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The greater sage-grouse (Centrocercus urophasianus) is a species of conservation concern that has undergone serious declines in the last century. The Strawberry Valley sage grouse population in Utah underwent such a decline from an estimated 3,500 sage grouse in the 1930s to 150 sage grouse in the early 2000s. This decline initiated a long-term conservation and monitoring project in Strawberry Valley with the goal of preserving the sage grouse population. As part of this ongoing conservation project, we investigated factors that impact the success of capturing sage grouse using the night-lighting method (Chapter 1). We found that capture success is influenced by precipitation, frost, vegetation, flock size, capture crew size, mode of transportation, and sex of the sage grouse. We provide information on these influential factors as well as recommendations on equipment and technique. We also compiled a dataset beginning in the 1930s of sage grouse clutch sizes from the Strawberry Valley population to determine the average number of eggs per clutch (Chapter 2). We investigated average clutch size over time, factors that influence average clutch size, and the accuracy and reliability of our clutch size counts. We found yearly variation in average clutch size that shows a weak, positive correlation with population size. Clutch sizes were smaller if laid as a re-nest or by sage grouse recently translocated from a different population. We found evidence that some of our clutch size counts are approximately two eggs fewer than the actual number laid by the sage grouse.

「人觀」注重「人」與「社會」、「自然」與「自我」之間的互動關係，以及依據不同脈絡下，如何思考「人」的意義與定位，進以建構「社會人」、「自然人」或「自由人」命題，形成「人觀」的理論體系。當中特別凸顯「人」所具道德、藝術、宗教、文化的多向度事實，注重諸向度間的相互作用，抉發「人」於此關係迴環下呈現的「形象」蘊涵，依此可作為體現人物豐富生命義蘊的方法。 　　在儒家「人觀」視域下，「好學進德」的顏回形象，可視作「君子之學」典範，豁顯「仁」「禮」修身的「具體實踐」內涵。《莊子》則建構「心齋坐忘」的「體道」顏回形象，內容多與「至人」身心修養和主體轉化相關，故顏回實為深入莊子「人觀」的「思想符號」。漢代揚雄、王充依「用氣言性」態度，創構「氣化大賢」的顏回形象，由是發展出「潛心學聖未至」的說法，又用「未達一間」詮釋孔顏聖賢位階之分，甚至將顏回短命早亡視作「性善命凶」、「以才自殺」的必然結果。魏晉南朝綰合「玄理思辨」與「人物品鑒」，如講求天資、智愚、識量、言語的觀人識鑒情境，對照「本末」、「形神」、「言意」概念的玄學《論語》詮釋，反映出會通儒道、玄化孔顏的聖賢觀，故有「玄化顏回」的特殊形象面目。就「玄化顏回」現象的實踐面觀，如黃憲「顏子復生」或謝尚「年少一坐之顏回」稱譽，背後便以「淵粹玄遠」、「天才神悟」的顏回形象為品鑒依據。待及唐宋，退之、習之、伊川皆據《中庸》、《易傳》立義，闡發「體道學聖」的顏回形象命題和「聖學」理論。如濂溪將「顏回之學」提升至「體天明誠」的「證體」超越層次。「顏學」與「顏樂」互相包含，「聖學」踐履以「學顏回」、「求至樂」為目標。明道則匯流「識仁」與「觀氣象」命題，塑造「體之而樂，反身而誠」的顏回形象，發揚濂溪「尋顏樂」的體道美學與聖賢觀，「體道」即含「樂道」，更是「觀聖人氣象」和「觀天地生物氣象」前提，也是探討明道孔顏觀的關鍵線索。 　　要之，本文認為，顏回「好學進德」、「心齋坐忘」、「氣化」、「玄化」、「樂道」、「學聖」諸「形象」，彼此相互作用與轉化之際，組織成儒道「人觀」體系圖像的運行圓周，「形象」與「人觀」猶如珠網牽連相即的共生關係。依此脈絡，不管是如詩劇美趣的玄化顏回觀到向上超拔的理學「體天樂道」顏回觀，當中包含身體與社會間的關係互動，名教與自然間的調和抗爭，道德相與超道德相的工夫分際，都是學者試圖還原與建構顏回形象的珍貴線索。故本文所論，實與採取「類型化」或概念結構理解模式的顏回形象研究有別，望藉此對顏回於儒道思想、身體觀、工夫論及人物品鑒學具有的關鍵意義，提出不同的理解視域和詮釋路徑。 / The “idea of the person” is a concept that centers on the interrelationship between “man” and his interaction with “society” and “the self” and its relation to “nature”. Different philosophical thought systems have differing definitions of “man”`, and use their specific definition of “man” as a basis for the development of their unique concepts of “man in society” and “natural man” or “free man”. These concepts together construct the philosophical system for the “idea of the person”. These philosophical systems place a strong emphasis on the interaction between virtue, art, religion, culture and the multiple aspects of man’s existence. Through the interaction between these different aspects of life, thus emerges the significance of the classical “images” or paradigms that serve as a concrete example of how these concepts are used in life. In the Confucian “idea of the person” the “virtue through learning” portrayal of Yanhui conveys the Confucian paradigm of “learning to be a man of noble character” and through this it can be known that Yanhui in the Confucian tradition is portrayed as a concrete personification of the cultivation of the self through “ren” and “li”. In Zhuang zi ,Yanhui is portrayed as the model of Zhuang