegel can make a mistake. … He has known history, he has acknowledged it, and history has remained invalid, without the memory of any remoteness that would be near” (Une nouvelle région du monde 152). Hence, a brief detour through Hegel and his rereading by Kojève and Lacan3 is necessary to set the stage for Glissant’s reworking of the master-slave dialectics. For Hegel, the master-slave dialectics is the key to an understanding of global human history.4 The master’s desire is to be recognized as master by the slave. In order to achieve that goal, he must coerce the slave’s desire and channel it so that the slave grants him the acknowledgement of his master status. In other words, for Hegel, human desire always aims, not at an object, but another human being’s desire (Begierde). Furthermore, the essential differentiation between the slave and the master is that the latter consents to [End Page 891] die to be recognized as master, whereas the slave refuses to die and thus has to submit. This mythical scenario of the beginnings of history means that the slave is the conveyer of humanity’s future, because he has an interest in changing his condition; on the other hand, the master is essentially conservative, immobile, since any change to his status would mean his destruction. Closely following Kojève’s introduction, Lacan makes two fundamental remarks on Hegel’s scenario. First, the master’s acceptance of death in the struggle to death between him and the slave is illogical: it kills the slave, whose recognition the master absolutely needs; hence the struggle for death is purely mental and verbal: both the master and the slave need only to think about it in order to make it effective. In other words, the slave’s oppression is not founded on the struggle to death: only intimidation (that is, a verbal and psychic act) is necessary and sufficient in order for...

Édouard Glissant’s Legacy: Transmitting without Universals?

Édouard Glissant’s Legacy:Transmitting without Universals? François Noudelmann (bio) Translated by Celia Britton (bio) Ideas, as Montaigne remarked, belong to no one, and as soon as someone incorporates them into their thought they become theirs. Universal and shared, they circulate because human beings digest them and embody them in the sites of their own experience. But philosophy comes up against the paradox that it produces concepts which, while certainly anonymous, are nevertheless identified with their author. Édouard Glissant, known as a poet and novelist, was also engaged in a life-long philosophical reflection, which started with his studies at university and continued via the development of his personal ideas in his many theoretical writings. One of his last works, Philosophie de la Relation, offers a synthesis—both poetic and pedagogical—of these ideas, as though the author had wanted to define the scope of his conceptual innovations and preempt any future simplifications of them. Digenesis, traces, creolization, archipelago, trembling, tout-monde are terms which outline the contours of a body of thought that has been built and tested through reading and travelling. Their use today implies a reference to Glissant who has left them for us to inherit, but without presenting them as a bible for faithful or not so faithful disciples. The poetic formulation of these figures of thought, however, sets them apart from the classic concepts of philosophy. Glissant was not a poet and a philosopher but a philosopher because he was a poet: therefore, the transmission after his death of his theoretical innovations calls for a different reading. The contradictory definition of the universal, in its poetic usage, presupposes a complex fine-tuning of the ideas and their expression in the various sites of the Tout-monde. In the recurrent debate opposing the promotion of difference to universalism—which has become the obsessive antithesis of French republican culture—Glissant the poet has opened up a particular and original angle. A philosophical rather than a culturalist approach to his ideas enables us to appreciate their originality. Glissant’s theoretical legacy does not form a rationally constructed block but follows routes and byways that convey figures constantly reworked over half a century, from Soleil de la conscience right through to the final essays, from 1956 to 2011. The writing of the essays is intertwined with that of the collections of poetry and the novels, in accordance with particular moments of inspiration that produce and articulate several different modes of writing. “I write in bursts,” Glissant would say, describing these moments of coalition between literary and speculative genres. The evolution of the figures, and the abandoning of some of them, does not follow the strict rational development of a thought; they come from the places he has known, the political situations and literary transformations. Glissant brought these metamorphoses together under the heading—almost impossible to translate—of imaginaire: the perpetually changing representation of a world structured [End Page 869] by unpredictable encounters. The continuity between Le Discours antillais (1981) and L’Intraitable beauté du monde (2009) may seem obvious, but it is enriched by the multiple theoretical revolutions provided by the treatises on poetics, aesthetics, and philosophy. Does this kind of thought, created in a poetic relation to the world, count as a philosophy, in the sense in which European history has defined the term? Poetry has inspired numerous philosophical meditations in so far as it has been interpreted by others, who have conferred a speculative depth on the poetic tropes; however, those poets who have themselves proposed a reflection on the meaning of being have remained as a marginal, unidentified fringe. From Lucretius to Nietzsche, they invented ways of writing/thinking which broke with the narrowly instrumental language of rational thought. Glissant studied the philosophers of the Western tradition and refers to them regularly, notably to Hegel and Heidegger; but he nonetheless offers a radical rereading of this intellectual history. That is, he notes that the philosophy which has become dominant is based on a desire for synthesis and stability. Taking up Nietzsche’s critique, he emphasizes the extent to which its principal concepts work to repress multiplicity and movement. Sensuous diversity and the profusion of the...

