Buddhism was not really known in the West until a little more than 150 years ago. Although since the thirteenth century there had been numerous contacts with local Buddhist traditions, the travellers and missionaries of the Middle Ages and the Renaissance had not yet brought to light the history of Buddhism and its unity across this immense diversity of worship and doctrine, disseminated through most of the countries of Asia. Of course, since the seventeenth century some Europeans had guessed at the Indian origin of the Buddha and they succeeded in pinning down his historical existence after a fashion. In 1691 and 1693 Simon de la Loubère, Louis XIV's envoy at the court of the king of Siam, published remarkable research which established the possibility of a link between the different regions of Siam, Ceylon, Japan and China and conjured up the possible existence of a single founder long before Christ. But this far too isolated knowledge had scarcely any impact in Europe. It was only with the foundation of the Asiatic Society of Bengal in 1784 that orientalism was to enjoy a rapid and decisive expansion. The word ‘Buddhism’ appeared from the 1820s onwards, and with it the first conceptualization of a tree with many branchings. But it was not until the publication, in 1844, of Eugène Burnouf's magisterial Introduction l'histoire du buddhisme indien, that more detailed knowledge became available, thanks to a critical scrutiny of the most varied sources. The works of the French scholar and of other pioneers in Buddhist studies - mainly Alexander Csoma de Koros and Edmond Foucaux on Tibet, Jean-Pierre Abel-Remusat and Stanislas Julien on China, Christian Lassen and Spence Hardy on Ceylon - were to give rise to a tremendous craze for Buddhism in Europe. Since then there has been no break in the successive waves disseminating it right up to the present day, when the majority of Western countries appear to be so receptive to the message of the Buddha that for some years the media have been insistently questioning the reasons for this ‘Buddhist wave’.
The spatial organization of the endoplasmic reticulum has been studied in two renal cell lines, MDCK and LLC-PK1, which originate from the distal and proximal portions of the mammalian nephron, respectively, and which form a polarized epithelium when they reach confluence in tissue culture. The two renal cell lines, grown to confluence on either solid or permeable supports, were investigated by fluorescence microscopy, confocal microscopy, and transmission electron microscopy. Fluorescence labeling of the endoplasmic reticulum was achieved using the cationic fluorescent dye DIOC6 (3). In order to differentiate fluorescent labeling of the endoplasmic reticulum from that of the mitochondria, cells were also labeled with rhodamine 123. For electron microscopy, the spatial organization of the endoplasmic reticulum was examined in thick sections using the long-duration osmium impregnation technique or the ferrocyanide/osmium technique. In both cell lines, the endoplasmic reticulum formed an abundant tubular network of canaliculi that frequently abutted the basolateral domain of the plasma membrane and occasionally the apical membrane. Elements of the endoplasmic reticulum were also found in close proximity to mitochondria that, as in the nephron, formed branched structures. Canaliculi appeared circular or flattened and had an inner diameter of 10-70 nm for MDCK cells and 20-90 nm for LLC-PK1 cells. Such a three-dimensional organization might facilitate the translocation of defined lipid species between the endoplasmic reticulum and the plasma membrane, and between the endoplasmic reticulum and mitochondria.
Détours par l'Amérique ibérique et le métissage 1 L'ethnologue aime les sociétés pures de toute contamination occidentale. Il rejoint ainsi les missionnaires espagnols des XVI e et XVII e siècles qui condamnaient les mélanges auxquels se livraient les Indiens du Mexique et du Pérou parce qu'ils traduisaient, selon eux, l'échec de l'évangélisation. Jusqu'à une époque récente, les syncrétismes et les bricolages religieux ont constitué l'objet le moins noble de l'anthropologie. Pour la plupart des chercheurs, ces phénomènes sont superficiels et masquent des vérités que les groupes ne peuvent plus exprimer. Mais depuis quelques années, le foisonnement de nouvelles formes religieuses qui combinent, par exemple, chamanisme et religions du livre ou encore, l'insistance de l'Église catholique sur les valeurs spirituelles de l'inculturation, accordent aux syncrétismes une vitalité et une importance majeures. 2 Quelles sont les logiques qui sous-tendent ces bricolages religieux ? Le terme forgé par Claude Lévi-Strauss connut un succès considérable dans la recherche anthropologique, mais il revient à Roger Bastide de l'avoir approfondi, et d'en avoir fait un outil efficace pour comprendre les cultes afro-brésiliens, résultant de mélanges divers. Dans ce livre qui fait suite à un ouvrage sur la religion d'Éboga au Gabon, André Mary se livre à une analyse théorique du travail syncrétique, en éclairant le débat avec ses propres matériaux ethnographiques 1. Le lecteur suivra avec intérêt l'exposition critique des paradigmes énoncés par Bastide, qui montrent bien que les mélanges ne sont jamais indifférenciés ni Regards croisés sur le bricolage et le syncrétisme* Archives de sciences sociales des religions, 114 | avril-juin 2001 Regards croisés sur le bricolage et le syncrétisme* Archives de sciences sociales des religions, 114 | avril-juin 2001 Regards croisés sur le bricolage et le syncrétisme* Archives de sciences sociales des religions, 114 | avril-juin 2001
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