zi’s “purification of the mind” and having done so portrays Yanhui as an exemplar of the Zhuang zi’s”the perfect person”. Through this it can be known that Zhuang zi uses Yanhui as a symbol for the “idea of the person”, thus highlighting the fact that the image of Yanhui is deeply engrained in the symbolism contained in Zhuang zi, During the Han dynasty, Yang Xiong and Wang Chong’s thought incorporated “qi” and used “qi” in particular in describing “nature”. In light of this, thus developing the idea of using “qi” to describe the image of Yanhui, as being the paradigm for the man of virtue. They also gave commentary and description of the difference between the levels of Confucius and Yanhui, describing Yanhui as having a”partial actualization of sagelypotential” and being ”slightly lower than a sage”. Lastly viewing Yanhui’s early death as the eventual result of a man having a “good nature but bad fate” and his practice of “self sacrifice”. During the Han dynasty Yang Xiong and Wang Chong’s usage of “qi” in describing “nature” thus developing the idea of using “qi” to describe the image of Yanhui as the paradigm for the man of virtue. They also gave commentary and description of the difference between the levels of Confucius and Yanhui, describing Yanhui as having a”partial actualization of sagely potential” and being “slightly lower than a sage”. Lastly viewing Yanhui’s early death as the eventual result of a man having a “good nature but bad fate”and “self-sacrifice”. The WeiJin and Southern Dynasty philosophers combined “Speculative Mystical Philosophy”with the “Examination of the character of cultural Figures”. They used natural endowment, wisdom/ignorance, capacity to use one’s abilities and language to analyze a historical figure. Also using these idea in concert with ideas such as: “beginning/end”, “Form/Spirit” and “language/meaning” , which then formed the essential concepts used in Xuan Xue’s commentary on The Analects. In using Daoist concepts to comment on The Analects, they combined Confucian and Daoist thought and through this mergence, the images of Confucuis and became mystified and through this creating the “Mystical Yan Hui」portrayal of Yanhui. The practical aspect of the “Mystical Yan Hui” is portrayed in the praise given to Huang Hui and Xie Xiang. Huang Hui was praised as being “Yanhui Resurrected” and Xie Xiang was said to be a “young Yanhui”, using the “mystical” and “gifted student” Yanhui as the basus for the praise given to these two philosophers. During the Tang and Song dynasties the philosopher Yi Chuan used The Doctrine of the mean and Yi Zhuan to develop the philosophical treatise for the “Practice of Dao and learning to be a sage”, and in this treatise thus using the image of Yanhui to signify these concepts. He then used this treatise to develop the “Learning to be a sage” philosophical system. For example, Lian xi elevated the idea of “The learning of Yanhui” to “actualizing the way of heaven in the self”, giving the image of Yanhui a transcendental aspect which can be specifically seen in Yi Chuan ’s concept of the “actualizing the essence of all”. Thus in his philosophy he merged the ideas of the “learning of Yanhui” and the “contentment of Yanhui” and used them both in concert, making the “learning of Yanhui” and the “pursuit of contentment” the goals of one who seek to learn to be a sage. Ming Dao used the topics of “understanding ren” and “observation of the disposition of the sages ”, two ideas that in antiquity are associated with Yanhui, to construct his image of Yanhui. He portrays Yanhui as the paradigm of “using practice to find contentment, internalize this practice and actualizing virtue”. Thus developing Lian xi’s “pursuing the contentment possessed by Yanhui” and its aesthetic description of the practice of dao and the concept of the sage and the man of virtue. In his thought, the “learning of Yanhui” encompasses the “Dao of contentment” and