Afrique

Togoville, l’âme du Togo, reste une ville historique et culturelle qui attire beaucoup de chercheurs et de touristes avec ses 10 000 habitants environ qu’elle abrite aujourd’hui.

This study examines portrayals of marine mammal celebrities (MMCs) in popular culture over the past 70 years, reflecting evolving public attitudes toward ocean conservation. It identifies four main types of MMCs, each linked to a specific era and shaped by changes in media landscapes, perceptions of marine mammal agency and welfare, and conservation priorities: (1) Hollywood MMCs (ca. 1960–1990s)—wild animals captured and exhibited in aquaria, cast as celebrities based on their roles in traditional mass media (blockbuster movies); (2) MMCs in human care (ca. 1990s–2010s)—animals housed in aquaria whose fame stemmed from public concern about their welfare and calls for their release; (3) rescued MMCs (ca. 1980s–present)—marine mammals cared for by humans after they were injured in the ocean; and (4) endangered and dangerous MMCs (2010s–present)—wild animals that approach humans, demonstrate human‐like behaviours, or interact with boats. Introducing the method of “following the animal,” the article provides examples of celebrity animals that illustrate each of the four categories, such as the dolphin Flipper and the walrus Freya. The study contributes to the thematic issue on "Ocean Pop: Marine Imaginaries in the Age of Global Polycrisis" by highlighting the mutual influence of media, animal celebrity, and conservation, and urges further research into how shifting representations shape global engagement with marine life and the environment.

This study examines portrayals of marine mammal celebrities (MMCs) in popular culture over the past 70 years, reflecting evolving public attitudes toward ocean conservation. It identifies four main types of MMCs, each linked to a specific era and shaped by changes in media landscapes, perceptions of marine mammal agency and welfare, and conservation priorities: (1) Hollywood MMCs (ca. 1960–1990s)—wild animals captured and exhibited in aquaria, cast as celebrities based on their roles in traditional mass media (blockbuster movies); (2) MMCs in human care (ca. 1990s–2010s)—animals housed in aquaria whose fame stemmed from public concern about their welfare and calls for their release; (3) rescued MMCs (ca. 1980s–present)—marine mammals cared for by humans after they were injured in the ocean; and (4) endangered and dangerous MMCs (2010s–present)—wild animals that approach humans, demonstrate human‐like behaviours, or interact with boats. Introducing the method of “following the animal,” the article provides examples of celebrity animals that illustrate each of the four categories, such as the dolphin Flipper and the walrus Freya. The study contributes to the thematic issue on "Ocean Pop: Marine Imaginaries in the Age of Global Polycrisis" by highlighting the mutual influence of media, animal celebrity, and conservation, and urges further research into how shifting representations shape global engagement with marine life and the environment.

This study examines portrayals of marine mammal celebrities (MMCs) in popular culture over the past 70 years, reflecting evolving public attitudes toward ocean conservation. It identifies four main types of MMCs, each linked to a specific era and shaped by changes in media landscapes, perceptions of marine mammal agency and welfare, and conservation priorities: (1) Hollywood MMCs (ca. 1960–1990s)—wild animals captured and exhibited in aquaria, cast as celebrities based on their roles in traditional mass media (blockbuster movies); (2) MMCs in human care (ca. 1990s–2010s)—animals housed in aquaria whose fame stemmed from public concern about their welfare and calls for their release; (3) rescued MMCs (ca. 1980s–present)—marine mammals cared for by humans after they were injured in the ocean; and (4) endangered and dangerous MMCs (2010s–present)—wild animals that approach humans, demonstrate human‐like behaviours, or interact with boats. Introducing the method of “following the animal,” the article provides examples of celebrity animals that illustrate each of the four categories, such as the dolphin Flipper and the walrus Freya. The study contributes to the thematic issue on "Ocean Pop: Marine Imaginaries in the Age of Global Polycrisis" by highlighting the mutual influence of media, animal celebrity, and conservation, and urges further research into how shifting representations shape global engagement with marine life and the environment.

The emerging global system is one in which three nuclear-armed leaders, insulated from dissent, pursue risky gambits. The result will not be the relatively stable if tense competition that characterized the Cold War. It will be something more volatile: a world in which the most consequential decisions rest on the whims of men who have systematically discarded anyone willing to tell them no.

