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In Sub-Saharan civilizations, myth has always been a driving force for the foundation and the spreading of ancestral cultural values. It also helps individuals be in perpetual contact with the invisible and the real (visible) world to guarantee their formation and their evolution, and plays the role of a societal reorganizer mostly in particular situations for a better social cohesion. This cultural legacy is conveyed through ideologies related to supernatural forces and to different social representations transmitted to Sub-Saharan Africans through events organized within societies. As a matter of fact, our study intends to show how myth succeeds in maintaining some Black African practices such as circumcision, excision, ndëpp , tattooing, new born massage, sacrifice and funeral rites. Beyond a simple human imagination, myth becomes an undeniable reality deeply rooted in the Blacks’ mentality. Some of those rituals are considered as barbaric; and western civilizations, through badly carried out policies, attempt to rebuke them. As for their persistence, it is worth noticing that their keep influence on revealed religions (Judaism, Christianity and Islam). However, in spite of prohibitions, they continue to be used for the preservation of social equilibrium. We have produced this article with the support of a documentation technique, the observation and our earlier researches (conducted surveys)., Dans les civilisations négro-africaines, le mythe a depuis toujours constitué un élément moteur de fondement et de diffusion des valeurs culturelles ancestrales. Il permet également aux individus d’être en perpétuel contact avec le monde invisible et celui du réel (visible) afin d’assurer leur formation, leur devenir, et joue le rôle de restructuration sociétale surtout dans les situations particulières pour une meilleure cohésion sociale. Cet héritage culturel est véhiculé au travers d’une idéologie liée à des forces occultes et de différentes représentations sociales transmises aux négro-africains par le biais des événements organisés au sein des sociétés. Notre étude, à cet effet, propose de montrer comment le mythe parvient à maintenir la pérennisation de certaines pratiques telles que la circoncision, l’excision, le ndëpp , le tatouage, le massage du nouveau-né, le sacrifice et les rites funéraires des Nègres. Au-delà d’une simple imagination humaine, le mythe devient une réalité irréfutable fortement ancrée dans la mentalité des noirs. Certains de ces rituels considérés comme barbares, les civilisations occidentales tentent, à travers des politiques mal diligentées, de les réprimander. Quant à la continuité de ces derniers, force est de reconnaître qu’ils gardent une influence des religions révélées (Judaïsme, Christianisme et Islam). Cependant, malgré les interdictions, ils continuent d’être utilisés pour conserver l’équilibre social. Nous avons écrit cet article à l’appui de la technique documentaire, de l’observation et de nos recherches antérieures (enquêtes de terrain).

In Sub-Saharan civilizations, myth has always been a driving force for the foundation and the spreading of ancestral cultural values. It also helps individuals be in perpetual contact with the invisible and the real (visible) world to guarantee their formation and their evolution, and plays the role of a societal reorganizer mostly in particular situations for a better social cohesion. This cultural legacy is conveyed through ideologies related to supernatural forces and to different social representations transmitted to Sub-Saharan Africans through events organized within societies. As a matter of fact, our study intends to show how myth succeeds in maintaining some Black African practices such as circumcision, excision, ndëpp , tattooing, new born massage, sacrifice and funeral rites. Beyond a simple human imagination, myth becomes an undeniable reality deeply rooted in the Blacks’ mentality. Some of those rituals are considered as barbaric; and western civilizations, through badly carried out policies, attempt to rebuke them. As for their persistence, it is worth noticing that their keep influence on revealed religions (Judaism, Christianity and Islam). However, in spite of prohibitions, they continue to be used for the preservation of social equilibrium. We have produced this article with the support of a documentation technique, the observation and our earlier researches (conducted surveys)., Dans les civilisations négro-africaines, le mythe a depuis toujours constitué un élément moteur de fondement et de diffusion des valeurs culturelles ancestrales. Il permet également aux individus d’être en perpétuel contact avec le monde invisible et celui du réel (visible) afin d’assurer leur formation, leur devenir, et joue le rôle de restructuration sociétale surtout dans les situations particulières pour une meilleure cohésion sociale. Cet héritage culturel est véhiculé au travers d’une idéologie liée à des forces occultes et de différentes représentations sociales transmises aux négro-africains par le biais des événements organisés au sein des sociétés. Notre étude, à cet effet, propose de montrer comment le mythe parvient à maintenir la pérennisation de certaines pratiques telles que la circoncision, l’excision, le ndëpp , le tatouage, le massage du nouveau-né, le sacrifice et les rites funéraires des Nègres. Au-delà d’une simple imagination humaine, le mythe devient une réalité irréfutable fortement ancrée dans la mentalité des noirs. Certains de ces rituels considérés comme barbares, les civilisations occidentales tentent, à travers des politiques mal diligentées, de les réprimander. Quant à la continuité de ces derniers, force est de reconnaître qu’ils gardent une influence des religions révélées (Judaïsme, Christianisme et Islam). Cependant, malgré les interdictions, ils continuent d’être utilisés pour conserver l’équilibre social. Nous avons écrit cet article à l’appui de la technique documentaire, de l’observation et de nos recherches antérieures (enquêtes de terrain).