Glissant’s Philosophie de la Relation: “I have spoken the chaos of writing in the ardor of the poem”

Glissant’s Philosophie de la Relation: “I have spoken the chaos of writing in the ardor of the poem”

The Ship, the Plantation, and the Polis:

The Ship, the Plantation, and the <i>Polis</i>:

The Ship, the Plantation, and the Polis:

The Ship, the Plantation, and the <i>Polis</i>:

Pensées répétitives constructives et non constructives chez les perfectionnistes inadaptés

Les perfectionnistes inadaptes (PI) rapportent plus de symptomatologie depressive que les non perfectionnistes. La rumination pourrait etre un mediateur de cette relation. Par ailleurs, des etudes recentes suggerent d’elargir les recherches a d’autres formes de pensees repetitives et d’en distinguer deux formes, l’une constructive et l’autre non constructive, en fonction des processus qui les sous-tendent et de leurs consequences. La presente etude evalue la symptomatologie depressive et les pensees repetitives constructives et non constructives chez 25 perfectionnistes inadaptes et 24 non perfectionnistes. En accord avec nos hypotheses, les perfectionnistes inadaptes rapportent plus de symptomatologie depressive, plus de pensees repetitives non constructives et moins de pensees repetitives constructives. La structure de covariation des donnees est compatible avec l’hypothese selon laquelle les pensees repetitives non constructives sont un mediateur de la relation entre perfectionnisme et symptomatologie depressive. En revanche, les pensees repetitives constructives ne semblent pas etre un mediateur potentiel. Ces resultats soulignent l’importance de developper des interventions psychologiques qui ciblent les pensees repetitives dans la prise en charge du perfectionnisme.

Gas dispersion in column flotation and its effect on recovery and grade

This paper reports the results of industrial test work performed in flotation columns of seven concentrators of Peñoles Group (México) on the relationship between gas dispersion parameters, namely gas rate (Jg between 0·5 and 3·5 cm s−1), gas hold-up (ϵg between 3·3 and 19·4%), average bubble size (d32 between 1·30 and 2·9 mm) and bubble surface area flux (Sb between 14 and 85 s−1), and the metallurgical performance of the columns (e.g. grade and recovery). Fifteen columns performing in the cleaning stages of lead and zinc circuits were examined. The results obtained show that the behaviour of dispersion parameters is consistent and that both Sb and ϵg correlate well with recovery and enrichment ratio c/f.Cet article rapporte les résultats d’un travail (essai) industriel effectué dans des colonnes de flottation de sept concentrateurs du Groupe Peñoles (México). On discute de la relation entre les paramètres de dispersion du gaz, soit la vitesse du gaz (Jg entre 0·5 et 3·5 cm s−1), la rétention de gaz (ϵg entre 3·3 et 19·4%), la taille moyenne de bulle (d32 entre 1·30 et 2·9 mm), et le flux de l’aire spécifique de la bulle (Sb entre 14 et 85 s−1), et le rendement métallurgique des colonnes (par exemple, teneur et récupération). On a examiné quinze colonnes d’étapes de nettoyage des circuits de plomb et de zinc. Les résultats obtenus montrent que le comportement des paramètres de dispersion est consistant et qu’il existe une bonne corrélation de Sb et d’ϵg avec la récupération et le rapport d’enrichissement c/f.

Literary tourism, littrature monde, and the ethics of conversation in Ernest Ppin's L'Envers du dcor

Advocates for jettisoning the term francophonie in favour of littrature-monde argue that francophonie, as a word and a concept, represents the legacy of a colonial relationship that places France at the centre of the globe. One of the pernicious effects of such an organization is how the francophonie label prepares readers to approach the text as a sociological tract or an opportunity for literary tourism. This article focuses on this last problem: how can one shift the way that readers approach a text? In analyzing Ernest Ppin's L'Envers du dcor (2006), it suggests that Ppin offers one path for the transformation of tourists and by extension, of readers. Informed by douard Glissant's theorization of la potique de la Relation (1990), this reading of Ppin develops a theory of the conversation as a means of answering the question posed implicitly in the littrature-monde manifesto, transforming the relationship between readers and texts within the French literary sphere.