The emerging global system is one in which three nuclear-armed leaders, insulated from dissent, pursue risky gambits. The result will not be the relatively stable if tense competition that characterized the Cold War. It will be something more volatile: a world in which the most consequential decisions rest on the whims of men who have systematically discarded anyone willing to tell them no.

The emerging global system is one in which three nuclear-armed leaders, insulated from dissent, pursue risky gambits. The result will not be the relatively stable if tense competition that characterized the Cold War. It will be something more volatile: a world in which the most consequential decisions rest on the whims of men who have systematically discarded anyone willing to tell them no.

Source : © European Union, 2026 - EP

Angoisse des captifs, silence dans les puits des enchaînés, douleur, peur... ces sentiments demeurent jusqu'aujourd'hui dans ces lieux de mémoires pour les peuples africains.

"Csak a bátorság gyönyöréért jöttünk, a magasztos férfipróba örömére s eljövünk felétek, valahányszor ebben kedvünk lelik…" - így szólt részben az egyik üzenet azok közül, melyeket az olasz légierő felderítőgépei röplapokon szórtak le egyszer Bécsre az I. világháborúban. Az akkor igen hosszúnak számító repülőúton a bátor propaganda-különítményt a hírneves irodalmár, a katonai pilótának mellesleg már eléggé túlkoros Gabriele D'Annunzio őrnagy vezette, és tőle származott a fent idézett nyilatkozat is, melyet (a 400 ezer röplapból 50 ezret) a többivel ellentétben a parancsnokság mulatságos módon le sem fordíttatott németre, merthogy annak magvas üzenetét osztrákok úgyse értenék - mintha csak egy orosz avantgárd művészekről szóló viccet hallana az ember. (Ezt a hiányosságot könnyen lehet, hogy azóta se pótolta senki; angol fordítással viszont szolgál a Wikipédia.)

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Plusieurs personnes ont été arrêtées en Mauritanie pour avoir voulu commémorer le massacre d'Inal, le 28 novembre 1990, jour d'anniversaire de l'indépendance du pays, acquise en 1960.

Sur les réseaux sociaux, Madipa inonde ses followers de contenus taillés sur mesure. Derrière Madipa, se cache l'histoire de Khadija Diaw, une jeune fille de 25 ans, étudiante en informatique à l'ESP de Thiès, qui a tout laissé tomber pour se lancer dans un business lucratif, voire très lucratif.

Sommaire

Actualité
Sud Kivu : l’emblématique prise d’Uvira par le M23
DossierL’année 2025 en Afrique : bilan et perspectives pour 2026
- Algérie : 2025, l’annus horribilis
- Du Sahel au Sahélistan ?
- Soudan : une guerre à la fois ethno-raciale et régionale
- Le Kivu face à l’expansionnisme du Rwanda
Dossier
Les changements climatiques et le peuplement de l’Afrique