Anchored in a constructivist attitude, a theoretical foundation of public management and public organizations, this exploratory thesis in management sciences mobilizes the fields of bureaucracy and post-bureaucracy in order to decipher French public policy of exemplarity in sustainable development and to analyze its effects on public organization and public management. The desire to observe exemplary rhetoric and to understand what it can mean for a public organization leads us to question its content: "What is exemplarity for a public organization - networked": Is it a Weber bureaucracy? Is this new public management? Is it an organizational transformation that tends towards an emerging public organization? We will see that, in reality, exemplarity leads to public organizations that do not always fit into a particular paradigm. They exist in the form of "hybrid" systems whose characteristics of the different bureaucratic, post-bureaucratic paradigms overlap and describe a mix between organizational knowledge and fragmented governance that is neither that of Weberian centralization, nor that offocusing on "managerial voluntarism", at the centre of the logic of the post-bureaucratic organizational model" (De Rozario, Pesqueux, 2018)., Ancrée dans une attitude constructiviste, une fondation théorique du management public et des organisations publiques, cette thèse exploratoire en sciences de gestion mobilise les champs de la bureaucratie et de la post-bureaucratie afin de décrypter la politique publique française d’exemplarité en matière de développement durable et d’analyser ses effets sur l’organisation publique et le management public. La volonté d’observer les rhétoriques exemplaires et de comprendre ce qu’ils peuvent signifier pour une organisation publique amène à en questionner le contenu : « C’est quoi l’exemplarité pour une organisation publique - en réseau » : S’agit-il de bureaucratie wébérienne ? S’agit-il de nouvelle gestion publique ? S’agit-il d’une transformation organisationnelle qui tend vers une organisation publique émergente ? Nous constaterons qu’en réalité, l’exemplarité induit des organisations publiques qui ne s’inscrivent pas toujours dans un paradigme particulier. Elles existent sous la forme de systèmes « hybrides » dont les caractéristiques des différents paradigmesbureaucratiques, post-bureaucratiques se chevauchent et décrivent un mix entre des connaissances organisationnelles et une gouvernance éclatée qui n’est ni celle de la centralisation wébérienne, ni celle de la focalisation autour du « volontarisme managérial au centre de la logique du modèle d’organisation post-bureaucratique (De Rozario, Pesqueux, 2018).

