Orock, Rogers. “Chinua Achebe’s postcolony: a literary anthropology of postcolonial decadence”. Africa 92: 71-92. 

Abstract:
Can the African novel work as interlocutor for anthropologists studying Africa’s postcolonial politics today? Conversely, is there a role for the African literary imagination in our renewed efforts to decolonize anthropology? This article draws on Chinua Achebe’s fictional representations of the postcolony in two novels, No Longer at Ease and A Man of the People, to discuss the value of the African literary archive for an anthropological interest in elites, corruption and postcolonial decadence in the early postcolony. This African literary archive has contributed enormously to Achille Mbembe’s critique of power in the postcolony. Here, I argue that, in contrast to anthropologists of the late colonial and early postcolonial moment, African writers such as Achebe mobilized fiction as a powerful form of critique to address early signs of postcolonial despair and disillusionment in Africa. 

Résumé:
Le roman africain peut-il servir d’interlocuteur pour les anthropologues qui étudient aujourd’hui la politique postcoloniale en Afrique ? Inversement, l’imaginaire littéraire africain a-t-il un rôle à jouer dans nos efforts renouvelés de décoloniser l’anthropologie ? Cet article s’appuie sur les représentations fictionnelles de la postcolonie de Chinua Achebe dans deux de ses romans, No Longer at Ease et A Man of the People, pour débattre de la valeur des archives littéraires africaines pour un intérêt anthropologique pour les élites, la corruption et la décadence postcoloniale en début de la postcolonie. Ces archives littéraires africaines ont énormément contribué à la critique du pouvoir en postcolonie d’Achille Mbembe. L’auteur soutient que, contrairement aux anthropologues de la fin de la période coloniale et du début de la période postcoloniale, les écrivains africains comme Achebe ont mobilisé la fiction en tant que forme puissante de critique pour traiter des premiers signes de désespoir et de désillusion postcoloniaux en Afrique. 

Panizo, Laura Marina. 2022. “Los fantasmas de Chicureo: Convivir con muertos en el barrio de Colina, Santiago de Chile (The Agency of The Dead: Experiences with Ghosts in Colina, Santiago De Chile)”. AIBR, Revista de Antropología Iberoamericana 17(3): 61-87. 

Resumen:
Sucesivas experiencias de familiares de desaparecidos en la última dictadura militar en la Argentina me hicieron advertir, en el marco de mis investigaciones anteriores, sobre los muertos y su relación con los vivos. Experiencias de vecinos de la zona de Chicureo, en Santiago de Chile, en íntima relación con «fantasmas», volvió a plantearme interrogantes sobre las diferentes situaciones en las que los fallecidos intervienen en la vida cotidiana de los vivos. Las diferencias más evidentes entre los fantasmas en el caso de los desaparecidos y los fantasmas de Chicureo son que en el primer caso se trata de experiencias de personas adultas y que la relación entre vivos y muertos está fundada exclusivamente a partir de la muerte violenta de sus seres queridos. El caso de los vecinos de Chicureo que aquí expongo se trata niños que se comunican con muertos ajenos, es decir, pérdidas que son de otros. El objetivo de este ensayo es, junto con exponer mis primeras aproximaciones a la temática, encontrar espacios de diálogo con trabajos que desde las ciencias sociales traten sobre las creencias acerca de la vida y la muerte y permitan poner el centro de atención en la agencia de los muertos. 

Abstract:
Successive experiences of relatives of the disappeared in the last military dictatorship in Argentina made me pay attention, in the framework of my previous investigations, about the dead and their relationship with the living. When I arrived in Chile and I realized that several neighbors where I live had intimate experiences with ghosts, I asked myself again about the many situations in which the dead still participate in the daily life of the living. The most obvious differences, between the ghosts in the case of the disappeared and the ghosts of Chicureo, are that in the first case the experiences are from adults and the relationship between the living and the dead are founded exclusively on the basis of violent death of their loved ones. In the cases of the residents of Chicureo, the children communicate with the dead of others, that is, losses that belong to others. The objective of this essay, along with exposing my first approaches to the subject, is to find dialogue’s places with social sciences works that put the center of attention on the dead’s agency. 

Durand, Leticia. 2022. “Etnografía vegetal Sobre el mundo que construimos en colaboración con las plantas (Vegetal ethnography On the world we built in collaboration with plants)”. Alteridades 32(64): 111-123. 

Resumen:
El objetivo de este artículo es describir la etnografía vegetal, un ámbito de estudio interesado en observar a las plantas como seres con agencia. A partir de una revisión de literatura, se presenta la propuesta teórica, los principales conceptos y algunos trabajos y autores relevantes. Entre los resultados se encuentra que la reelaboración de la noción de agencia ofrece a la an- tropología nuevas oportunidades para explorar cómo las plantas se insertan en la trama de la vida social. Aunque los métodos de la etnografía vegetal están aún siendo desarrollados y existe discusión sobre los límites y posibilidades de las herramientas empleadas, estas nuevas perspectivas hacen factible acceder a otras formas de comprender el mundo, diferentes de aquellas que la modernidad ha establecido. Se concluye que reconocer las capacidades de las plantas es una manera de cuestionar el excepcionalismo humano e imaginar futuros basados en la colaboración e interdependencia. 

Abstract:
The main goal of this paper is to describe vegetal ethnography, an area of study interested in observing plants as beings with agency. Based on a literature review, the theoretical proposal, the main concepts, and some relevant works and authors are presented. Among the results, it is found that the reworking of the notion of agency offers anthropology new opportunities to explore how plants are embedded in social life entanglements. Although vegetal ethnography’s methods are still being developed and there is debate about the limits and possibilities of the tools employed, these new perspectives make it feasible to access other ways of understanding the world, different from those that modernity has established. It is concluded that recognizing the capabilities of plants is a way of questioning human exceptionalism and imagining futures based on collaboration and interdependence. 

Peterson, Nicolas. 2022. “Beyond Narratives of Aboriginal Self-deliverance: Land Rights and Anthropological Visibility in the Australian Public Domain”. Anthropological Forum 32:2: 125-137. 

Abstract:
The central role that anthropologists play in Aboriginal land and native title claims is becoming less visible. In some ways, this is not surprising since minorities that need the help of others, if they are seeking recognition of their rights, are often uncomfortable being the beneficiaries of assistance, and the narratives they come to cherish are those of self-deliverance. However, the public discourses in which anthropology is involved also contribute to this decreasing visibility, particularly because the most important of them is the technical discourse that comes with being an expert witness in land and native title claims, where the contribution of lawyers and the law have a higher profile. A third factor is that for those people Emma Kowal (Citation2015) calls white anti-racist, a category into which many anthropologists might be thought to fall, self-effacement is a foundational value, so that any contribution to improving Aboriginal circumstances should be obscured. But is that how anthropologists and the beneficiaries of this assistance think? 

Okely, Judith. 2022. “Autobiography, Anthropology: A Personal Historical Recollection”. Anthropological Journal of European Cultures 31(1): 1-11. 

Abstract:
In the 1980s, the theme for a future ASA conference had to be personally proposed by a potential organiser at the conference two years earlier. The proposer had to personally convince attending participants, who decided by a visible vote of hands. This recollection on the theme ’‘Anthropology and Autobiography’’ traces the successful 1987 vote for the 1989 conference proposed by myself with Helen Callaway. Before the vote, there were many negative comments claiming our proposal was mere ‘navel -gazing’ and a ‘feminist plot’. Inspired by the problematisation of the use of ‘I’ in Clifford and Marcus’ ‘Writing Culture’, we wanted further confrontation of the gender, age and personality of the participant observer. This article includes references to Malinowski’s controversial Diary and the proposers’ struggles with earlier publishers. Comments are made about the photographs in the ensuing volume. Bizarrely, it is now taken for granted that the specificity of the fieldworker is crucial when it comes to the choice of subject and rapport with key individuals in the field. 

Wingfield, Matthew. 2022. “’Working time’ in environmental activism: Engaging ‘slow violence’ in the Philippi Horticultural Area’. Anthropology Southern Africa 45:4: 219-230. 