serves as the basis for the “observation of the disposition of the sages” and “observing the qi of heaven, earth and all things” , which serves as the quintessence of Ming Dao's treatise on Confucius and Yanhui. “Virtue through learning”, “purification of the mind”, “qi approach” ,“mystical approach” , “dao of contentment”, “Learning to be a sage” are the major portrayals of Yanhui. Through the inter use and melding of these ideals they became the structure of the Confucian “idea of the person” , thus melding the relationship between “image” and the “idea of the person”. From the artistic and mystical Yanhui to the transcendental "actualization of heaven and contentment in Dao" Yanhui of the li xue philosophers and in between, all conceptions of Yanhui incorporate a few major themes: the body and its interaction with society, the harmonizing of the relationship between ethics and nature , the differentiation between the practice of virtue and transcendental virtue . These are all the attempts of philosophers to construct the importance of the image of Yanhui. Therefore this paper discusses the difference between the historical Yanhui and the conceptualized Yanhui portrayal in the hopes of offering a new research direction and a deeper understanding of Yanhui's role in Confucian and Daoist thought, philosophical treatises on the body, treatises on practice and the character analyses of ancient figures.

ISO sine miljøstandarder ble først publisert i 1996. Arbeidet derimot hadde startet alt i 1991, på bakgrunn av at ISO hadde blitt en annerkjent organisasjon for også ikke-tekniske standarder og på bakgrunn av det økte internasjonale miljøfokuset. Hoveddeltagerne i arbeidet var ledere og viktige personer i mellomstore og store bedrifter, og dette bidro til at fokuset ble på miljøstyringsystemer istedenfor på konkrete miljøkrav. Arbeidet de første 2 årene ble gjort gjennom Strategic Advisory Group on the Environment (SAGE), som var et sammarbeid mellom ISO og IEC. I 1993 ble en teknisk komitee opprettet. Denne fikk navn TC 207: miljøstyring, og har sitt hovedkontor i Canada.

Small isolated populations are of particular conservation interest due to their increased extinction risk. This dissertation investigates two small wild bird populations using genetic approaches to inform their conservation. Specifically, one case study investigated a Greater Sage-grouse (Centrocercus urophasianus) population located in northwest Wyoming near Jackson Hole and Grand Teton National Park. Microsatellite data showed that the Jackson sage-grouse population possessed significantly reduced levels of neutral genetic diversity and was isolated from other Wyoming populations. Analysis with single nucleotide polymorphisms (SNPs) and microsatellite data provided further evidence that the population's timing of isolation was relatively recent and most likely due to recent anthropogenic habitat changes. Conservation recommendations include maintaining or increasing the population's current size and reestablishing gene flow with the nearest large population. The second case study investigated the genetic distinctiveness of the Floreana island population of the Galápagos Short-eared Owl (Asio flammeus galapagoensis). Mitochondrial DNA sequence data did not detect differences across nine island populations, yet microsatellite and morphometric data indicated that limited gene flow existed with the population and surrounding island populations, which appeared asymmetric in direction from Floreana to Santa Cruz with no indication of gene flow into Floreana. These results have important conservation implications and recommend that the Floreana Short-eared Owl population be held in captivity during the rodenticide application planned for an ecosystem restoration project in 2018. The population is less likely to receive immigrants from surrounding island populations if negatively effected by feeding on poisoned rodents.