Soil nutrient deficiency and rainfall variability impair the production of sorghum (Sorghum bicolor (L). Moench) in Sudano-Sahelian zone. The aim is to study the environmental factors that can determine the effect of fertilizer application on sorghum grain yield and to formulate tailored fertilization strategies according to sorghum varieties (hybrid and open pollinated improved varieties) and environmental context. Field experiments were conducted during the 2015 and 2016 growing seasons in Nioro du Rip and in Sinthiou Mal&egrave, me (Senegal). In a randomized complete block design arranged in a split-plot with four replications, three factors were tested: sorghum genotype (G: Fadda, Faourou, Soumalemba and Soumba with different cycle lengths), environment (E: irrigation and rainfed, different soil types and fertility levels), and fertilization management (M: five different combinations of application dose and application time) including T1 = no fertilizer applied, T2 (recommended practice, 100%) = 150 kg/ha of NPK (15-15-15) at emergence + 50 Kg/ha of urea (46%) at tillering + 50 kg/ha of urea at stem extension, T3 = 50% T2, T4 (100% delay) = 150 kg/ha of NPK +50 kg/ha of urea at stem extension +50 kg/ha of urea at heading, T5 = 50% T4. Results showed that: (i) in most environments, stressed plants under late application treatments (T4 and T5) recovered biomass once the fertilizer was applied (ii), grain yield with T5 was higher than with T4 under well-watered conditions (sufficient and well distributed rainfall and eventual complementary irrigations), (iii) Fadda, a hybrid, responded differently to fertilization than the other varieties only for biomass production, (iv) late fertilizer application treatment (T4) gave higher grain yield than the recommended practice (T2) in the environment with low yield potential, and (v) long cycle duration genotypes benefited better from late fertilization compared to short cycle duration genotypes. This study showed that under Sudano-Sahelian conditions late fertilization of sorghum can be beneficial to grain yield if the rainy season has a slow start, depending on sorghum genotypes (i.e., cycle length), and on the initial N content of the soil.

Introducing sorghum (Sorghum bicolor L. Moench) genotypes into new environments is necessary for expanding the production of food and fuel, but these efforts are complicated by significant genotype &times, environment interactions that can reduce their effectiveness. This study set out to thoroughly analyze genotype &times, environment interactions and assess trade-offs between the agronomic performance and the stability of grain and biomass yields of ten contrasting genotypes under Sudano-Sahelian conditions. Experiments were carried out in a randomized complete block design with four replicates. They were conducted from 2013 to 2016 in Bambey, Sinthiou Malem and Nioro du Rip in Senegal. The joint analysis of variance revealed a highly significant effect (p &lt, 0.0001) of genotypes (G), environments (E) and G &times, E interaction. Most genotypes showed specific adaptations. The best grain yields were obtained by the Nieleni and Fadda hybrids, while the improved varieties IS15401 and SK5912 were best for biomass production. An Additive Main effect and Multiplicative Interaction (AMMI) analysis showed that good grain yields were associated with environments having good soil fertility and good rainfall, while biomass yields were more influenced by the sowing date and rainfall. Similarly, we were able to confirm for our 10 sorghum genotypes that yield stability was generally associated with low performance, except for the Nieleni and Fadda hybrids, which performed well for grain and biomass production regardless of the environment. The Senegalese control genotype, 621B, showed particular susceptibility to growing conditions (soil), but remained very productive (more than 3 tons per hectare) under good agro-pedological conditions. These results lead us to recommend the Fadda and Nieleni hybrids for the entire study region, while 621B can also be recommended, but only for highly specific environments with good soils.