Abstract:
Tracing the history of activism in post-apartheid South Africa from the Treatment Action Campaign to the Social Justice Coalition, amongst others, one is able to develop an account of various practices and strategies that have been utilised to leverage state resources and lobby support for various causes. This history of rights-based activism has provided various social movements and community-based organisations with a framework with which to engage the state and more localised bureaucratic structures like the City of Cape Town. This article, which is based on two years of ethnographic research, looks at the activist practices and strategies employed by an environmental activist organisation called the PHA Campaign, which operates in a landscape that has been characterised as neoliberal and that explicitly caters to private developers. By looking at how this organisation leveraged the acute water scarcity that threatened the Western Cape from around 2016, or what has been called the “Day Zero” water crisis, this article applies Ahmann’s concept of “working time” to the South African activist landscape and examines how organisations can mobilise how a crisis is framed to their benefit. 

Resumo:
Ao traçar a história do ativismo na África do Sul pós-apartheid, desde a Campanha de Ação de Tratamento até a Coalizão de Justiça Social, entre outros, é possível desenvolver um relato de múltiplas práticas e estratégias que foram utilizadas para alavancar recursos estatais e apoio lobista para variadas causas. Essa história de ativismo baseado em direitos forneceu a vários movimentos sociais e organizações comunitárias um esquema por meio do qual envolver o Estado e estruturas burocráticas mais localizadas, como a prefeitura da Cidade do Cabo. Este artigo, baseado em dois anos de pesquisa etnográfica, analisa as práticas e as estratégias de ativismo empregadas por uma organização ativista ambiental chamada PHA Campaign, que opera em um cenário que tem sido caracterizado como neoliberal e que atende explicitamente a investidores privados. Ao observar como essa organização aproveitou a severa escassez de água que ameaçou o Cabo Ocidental por volta de 2016, ou o que foi chamado de crise hídrica do “Dia Zero,” este artigo aplica o conceito de Ahmann de “tempo de trabalho” ao cenário ativista sul-africano e examina como as organizações podem induzir o enquadramento de uma crise em seu benefício. 

Gómez Abeledo, Guada. 2022. “’Diglosia convivencial’: Geometría y utilidad de un concepto para el análisis del racismo con la autoetnografía (‘Convivial diglossia’: Geometry and utility of a concept for the analysis of racism with autoethnography)”. Antropología Experimental 22: 75-89. 

Resumen:
El territorio de convivencia en que habitaban las personas que compartían conmigo la vida, la investigación y la historia, eran el campo, y el porqué de nuestras relaciones asimétricas mi cuestionamiento. Para explicar qué es el racismo y por qué se da entre los/as que viven en la aldea y los/as que viven en la villa, necesité un concepto que me fuese útil y comencé a tejerlo alrededor de mi reflexión-acción. Comencé interesada por la diglosia como concepto de la lingüística que arguye cómo las lenguas pueden estar jerarquizadas, y cómo esta jerarquización privilegia a los/as hablantes que dominan la lengua que goza del poder político y social, subordinando a los que hablan la lengua inferiorizada a espacios domésticos y familiares sin poder social, ni político. Y comprendí que en la convivencia está presente la diglosia por lo que nació «Diglosia convivencial» para explicar una realidad compleja. Dislocar la diglosia hacia la convivencia en Galicia me ayudó a comprender qué ocurría; por eso «diglosia convivencial» defiendo que es un concepto facilitador, un bisturí, y central en la autoetnografía que utilizo como metodología. En cada investigación vuelvo a necesitar explicar y explicarme cómo y por qué las relaciones en un territorio entre los que habitan: Lenguas, hablas, formaciones, pieles u otra característica son utilizadas para clasificar, jerarquizar y sobre todo situar a unos/as sobre otros/as con un interés. Para aprehender sutilidades y brutalidades racistas «diglosia convivencial» se fue preñando de subconceptos que matizan, once: Cultura hegemónica, identidad inevitable, territorio, lógica ajena, tolerancia liberal, vaciado de sustancia, ideología, desigualdad de poder, clasificación, racismo epistémico y garantía cultural. El racismo es la conclusión, que nunca concluye nada. El racismo me viste y me reviste; la «diglosia convivencial» complejiza la abstracción del análisis cuidadoso y encarnado que resulta de la convivencia asimétrica, el racismo. 

Abstract:
The territory of coexistence inhabited by people who shared life, research and history with me, was the field, and the reason for our asymmetric relationships, my questioning. To explain what racism is and why it occurs between people who live in the village and those who live in the village, I needed a concept that was useful to me and I began to weave it around my reflection. I started out interested in diglossia as a concept of linguistics that argues how languages can be hierarchical, and how this hierarchy privileges the speakers who dominate the language who enjoy political and social power, subordinating those who speak the inferior language to domestic and family spaces without social or political power. And I understood that diglossia is present in coexistence, which is why «Coexistence Diglossia» was born to explain a complex reality. Dislocating diglossia towards coexistence in Galicia helped me understand what was happening; For this reason, "convivial diglossia" I defend that it is a facilitating concept, a scalpel, and central in the autoethnography that I use as a methodology. In each investigation I again need to explain and explain to myself how and why the relationships in a territory between those who inhabit: Languages, speech, formations, skins or other characteristics are used to classify, rank and, above all, place some over others / ace with an interest. In order to apprehend racist subtleties and brutalities, «convivial diglossia» became pregnant with sub-concepts that nuanced, eleven: Hegemonic culture, inevitable identity, territory, alien logic, liberal tolerance, emptying of substance, ideology, inequality of power, classification, epistemic racism and guarantee cultural. Racism is the conclusion, which never concludes anything. Racism dresses me and clothes me; «convivial diglossia» complicates the abstraction of the careful and incarnate analysis that results from asymmetric coexistence, racism. 

Martins, Alex. 2022. “Acto político de recordar: conjugando el pasado en el presente de las luchas obreras en Bella Unión, Uruguay”. Antropologías del Sur 9(18): 39-59. 

Resumen:
En 2015, los dirigentes del movimiento popular de los cortadores de caña de azúcar de Bella Unión (Uruguay) se esforzaban por enunciar su propia autonomía colectiva a partir del rescate de ciertos indicios de un pasado enigmático. Este artículo teoriza esas evocaciones del pasado mediante la exploración de sus posibles convergencias con las premisas de un marxismo no historicista, identificado con el pensamiento de Walter Benjamin. Con base en observaciones realizadas en el contexto de una investigación etnográfica junto a la dirigencia de la Unión de Trabajadores Azucareros de Artigas, este trabajo indica que determinados procesos de antagonismo político encuentran su impulso decisivo en un “acto político de recordar”, es decir, en el esfuerzo de postular una relación de contemporaneidad y determinación entre acontecimientos cronológicamente separados. Este tipo de acto permite a sus protagonistas desplazarse del tiempo predecible de la resignación al tiempo experimental de la acción política.  

Abstract:
In 2015, the leaders of the popular movement of the sugar cane cutters of Bella Unión (Uruguay) were trying to enunciate their own collective autonomy by recovering certain ‘indexes’ of an enigmatic past. This article theorizes such evocations of the past by exploring their possible convergences with the premises of a non-historicist Marxism that is widely identified with the thought of Walter Benjamin. Based on the dialogues and observations carried out in the context of an ethnographic investigation among the leaders of the Unión de Trabajadores Azucareros de Artigas, this work suggests that certain processes of political antagonism find their decisive impulse in what should be called ‘political act of remembrance’, which consists of postulating a relationship of contemporaneity and determination between chronologically separated events. This kind of act allows its protagonists to move from the predictable time of resignation to the experimental time of political action. 

Pusceddu, Antonio Maria and Filippo M. Zerilli (eds). 2022. “Cirese 101: Rereading Antonio Gramsci’s ‘Observations on Folklore’”. Anuac 11(1): 7-86.  

Abstract:
Questo Anniversary Forum ricorda la figura e l’opera di Alberto Mario Cirese (1921-2011), eminente antropologo italiano, nel 101° anniversario della sua nascita. Particolarmente influente è stata la sua lettura di Gramsci. Per questo motivo il forum è costruito attorno alla riedizione della traduzione inglese del saggio Concezioni del mondo, filosofia spontanea e istinto di classe nelle Osservazioni sul folclore di Antonio Gramsci. Il saggio è seguito da brevi interventi critici di attenti lettori dell’antropologia di Gramsci: Kate Crehan, Riccardo Ciavolella, Giovanni Pizza. Il forum si conclude con un intervento di Jorge A. González, che rievoca il suo rapporto con Cirese, offrendo nuovi elementi storici e spunti interpretativi sull’attività di insegnamento, studio e ricerca di Cirese in Messico. 