Dans le contexte actuel de crise des ressources humaines en Afrique sub-saharienne, il est important de comprendre comment les professionnels de santé vivent leur travail et comment cela les affecte. Cette étude longitudinale se focalise sur les sages-femmes du Sénégal en raison de leur rôle stratégique dans la réduction de la mortalité maternelle et infantile dans le pays. Une cohorte de 226 sages-femmes de 22 hôpitaux au Sénégal a participé à l’étude. Leur satisfaction au travail a été mesurée en 2007-8 avec un instrument multidimensionnel développé en Afrique de l’Ouest. Trois effets attendus : le « burnout, » l’intention de quitter et la mobilité professionnelle ont été mesurés deux ans plus tard. Des statistiques descriptives ont comparé celles qui ont quitté leur poste à celles qui sont restées, et une série de régressions multiples a modélisé les liens entre les facettes de la satisfaction au travail et les variables d’effet, en contrôlant pour les caractéristiques individuelles et institutionnelles. Les résultats ont montré un taux relativement faible de « turnover » sur 2 ans (18%), malgré une forte intention de quitter son poste (58.9%), surtout pour faire une nouvelle formation professionnelle. Les départs étaient majoritairement volontaires (92%) et entièrement intra-nationaux. Les sages-femmes se disaient le moins satisfaites avec leur rémunération et leur environnent de travail, et une forte proportion éprouvait des niveaux élevés d’épuisement émotionnel (80.0%) et de dépersonnalisation (57.8%). Toutefois, elles rapportaient être satisfaites de leur moral et de la stabilité de leur travail, et seulement 12% avaient des niveaux faibles d’accomplissement personnel. L’épuisement émotionnel était associé avec l’insatisfaction vis-à-vis de la rémunération et des tâches, la recherche active d’emplois était liée avec être insatisfaite de la stabilité du travail et avoir quitté son poste était associé avec une insatisfaction avec la formation continue. Cette étude montre que les sages-femmes semblent souffrir de « burnout », mais qu’elles se sentent toujours confiantes et accomplies au travail. Les résultats suggèrent que promouvoir la formation continue pourrait aider à retenir les sages-femmes dans leurs postes et dans la profession. / In the context of a health workforce crisis in sub-Saharan Africa, a better understanding of how health professionals are experiencing their work and how it is affecting them is needed. This longitudinal study focuses specifically on Senegalese midwives, given their strategic role in the promotion of mother and child health in the country. A cohort of 226 midwives from 22 hospitals across Senegal participated in the study. Their job satisfaction was measured in 2007-8 using a multifaceted instrument developed in West Africa. Three purported effects were measured two years later: burnout, intention to quit and turnover. Descriptive statistics compared the midwives who stayed and left their posts during the study period, and a series of exploratory regressions investigated the correlations between the 9 facets of job satisfaction and each effect variable, while controlling for individual and institutional characteristics. Relatively low turnover was found over 2 years (18%) despite high levels of intention to quit within a year (58.9%), particularly in pursuit of a new professional specialty. Departures were largely voluntary (92%) and entirely domestic. The midwives reported themselves least satisfied with their remuneration and work environment, and a large proportion experienced “high” levels of emotional exhaustion (80.0%) and depersonalization (57.8%). However, they were found to be satisfied with their morale and the stability of their work, and only 12.4% reported diminished personal accomplishment. Emotional exhaustion was related to being dissatisfied with remuneration and job tasks, actively searching for jobs was associated with dissatisfaction with job stability and voluntary quitting was associated with being unhappy with continuing education. This study shows that although midwives seem to be burned-out and unhappy with their working conditions, they retain a strong sense of confidence and accomplishment in their work. It also suggests that strategies to retain them in their positions and in the profession should emphasize continuing education.

