For my own part, I would as soon be descended (. . .) from that old baboon, who, descending from the mountains, carried away in triumph his young comrade from a crowd of astonished dogs -as from a savage who delights to torture his enemies, offers up bloody sacrifices, practices infanticide without remorse, treats his wives like slaves, knows no decency, and is haunted by the grossest superstitions.'' [1] (emphasis added).It is, of course, a provocative remark that comes from a man who has already shocked a conservative society by demonstrating in 1858 that humans are animals that evolve. However, beyond this provocation lies a genuine
This contribution is divided in three parts. The first draws attention to the problem of the new global order and the complex realities lived in the many diverse countries of Latin America. The second part analyzes the problem cf identities and culture. We try to answer two fundamental questions: 1) How the question of cultural identity and problems concerning resistance and integration in Latin America arise in the framework of the neo-liberal model? 2) What is the role of the media in the current redefming of new identities and new cultural borders? The third part of the paper refers to the problems of globalization and sustainable growth in the modernity-postmodernity debate in Latin America. In particular, we analyze the preservation and/or conservation ecological question. THE NEW GLOBAL ORDERThere are numerous authors who agree in asserting that the information revolution which occurred in the last decades and the globalization of the economy are phenomena that are perceived as proofs of the emerging of a seemingly definitive age. This era will be characterized by a homogenization of human societies all over the world, by an increasingly strong embracing of western ways (while peoples
Nous voulons nous interroger iei sur le role de la vulgarisation seientifique, et du vulgarisateur lui-meme, dans la connaissance et dans la description du comportement animal, ainsi que dans leur diffusion, en etudiant tout particulierement les premieres descriptions du comportement d'un animal, dans les milieux seientifiques aussi bien que dans les medias.En zoologie, les descriptions anatomiques ont longtemps constitue la prineipale distinction entre la litterature seientifique ou elles abondaient et les livres de vulgarisation ou elles se faisaient plus discretes, Aussi, les descriptions des « moeurs des animaux » semblaient appartenir ipsofacto au domaine de la vulgarisation. Cependant, une lecture plus attentive montre que certains de ces recits se distinguent par leur finalite : ils ne visent pas seulement Ii instruire et Ii distraire mais Ii faire reconnaitre une decouverte par la communaute seientifique. Loin que Ie discours de vulgarisation soit toujours la traduction du discours seientifique, it arrive que d'etranges aller et retour -ou, plus profondement peut-etre, des sources d'inspiration commune -brouillent les cartes et manifestent la constance de certains themes Ii la fois narratifs et iconographiques. C'est ce que montre la decouverte et la diffusion de certains traits du comportement de l'animal gorille.Nous pensons pouvoir distinguer trois niveaux d'information comme sources de l'anthropomorphisme dans la vulgarisation des connaissances du comportement animal.Premier niveau : dans la plupart des cas, les premieres informations proviennent des habitants des regions concernees, surtout lorsque ces habitants exploitent d'une facon ou d'une autre -par la chasse ou la domestication, par exemple -les animaux en question. Mais ces recits sont en general reconstitues Ii partir des discours du second niveau.Second niveau: lorsqu'une culture seientifique s'est constituee, les naturalistes essaient de recueillir des informations apparemment plus Revue de synthese : IV' S. N" 3-4, juil.sdec, 1992.
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