Abstract:
This Anniversary Forum commemorates the figure and work of Alberto Mario Cirese (1921-2011), a prominent Italian anthropologist, on the 101st anniversary of his birth. Cirese’s reading of Gramsci has been highly influential. For this reason, the forum is built around the re-edition of the English translation of Cirese’s essay Gramsci’s Observations on folklore: Conceptions of the world, spontaneous philosophy and class instinct. The essay is followed by short critical interventions of attentive readers of Gramsci’s anthropology: Kate Crehan, Riccardo Ciavolella, Giovanni Pizza. The forum ends with a contribution by Jorge A. González, who recalls his encounter and relation with Cirese, while offering new historical insights on Cirese’s teaching, study and research activities in Mexico. 

Mancuso, Alessandro. 2022. “The Ka’ulayawaa festivals among the Wayùu. Exploring continuities and variations in forms, meanings and contexts through ethnographic sources (I festival della ka’ulayawaa tra i Wayùu. Un’esplorazione delle continuità e variazioni di forme, significati e contesti attraverso l’esame delle fonti etnografiche)”. Archivio antropologico mediterraneo 24(1). 

Abstract:
In this paper I review and compare the main sources of information about the ka’ulayawaa festivals among the Wayùu, an Amerindian people inhabiting in the semiarid Guajira peninsula (Northern Colombia and Venezuela). For their peculiar mix of songs, dances, imitative plays and competitive games, inserted into a same festive framework, these festivals are particularly interesting to be studied as expressive metacommentaries (in the sense of Turner) of Wayùu social structures, cultural values and worldview. Nevertheless, they have not so far been the subject of a specific anthropological analysis, also because they ceased to be celebrated around the middle of the twentieth century, that is, before the beginning of the first professional ethnographic studies on this population. Any attempt of “reconstruction” of the form, meaning and context the ka’ulayawaa festivals, and of their place in the Wayùu “socio-cosmology” must take in account not only the convergences and the divergences in the descriptions present in the ethnographic documentation available, but also, and above all, the continuous processes of change that have affected the Wayùu, at least in the last five centuries and, with an accelerated pace, in the last hundred years, and to which their sociocultural forms dynamically adapted. Most historical and ethnographic sources argued that in the ka’ulayawaa festivals “theatrical” expressiveness prevailed over symbolic efficacy, and “playfulness” over “rituality”. However, there are very strong and complex relationships between this “festive” and “playful” character of the ka’ulayawaa festivals and a series of fundamental cosmological oppositions of the Wayùu worldview, as described in the ethnographic literature. From the analysis that I have conducted, it can be said that the imitative and competitive games performed during the ka’ulayawaa festivals conformed and, at the same time, “played”, with these socio-cosmological oppositions and the order that they imply. This argument is reinforced by the most recent historical and ethnographical sources on these festivals, which highlight how their good outcome was perceived and considered among many Wayùu people as a “serious matter” and a source of concern and care on the part of all participants, especially the organizers, to the point of requiring prior intervention and approval of superhuman entities. It is therefore appropriate to take in account the coexistence of these traits in the ka’ulayawaa festivals in view of their possible analysis from the point of view of current theoretical reflections in anthropology on the relationship between rituality, playfulness and cosmology. 

Astratto:
In questo contributo esamino e confronto le principali fonti di informazione sulle feste ka’ulayawaa tra i Wayùu, un popolo amerindiano che abita nella semiarida penisola della Guajira (Colombia e Venezuela). Per il loro peculiare mix di canti, danze, rappresentazioni sceniche e giochi competitivi, inseriti in una stessa cornice festiva, questi festival sono particolarmente interessanti da esaminare offrendo dei “meta-commenti” espressivi (nel senso di Turner) delle strutture sociali, dei valori culturali e della visione del mondo dei Wayùu. Tuttavia, questi festival non sono stati finora oggetto di una specifica analisi antropologica, anche perché si è smesso di celebrarli intorno alla metà del Novecento, cioè prima dell'inizio dei primi studi etnografici professionali su questa popolazione. Qualsiasi tentativo di “ricostruzione” della forma, significato e contesto dei festival della ka’ulayawaa, e del loro posto nella “socio-cosmologia” Wayùu, deve tener conto non solo delle convergenze e delle divergenze nelle descrizioni presenti nella documentazione disponibile, ma anche, e soprattutto, dei continui processi di cambiamento che hanno interessato i Wayùu, almeno negli ultimi cinque secoli e, con ritmo accelerato, negli ultimi cento anni, e ai quali le loro forme socioculturali si sono dinamicamente adattate. La maggior parte delle fonti storiche ed etnografiche hanno sostenuto che nei festival ka’ulayawaa l'espressività “teatrale” prevalesse sull’efficacia simbolica, e che queste performances avessero un carattere più “ludico” che “rituale”. Tuttavia, è possibile identificare relazioni molto strette e complesse tra questo carattere “festivo” e “giocoso” dei festival ka’ulayawaa e una serie di opposizioni cosmologiche fondamentali della visione del mondo Wayùu, per come descritta nella letteratura etnografica. Dall’analisi che ho condotto, si può affermare che i giochi imitativi e competitivi eseguiti durante i festival ka’ulayawaa si accordavano e, allo stesso tempo, “giocavano” con queste opposizioni socio-cosmologiche e l’ordine che implicano. Questa argomentazione è rafforzata dalle più recenti fonti storiche ed etnografiche su questi festival, che mettono in evidenza come il loro successo fosse percepito e considerato da molti Wayùu come una “faccenda seria” e fonte di preoccupazione e cura da parte di tutti i partecipanti, in particolare gli organizzatori, al punto da richiedere l'intervento preventivo e l’approvazione di entità sovrumane. È quindi opportuno tenere conto della coesistenza di questi tratti nei festival ka’ulayawaa in vista di una loro possibile analisi dal punto di vista delle attuali riflessioni teoriche in antropologia sul rapporto tra ritualità, giocosità e cosmologia. 

Balbi, Fernando Alberto. 2022. “Tres notas críticas sobre los republicanismos como modos de hacer política (Three critical notes on republicanisms as ways of doing politics)”. Avá Revista de Antropología 41: 7-33. 

Resumen:
En este artículo se propone analizar los diversos republicanismos que es posible observar en el actual escenario político argentino como un conjunto de formas de hacer política, más que como expresiones de una tradición política o despliegues de un cierto lenguaje político. Desde este punto de vista, se desarrolla un análisis antropológico de los republicanismos, en la forma de tres notas críticas centradas en su eficacia política, sus efectos y su heterogeneidad. 

Abstract:
This article aims at analyzing the different republicanisms that can be observed in the current Argentine political scene as an array of ways of doing politics, rather than as expressions of a political tradition or deployments of a particular political language. From this viewpoint, an anthropological analysis of republicanisms is developed, in three critical notes focused on their political efficacy, their effects and their heterogeneity. 

Гергова, Лина (Gergova, Lina). 2022. “Потопено наследство, изгубени места и пейзажи на паметта (Submerged Heritage, Lost Places and Landscapes of Memory)”. Български фолклор (Bulgarian Folklore) 4: 399-413. 

Резюме:
Текстът въвежда в проблематиката на колективно изследване върху заличените и засегнати при строежа на язовири в България селища, като пра- ви опит за терминологична дискусия. Върху примерите на културни практики за възпоменание на села, на наративните модели на землячески общности и интимните жестове на свързване на семейната памет и публичните прос- транства са предложени различни оптики към феноменологията на загубата. Потопеното като частен случай на загубеното наследство е в опозиция с на- следството на загубата, която е валоризирана в междупоколенческия дискурс. Положени са усилия за осмислянето на потопеното и заличено село не само като изгубено място, но и като безвъзвратно загубен свят. Културният пейзаж е в корелация с пейзажа на паметта – всичко това върху примера на един от най-популярните язовири и едноименното потопено село – Жребчево. 

Abstract:
The text introduces in the problem of a collective research on the settlements obliterated during the construction of dams in Bulgaria, making an attempt at a terminological discussion. Based on the examples of the cultural practices of village commemorations, of the narrative patterns of fellow rural communities, and of the intimate gestures of connecting family memory and public spaces, different kinds of optics to the phenomenology of loss are proposed. The submerged as a particular case of lost heritage is in opposition to the heritage of loss, which is valorised as a value in the intergenerational discourse. Efforts are made to interpret the submerged and obliterated village not only as a lost place, but also as an irretrievably lost world. The cultural landscape is correlated with the landscape of memory – all this on the example of one of the most popular dams and the submerged village of the same name – Zhrebchevo. 

Raippalinna, Liia-Maria. 2022. “Banal Sustainability: Renewing the Cultural Norm of Not Wasting Food”. Ethnologia Europaea 52(1): 1-23. 