The Implementation of Relationship Marketing in the Frame of Tourism Agencies

The relationship marketing with customers represents capaccity to identify, attract and to mantain the best customers with purpose of increasing figure business and benefits (for company, as well as for customer ). The authors of book Gestion de la relation client – Rene Lefebure and Gilles Venturi, presents factors which contributed of extention of implementation of customers relationship marketing in frame of services companies, there are: hackney on all borders – slackening of sales growth, hackney of offer, growth of customers exigencies, race towards differencings – faciliating customer’s life, diminishing of available time, multiplication of temptations, shaping of personalization, customer becomes an actor, customer becomes rational. The customers relationship marketing places customer in center of company strategy, requiring giving an increased importance to marketing. The relationship marketing represents most important revolution in life of marketing. This requires making of relations, through distribution channels ensemble, between business partners, providers and services users.

Patient et soignant : qui éduque l’autre ?

Aborder l’asymétrie de la relation entre soignants et soignés par un de ces possibles excès, sous la forme de relation d’emprise.Analyse des formes du discours de 45 entretiens de recherche, par observation de la place de la locution de prise en charge (plutôt que d’accompagnement) et le recours au possessif pour désigner un intervenant ou un élément du dispositif de soin.La prise en charge domine, désignant aussi bien une situation, une maladie, qu’une personne (malade), tandis que le recours à un possessif apparaît dans plus d’un tiers des entretiens.Par le choix des mots, peut être perçue la place de l’appropriation et du pouvoir dans le soin, d’abord considéré dans ses dimensions excessives d’emprise, de réification du soigné, qui ainsi peut participer à son aliénation. Cependant, la place d’une forme modérée d’emprise positive ne peut être exclue comme possible modalité d’attachement, de soutien, d’investissement de la relation.The relations between caregivers and cared-for people are in essence asymmetric. Such essential asymmetry can lead to excess between providers and seekers of help or care and can appear with the aspect of an emprise relationship. In order to approach this, a study has observed caregivers choices of words to talk about their interactions with cared-for people.Based on the formal analysis of the discourses of 45 carers (29 hospital nurses and 16 hospital physicians) met during research interviews about their clinical practice with older people, two possible aspects of emprise were observed. They concerned on one hand the use of the naming support (rather than accompaniment) and on the other hand the use of a possessive determinant (my, your, our…) to designate human contributor or a material element of the relation of care or the care device. These two supposed aspects of emprise were chosen among different possible translations of such alteration of care relationship, in order to try to illustrate the hypothesis of a degradation of the care efficiency through a too high positioning of the caregivers.In the 45 studied interviews, as over of clinical experience at hospital and nursing home for elders, and then through a review of literature, it appears that the expression of support becomes predominant, rather than accompanying, designating as well a situation, as a sickness, as a sick person. To be supported, or in literal French language, to be taken in charge associates the two possible meanings of being caught and of being a weight for others. Thus, it might be thought that such approach can lead to takeover, appropriation and emprise. Furthermore, the use of a possessive determiner to refer to a colleague, a cared-person or an element of the care device, significantly appears in more than one third of the interviews. Such choice of words cannot only appear as fortuitous, but can reveal an appropriation of other human beings, like things, and so reifying them as well as alienating them. Even if these two kinds of language choices might seem to be banal, idiomatic, and so frequent that they would have lost their original meaning, the purpose of our analysis is to promote the taking into account of the first meaning of words by themselves, and so help carers to consider some aspects of care relationship through the possible inadequate way of emprise.Such choice of words could reflect an expression of power, of takeover of someone, of appropriation of others in the care relationship. This power, initially considered in an excessive way of emprise, subjugation, desubjectivation, even as reification of cared-people, can participate in alienation, dehumanization and loss of identity of aged people. At the same time, the place of a moderate form of emprise, considered as positive in the care relationship cannot be excluded as a possible method of attachment, support or adjustment of the link to elders, and so weighting the essentially negative approach initially developed.