Le personnage s'inscrit dans l'histoire de la seconde Maison de Vienne (depuis le milieu du XIIIe siècle), issue des comteséponymes, peu étudiée. Les diverses branches furent animées par quelques personnagesprestigieux, comme Jean de Vienne, amiral de France. Trois faits : la mort de l'amiral(Nicopolis, 1396), le fabuleux héritage de son frère Huguenin, et une robuste santé, permirentà Guillaume de s'affirmer comme "chef " de la Maison de Vienne. Il se distingua par unservice multiforme (militaire, diplomatique, de conseil) auprès des ducs de BourgognePhilippe le Hardi, Jean sans Peur et Philippe le Bon, de 1379 à sa mort, et par une gestionavisée de son immense patrimoine terrien, dans le Duché (presque toute la Bresselouhannaise ; Arc-en-Barrois ; sans doute le premier revenu domanial duchois), et dans leComté, auquel il faut ajouter deux hôtels, à Dijon et à Paris. Olivier de La Marche propagea larenommée de Guillaume de Vienne "le Grand" et "le Sage". Ses deux épouses successives lefirent entrer dans des familles prestigieuses : Thoire-Villars (alliée aux comtes de Genève) etles Dauphins d'Auvergne. Sur les champs de bataille et comme diplomate, le "sire de SaintGeorge" connut la gloire et la célébrité : de l'Ecosse à Mahdia (en l'actuelle Tunisie), de laNormandie à Milan, il s'affirma comme un haut cadre de l'Etat bourguignon en gestation.Comblé d'honneurs par les Ducs ( ordre de l'Arbre d'or en 1403, premier nommé chevalier del'ordre de la Toison d'or en 1430), recevant la plus forte pension ( 3000 francs/an), intime deces souverains, il fut aussi un membre actif du Grand conseil royal et gouverneur des deuxBourgognes ; il s'illustra à la croisade (Mahdia, 1390), au service de l'Eglise (familier deClément VII ; chef de l'ambassade bourguignonne au concile de Constance (1415) ;bienfaiteur de Colette de Corbie pour la fondation de plusieurs couvents) et fut le dernierBourguignon auquel s'adressa Jean sans Peur sur le pont de Montereau (1419). Sa secondeépouse lui donna un fils, lui aussi prénommé Guillaume, et seigneur de Saint-Georges et deSainte-Croix à la mort de son père – ce qui a posé problème à plus d'un historien. Cepersonnage, pourvu d'une solide formation, militaire mais aussi intellectuelle (envoyé en"Allemagne" pour y apprendre la langue), connut une foudroyante ascension, du vivant de sonpère, au service de Jean sans Peur puis de Philippe le Bon. Non moins foudroyante fut, dès1440, la dilapidation du patrimoine mobilier et immobilier du "sire de Saint-George" par lenouveau Guillaume de Vienne et son fils Jean, lesquels menèrent, semble-t-il, une viedissolue, et tombèrent dans les rets de multiples profiteurs, au premier chef les "légistes etgens de finances". Marguerite de Vienne, une soeur de Jean, fut bien près d'épouser le comted'Eu, beau-frère de Philippe le Bon. Elle s'unit à Rodolphe de Hochberg, issu d'une puissantefamille de Forêt Noire, et devenu comte de Neuchâtel en succession de son cousin Jean,comte de Fribourg et maréchal de Bourgogne. Marguerite et Rodolphe unirent leurs efforts etparvinrent à reconstituer une bonne partie du patrimoine seigneurial de "Guillaume de Viennele Grand", qu'ils transmirent à leur fils Philippe, célèbre par ses états de service auprès deCharles le Téméraire puis de Louis XI. La fille de Philippe, Jeanne de Hochberg, par sonmariage apporta l'héritage à la famille d'Orléans-Longueville. D'autres branches "Vienne"s'éteignirent, mais une semblable étude permettrait de sortir de l'ombre des personnages decette Maison, comme Guillaume de Vienne, seigneur de Montby et de Montbis (décédé en1471), les Vienne seigneurs de Listenois (Bourbonnais), sans oublier Girard (mort en 1545),seigneur de Commarin, fondateur de la chapelle de Vienne en la Sainte-Chapelle de Dijon. / The character fits into the history of the Second House Vienna (since the mid-thirteenth century), from the countseponymous little studied. The various branches were animated by some famous characterslike Jean de Vienne, admiral of France. Three facts: the death of Admiral (Nicopolis, 1396),the fabulous legacy of his brother Huguenin, and robust health, allowed William to assertitself as "leader" of the House of Vienna. He distinguished himself by service multiforme(military, diplomatic, counseling) from the Dukes of Burgundy, Philip the Bold, John theFearless and Philip the Good, from 1379 to his death, and by careful management of hisimmense estates with the Duchy (almost all Bresse louhannaise; Arc-en-Barrois, probably thefirst Income duchois lands), and the county, which must be added two hotels in Dijon andParis. Olivier de la Marche spread the fame of Guillaume de Vienne "Grand" and "wisdom."His two successive wives brought him into prestigious families: Thoire-Villars (allied to theCounts of Geneva) and Dolphins Auvergne. On the battlefield and as a diplomat, the "lord ofSaint George" achieved fame and stardom: from Scotland to Mahdia (in present-day Tunisia),from Normandy to Milan, he established himself as a high part of the Burgundian State ingestation. Loaded with honors by the Dukes (order of the Golden Tree in 1403, the firstknight of the Order of the Golden Fleece in 1430), receiving the highest pension (3000 francs/ year), intimate the sovereign, he was also an active member of the Grand Council of Royaland Governor of the two Burgundies, he distinguished himself in the Crusades (Mahdia,1390), in the service of the Church (familiar Clement VII head of the embassy Burgundy theCouncil of Constance (1415), benefactor of Colette of Corbie to the founding of severalmonasteries) and was the last Bourguignon which John the Fearless spoke on the bridge ofMontereau (1419). His second wife bore him a son, also named William, and lord of Saint-Georges and St. Croix in the death of his father - which was a problem in more than onehistorian. This character provided a solid background, but also military intellectual (sent in"Germany" to learn the language), had a startling rise in the lifetime of his father, in theservice of John the Fearless and Philip the Good. No less startling was from 1440, thesquandering of movable and immovable property of the "Comte de Saint-George" the newGuillaume de Vienne and his son John, who led, it seems, a dissolute life, and fell into thesnares of multiple riders, primarily the "forensic people and finances." Vienna Marguerite,sister of John, was very close to marrying the Count of Eu, brother of Philip the Good. Shejoins Rudolph Hochberg, from a powerful family in the Black Forest, and became Count ofNeuchâtel in succession to his cousin John, Count of Burgundy and Marshal of Fribourg.Marguerite and Rudolf joined forces and managed to rebuild much of the stately heritage"Guillaume Grand Vienna", they transmitted to their son Philippe, famous for his service toCharles the Bold and Louis XI. Philippe's daughter, Jeanne de Hochberg, by his marriagebrought the family legacy of Orleans-Longueville. Other branches "Vienna" went out, butsuch a study would emerge from the shadows of the characters in this House, as Guillaume deVienne, lord of Montby and Montbis (d. 1471), the Vienna lords Listenois (Bourbonnais),without forgetting Girard (d. 1545), lord of Commarin, founder of the Vienna Chapel of theSainte-Chapelle in Dijon

Les communautés inuites de la Baie d’Hudson au Nunavik (Québec) se distinguent des autres communautés autochtones par leur réappropriation des naissances depuis 1986 et par la création d’un programme de formation de sages-femmes locales. Cela a permis de mettre un terme à une longue période de transfert des femmes pour accouchement en structure hospitalière, à des kilomètres de leur village. De plus, ce programme a pour objectif de réintégrer les pratiques traditionnelles au sein d’une obstétrique moderne afin d’offrir aux femmes des services de qualité et culturellement appropriés. Le but de notre étude était d’établir si le programme de formation de sages-femmes autochtones du Nunavik a permis de concilier ces deux approches d’enseignement différentes : l’une axée sur le savoir traditionnel, et l’autre concernant les normes de qualité de soins à respecter. Une méthode de recherche qualitative a été adoptée et les données ont été recueillies à l’aide d’entrevues réalisées auprès de cinq sages-femmes inuites et de six étudiantes sages-femmes du programme de formation du Nunavik, au sein des trois villages de la Baie d’Hudson pourvus de centre de naissances. L’analyse qualitative des données ne permet pas de confirmer la réintégration du savoir traditionnel dans la pratique des sages-femmes autochtones. Les résultats révèlent, en effet, une rareté des pratiques traditionnelles connues et/ou utilisées par celles-ci (notamment l’utilisation de plantes ou de remèdes médicinaux, les postures d’accouchement, les manœuvres obstétricales, etc) en relation avec la période périnatale. Les croyances ou codes de conduite à respecter pendant la grossesse semblent bénéficier d’une meilleure transmission, mais ne font plus l’unanimité au sein des communautés. Concernant le volet de l’obstétrique moderne, le programme de formation semble conforme aux exigences actuelles occidentales, étant reconnu par l’Ordre des sages-femmes du Québec depuis septembre 2008. De plus, les sages-femmes et les étudiantes sont conscientes de la nécessité de recevoir une formation de qualité. Elles aimeraient bénéficier d’une plus grande rigueur dans l’enseignement théorique ainsi que d’une meilleure continuité du processus d’apprentissage. La difficulté retrouvée dans la mixité de l’enseignement de ces deux savoirs (traditionnel et moderne) semble donc être liée plus particulièrement au savoir traditionnel. Les sages-femmes et étudiantes