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By Patricia MacDonald

Shelby est une femme indépendante. Elle a élevé seule sa fille Chloé, qui semble mener une vie sans histoire entre son deuxième mari, Rob, leur petit garçon, Jeremy, et son activity de secrétaire médicale.

Pour fêter Noël, Shelby décide d'offrir au jeune couple une croisière dans les Caraïbes. Un cadeau qui va s'avérer deadly : Chloé disparaît en mer, tombée de toute évidence du balcon de sa cabine. Les caméras de surveillance ont filmé l. a. jeune femme titubant en état d'ivresse dans les coursives.

Mais Shelby ne peut accepter cette explication. Elle sait bien que sa fille, comme elle-même, déteste l'alcool. Qu'est-il vraiment arrivé à Chloé cette nuit-là sur le bateau ? Shelby décide envers et contre tous de mener son enquête. Au péril de sa vie...

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Extra info for Une nuit sur la mer

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Your city was the capital of the Lithuanian SSR and was called Vilnius . . Nonetheless, it is the same city: its architecture, the landscape of the surrounding region, and its sky shaped us both” (Milosz, Beginning with My Streets 23). Abraham Cahan knew the same city when it belonged to the Russian empire and called it in Yiddish—Vilna. He, like Milosz and Venclova, matured in Vilna/Wilno/Vilnius and he, like the other two, chose a life of exile in America. Even if Cahan did not claim his Lithuanian roots, who can deny the fact that Cahan was born, raised and educated in Lithuania?

But in Breslau, Germany, difference takes over: “For the first time I could see the marks of a highly civilized nation. In Breslau, it seemed to me, everyone dressed like a nobleman. And I marveled at the cleanliness” (210). Cahan was made aware of his Litvak identity when he crossed the border of ethnic Lithuania; his “Russian” identity, for its part, was constructed when he crossed the border from East to West. 38 Aušra Paulauskienơ 6. Finally a “Russian” Jew The United States, in particular, made Cahan aware of his arrival into a ready niche of prescribed identity.

However, he makes a very important claim about Russified “Polish” Jews that undoubtedly applies to Lithuanian Jews and to Cahan specifically. “In most Lost and Found 33 cases, especially where the aspiring Jewish intellectual came from a traditional family, Russification meant more than just learning Russian; it implicitly meant rejecting a good many of the practices that had made the Polish and Russian Jews distinctive for so many centuries” (12). Cahan’s desire to be a “Russian” implies his unwillingness to be a Litvak.

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