Abstract:
Recently food waste has been raised as a major sustainability problem: roughly one third of the food produced globally ends up lost or wasted. This article investigates how people attach meaning to food waste reduction, based on eight individual interviews conducted with people met at a consumer education event in Helsinki in 2017. It is shown how the traditional cultural norm of not wasting food is reproduced in discourse on thrift and frugality and renewed by research-based arguments from circular economy discourse and environmental and sustainability discourse. It is proposed that the interplay of discourses merge into what Lars Kaijser calls banal sustainability: the complicated issue of food waste is translated into everyday practises, and traditional practises are reframed as tools for making a better future. 

Merenson, Silvina, Lucía Sánchez and Menara Guizardi. 2022. “Imágenes paganas Recurrencias, emergencias y autoidentificaciones de clase en un barrio ferroviario del conurbano bonaerense (2019-2021)”. Etnografías Contemporáneas 8(15): 8-34. 

Resumen:
Este artículo analiza las autoidentificaciones de clase en una coyuntura específica de la Argentina (octubre de 2019 – marzo de 2021), en un vecindario ferroviario situado en el municipio de San Isidro, sector norte del Conurbano de Buenos Aires. A partir de un trabajo de campo que siguió distintas estrategias y técnicas en la recolección de datos empíricos (observación participante, aplicación de un instrumento cuantitativo, entrevistas etnográficas y relevamiento fotográfico), nos propusimos explorar las dinámicas y subjetivaciones asociadas a las experiencias de clase en sus inscripciones y agenciamientos. Para ello indagamos recurrencias y emergencias en una conjugación específica, vinculada a los modos en que el trastrocamiento de los “ritmos de vida” informan sobre su historicidad. Buscamos dialogar críticamente con las apuestas mecánicas que subordinan las autoidentificaciones de clase a la situación económica; también con aquellas que omiten los efectos sedimentados de esta relación en la configuración de deseos y expectativas que re esquematizan el mundo social. 

Abstract:
This article analyzes class self-identifications in a specific juncture in Argentina (October 2019 - March 2021), in a railway neighborhood located in the municipality of San Isidro, in the northern suburbs of Buenos Aires. Based on fieldwork that included different strategies and techniques in the collection of empirical data (participant observation, application of a quantitative tool, ethnographic interviews and photographic survey), we set out to explore the dynamics and subjectivations associated with class experiences in their inscriptions and agency. To this end, we investigated recurrences and emergences in a specific context, linked to the ways in which the disruption of the "rhythms of life" inform their historicity. We seek to critically discuss the mechanical standpoints that subordinate class self-identifications to the economic situation; and to look at those that omit the sedimented effects of this relationship in the configuration of desires and expectations that re-schematize the social world. 

Mögenburg, Hanno. 2022. “Entrenched provisionality: Struggling for public electricity in postapartheid Johannesburg”. Focaal—Journal of Global and Historical Anthropology 94: 57–71. 

Abstract: 
This article explores practices of community-based energy justice activists in Johannesburg. Against the background of municipal corporatization of electricity delivery in the wake of the postapartheid state’s neoliberal policy turn, residents of the urban periphery organize to ward off cost-recovery measures and illegally (re)connect to the grid. Informed by theories of critical urban studies on the South, this article situates activists’ practices historically and discusses the limits of their strategic claims with a view to their inextricable relation to the state. 

Walker, Anthony R.. 2022. “The Toda Women’s Embroidery Enterprise: The Commercialization of a Traditional Craft in South India”. International Journal of Business Anthropology 12(1). 

Abstract: 
The Todas are a small but very well documented indigenous community of erstwhile buffalo pastoralists, who live atop the Nilgiri Mountains in the far northwestern area of Tamil Nadu State in South India. The Toda women’s long tradition of embroidering items of clothing—notably cloaks and loincloths—to be used within the community and as important items of exchange with neighboring indigenous communities, has developed exponentially over the past hundred years or so. It is now a significant cash earner for many Toda women and their households. Over the past fifty or more years, this unique embroidery enterprise—the sole preserve of the community’s womenfolk—has increasingly caught the attention of textile and design specialists working for India’s fast-developing fashion industry. The data in this paper are organized in three major parts: the first introduces some of the principal socio-cultural characteristics of the Toda community, the second examines the traditional situation of women in this patriarchal society, while the final section concentrates on the development of the Toda women’s embroidery enterprise, in terms of design, production skills and commercial prospects. 

Arnaiz-Villena, Antonio, Valentin Ruíz-del-Valle, Alejandro Sánchez-Orta and Fabio 

Suarez-Trujillo. 2022. “Lineal Megalithic and Tartessian Rock Scripts in the 

Alcalar Dolmens complex (Portimao, Portugal)”. International Journal of Modern Anthropology 2(18): 896-922. 

Abstract:
Lineal Megalithic Scripts (LMS) have been found in the Alcalar Dolmen complex (Portimao, Portugal) in a stoneslab which is located close to the reconstructed Dolmen 7. Exact situation of the megalithic Alcalar Stoneslab and scripts placing are shown in this paper. Their preliminar analysis has given also finding of some Iberian-Tartessian signs common to Cumbres Mayores Dolmens (Huelva, Spain), and other signs also found in Sahara Desert (Tim Missaou, Algeria) and Canary Islands rocks. The presence of these LMS admixed with some signs contained in the Iberian-Tartessian signary suggests a transition between LMS and lineal Tartessian signary. A religious funerary transcription has been proposed to these Tartessian signs based on Basque and ancient Iberian-Tartessian language close relatedness. The fact that Tartessian culture is located at Portuguese Algarve and Spanish Andalusia fits with the finding that both in Portugal (Alcalar) and Spain (Cumbres Mayores) Dolmens are found Iberian-Tartessian signs that may be as old as the megaliths (3- 4 thousand years BC). It is also proposed that this development and concentration of megaliths in Algarve (Portugal) and Andalusia (Spain) is related to Tartessos civilization in the area which would follow the South Iberia Pyrite Belt, rich in cooper (Cu), silver (Ag), gold (Au) and iron (Fe), that crosses South Portugal and Spain; Tartessos would be somewhat attached to the Iberian Pyrite Belt source of richness. Leisners archaeologists also observed and photographed “Iberian” signs in the San Bartolomé Dolmen (Huelva, Spain) in 1951 AD; they described here “Iberian” scripts in a small artifact most likely is a slinger soldier (“hondero”) projectile who could exixt since 3-4000 BC in South Spain. 

村津 蘭(Ran Muratsu). 2022. “悪魔が耳を傾けるベナン南部のペンテコステ・カリスマ系教会の憑依における想像と情動 (Demons Listen Too: Imagination and Affect in Spirit Possessions at a Pentecostal-Charismatic Church in Southern Benin)”. 文化人類学 (Japanese Journal of Cultural Anthropology) 86(4): 635-653. 

抄録：
本論は、ベナン共和国南部のペンテコステ・カリスマ系教会のデリヴァランス・ミサにおける憑依を対象に、妖術師、在来信仰の神々が「悪魔」として現れ、現実に参与する様態を情動と想像力、記憶に着目して明らかにする。近年興隆するサハラ以南アフリカのペンテコステ・カリスマ系教会では、妖術師を始めとする在来の諸霊を悪魔とみなし、悪魔との闘いを強調する傾向が強く見られる。先行研究はその現象を政治・経済の急激な変動や、それに伴う苦悩を説明するイディオムとして理解し、身近な出来事と社会背景を接合する想像力として描く傾向があった。しかし、想像の様態を現実理解のための言説として扱うことは、現実自体が想像と様々な人間・非人間の絡まり合いの中で構成されているというダイナミクスを捨象する危険性を孕む。これらの点を踏まえ、本論は現実を形作る知覚に作用する想像力の特徴に焦点をあて、それが働く条件と過程における調整のあり方を、情動と環境の応答の中から明らかにする。それにより、悪魔・妖術との闘いという実践は、妖術師という想像を使って社会・政治の問題を説明するという単純なものではなく、想像、記憶、そして情動が応答的に動く中で妖術師や霊的存在をモノとして立ち上げるという過程であり、またその立ち現れた悪魔・妖術師が新たな現実を切り開く主体として参入することを許していく過程だと論じる。 

Abstract:
This article focuses on spirit possession during deliverance Masses of a Pentecostal-Charismatic church in the Southern part of the Republic of Benin, shedding light on the entanglements between affect, imagination and memory. Pentecostal Charismatic churches in sub-Saharan Africa are characterized by a strong tendency to demonize witches and other local spiritual entities. Research has pointed out that the idiom of the demonic that Charismatic churches propose is fundamental in providing the local imagination with new tools for understanding political and economic change. Yet, this paper posits the imagination as an embodied constituent of realities and aims at clarifying the conditions and processes through which it works, in correspondence with affects and memory. I argue that the practice of fighting demons and witches in the church elicits the emergence of the reality of such spirits as particular ‘things’ or subjects through experiences of possession grounded in affects, enskilment, memories and the imagination, thus opening up new possibilities for spirits to create new realities. 