inuites souhaitent protéger et promouvoir leur patrimoine culturel, mais plus dans une optique de responsabilité communautaire que dans le cadre d’un programme de formation. Une collaboration entre les volontés des communautés concernant la réintégration de ce patrimoine et la réalité actuelle de la biomédecine demeure primordiale pour continuer à garantir la sécurité et la qualité des services dispensés. / The Inuit of Hudson’s Bay in Nunavik (Quebec) have distinguished themselves from other indigenous communities by re-asserting their autonomy over the care of pregnant women within their community. A strong sense of self-determination led to the abandonment of the practice of transferring pregnant women for delivery at hospitals far from their village and, in 1986, to the creation of a program to train midwives locally. In addition, this program tries to reinstate traditional practices alongside the teaching of modern obstetrics in order to offer women services which are both of high quality and culturally suitable. The aim of our study was to determine whether the training of indigenous midwives in Nunavik has helped to reconcile these two different approaches to teaching: one being the focus on traditional practices, and the other on standards of care. A qualitative research method was used with data collected by means of interviews. Respondents included five Inuit midwives from within the three Hudson’s Bay communities having local birthing centres, as well as six student midwives from the Nunavik midwifery program. Analysis of the data does not allow for confirmation of the reintegration of traditional knowledge in the practise of indigenous midwives. The results of this research reveal, in effect, a rarity of traditional practices being applied throughout the perinatal period (E.g. use of medicinal plants, positions used during delivery, various delivery manoeuvres). The beliefs or codes of conduct in respect to pregnancy seem to profit from a better transmission, but are not utilized equally within the communities. In regards to the modern obstetrics component, the program appears to be in conformity with current Western requirements, having been recognized by the Order of the Midwives of Quebec since September, 2008. Moreover, both midwives and students are conscious of the need to receive quality training in their field. They would like to profit from a greater rigor in the teaching of theory, as well as more continuity in the process of apprenticeship. The difficulty found in the teaching of these dual types of knowledge (traditional and modern) thus seems to relate more particularly to the area of traditional practices. Inuit midwives and students wish to protect and promote their cultural inheritance, but more within the perspective of community responsibility that within the framework of a training scheme. A collaboration between the wishes of the communities, concerning the rehabilitation of their cultural inheritance, and the current reality of bio-medicine, remains paramount in order to continue to guarantee the safety and the quality of the services provided.

Depuis l'apparition des premiers réseaux radiomobiles cellulaires analogiques au d´ebut des années 70, nous avons assisté à une explosion de la demande en systèmes de communication sans fil. Les services concernés par les télécommunications sans fil se sont depuis étendus à la transmission de données et aux applications multimédia. Devant la nécessité d'avoir des débits élevés tout en garantissant une certaine qualit´e de service, les techniques MIMO (Multiple Input - Multiple Output) apparaissent comme très prometteuses. En utilisant plusieurs antennes simultanément en émission et en réception, ces systèmes exploitent la dimension spatiale pour la transmission de l'information. Ainsi la mise en oeuvre de ces techniques permet d'aboutir à une amélioration substantielle des débits et/ou des performances des liaisons numériques. Comme dans toutes les études systèmes, une analyse approfondie du canal de transmission et des mécanismes de propagation associés s'avère indispensable. Si dans un contexte classique, la caractérisation et la modélisation du canal peuvent se limiter au domaine temporel, il est n´ecessaire pour les systèmes MIMO de considérer la dimension spatiale au même niveau que la dimension temporelle. Une modélisation précise et réaliste du canal dans le domaine spatial est d'autant plus importante dans un contexte MIMO, puisque le gain par rapport à un système classique en terme de débit et/ou de performance est largement tributaire des propriétés spatiales du canal. C'est dans ce contexte que s'inscrit le travail présenté dans ce document. Cette thèse a pour objectif la conception d'un système de mesure performant permettant d'approfondir la connaissance du canal de propagation MIMO pour la bande UMTS.

