The London journal of botany : containing figures and descriptions of such plants as recommend themselves by their novelty, rarity, history, or uses : together with botanical notices and information and and occasional portraits and memoirs of eminent botanists.

v.4 (1845)

The London journal of botany : containing figures and descriptions of such plants as recommend themselves by their novelty, rarity, history, or uses : together with botanical notices and information and and occasional portraits and memoirs of eminent botanists.

v.5 (1846)

The London journal of botany : containing figures and descriptions of such plants as recommend themselves by their novelty, rarity, history, or uses : together with botanical notices and information and and occasional portraits and memoirs of eminent botanists.

v.6 (1847)

The London journal of botany : containing figures and descriptions of such plants as recommend themselves by their novelty, rarity, history, or uses : together with botanical notices and information and and occasional portraits and memoirs of eminent botanists.

v.7 (1848)

Distribution méthodique de la famille des Graminées /par Charles-Sigismond Kunth. Ouvrage accompagnée de deux cent vingt planches représentant autant d'espèces nouvelles ou peu connues, dessinées par Eulalie Delile.

v.1

Distribution méthodique de la famille des Graminées /par Charles-Sigismond Kunth. Ouvrage accompagnée de deux cent vingt planches représentant autant d'espèces nouvelles ou peu connues, dessinées par Eulalie Delile.

v.2

Distribution méthodique de la famille des Graminées /par Charles-Sigismond Kunth. Ouvrage accompagnée de deux cent vingt planches représentant autant d'espèces nouvelles ou peu connues, dessinées par Eulalie Delile.

Plates

Dieu, vingt-six portraits bibliques

Vingt-six portraits par vingt-six exégètes. Tel est le défi proposé et assumé pour un parcours surprenant de lectures et d'interprétations multiples d'un Dieu unique et en même temps complexe. Quelle cohérence entre le Dieu fracassant de l'Exode et le Dieu crucifié de l'apôtre Paul ? Quelle continuité entre le Dieu de Gédéon et celui de Jésus : " Mon Dieu, mon Dieu, pourquoi m'as-tu abandonné ? " (Mc 15,34) ? Le Dieu de l'entrée en Canaan ressemble-t-il vraiment à l'Agneau immolé de l'Apocalypse ? Mais déjà, au sein de la Bible hébraïque, les trompettes de Jéricho côtoient le Serviteur souffrant d'Isaïe. Comment comprendre aujourd'hui cette diversité de la présence de Dieu dans la Bible, si ce n'est par la diversité des regards d'exégètes dont la lecture croisée des textes bibliques nous invite à renouveler notre compréhension de Dieu ?

Higher education as formation of the self and citizenship: an ethnography of the University Students from Amman, Jordan

My interest in higher education and citizenship in the Middle East at large and in Jordan in particular is fostered by some of the reflections Eickelman proposed (1992). Being a quite recent phenomenon, intimately linked with the more general topic of state formation it seemed to me more suitable to study it in a little country with a recent history (a field study left almost unexplored until now as far as Jordan is concerned, to the best of my knowledge, since Antoun 1994 focuses on the migration as a quest for higher education). The process of state formation in Jordan is quite studied. I thus intended to study the higher education policies as an attempt both to create a national citizenry and more recently as a way of controlling the more problematic part of the population (youth, which constitutes more than the double of the population. See UNDP and Ministry of Planning 2000). How do the young students enter the university system, and in which way does this system work? How is this system designed, in order to retain social control of the students (since they are usually perceived to be a factor of social and political instability, as in Iran or in Egypt)? Is there any significant difference between different faculties? And if so, why? My conclusions at this stage are that the university system is an integral part of the survival of the regime. The system works quite well, and Jordan has one of the best educational position in the region. Yet there are important distinctions to be made: the access to the better faculties is socially selective while the less valued faculties are left to the poorer and less wealthy youth. This results in a different treatment of the students and of the courses that I analysed. In the better faculties the teaching standards are quite high, and the relationship between professors and students is almost on a same-level base, while in the less privileged faculties the opposite is true. Thus we can observe a concrete politics of divide et impera intended to split the youth in two. For the more privileged there are some freedoms, both within and outside classes, designed I guess at forging them as autonomous individuals. On the opposite the less privileged are kept under tight control, even if also these students are a privileged category among youth at large.