Article: Japanese & English 

Lin, Wen-ling. 2022. “同時不共代的道路時間景觀(Uncoevalness of the Roads' Timescapes)”. 考古人類學刊 (Journal of Archaeology and Anthropology) 97: 65-122. 

摘要：
隘寮群魯凱族人在沒有「霧臺鄉主動脈」臺24線之前，是透過傳統以來的幾條通道彼此連結，或向外移動、行旅。這些傳統道路不僅維繫境內魯凱族人密切往來，藉此移動設施，也能夠與遷移外地的族人保持頻繁的互動。呈現網狀連結的隘寮群魯凱傳統交通路徑，不同於臺24線「大動脈」在座標、方向偏移及其向外鋪展的動線及延伸，而是著眼在族群內部的聯繫、生計實施以及物質資源的獲取。就此意義，當代被指稱作微血管的部落周遭往耕作區、往採集區、往獵場的路等，過往其重要性遠遠大過於現今覆蓋其上、通往漢人平原區域的臺24線。哪一條路是主要道路？更有它的重要性？透過時間、變遷的視角，將更能掌握它的意義與層次。  

千絲萬縷、棲居不同地層的（傳統）道路路徑，承載在地族人的腳步行動、記憶與故事，並註記了個人和集體生命的重要節點。本文對這些場域的探查將透過隘寮群魯凱生活領域當中層級不一的幾條道路，著眼各別道路的修整工作，呈現彼此不甚相似的時間性，以及顯現的時間景觀。如果稍微往物的視角偏移、梳理道路的時間性和時間景觀，從中將能夠相當去掌握它是如何透過物質性之各項作因而形成。而若從人的視角、活動、事件和組織作為進行追索，則程度上能夠體察在物質影響之下而開展出來的社會及文化作為，即時間之社會性進路的探討。道路物質時間與社會時間兩者是否協作、（不）同步或斷裂，呈顯的同時不共代，揭示在地族人通過道路而來的主體能動性以及時間主權的具身、具地體現。 

Abstract:
The Ailiao Rukai relied primarily on traditional roads to connect, to migrate, and to travel before Taiwan Provincial Highway 24, known as the aorta of Wutai Township, was constructed. In the old days, their traditional roads facilitated close relationships among the Rukai people in the region and allowed departed or relocated kinsmen to maintain close connections with home. An intricate network, the traditional roads served the purposes of internal connection, livelihood support, and resource acquisition. By contrast, Taiwan Provincial Highway 24 was built based on the logic of geographic coordination and direction, traffic flows, and potential extensions. This means that these pathways to the farmland around the community, to the resource collecting areas, and hunting ground, the capillaries, were far more important than Provincial Highway 24, which overlays them and leads to the plains, settled by the Han from China. Which road is the main passageway? Which road is more important? A study from the temporal perspective that reflects changes will help shed light on their significance. 
The intertwining traditional roads at different geographical strata recorded the footsteps, memories, and stories of the local Rukai people. They were the important nodes in the axis of life for individuals as well as the community. This article explores roads laid out at different layers and imbedded in the lives of the Ailiao Rukai people, focusing on the maintenance of each road to accentuate different temporality and timescapes. In this context, studying the “objects” helps to elucidate on the formulation of roads through the interaction of various factors of materiality. Investigation from human perspectives, activities, events, and organizations provides clues to understanding the social and cultural actions under the influence of materials as well as the social significance of time. The material time and social time of roads, and their coordination and synchronization/ asynchronization and disruption highlight the (un)coevalness and the embodiment and emplacement of agency and ownership of time of local people through roads. 

Toulouze, Eva, Liivo Niglas and Laur Vallikivi. 2022. “Buying a God in Paris: Cultural Hybridity in the Thinking of Yuri Vella, Forest Nenets Intellectual”. Journal of Ethnology and Folkloristics 16(2): 22-42. 

Abstract:
This paper analyses highly creative and hybrid practices which tie the Indigenous Siberian, European Christian and Soviet worlds in unexpected ways. Reflecting on the Forest Nenets reindeer herder, poet and intellectual Yuri Vella’s understanding of the religious, the authors discuss an episode of turning an icon-like painting of Madonna with Child into a Nenets ‘god’. This took place in Paris half a year before Yuri’s death. First, we present his short biography, emphasising the key moments that shaped his cosmological and religious sensibilities. Then we depict a ritual of ‘god-making’ by using the ethnographic technique of thick description and then comment on it from various angles and discuss what they reveal about Yuri’s understanding of personhood and agency, relations with deities and other humans. Finally, we explain how animist notions and Christian elements become entangled in his religious thinking. 

Bose, Lina and Jenia Mukherjee. 2022. “Ruined or resurrected: Contemporary realities shaping heritage buildings of Chandannagar”. Journal of Indian Anthropological Society 57(2): 123-142. 

Abstract:  

Indian cities have grown exponentially in the ‘Urbanocene’ era to fulfill the expanding needs of its urban populace. Between the ‘urban’ and the ‘heritage’ there exists a complex, cyclical and multi-layered relationship. The ‘heritage’ today has prominently entered into the urban planning discourses with each city allowing its own history to unfold in its own way, narrating out dominant, opposing, and even suppressed storyline that demands our attention. The European settlement along the bank of the River Hooghly used to be regarded as a ‘Mini Europe’, where the Portuguese, the Danish, the Dutch, the British and the French all had left an indelible mark. The crescent shaped Chandannagar on the bank of the River is the jewel on this spatial crown, drawing limelight as a potential heritage site. The rich heritage private structures of some of the town’s major areas, such as Palpara, Lalbagan, Bagbazar, and Loxmigunj Bazar, are now being eclipsed by the erection of multi-story structures, aided and facilitated by the forces of transnational capital and real estate speculation. Chandannagar has every possibility to emerge as a world-class cultural landscape if she can restore her former glory. Therefore, it becomes imperative to engage into critical questions around the discourse of urban heritage, particularly the attempts to be made around refurbishment or redevelopment of built heritage and its consequent impact on the making of the new urban in small towns. This highlights the dilemma around the aspirational choices of urban remaking, juggling between city-cultures of the past and citycultures of the future, and thus pushing us to rethink what exactly sustains a livable city, what drives it to be modern and contemporary. 
Over the years, there has not been much hue and cry to conserve the rich heritage of Chandannagar, as compared to the heritage awareness in the metropolitan cities like Kolkata, Ahmedabad, Delhi, Mumbai etc. Chandannagar poses an excellent heritage composer, having exclusive colonial as well as Indian outfits deeply ingrained in it. The main objective of this study was to highlight the changing trajectories, multiple challenges and contemporary realities of the declared heritage houses in the city of Chandannagar. The study further tried to assimilate the need of inclusive community and stakeholder engagement for a successful integration of proper heritage conservation. The research method that has been chosen for this paper is specific to qualitative approaches like Key Informant Interviews (KIIs), and Focus Group Discussions (FGD’-s), which have been pursued to capture the array of problems relating to the preservation and management of declared heritage houses in Chandannagar. 

Zeitlyn, David. 2022. “Arguments for Humility: Lessons For Anthropologists From Six Key Texts”. Journal of the Anthropological Society of Oxford 14: 31-46. 

Abstract:
In support of a lean and humble anthropology I discuss six key articles that provide indirect arguments for humility. In summary, these articles teach us that the terms of a discussion may be flawed and cannot be resolved by agreeing shared meanings (Gallie); we must accept limits on what we can know (Nagel); depictions, visual representations are potentially confusing, forms of translation across media types are ubiquitous; (Wolf); portraits are exemplary performances of the self, even the most casual depictions are of the act of posing; (Berger); varying meanings may be associated with a single item, which may convey different things to different people in different places and at different times (Miller and Woodward); and that accounts of a social group and its ideas must encompass vagueness and inconsistency rather than present a misleading coherence and consistency (Favret-Saada). Together these provide reasons for developing a humble anthropology, one that recognizes its incompleteness and revisability. 

