Reunion

ObjectivesThis study compares the prevalence and perinatal mortality of congenital heart defects on La Réunion with European (EUROCAT) standards.Methods and resultsData were extracted from a EUROCAT-affiliated congenital malformations registry, covering 88,025 births during the period 2002–2007, on the whole island territory. A total of 512 congenital heart defects were registered, including 424 live births, 18 foetal deaths from 16 weeks of gestation, and 70 terminations of pregnancy. The total prevalence of congenital heart defects was 5.8 per 1000 births and live birth prevalence was 4.8 per 1000. The total prevalence of non-chromosomal congenital heart defects was 5.1 per 1000 births, of which 3% were perinatal deaths, 33.3% prenatally diagnosed, and 11.6% termination of pregnancy. Severe non-chromosomal congenital heart defects – excluding ventricular septal defects, atrial septal defects, and pulmonary valve stenosis – occurred in 2.1 per 1000 births, of which 10.3% were perin...

Reunion Island is a French territory located in the western Indian Ocean. The genetic pattern of the Reunionese population has been shaped by contributions from highly contrasting regions of the world. Over the last 350 years, several migration waves and cultural and socio-economic factors have led to the emergence of six main ethnic groups in Reunion. India is one of the principal regions that contributed to the setting up of the Reunionese population. Diversity, demographic and admixture analyses were performed on mtDNA variation of the Reunionese of Indian ancestry, including the Malbar and Zarab ethnic groups, in order to question their history. Using a phylogeographical approach, we generated and analysed quantitative data on the contribution of the Indian parental populations. Furthermore, we showed that the settlement of Reunion Island by Indians did not involve a founder effect, except in the very beginning of the Reunionese settlement (at the end of the 17th century). The accuracy of our results was optimised by a re-evaluation of the classification of the Southern Asian mtDNA haplogroups. Finally, by comparing our results to a previous study dealing with the Reunionese population, we highlighted how ethno-historical data are critical for reconstructing the complex history of multiethnic populations.

Le réunionnais, langue créole de l'océan indien, aurait-il pu contribuer au développement du tayo, langue créole parlée par les Kanak de Saint-Louis ? Afin de répondre à cette question, Karin Speedy expose un épisode de l'histoire calédonienne encore méconnu, celui de l'arrivée et de l'implantation des réunionnais et de leurs engagés en Nouvelle-Calédonie au dix-neuvième siècle. Elle montre l'influence des réunionnais sur la vie économique, sociale, culturelle, administrative et économique de la Nouvelle-Calédonie.

Is it possible that Réunionnais, an Indian Ocean Creole language, had an input into the formation of Tayo, the creole language spoken by the Kanaks of Saint-Louis? In order to answer this question, subject of some theoretical debate in Creole Studies, Karin Speedy describes a little-known chapter of New Caledonian history – the arrival and settlement of immigrants and indentured workers from Reunion Island in New Caledonia in the nineteenth century. Drawing on both historical and linguistic data, she demonstrates the influence the Réunionnais immigrants had on economic, social, cultural, administrative and linguistic life in the colony at the time Tayo was developing.

Contemporary literatures of the Caribbean, the Indian Ocean and Oceania, littérature contemporaine, littératures contemporaines, littératures francophone, francophone literature, Caribbean, Indian Ocean, Oceania, Océnie, océan Indien, Caraïbes, Caraïbe, Guadeloupe, Martinique, Réunion, La Réunion, Reunion, Maurice, Mauritius, Polynésie française, French Polynesia, Tahiti, Wallis and Futuna, Wallis et Futuna, Vanuatu, poésie francophone, poésie océanienne, littérature océanienne, littérature polynésienne, identité, identity, interview, interviews, entretien, entretiens

Gerty Dambury (Guadeloupe), Suzanne Dracius (Martinique), Jean-Louis Robert (Réunion), Jean-François Samlong (Réunion), Umar Timol (Maurice), Khal Torabully (Maurice), Stéphanie Ari’irau Richard-Vivi (Polynésie fran¸çaise), Flora Devatine (Polynésie française), Vaimu’a Muliava (Wallis et Futuna), Chantal Spitz (Polynésie française), Paul Tavo  (Vanuatu)

The letter of Cyril of Alexandria to John of Antioch, written in 433 AD (also known as Laetentur letter) is analyzed. Traditional theological view on this letter was that this letter marked serious change from Cyril's one nature Christology to two nature Christology though there are authors, who do not consider the Formula contained in this letter as a concession to Antiochene Christology. This paper argues in favour of a motive of establishing ecclesiastical peace with Antiochene Church rather than dogmatic changes in Cyril's Christology. On the contrary, it is shown that Antiochenes themselves have changed their position to comply it with Cyril's anathemas.