Editorial de Bernard Lugan 
Le chaos démocratique

Si la France fait face aujourd’hui à un rejet massif et global en Afrique, le désamour remonte à la Conférence franco-africaine de La Baule, quand, en 1990, François Mitterrand déclara que c’était par déficit de démocratie que le continent ne parvenait pas à se « développer ». Il conditionna alors l’aide de la France à l’introduction du multipartisme. 
Le résultat de ce diktat démocratique fut que, dans toute l’Afrique francophone, la chute du système de parti unique provoqua une cascade de crises et de guerres, le multipartisme y exacerbant l’ethnisme et le tribalisme jusque-là contenus et canalisés dans le parti unique.Or, la démocratie du « one man, one vote » imposée à l’Afrique a mathématiquement donné le pouvoir aux peuples, aux ethnies ou aux tribus ayant le plus grand nombre d’électeurs. Ce que j’ai défini comme l’« ethno-mathématique électorale africaine », les peuples les plus prolifiques étant automatiquement détenteurs d’un pouvoir issu de l’addition des suffrages.
Or, encore, ce furent ces diktats électoraux vus localement comme des ingérences néocoloniales, qui ont peu-à-peu conduit à l’éviction de la France, notamment de la région sahélienne où, en dehors des officiels français et des vampires des ONG, personne n’a jamais cru à la comédie électorale, sondage ethnique grandeur nature et rite destiné à satisfaire les donateurs occidentaux… Plus de trois décennies après l’injonction faite à l’Afrique par François Mitterrand lors de son « discours de La Baule » le 20 juin 1990, la démocratie qu’il postulait être le remède aux maux du continent n’y a en effet apporté ni développement économique, ni stabilité politique et encore moins sécurité. Cet échec explique pourquoi des pays comme le Mali, le Burkina Faso, la Guinée, le Tchad et la Centrafrique, ont décidé de tourner le dos à l’impératif de la « bonne gouvernance » et de se donner ou de se redonner des régimes autoritaires. Nous assistons là, à la fois à la fin d’un cycle et à un changement de paradigme.
Or, si la démocratie électorale a échoué à régler les conflits africains, c’est en raison de l’inadéquation entre des réalités socio-politiques communautaires enracinées et un système politique importé à base individualiste. Comment le greffon démocratique européen aurait-il d’ailleurs pu prendre en Afrique sud-saharienne où, traditionnellement, l’autorité ne se partageait pas, où la séparation des pouvoirs était inconnue, et où les chefs détenaient à travers leur personne à la fois l’auctoritas et la potestas ?Comment a-t-on pu faire croire aux Africains que la transposition de la démocratie occidentale était possible sans qu’auparavant il ait été réfléchi à la création de contre-pouvoirs, au mode de représentation et d’association au gouvernement des peuples minoritaires condamnés par l’ethno-mathématique électorale à être pour l’éternité écartés du pouvoir ?

Cette année, nos héros sont souvent des collectifs, comme ceux des parents des victimes des tragédies de Kočani, en Macédoine du Nord, ou de Cetinje, au Monténégro, ou comme les féministes croates de fAktiv, mais il y a en a beaucoup d'autres et même, venu de Turquie, un Pikachu que l'on a vu brandir le drapeau de la révolte en Serbie et bien d'autres endroits...

- Articles / Personnalités, Albanie, Courrier des Balkans, Moldavie, Monténégro, Roumanie, Grèce, Macédoine du Nord, Slovénie, Bosnie-Herzégovine, Bulgarie, Croatie, Serbie, Kosovo, Turquie

I recently came across an excerpt of an interview that podcaster Theo Von did with Tucker Carlson. Oddly enough, the theme of the interview is revealed at the very end of the clip (begins at 7:12):

Theo Von: Oh, I think it's brave to be able to speak up; sometimes if you're right or wrong, it's brave to try.

Tucker Carlson: It's our obligation to try. I was quiet for 30 years. I shouldn't have been I didn't want to fight but I shouldn't have been

Theo Von: People say like you get information wrong, but if information is given out that's wrong, then how do you expect someone to know accurate information?

You would be hard-pressed to find a more heartfelt defense of spreading misinformation. The implicit argument is that error is excusable so long as it is delivered with confidence and moral self-regard. That is precisely the license Carlson gives himself as he proceeds to traffic in fake history, scientific illiteracy, and anti-Israel propaganda, all wrapped in a tone of faux humility.
Carlson advances his own peculiar version of supersessionism. Rather than claiming Christianity replaces Judaism, he suggests something even more radical: that Judaism itself no longer exists, and that modern Jews have no meaningful connection to the Jews of antiquity or to the land of Israel. In a neat rhetorical trick, Carlson simply denies Jewish continuity altogether (begins at 4:48):Theo Von: But because this Israel is not the Israel from the Bible, right? This is…

Tucker Carlson: I've tried to have this conversation. If it is, tell me how? What are you even talking about? And I'm not a theologian. I'm a freaking Episcopalian like I admit I know nothing but I do read the Bible every day, so I just don't see what you're talking about.

So you tell me what you're talking about. This is the Israel we read about. This is the inheritance of Abraham.

Theo Von: No way!

Tucker Carlson: How is it genetically the same? Are the people who live there now related to the people we read about in the Old Testament? If they are, we have DNA test. Tell me how that works? Oh, those are banned.