Majbroda, Katarzyna. 2022. “A GHOST VILLAGE. SPATIAL CLEANSING IN WIGANCICE-ŻYTAWSKIE IN THE LANDSCAPE OF THE TURÓW MINING AND POWER COMPLEX, LOWER SILESIA (Wieś-widmo. Czyszczenie przestrzenne Wigancic Żytawskich w krajobrazie kompleksu wydobywczo--energetycznego „Turów” na Dolnym Śląsku)”. Lud. Polskie Towarzystwo Ludoznawcze 106: 261-297. 

Abstract: 
The article presents an excerpt of some empirical research undertaken by an anthropologist on local ways of experiencing the operation of the Turów mining and energy complex in the Bogatynia commune in Lower Silesia within the context of an just energy transition. The aim of the reflections contained in this research sample is to present Wigancice Żytawskie – a town once located in the Bogatynia commune in the Zgorzelec poviat as a ghost village that functions in the minds of its former inhabitants and the generations that have followed as a lost and demolished yet remembered place. Wigancice was demolished by the end of the 2oth century due to the expansion of the lignite open pit in the Turów mine and the creation of an external dump, which was considered a threat to the village and its inhabitants. The text draws from Michael Herzfeld’s understanding of the term ‘spatial cleansing’, which in the case of Wigancice was closely related to the activity of the Turów mining and energy complex. Adopting energy anthropology as a theoretical framework, the anthropologist shows the course and effects of this process in terms of human/non-human assemblage, at the same time asking questions about the special characteristics of human life in areas rich in energy resources and ways of experiencing a landscape changing under the influence of industrialization processes. The author also attempts to recover the stories of the inhabitants of the ghost village, whose fates intertwined with the functioning of the Turów mine and were marked by the experience of loss, dispossession and relocation in the process of industrial transformations in the region. 

Streszczenie:
Artykuł przedstawia fragment empirycznych badań antropolożki na temat lokalnych sposobów doświadczania działalności kompleksu wydobywczo-energetycznego „Turów” w gminie Bogatynia, na Dolnym Śląsku w kontekście sprawiedliwej transformacji energetycznej. Celem zawartych w nim refleksji jest przedstawienie Wigancic Żytawskich – miejscowości położonej niegdyś w gminie Bogatynia, w powiecie zgorzeleckim jako wsi-widma, która funkcjonuje w świadomości swoich byłych mieszkańców oraz ich kolejnych pokoleń jako miejsce utracone, wyburzone, a jednak pamiętane. Wigancice zostały zlikwidowane u progu XXI wieku w związku z powiększaniem się odkrywki węgla brunatnego w kopalni „Turów” i powstaniem zwałowiska zewnętrznego, które uznano za zagrożenie dla wsi i jej mieszkańców. Tekst koncentruje się na, mówiąc za Michaelem Herzfeldem, czyszczeniu przestrzennym (spatial cleansing), które w przypadku Wigancic wiązało się ściśle z działalnością kompleksu wydobywczo-energetycznego „Turów”. Przyjmując jako ramę teoretyczną antropologię energii, antropolożka pokazuje przebiegi i skutki tego procesu w kategoriach ludzko-nie-ludzkiego asamblażu, stawiając przy tym pytania o specyfikę życia ludzi na obszarach zasobnych w surowce energetyczne, o sposoby doświadczania krajobrazu 

Apter, Andrew. 2022. “FROBENIUS UNBOUND: Black Atlantis and the poetics of displacement in the Yoruba diaspora”. Paideuma 68:119–148. 

Abstract:
Whatever one thinks of his controversial reputation as a provocative gadfly among pioneering African ethnologists, Leo Frobenius contributed significantly to African studies, not only during his prodigious documentary expeditions throughout the continent but also via his productive imagination in perceiving patterns, regional affinities, and even hidden historicities within African cosmologies and their material forms. In this article, I return to Frobenius’s theory of Atlantis as the absent ‘origin’ of Yoruba culture and civilization. At worst, his theory can be read as a contrived variation of the Hamitic hypothesis applied to a Yoruba civilization predicated on Phoenician origins. On a deeper structural level, however, it mirrors the fundamental poetics of displacement at the core of Yoruba kingship and ritual renewal. I argue that this sanctified ground of originary surrogation in Yoruba cosmology – a figural ‘Atlantis’ that lies beyond recovery – not only shaped the changing political topology of Yorubaland in West Africa, but also informed the Yoruba diaspora and its historical trajectories in the Americas. Critically reformulated, Frobenius’s problematic ‘road to Atlantis’ charts a course for rethinking the Yoruba-Atlantic. 

Lins Ribeiro, Gustavo. 2022. “La antropología mexicana y el mundo”. Plural. Antropologías desde América Latina y del Caribe 5(9): 139-168. 

Resumen:
La inserción de la antropología mexicana en el mundo es altamente compleja. Los pueblos originarios de México han sido, desde el siglo XVI, una fuente para la elaboración de conocimiento antropológico. Hacia el final del siglo XIX, luego de la institucionalización de la disciplina antropológica, las redes internacionales de la antropología hecha en México se establecieron e iniciaron su expansión. Consideraré algunas dinámicas centrales en los intercambios de conocimientos antropológicos relacionados con México: (1) el indigenismo, el periodo más notorio de influencia de la antropología mexicana; (2) algunos intercambios clave entre antropólogos mexicanos y otros de diferentes nacionalidades; (3) diversos exilios políticos a lo largo del siglo XX. Se trata de un esfuerzo por mapear caminos empíricos y conceptuales. 

Abstract:
The insertion of Mexican anthropology in the world is highly complex. Since the 16th century, the indigenous peoples of Mexico have been a source of anthropological knowledge production. After the institutionalization of the anthropological discipline by the end of the 19th century, the international networks of Mexican anthropology were established and started to expand. I will consider a few central dynamics in the exchange of anthropological knowledge related to Mexico: (1) Indigenism, the most notorious period of Mexican anthropology’s influence; (2) key exchanges between Mexican anthropologists and others of various nationalities; (3) and political exiles throughout the 20th century. It is an effort to map empirical and conceptual pathways. 

Masson, Laura, Martha Patrícia Castañeda Salgado and Márcia Thereza Couto. 2022. “Sobre la violación sexual en grupo, apuntes para pensar desde la Antropología (On gang rape, notes for thinking from Anthropology).” PUBLICAR-En Antropología y Ciencias Sociales 32: 7-36. 

Resumen:
En febrero de 2022, mientras este volumen estaba en preparación, un acto aberrante de violencia de género extrema conmocionó a la opinión pública de nuestro país. El 28 de ese mes, una joven de veinte años fue violada por varios hombres a plena luz del día dentro de un automóvil en un barrio muy concurrido de la ciudad de Buenos Aires. En un contexto en el que pareciera que todo ha sido dicho y sin embargo no alcanzara para impedir la repetición del horror, nuestra revista Publicar busca intervenir en el debate. Con ese fin, invitamos a tres antropólogas feministas latinoamericanas a reflexionar sobre esta clase de violencia en nuestra región y sobre los discursos que la resignifican. Todo ello a través de una lente feminista e interseccional.
La primera sección de la revista cuenta entonces con una intervención desde México, en la que Martha Castañeda Salgado discurre sobre las ideas de “violación tumultuaria”, y “presunción de inocencia”, haciendo un llamado en el sentido de revisar el concepto de “violencia sexual”. Desde Brasil, Márcia Thereza Couto profundiza su perspectiva con respecto a la construcción de la díada masculinidades/machismos a partir de una perspectiva interseccional, sin dejar de concebir al género como un producto histórico. Completando esta tríada, y desde Argentina, Laura Masson se pregunta, entre otras cuestiones, por qué esta violación -y no otras, quizá ocurridas en grupos de mujeres más vulnerables- alcanzó tanta repercusión, sin dejar de señalar la necesidad de convertir la violencia sexual en un verdadero objeto de indagación de las ciencias sociales. 