This thesis examines constructions of cultural identity in two geographically close but socioculturally distinct Indian Ocean islands: Réunion (a French overseas département) and Mauritius (independent from Britain since 1968). Neither island has an indigenous, pre-colonial population; the respective societies have thus formed through successive waves of immigration, including the importation of slaves and indentured workers from Madagascar, Africa, and Asia. These numerous waves of immigration over the course of the islands’ histories have resulted in extremely ethnically diverse populations, on both a communal and individual level.  Given that constructions of Mauritian and Réunionese identities therefore have no recourse to indigenous ‘authenticity’, and that deportation and displacement remain salient themes in the popular imaginaries, identity in these contexts is by no means a straightforward issue.
Due to fundamental political, economic, societal, cultural, religious, and linguistic differences, modern-day Réunion and Mauritius seem to have come to represent two opposing models of hybrid postcolonial societies. These contextual contrasts have also led to very different understandings of selfhood and community, which necessarily affect attitudes towards identitarian construction. However, whilst the specificities of both contexts are acknowledged here, this study aims to provide a productive comparison of identitarian construction in Réunion and Mauritius  which also recognises similarities and commonalities where appropriate. In particular, the analysis examines an identitarian tendency common to both islands: namely, the process of looking beyond the island, or ‘elsewhere’, for meaningful identitarian markers. In what follows, this tendency will be investigated from a theoretical, socio-political, and cultural perspective. Working from the resultant analysis of socio-political phenomena and popular music, this study seeks to provide an academic account of these seemingly paradoxical processes of identification as experienced in the Réunionese and Mauritian contexts.

Dans les universités comme dans les médias la francophonie connaît un succès croissant fait de nouveaux cursus et de collections littéraires diverses. Des espaces aussi variés que le Québec et Tahiti se découvrent parents francophones car locuteurs d’une même langue. A l’intérieur de la famille francophone, il faut pourtant bien distinguer des divergences nées de l’Histoire ; ne peut-on pas ainsi regrouper de façon plus précise et plus pertinente les îles à sucre de l’ancien empire français qui partagent l’héritage de sociétés créolophones et francophones de plantation ?
En effet, certains auteurs estiment que le cadre de la francophonie est parfois restrictif voire étranger à leurs aspirations culturelles car il négligerait les apports non francophones. Il paraît donc important d’étudier également les alternatives proposées dans les départements français de l’Océan Indien et des Antilles françaises.
Le statut du créole et du français et l’importance accordée à l’une comme à l’autre langue est à cet égard révélateur, la francophonie se définissant comme une famille culturelle née d’unrapport partagé à la langue française. Ce rapprochement semble d’autant plus fructueux que l’auteur réunionnais Axel Gauvin s’est joint à l’écrivain martiniquais Raphaël Confiant dans la défense de la langue créole face à la suprématie du français dans les îles. Doit-on en déduire un rapport identique à la francophonie ?
Les œuvres littéraires illustrent des approches différentes : les écrivains de l’Océan Indien, Axel Gauvin en particulier, approchent la question identitaire d’une façon plus individuelle, conciliant créolité et une certaine francophonie universelle, non parisienne, qui se traduit par une description psychologique plus importante des personnages, tandis que bon nombre d’écrivains martiniquais comme Raphael Confiant s’intéressent plus à la défense du créole comme langue authentique d’un milieu populaire en opposition au français : la politisation de l’œuvre littéraire entraîne dans ce cas un rapport conflictuel avec la métropole et ses institutions et la création d’une francophonie d’opposition, se plaçant sous le signe d’une régionalisation linguistique et culturelle.

