The invisible ties of language thus come through not only in vocabularies, which are key to transculturation (Anselin, 1998), but also in the journey from code-switching to the principle of forming new languages of the 'other side' (Yakpo, 2015).  
We will conclude with a final model transfer where one of the grammatical constructions makes the body the cognitive reference point for the subject. ${ }^{6}$ Such constructions are, of course, shared by many language systems throughout the human world, grammaticalizing the names of body parts (Anselin, 2003, 2009) and the name of the body itself. The lexical source of the reflexive pronouns involved is, however, variable: the body, but also a part of the whole (the head, the heart). This is true of languages ranging from Igbo to Japanese, Chadic Podoko to Abkhaz or Basque, as well as the Amerindian languages (Weber, 1998).  
On the 'other side', the presence of the model in Caribbean creoles with a French lexical base is nonetheless linked to the existence of similar constructions in African languages. Could the African model, which grammaticalizes the names of the body by integrating them into reflexive pronominal forms, be considered the invisible frame of a vehicle whose passengers are rephonetized French words, often resemanticized through social practices?  
Alleyne says, first and foremost, that a reflexive tower built of 'body' + possessive pronoun is not uncommon in the languages of the world and that the body is used reflexively in many languages across Africa, along with 'head', 'heart' and 'soul'. This is true of Yoruba, on the western coast of the continent: ‘[ara mi dá,  
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[^0]:    6 Demonstrative, spatial and temporal orientation, numeration, self-designation.