, Recueils de récits et mythes amérindiens du département de la

J. Chapuis, Wayana eitoponpë, (une) histoire (orale) des Indiens Wayana

Y. Abrioux, Littérature et théorie du chaos, revue TLe (THEORIE, Littérature, enseignement), p.12, 1994.

M. Busby, Daughters of Africa, 1992.

G. Cordesse, Auto-similarité et complexité, Abrioux, Yves, pp.103-114, 1994.

W. B. Faris and O. Enchantments, Magical Realism and the Remystication of Narrative, 2004.

A. Flores and . Magic, Spanish American Fiction ». Hispania, vol.38, pp.187-92, 1955.

R. Jakobson and E. De-linguistique-générale, Éditions de Minuit, vol.1, 1963.

T. Koch-grünberg, V. Roraima, and . Orinoco, Ergebnisse einer Reise in Nordbrasilien und Venezuela in den Jahren, pp.1911-1913, 1924.

P. Melville, Beyond the Pale, pp.739-743, 1992.

P. Melville, Interview par Maya Jaggi, The Guardian, 02.01, 2010.

R. Ness, Not his sort of story": Evelyn Waugh and Pauline Melville in Guyana, Ariel, A Review of International English Literature, vol.38, pp.51-66, 2007.

C. W. Scheel, Magic versus Marvelous Realism as Narrative Modes in French Fiction, 1991.

C. W. Scheel, Réalisme magique et réalisme merveilleux. Des théories aux poétiques, 2005.

C. W. Scheel and . Le, Réalisme magique : mode narratif de la ction ou label culturaliste ? » in Etudes culturelles, Dijon, Editions du Murmure, vol.II, pp.211-222, 2010.

J. Stouck, Return and Leave and Return Again : Pauline Melville's Historical Entanglements, vol.3, 2005.

K. Wallart, Einstein, Evelyn Waugh and the Wapisiana Indians : Ventriloquism and Eclipses in Pauline Melville's The Ventriloquist's Tale, Commonwealth-Essays and Studies, vol.31, pp.36-47, 2008.

, Poétique du réalisme magique dans The Ventriloquist's Tale de Pauline Melville : de la liminalité à la complexité-Archipélies

, You don't nd plants and trees in the sky because they have roots and can't move, 1998.

, He learned that each constellation was a being who used to live on earth and had gone up to the sky to avoid persecution and to be in charge of a particular creature, 1998.

«. , cela équivaut pour la société [wayãmpi] à la perte d'un membre gangrené, d'un membre qui ne veut plus jouer le jeu. Par son comportement asocial, il est devenu non seulement inutile, mais dangereux pour l'ensemble de l'édice social, p.14, 1982.

, Sur l'éclipse du 29 mai 1919, et l'expédition de Sir Arthur Eddington

, It brings chaos. Monsters come out of the bush and attack people. The big anacondas that oat in the rivers, when an eclipse comes, they lift their great heads up to the sky. Even the dead rise up to see what is happening. And everything can change into something else. Animals into people. People into animals. The dead and the living all mix up, pp.180-181, 1998.

, After a long wait, there came the unmistakable sound of a jaguar's throaty snufe and a phenomenally deep roar rumbled round he room, Measles est incorrectement traduit par « oreillons » (mumps) dans l'édition Zoe, vol.29

, Standing in the sun, in the full light of day, Beatrice McKinnon underwent some kind of seizure. Her head snapped back. As she stared at the sun, her eyes rolled back in her head. Her arms were ung up in mid-air and remained there quite rigid for several seconds in some sort of t or spasm, pp.237-245, 1998.

, He tries to strike the sun out of the sky. Him with his dead god on a stick. He thinks he can stand between the sun and the moon. Give him this and leave the rest to the sun. The sun will nish him off, p.240, 1998.

, However hard he tried to pray and keep the image of Christ before him, the stories told to him by the boys always surfaced in his mind: the sun dressing the jaguar in yellow to represent him on earth, The jaguar sun roared and slashed at his skin again', pp.256-263, 1998.

&. , breaking down perceptions, stirring up doubt, rattling judgments, shifting boundaries and unxing identities