Okay. So then you tell me it's the same religion. How is it the same religion? There's no temple like, what are you even talking about? By the way, maybe there's a good answer that I just don't understand.
On at least one point, Carlson is refreshingly honest: he does not understand. Unfortunately, ignorance does not stop him from lecturing millions of listeners as though he does. His insistence that he “reads the Bible every day” is beside the point. This is not a theological question; it is a matter of history, archaeology, and population genetics—fields in which Carlson appears to have invested no effort at all.
Carlson reaches for a conspiracy theory. He claims that DNA testing is “banned” in Israel to hide the supposed lack of Jewish continuity. This is simply false. Snopes debunked the claim last year, noting that it is part of a broader attempt to accuse Israel of concealing evidence that undermines Jewish ancestral ties. More recently, an article in the Israel Institute of New Zealand was published, No, DNA Tests Are Not “Illegal in Israel': Debunking a Libel While Acknowledging the Real Policy Debate:Few modern anti-Israel talking points are as bizarre — or as revealing — as the persistent claim that “DNA tests are illegal in Israel.” As with many libels, the accusation begins with a thin thread of truth, wraps it in distortion, and emerges as another conspiracy theory designed to delegitimise Jewish identity and the State of Israel.

The truth is that such tests are not banned--they are regulated, nor is Israel the only country that does this. The fact that such tests exist—and are widely studied—fatally undermines Carlson’s argument. He also betrays a basic ignorance of Jewish diversity. Sweeping claims about “the Jews” ignore well-documented distinctions among Ashkenazic, Sephardic, and Mizrahi populations, all of which have been extensively studied.

According to a 2001 report on the website of the National Library of Medicine

although Ashkenazi Jews were found to differ slightly from Sephardic and Kurdish Jews, it is noteworthy that there is, overall, a high degree of genetic affinity among the three Jewish communities. Moreover, neither Ashkenazi nor Sephardic Jews cluster adjacent to their former host populations, a finding that argues against substantial admixture of males

The LA Times reported in 2010 on a study of Ashkenazic Jewish ancestry:

The study shows that there is "clearly a shared genetic common ancestry among geographically diverse populations consistent with oral tradition and culture …and that traces back to the Middle East," said geneticist Sarah A. Tishkoff of the University of Pennsylvania, who was not involved in the study. "Jews have assimilated to some extent, but they clearly retain their common ancestry."

Carlson’s final move—arguing that the destruction of the Temple somehow severed Judaism from its own past—is just as foolish. Judaism did not end in 70 CE. It adapted, as living civilizations do. Jewish law, liturgy, language, and communal identity evolved organically from Second Temple Judaism, preserving continuity across catastrophe and exile. To suggest otherwise is not scholarship; it is historical vandalism.

But Carlson is not trying to educate. As with his claim that Benjamin Netanyahu called him a Nazi or that American taxpayers somehow “pay Netanyahu’s salary,” this is pure provocation. He gives his audience what it wants: grievance dressed up as insight, ignorance masquerading as courage.

Tucker Carlson’s performance is not merely uninformed—it is reckless. By presenting his lack of knowledge as a form of bravery, he invites his audience to confuse curiosity with certainty and skepticism with denial. Jews, Judaism, and Israel are not abstractions to be waved away with rhetorical questions and conspiratorial shrugs. They are among the most thoroughly documented continuities in human history. Carlson’s failure to grasp that is not a moral stand. It is a choice—and one that trades truth for applause.

A kettővel ezelőtti podcastunkban a Hunyadi c. tévésorozatról úgy vélekedtünk, hogy a média már amúgy is csámcsogott rajta egy sort, az abban feldolgozott téma pedig nagy vonalakban történelmi alapismeret kellene, hogy legyen, ennek következtében pedig szokásunktól eltérően felesleges részletekbe menő kommentárt leközölnünk arról. Hasonló feltételezéssel élünk ma is, bár eltérő okokból. Abból a valószínű tényállásból következtetünk erre, hogy témánk, a das Boot a Magyarországon legismertebb háborús filmek közé sorolható, és ha ez nem is igaz a teljes közönségre, akkor is biztosan vonatkozik arra az idősebb nemzedékre, amely még másolt/kölcsönzött, és ugyebár sok esetben alámondásos kazettákra volt kénytelen fanyalodni az efféle szórakozás érdekében (persze a nosztalgia ezen a téren is sok mindent megszépít).

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