Les communautés inuites de la Baie d’Hudson au Nunavik (Québec) se distinguent des autres communautés autochtones par leur réappropriation des naissances depuis 1986 et par la création d’un programme de formation de sages-femmes locales. Cela a permis de mettre un terme à une longue période de transfert des femmes pour accouchement en structure hospitalière, à des kilomètres de leur village. De plus, ce programme a pour objectif de réintégrer les pratiques traditionnelles au sein d’une obstétrique moderne afin d’offrir aux femmes des services de qualité et culturellement appropriés. Le but de notre étude était d’établir si le programme de formation de sages-femmes autochtones du Nunavik a permis de concilier ces deux approches d’enseignement différentes : l’une axée sur le savoir traditionnel, et l’autre concernant les normes de qualité de soins à respecter. Une méthode de recherche qualitative a été adoptée et les données ont été recueillies à l’aide d’entrevues réalisées auprès de cinq sages-femmes inuites et de six étudiantes sages-femmes du programme de formation du Nunavik, au sein des trois villages de la Baie d’Hudson pourvus de centre de naissances. L’analyse qualitative des données ne permet pas de confirmer la réintégration du savoir traditionnel dans la pratique des sages-femmes autochtones. Les résultats révèlent, en effet, une rareté des pratiques traditionnelles connues et/ou utilisées par celles-ci (notamment l’utilisation de plantes ou de remèdes médicinaux, les postures d’accouchement, les manœuvres obstétricales, etc) en relation avec la période périnatale. Les croyances ou codes de conduite à respecter pendant la grossesse semblent bénéficier d’une meilleure transmission, mais ne font plus l’unanimité au sein des communautés. Concernant le volet de l’obstétrique moderne, le programme de formation semble conforme aux exigences actuelles occidentales, étant reconnu par l’Ordre des sages-femmes du Québec depuis septembre 2008. De plus, les sages-femmes et les étudiantes sont conscientes de la nécessité de recevoir une formation de qualité. Elles aimeraient bénéficier d’une plus grande rigueur dans l’enseignement théorique ainsi que d’une meilleure continuité du processus d’apprentissage. La difficulté retrouvée dans la mixité de l’enseignement de ces deux savoirs (traditionnel et moderne) semble donc être liée plus particulièrement au savoir traditionnel. Les sages-femmes et étudiantes inuites souhaitent protéger et promouvoir leur patrimoine culturel, mais plus dans une optique de responsabilité communautaire que dans le cadre d’un programme de formation. Une collaboration entre les volontés des communautés concernant la réintégration de ce patrimoine et la réalité actuelle de la biomédecine demeure primordiale pour continuer à garantir la sécurité et la qualité des services dispensés. / The Inuit of Hudson’s Bay in Nunavik (Quebec) have distinguished themselves from other indigenous communities by re-asserting their autonomy over the care of pregnant women within their community. A strong sense of self-determination led to the abandonment of the practice of transferring pregnant women for delivery at hospitals far from their village and, in 1986, to the creation of a program to train midwives locally. In addition, this program tries to reinstate traditional practices alongside the teaching of modern obstetrics in order to offer women services which are both of high quality and culturally suitable. The aim of our study was to determine whether the training of indigenous midwives in Nunavik has helped to reconcile these two different approaches to teaching: one being the focus on traditional practices, and the other on standards of care. A qualitative research method was used with data collected by means of interviews. Respondents included five Inuit midwives from within the three Hudson’s Bay communities having local birthing centres, as well as six student midwives from the Nunavik midwifery program. Analysis of the data does not allow for confirmation of the reintegration of traditional knowledge in the practise of indigenous midwives. The results of this research reveal, in effect, a rarity of traditional practices being applied throughout the perinatal period (E.g. use of medicinal plants, positions used during delivery, various delivery manoeuvres). The beliefs or codes of conduct in respect to pregnancy seem to profit from a better transmission, but are not utilized equally within the communities. In regards to the modern obstetrics component, the program appears to be in conformity with current Western requirements, having been recognized by the Order of the Midwives of Quebec since September, 2008. Moreover, both midwives and students are conscious of the need to receive quality training in their field. They would like to profit from a greater rigor in the teaching of theory, as well as more continuity in the process of apprenticeship. The difficulty found in the teaching of these dual types of knowledge (traditional and modern) thus seems to relate more particularly to the area of traditional practices. Inuit midwives and students wish to protect and promote their cultural inheritance, but more within the perspective of community responsibility that within the framework of a training scheme. A collaboration between the wishes of the communities, concerning the rehabilitation of their cultural inheritance, and the current reality of bio-medicine, remains paramount in order to continue to guarantee the safety and the quality of the services provided.