Scenes involving weeping in biblical and Homeric literature can be corre­lated with each other and with modem scientific studies of weeping. Seen through the lens of attachment theory, weeping expresses a need for relationship and caregiving arising from pain or sorrow. But so-called tears of joy shed at moments of emotional reunion appear at first not to fit with this understanding. On closer examination, however, moments o f reunion involve emotional memories of loss, grief, and help­lessness. Consequently, tears shed at reunions appear consistent with an attachment-theoretical perspective on weeping. The present article applies this modem scientific understanding of tears of reunion to an analysis o f the motif o f weeping as deployed in recognition scenes in Genesis and the Odyssey. The two literatures show striking correspondences in their use o f the motif o f weeping in scenes o f recognition that tend to confirm an attachment-theoretical perspective on weeping and its utility in textual analysis. Indeed, the Homeric literature often explicitly identifies the emotional pain present in recognition scenes. The two corpora also evince significant and illuminating differences, particularly in the level o f narrative detail and emotional language.

Este artigo propõe um estudo comparativo entre os contos A terceira margem do rio, de João Guimarães Rosa, e Nas águas do tempo, de Mia Couto. Partiremos das imagens metafóricas do rio e da água para pensarmo o tempo e a tradição. Nossa hipótese é a de que, enquanto um dos contos, através dos referidos elementos presentes na narrativa, representa a ideia de um resgate da tradição, o outro evocaria uma ruptura, impossibilitando assim uma continuidade. Perceberemos que as imagens do rio e da água tomarão cursos distintos no decorrer das narrativas. Nas águas do tempo apresenta um final no qual notamos uma continuidade do fluxo das águas, isto é, uma espécie de resgate da tradição, uma continuidade. Por outro lado, A terceira margem do rio mostrará o contrário, interrompendo o fluxo do rio e suas águas, se mostrando como uma descontinuidade, ou seja, uma ruptura com a tradição. Nosso intuito será mostrar que, enquanto um autor procura marcar ideologicamente sua posição diante do resgate da tradição como um programa de resgate e formação de uma identidade nacional, alicerçado na transmissão de experiências vividas, como é o caso de Mia Couto em Moçambique, Guimarães Rosa mostrará a perda da continuidade da tradição, que podemos tomar como a busca por uma identidade individual, fragmentada e sem uma ligação duradoura com o passado.

ABSTRACT

This article proposes a comparative study of the short stories A terceira margem do rio by João Guimarães Rosa, and Nas águas do tempo by Mia Couto. We’ll use the metaphoric images of the river and water to think about time and tradition. Our hypothesis is that, as one of the short stories, through those elements present in the narrative brings the idea of a rescue of tradition, the other would evoke a rupture, thus making it impossible to continue. We will realize that the images of the river and water take different courses in the course of the narrative. Nas águas do tempo presents a final in which we see a continuation of the flow of water, a kind of rescue of tradition and a continuity. On the other hand A terceira margem do rio shows an interrupting the flow of the river and its waters, proving to be a discontinuity or a rupture with tradition. Our aim is to show that while an author seeks ideologically mark its position on the tradition rescue as a project of rescue and formation of a national identity, based on the transmission of experiences, such as Mia Couto in Mozambique, Guimarães Rosa show the loss of continuity of tradition, we can take as the search for an individual identity, fragmented and without a lasting connection with the past.

The analysis that follows examines how religious citizenship evolved during the twelve years of Reconstruction (1865-1877) in the United States that followed Lincoln's injunction to his fellow Americans to act in the years ahead "with firmness in the right as God gives us to see the right." The essay begins by tracing some of the divergences between postwar religious assumptions in the North and South to attitudes honed during the conflict. It takes as symbols of the contrasting views two of the opposing generals at the Battle of Chancellorsville in 1862, Thomas "Stonewall" Jackson, the early avatar of the religion of the lost cause in the South, and Oliver Otis Howard, the future head of the Freedmen's Bureau. It then deals with how Americans made peace with the dead -- at least 620,000 of them, or two percent of the nation's population -- in ways that included Horace Bushnell's theology of vicarious sacrifice, resurgent spiritualism, and the annihilation of pain and suffering in Mary Baker Eddy's Science and Health (1875). It concludes with the religious impulse to make peace with the living through reuniting the national family. However, this compassionate religious citizenship too often offered only a blinkered definition of family, for reconciliation with the white prodigal sons of the South typically entailed abandoning the newly admitted African American members of the national family.