Since the conference of Alma - Ata in 1978 on Primary Health Care (PHC) and the integration of traditional medicine in biomedicine, the finding is real on the domination of the contagious diseases that have long scarred the world especially the people of the South. Therefore, it ensued the increase in life expectancy and the change of eating patterns giving birth to new so-called chronic diseases that no medicine can heal permanently. Kidney failure and diabetes covered by this study continue to silently kill patients in Africa and particularly in Senegal. This phenomenon, appeared in a context of modernity, is related to the missed of the two medicines (modern medicine and traditional medicine) opening a door to the healthcare market where healers and biomedical professionals often compete for wealth to the dismay of the patients. Indeed, faced with the challenges and the ambivalence of modernity in the meeting of the secret African cultures, many practitioners of traditional medicine are transformed into charlatans. The State’s failure to control public health problems against the massive population growth and the absence of standardizations of traditional therapies, patients, seeking health, resort to all the forms of care where appears the development of kidney failure and diabetes which this study has attempted to demonstrate through behavioural change and socio-cultural habits with regard to food and the social representations of people., Depuis la conférence d’Alma-Ata en 1978 sur les soins de santé primaires (SSP) et l’intégration de la médecine traditionnelle dans la biomédecine, le constat est réel sur la domination des maladies contagieuses qui ont longtemps meurtri le monde surtout les populations du Sud. Par conséquent, il s’en est ensuivi l’augmentation de l’espérance de vie et le changement de comportement alimentaire donnant naissance aux nouvelles maladies dites chroniques qu’aucune médecine n’arrive à soigner définitivement. L’insuffisance rénale et le diabète faisant l’objet de cette étude continuent à tuer silencieusement les patients en Afrique et plus particulièrement au Sénégal. Ce phénomène, apparu dans un contexte de modernité, est lié aurendez-vous manqué des deux médecines (médecine moderne et médecine traditionnelle) ouvrant une porte au marché de la santé où professionnels de la biomédecine et guérisseurs concourent souvent à la richesse au grand désarroi des patients. En effet, face aux enjeux etl’ambivalence de la modernité dans la rencontre des cultures africaines secrètes, beaucoup de praticiens de la médecine traditionnelle se sont transformés en charlatans. La non maîtrise par l’État des problèmes de santé publique face à l’accroissement massive de la population et l’absence de normalisation des thérapies traditionnelles, les patients se rabattent sur toutes les formes de soins en quête de la santé d’où apparaît le développement de l’insuffisance rénale et le diabète que cette présente étude a tenté de démontrer à travers le changement de comportement et les habitudes socioculturelles vis-à-vis de l’alimentation et des représentations sociales des populations.

A pot experiment was set to examine the effects of arbuscular mycorrhizal fungi (AMF) on mineral nutrition of a tropical legume tree (Acacia senegal) under three different water status. Acacia senegal seedlings were inoculated with three species of AMF, Glomus intraradices, Glomus fasciculatum or Glomus mosseae. Three water levels (field capacity, moderate water deficiency and severe water deficiency) were applied to the pots after transplantation. A. senegal seedlings were colonized by the three AM fungi. Twelve weeks after water stress imposition, uptake nutrient of A. Senegal was enhanced by mycorrhizal inoculation under moderate and severe water status. Root colonization varied from 30.4 to 62.5%. The lowest intensity (30.4%) was observed on field capacity associated with G. intraradices and the highest root colonization (62.5%) was observed on severe water deficiency associated with G. fasciculatum. Relative improvement was noted in the foliar nutrient content nitrogen (N), phosphorus (P), potassium (K) and shoot water content of the inoculated plants, whatever the water regime. Mycorrhizal inoculation has no significant effect on shoot calcium (Ca), magnesium (Mg) and sodium (Na) compared to uninoculated plants. G. fasciculatum was the most efficiency fungus in nutrient foliar of A. senegal plants under water defiency conditions. Inoculating A. senegal plant with the arbuscular mycorrhizal fungus G. fasciculatum increased ability to acquire N, P, and K under water deficiency conditions. Key words: Arbuscular mycorrhizal fungi, Acacia senegal, mineral nutrient, water deficiency.

National audience; La crise alimentaire de 2005 au Niger est emblématique des changements survenus à la fois dans les conditions de sécurité alimentaires des ménages au Sahel et dans les réponses aux crises apportées par les acteurs de l'aide internationale. Ce document rend compte d'une journée de débat sur 4 thèmes : la caractérisation de cette crise alimentaire ; les tendances lourdes de l'insécurité alimentaire au Niger ; les réponses à la crise souvent contradictoire des "humanistes" et des "développeurs" ; les nouveaux enjeux de la sécurité alimentaire au Sahel.