Abstract:
In February 2022, while this volume was in preparation, an aberrant act of extreme gender violence shocked public opinion in our country. On the 28th of that month, a twenty-year-old girl was raped by several men in broad daylight inside a car in a busy neighborhood in the city of Buenos Aires. In a context in which it seems that everything has been said and yet it is not enough to prevent the repetition of the horror, our magazine Publicar seeks to intervene in this debate. To that end, we invite three Latin American feminist anthropologists to reflect on this type of violence in our region and on the discourses that redefine it. All of this through a feminist and intersectional lens. 
The first section of the magazine then features an intervention from Mexico, in which Martha Castañeda Salgado discusses the ideas of “riot rape” and “presumption of innocence,” calling for a review of the concept of “sexual violence". From Brazil, Márcia Thereza Couto deepens her perspective regarding the construction of the masculinities/machismos from an intersectional perspective, without ceasing to conceive gender as a historical product. Completing this triad, and from Argentina, Laura Masson asks, among other questions, why this rape - and not others, perhaps occurring in more vulnerable groups of women - had such an impact, without failing to point out the need to convert sexual violence into a true object of inquiry in the social sciences. 

Resumo:
Em Fevereiro de 2022, enquanto este volume estava em preparação, um acto aberrante de extrema violência de género chocou a opinião pública no nosso país. No dia 28 daquele mês, uma jovem de 20 anos foi estuprada por vários homens em plena luz do dia, dentro de um carro, num bairro movimentado da cidade de Buenos Aires. Num contexto em que parece que tudo está dito e ainda assim não é suficiente para evitar a repetição do horror, a nossa revista Publicar procura intervir no debate. Para tanto, convidamos três antropólogas feministas latino-americanas a refletir sobre este tipo de violência em nossa região e sobre os discursos que a redefinem. Tudo isso através de lentes feministas e interseccionais. 
A primeira seção da revista apresenta então uma intervenção do México, na qual Martha Castañeda Salgado discute as ideias de “violência violenta” e “presunção de inocência”, apelando a uma revisão do conceito de “violência sexual”. Do Brasil, Márcia Thereza Couto aprofunda sua perspectiva sobre a construção da díade masculinidades/machismos a partir de uma perspectiva interseccional, sem deixar de conceber o gênero como um produto histórico. Completando esta tríade, e desde a Argentina, Laura Masson pergunta, entre outras questões, por que é que esta violação - e não outras, talvez ocorridas em grupos de mulheres mais vulneráveis - teve tanto impacto, sem deixar de apontar a necessidade de converter a violência sexual em um verdadeiro objeto de investigação nas ciências sociais. 

Girola, María Florencia and María Belén Garibotti. 2022. “Reflexiones antropológicas sobre las infraestructuras urbanas a partir de una experiencia de investigación-extensión en el área metropolitana de Buenos Aires”. Relaciones 47(2): 230-246. 

Resumen:
El objetivo de este artículo es contribuir al estudio antropológico de las infraestructuras urbanas a través de la sistematización teórica y la indagación empírica. Ambas actividades se encuentran en curso y aquí presentamos las primeras reflexiones resultantes de tal experiencia. Por un lado, recuperamos antecedentes de investigación mayormente recientes que nos llevarán a conceptualizar la infraestructura como ensamblaje sociotécnico en el cual convergen materialidades, temporalidades, sujetos y saberes –entre otras facetas relevantes–. Por otro lado, avanzamos en un análisis de prácticas vinculadas a la gestión de la infraestructura urbana de saneamiento de un barrio situado en la periferia del Área Metropolitana de Buenos Aires. Este segundo aspecto se sustenta en un trabajo de campo etnográfico que las autoras llevamos adelante en el barrio Roberto Arlt del Municipio de La Matanza. Dicha labor se realiza en el marco de proyectos colectivos e interdisciplinarios de investigación, extensión y transferencia institucionalmente acreditados. 

Abstract:
The aim of this article is to contribute to the field of anthropological studies of urban infrastructures through the integration of theoretical work and empirical research. On the one hand, we recover research precedents on the subject that will lead us to conceptualize infrastructure as a socio-technical assemblage in which materialities, temporalities, subjects and knowledge converge –among other relevant dimensions–. On the other hand, we will advance in the analysis of practices linked to the management of sanitation infrastructure in a neighborhood located in the periphery of the Metropolitan Area of Buenos Aires. This second aspect is based on ethnographic fieldwork that the authors carried out in the Roberto Arlt neighborhood of the Municipality of La Matanza, within the framework of institutionally and interdisciplinary accredited research, transfer and extension projects. 

Sánchez, Daniela Mesa. 2022. “El budismo zen en Colombia: una etnografía de la meditación zazen y la construcción del espacio sagrado (Zen Buddhism in Colombia: an ethnography of zazen meditation and the construction of sacred space)”. Revista Kula. Antropología y Ciencias Sociales 26: 59-73. 

Resumen:
Este artículo ahonda en las dinámicas religiosas y socioculturales en las que arriba, se reproduce y vive el budismo zen en Colombia. Explora la práctica de la postura de meditación zazen, describiendo y analizando sus características rituales y corporales y su relación en la construcción del espacio sagrado. Los datos provienen de una investigación realizada mediante una metodología etnográfica que incluyó la observación participante y entrevistas a practicantes de la Fundación Zen de Medellín, perteneciente a la línea soto zen. 

Abstract:
This article delves into the religious and sociocultural dynamics in which Zen Buddhism is reproduced and lived in Colombia. It explores the practice of the zazen meditation posture, describing and analyzing its ritual and bodily characteristics and its relationship in the construction of sacred space. The data comes from an investigation carried out using an ethnographic methodology that included participant observation and interviews with practitioners of the Fundación Zen from Medellín, belonging to the soto zen line. 

Torres, María Fernanda, María Laura Bergel Sanchís, Fabián Aníbal Quintero, Bárbara Navazo, María Eugenia Luna, Mariela Garraza and María Florencia Cesani. 2022. “Influencia del nivel educativo materno sobre el estado nutricional infantil y adolescente (La Plata, Buenos Aires, Argentina) (Influence of maternal educational level on child and adolescent nutritional status (La Plata, Buenos Aires, Argentina))”. RUNA, archivo para las ciencias del hombre 43(2): 137-155. 

Resumen
En este trabajo se analiza la relación entre nivel educativo materno (NEM) y estado nutricional infantil y adolescente. Se realizó un estudio antropométrico en 3166 escolares de 3 a 14 años de La Plata (Buenos Aires) y, a partir del peso corporal, la talla y el índice de masa corporal (IMC), se determinaron categorías nutricionales. El NEM se indagó mediante la aplicación de una encuesta. La mayor parte de la población presentó estado nutricional saludable, aunque se observó un sesgo hacia el exceso de peso, independientemente del NEM. La talla fue la variable más informativa y diferenciadora de la población en relación con el NEM: los escolares cuyas madres tuvieron niveles educativos bajos mostraron tallas menores y mayor riesgo de padecerla, en tanto que el grupo con NEM alto exhibió tallas superiores y dimorfismo sexual. La mayor escolaridad materna parece redundar en un mejor crecimiento infantil a largo plazo. 

Resumo:
Este documento analisa a relação entre o nível educacional materno (NEM) e o estado nutricional da criança e do adolescente. Foi realizado um estudo antropométrico em 3166 alunos de 3 a 14 anos de idade em La Plata (Buenos Aires) e as categorias nutricionais foram determinadas com base no peso corporal, altura e índice de massa corporal (IMC). O NEM foi investigado por meio de uma pesquisa. A maioria da população apresentou um estado nutricional saudável, embora tenha sido observada uma tendência ao excesso de peso, independentemente do NEM. A altura era a variável mais informativa e diferenciadora da população em relação ao NEM: as crianças em idade escolar cujas mães tinham baixos níveis educacionais apresentavam alturas menores e maior risco de sofrer comisso, enquanto o grupo com alto NEM apresentava alturas maiores e dimorfismo sexual. Uma maior escolaridade materna parece resultar em um melhor crescimento infantil em longo prazo. 

Abstract:
This paper analyses the relationship between maternal educational level (MEL) and child and adolescent nutritional status. An anthropometric study was carried out on 3166 schoolchildren aged 3 to 14 years from La Plata (Buenos Aires) and nutritional categories were determined based on body weight, height and body mass index (BMI). The MEL was obtained by means of a survey. Most of the population presented healthy nutritional status, although a bias towards overweight was observed, regardless of the MEL. Height was the most informative and differentiating variable of the population in relation to the MEL: schoolchildren whose mothers had low educational levels showed smaller heights and higher risk of suffering from it, while the group with high MEL showed higher heights and sexual dimorphism. Higher maternal schooling seems to result in better child growth in the long run. 

Crumbley, Deidre H.. 2021. “How a Coerced Confession Shaped a Family History”. Sapiens. 