Education and national culture may influence Internet use. The present study explored factors that might facilitate college students' use of the Internet across samples in four countries: India, Mauritius, Reunion Island (an overseas Department of France), and the United States. Questionnaire data was collected on students' extent and frequency of Internet use. Also, structured items asked about the factors that would help them to use the Internet more. Data was analyzed using dummy-coded multiple regression so as to compare responses across the country groups. The U.S. sample was coded as the reference group so that the regression coefficients in the equation provided a comparison between the U.S. sample and each other country represented. Further country comparisons were made using t-tests for differences between the regression coefficients. Results suggested that there was more Internet use in the U.S. sample compared to the others. The Non-Western samples also reported greater desire for Internet access and non-English web sites. Training on how to use the Internet and course requirements for Internet use were reported as helpful by the India and Mauritius groups to a greater extent than by those in Reunion and the United States. Implications of the present exploratory results are discussed for applications of theoretical models across cultures.

Jennings and Gardner (2012) unfolded how women in their 40s and over keep making and enjoying music – albeit passing the ‘culturally appropriate age’ of popular music consumption. This study highlights how post-youth women (Bennett & Hodkinson, 2012) are already occupied with explaining their enjoyment of music icons from their youth, such as the Backstreet Boys (BSB) or The Big Reunion acts (e.g. 5ive, Blue), which their peers consider age-inappropriate. Post-youth are those in their late twenties to late thirties gaining new tasks and duties due to growing older (e.g. motherhood or working full-time). The interviewees legitimize their music consumption by considering their revived fandom (the Big Reunion) as a space to take a break from everyday life, because it is reminiscent of their childhood. On the other hand, the perpetual BSB-fandom offers the fans a continuous safe haven - where fans can turn to when coping with the challenges of ageing. These music-related spaces are constructed, and activated, by putting to use one’s roots capital: capital that is claimed through one’s narrative reflection and helps to explain the attachment to a cultural artifact from one’s roots – (both) the place and time (Zeitgeist) in which one grew up. Hence, this paper discusses how these music-fans are already as post-youth challenged to renegotiate their music consumption.

Regionalism in architecture is about the context and customs of making buildings in a particular region. Relying on specific inputs from the climate, geology, geography, and topography of the region they occupy, these buildings have to be very utilitarian, Regionalism Why are buildings different all over the world? Well, one reason has to do with the availability of building materials, the weather, and cultural influences as well as human taste and circumstances.

Abstract The main objective of this study was to compare the trapping efficiency of two Alsynite sticky traps (modified Williams and modified Broce) and two phtalogen blue cloth traps (Vavoua and Nzi) to be used in an integrated control programme of Stomoxys spp. (Diptera: Muscidae) on Reunion Island. Mean daily catches of these flies on two dairy farms differed significantly between the four types of trap. The Broce trap was the least efficient and had the lowest specificity for Stomoxys spp. The Vavoua, Nzi and Williams traps performed significantly better but could not be ranked on the basis of the numbers of Stomoxys caught because their respective performances differed between farms. Given the various practical criteria, it is concluded that, as control tools, blue cloth traps (Vavoua and Nzi) have practical advantages over the Williams trap. The Vavoua trap, which is less expensive and easier to use for farmers, seems adequate to complement other methods of fly control on Reunion Island.

Obtaining fundamental biodiversity metrics such as alpha, beta and gamma diversity for arthropods is often complicated by a lack of prior taxonomic information and/or taxonomic expertise, which can result in unreliable morphologically based estimates. We provide a set of standardized ecological and molecular sampling protocols that can be employed by researchers whose taxonomic skills may be limited, and where there may be a lack of robust a priori information regarding the regional pool of species. These protocols combine mass sampling of arthropods, classification of samples into parataxonomic units (PUs), and selective sampling of individuals for mtDNA sequencing to infer biological species. We sampled ten lowland rainforest plots located on the volcanic oceanic island of Réunion (Mascarene archipelago) for spiders, a group with limited taxonomic and distributional data for this region. We classified adults and juveniles into PUs and then demonstrated the reconciliation of these ...

Malaria, which was eliminated first from Metropolitan France (mainland and Corsica), then in the French West Indies and the Reunion Island during the 20(th) century, remains endemic in two French territories: French Guiana and the Indian Ocean Mayotte island. Despite differences in the dominating plasmodial species and epidemiological patterns, these two territories have achieved marked quantitative improvements (in the reported number of cases and severe cases) thanks to efforts undertaken over the past decade. The situation, however, remains a concern from a qualitative standpoint with the emergence of resistance to antimalarial drugs and logistical and administrative issues which hinder access to treatment. Although malaria was eradicated in Metropolitan France half a century ago, competent vectors remain present in part or all of these territories and can give rise to limited outbreaks.