Mécanismes d’indifférenciation entre l’imaginaire et le rationnel chez le schizophrène

Nos recherches sur le rêve et le délire chez des sujets schizophrènes se sont basées sur le concept de « pensée magique » développé par Sami-Ali. À partir de ce concept, nous avons tenté de repérer l’existence d’une indifférenciation ou non entre l’espace psychique du rêve et celui du délire, l’existence d’une impasse relationnelle dans l’un ou les deux de ces espaces et enfin d’analyser la qualité de la relation à autrui. L’hypothèse de base sous-tendant ce travail postule que chez les schizophrènes, la pensée magique occupe le devant de la vie psychique, au moins partiellement, et que le sujet a un rapport indifférencié entre l’espace psychique du rêve et celui du délire, mais également entre le monde, autrui et lui-même. Les résultats montrent que premièrement, la présence de l’espace imaginaire rend équivoque la distinction entre réalité intérieure et extérieure et que le temps du discours est le présent, c’est-à-dire que les événements relatés sont évoqués avec un sentiment de contemporanéité ; deuxièmement, qu’une indifférenciation entre l’espace du rêve et l’espace du délire semble établi, bien qu’à des degrés variables d’un sujet à l’autre ; troisièmement, les impasses relationnelles, elles sont régulièrement, mais non systématiquement, repérables dans l’histoire des personnes ; enfin, le rapport à autrui semble se dérouler sur le principe qui veut que le rapprochement physique crée la distance émotionnelle et inversement. Our investigation into dream and delirium in schizophrenic subjects was based on the notion of magical thought developed by Sami-Ali. Starting from this notion, we attempted to determine whether they somehow differentiate the psychic space of dream from that of delirium, whether either of these two spaces, or both, are caught in a relational deadlock, and eventually to analyse the quality of the relationship to others. The underlying assumption is that magical thought is foregrounded in the psychic life of schizophrenic subjects, and that these subjects do not distinguish between the psychic spaces of dream and delirium, nor between the world, others, and themselves. Results show first that the prevalence of magical thought has the following consequences: (a) features characterizing space are those of an imaginary space, i.e. internal and external realities are blurred, what is outside is reflected inside, and vice versa, the subject–object distinction is cancelled to leave one single reality that ignores contradiction; (b) the time of discourse is an imaginary time: their discourses express past and future as belonging to an absolute “perpetual” present. Events they mention are experienced as contemporary. Causal relations, being imaginary, can be reversed. However, some socially sanctioned landmarks in time are often maintained. These are rarely related to any event in their own emotional lives. Second, our results provide evidence for some permeability between the space of dream and the space of delirium. Yet, this permeability can vary from one subject to another. Third, they show that relational deadlocks recur regularly, though not systematically, in the lives of our subjects. Relational deadlocks in dreams are not easy to detect. Finally, the kind of relationship those people have to others is quite paradoxical: physical closeness results in emotional distance, and conversely emotional closeness is only possible in physical distance. The others cannot really exist in the relationship; they are a horizon towards which those people yearn without ever being able to reach it. This kind of paradox, of relational deadlock, may be the ground on which psychosis thrives: it is impossible to be close to the nonself, while it is also deeply wished for. Even the logic of imaginary space – in which everything should be possible – cannot help overcome this paradox. And – a paradox within the paradox – this logic still comes upon a deadline in the potentially infinite and indefinite space it produces. This boundary could be the deadlock that cannot and yet must be overcome, a deadlock that would endlessly fuel the patients’ delirium.

Diffusion of Medical Technology and Equity in Health in Brazil: an Exploratory Analysis

This paper provides an exploratory empirical analysis of the relationship between the increasing diffusion of innovative medical technology and inequities in access to medical care, for the case of Brazil. The paper examines the spread at state level of three types of equipment emblematic of medical innovation: magnetic resonance, tomography and dialysis machines. The data analysis indicates that the diffusion of new medical technology is positively associated with average state incomes, and that inequalities of access had widened over time. The results suggest that to decrease inequities in access to innovative medical technology requires higher public investment and priority allocation to deficit areas. Cet article propose une analyse empirique de la relation entre diffusion d'une technologie medicale de pointe au Bresil et les inequites en matiere d'acces aux soins de sante. L'article examine la diffusion de trois types d'equipement au niveau des Etats: les IRM, le scanner et les machines de dialyse. L...

Annotation and Authority: Georg Forster's Footnotes to the Nachrichten von den Pelew-Inseln (1789)

*Je viens d'achever dans ce moment la traduction de la relation vraiment tres interessante des Isles Pelew, decouvertes par les Anglais', Georg Forster wrote to the Swiss publisher and historian, Johannes Mullen 'Cette traduction', Forster added, *m'a coute bien du temps [et] de la peine, je crois qu'elle m'a reussi, j'y ai ajoute de notes, [et] ce sont d'ailleurs les premices de mon travail a Mayence'.1 A tale of maritime disaster, exotic places and peoples, George Keate's Account of the Pelew Islands situated in the Western Part of the Pacific Ocean (1788) caught the interest of others besides Forster. Its detailed description of the encounter between shipwrecked British sailors and the natives of the Palau (then 'Pelew') Islands made it one of the most widely read works on the Pacific and particularly Micronesia in the eighteenth century. Its appearance came at a time when expeditions to the South Seas by figures such as James Cook and Joseph Banks, Louis-Antoine de Bougainville and Jean-Frangois de La Perouse, were advancing knowledge by leaps and bounds, and making of such explorers national heroes. Forster, characteristically quick to recognize Keate's work as a potential bestseller, published his Nachrichten von den Pelew-Inseln in der Westgegend des stillen Oceans one year later, in 1789. While Forster had initially risen to fame with the publication of the Voyage Round the World (1777) which detailed the events of Cook's

Prosper Merimee le sang et la chair: une poetique du sujet (review)

Reviewed by: Prosper Mérimée le sang et la chair: une poétique du sujet Corry Cropper Chelebourg, Christian. Prosper Mérimée le sang et la chair: une poétique du sujet. Paris: Lettres Modernes Minard, 2003. Pp. 158. ISBN2256904741 Prosper Mérimée le sang et la chair: une poétique du sujet, marks the first number devoted to Mérimée in the Archives des lettres modernes series since Eric Gans' 1972 Un Pari contre l'histoire. In his book, Chelebourg analyzes two themes that punctuate Mérimée's works and have long merited a book-length study: violence and sexuality. He examines various incarnations of these themes in Mérimée's fiction and attempts [End Page 192] to explain them based on a theory of the sujet. This subject is "un être de langage" whose essence can be extracted from "toutes les productions imputables à l'imaginaire du sujet" – from fiction to correspondence to manuscripts – and whose objective is to repair "une 'difficulté d'être' par le jeu sur les signifiants" (8 – here and throughout, all italics within quotes are Chelebourg's). In other words, Mérimée's subject depicts violence and sexuality as he does, "dans le but de compenser les traumatismes infligés à l'image du moi" (9). Chelebourg's study of violence in Mérimée is without a doubt this book's most important contribution to Mérimée studies. He begins by situating Mérimée's representation of violence in the context of Classsical/Romanatic debate of the early nineteenth century, its graphic description antithetical to the Classical rules of bienséance. Chelebourg further points to the lack of metaphors in Mérimée's language and his affinity for the "sens propre" as an indication of his contempt for Classical conventions. Violence is shown brutally – it is neither romanticized nor hidden off-stage. At times, the descriptions of violence serve to reduce the human body to a mere object, to transform "les victimes en simples choses" (55). Indeed, violence is at the center of nearly all Mérimée's narratives, with every plot-twist leading to a culminating violent act. To explain the abundant violence, Chelebourg suggests that "le sujet mériméen ne fait . . . rien d'autre que de se rassurer sur sa 'tranquillité' d'homme du monde" (39). He continues: "Mérimée, au fond, paraît bien être plus friand de modernité parisienne que son inspiration ne le laisse paraître à première vue: friand, mais inquiet et toujours forcé de se rasséréner" (39). Mériméen violence, then, would be nothing more than a way to reassure the subject, through contrast, that he is safe and isolated from violence in Paris (which in the nineteenth century he hardly is). But Chelebourg does offer another explanation. In the most developed argument of the first half of his study, he argues that Mérimée depicts violence in order to assert his own virility, offended as it was in 1823 when "Mérimée s'était vu réformer par le conseil de révision pour 'faiblesse de constitution'" (68). As a result, the only way to prove he is a man is to demonstrate "sa virilité . . . par la cruauté de sa plume" (69). The second half of the book deals with "la chair." Beginning with an outstanding reading of La Double Méprise, Chelebourg looks at various problems of the flesh: sexuality, love, desire, temptation, adultery, defloration, etc. There are persuasive moments in this analysis, particularly the readings of Carmen and Tamango. But ultimately, Chelebourg explains that the reason Mérimée depicts sexuality as he does – as was the case with violence – is to compensate for fears and failings on his part. "Mérimée a peiné à être un homme. Sa conception de l'amour est façonnée par ces vexations, ces atteintes à l'image du moi" (80). Or elsewhere: "Les blessures intimes sont réparées par un déplacement de la relation amoureuse sur le terrain de cet esprit dont les caractéristiques principales sont la littérature, la vie de salon et l'érudition...