Abstract:
In her reflective essay, Deidre H. Crumbley recounts the harrowing story of her cousin, James, a 13-year-old Black boy falsely accused and coerced into confessing to a crime he did not commit in Jim Crow-era South Carolina. James, working as a field hand, was wrongfully charged with assaulting a white girl, Merdis S., after her father, a white farmer, reported him despite his innocence. The incident exemplifies the systemic racial injustices of the time, including coerced confessions, severe punishments for Black individuals, and the pervasive threat of violence. Crumbley's account highlights the stark racial disparities in sentencing, as seen in James' nine-year sentence compared to lesser punishments for similar offenses by white defendants. Her family's oral history and personal investigations underscore the ongoing impact of these historical injustices and the importance of remembering and reckoning with such painful legacies. 

Bandiera, Michele and Enrico Milazzo. 2021. "Visceral Ecologies in the Borderland: Soils and Care from Olive Tress' Hecatomb in Salento". Sites: A Journal of Social Anthropology and Cultural Studies 18(2): 48-72. 

Abstract:
This contribution focuses on soils and care as fundamental matters of inquiry, in order to retrace the processes determining the resurging possibilities of Salento’s landscape. The South-East Italian territory is plagued by an epidemic of Xylella fastidiosa, a bacterium which has killed hundreds of thousands of olive-trees. We untangle the ecology of the olive trees’ depletion, taking into consideration the most recent scientific research on the main vector of the bacteria, the little spittlebug Philaenus spumarius. We describe the quality of these relationships that entangle multispecies assemblies as ‘visceral ecology’ and explore it by interlacing the vector’s ecology and the dying olive trees with a local oil miller’s intestinal disease. Framing the soil of Salento as an ‘open air intestine’ allows us to merge materialist views and practices of care with the ecosystem’s transformations. In conclusion, we argue for the interconnectedness of materialism and care in shaping both the imaginary and the material conditions for future local human-landscape relations. 

Carlson, Teah Anna Lee, Jessie Rae Mullholland, Victoria Jensen-Lesatele, Octavia Calder-Dawe and Danielle Aroha Squire. 2022. “‘Hāpai Te Hauora’ – ‘It’s Like Breathing Your Ancestors into Life’: Navigating Journeys of Rangatahi Wellbeing”. Sites: A Journal of Social Anthropology & Cultural Studies 19(1): 1-33. 

Abstract:
Rangatahi described ‘hāpai te hauora’ as ‘breathing your ancestors into life’. This paper explores the ways rangatahi Māori make sense of and live ‘hāpai te hauora’ through sharing their stories of navigating wellbeing. 
Twenty rangatahi Māori (16–20 years) from diverse backgrounds living in Tāmaki Makaurau, Aotearoa (Auckland, New Zealand) were interviewed by Māori researchers. From the resulting rich and insightful data, short pūrākau (narratives) were analysed at a wānanga involving 34 rangatahi to further explore key findings and expressions of wellbeing through art, design and co-creation. 
Findings indicate that rangatahi Māori know and experience hauora as living shared values. They search for safe spaces, both human and environmental, to grow, challenge and express who they are and who they want to be. Distinctions were consistently made between their own lived culture and the dominant colonial culture. Rangatahi Māori described a yearning to be seen, heard and sovereign just as they are. 

Kallinen, Timo. 2022. “’Thou Shalt Not Worship Idols’: The Ten Commandments and Traditional Chieftaincy in Ghana”. Suomen Antropologi: Journal of Finnish Anthropological Society 46(3): 71-89. 

Abstract:
Classic ethnographic studies focusing on traditional chieftaincy in Ghana, West Africa, have revolved around issues such as succession rules, installation rituals, or competition for positions of power. However, becoming and being a chief in a predominantly Christian society, like present-day Ghana, has raised new kinds of concerns. Many churches, particularly those that belong to the Pentecostal-charismatic movement, reject traditional ritual life aimed at ancestors and other kinds of spirits as immoral. Since chiefs are fundamentally ritual leaders, who perform sacrifices on behalf of their communities, chieftaincy has assumed an increasingly negative character in Pentecostal discourses. In them chieftaincy is often equated with ‘idol worship’ and thus in direct conflict with the Ten Commandments. Ethical rules of ‘world religions’, such as the Ten Commandments, transcend particularity and their strength is based on an impression that they are applicable everywhere. As pointed out by Webb Keane, this requires mediation work that makes the rules transportable and gives them a potential to be re-contextualized in different places. The article looks at how different interpretations of religious rules are used by Ghanaian Christians and chiefs when debating the in/compatibility of traditional chieftaincy with Christianity. These debates are understood as a part of a process of historical and cultural recontextualization, that is, determining what the commandments mean in the particular time and place that they inhabit. 

Ayeh, Anna Madeleine. 2022. “Doing Fieldwork while Parenting: Between Challenging and Intensifying Structural Power Imbalances in Anthropological Knowledge Production”. Swiss Journal of Sociocultural Anthropology 28: 24-40. 

Abstract:
>Conducting fieldwork as a White woman researcher from the Global North on women’s practices of religious knowing in Benin, my work is based on multiple entwined positionalities that require critical reflection. The political categories of race, gender, age, religion, and family status at times linked, at times distanced me from my interlocutors in Benin as well as my colleagues at University of Bayreuth. This article explores the multiple ways parenting has informed my work in Benin and its institutional integration in a German Anthropology department. Using difference as a lens, I enquire how parenting, intersecting with gender, sexuality, and family normativity, has been used to undo difference during fieldwork, while exacerbating structural inequalities with reference to academic funding structures and research organization. 

蔡政良(Tsai, Futuru C.L.). 2022. “第五道浪之後：當代都蘭部落阿美族水下獵人的傳統海洋知識 (Beyond the Fifth Wave: Traditional Marine Knowledge among Amis Spearfishing Men of ‘Atolan, Taiwan)”. Taiwan Journal of Anthropology 20(2): 139-184. 

摘要：
>本文透過都蘭部落阿美族自由潛水漁獵者的日常生活實踐，探索其 以身體實踐不斷累積關於海洋的「傳統生態知識」（traditional ecological knowledge, TEK）內涵與性質，並進而詮釋這些近岸海洋傳統生態知識的系 統性，以及因應社會與環境變化的動態性。本文更嘗試建構阿美族海洋傳統 生態知識的動態概念框架，以作為分析都蘭部落水下獵人海洋傳統生態知識 系統的基礎。這個動態分析的框架是建立在人與海洋互動的基礎上，所產生 相互交纏的生態性、社會性，以及文化性層次的傳統生態知識內涵，並同時 檢視其受外在環境與社會變遷的動態過程。都蘭部落水下獵人的海洋傳統生 態知識系統的內涵與適應過程，同時具有傳承、適應、斷裂與挑戰等面向。 一方面在海洋傳統生態知識的內涵上，面對瞬息萬變的海象，都蘭部落水下 獵人們仍保留許多交織有關生態、社會與文化的智慧；另一方面則在社會與 環境的變遷過程中，順應變化且動態性的調整部分的傳統知識內涵，同時亦 遭逢了部分知識的斷裂與挑戰。在都蘭部落水下獵人動態的海洋傳統生態知 識體系中，既可以發現都蘭部落阿美族的社會韌性，也再現了該社會韌性的限制，尤其是面對握有主權與治權的大社會系統，以及來自氣候變遷的挑戰。最後，本文指出都蘭部落水下獵人的海洋傳統生態知識系統，除了回應傳統生態知識體系的性質之外，亦可以作為原住民族海域自然資源管理的重要基礎之一。 

Abstract:
There is a common saying in the Amis language of the ‘Atolan community on the south-east coast of Taiwan, “aka lalima,” which means “do not be defeated.” It usually comes from the elders, encouraging the young generations not to give up easily when they encounter difficulties. This saying encouraging people to break through their dilemmas comes from the long-term interactions between ‘Atolan Amis people and the local marine area. It has become a metaphor for a life philosophy. The saying “aka lalima” translates directly to “do not be taken away by the fifth (wave).” The fifth wave refers to the most vigorous wave in the rhythm of the sea, which a person or a ship encounters when going out to the sea. Freediving spearfishing men like the underwater hunters of ‘Atolan Amis community are required to swim over the fifth wave to the open water, which cultivates a set of local marine knowledge systems by interacting with the sea. 

This paper explores the nature of the traditional ecological knowledge (TEK) about the sea through bodily practice among freediving spearfishing men of ‘Atolan’s Amis people, interpreting the dynamic system of nearshore marine TEK responding to social and environmental changes. This paper further constructs a dynamic conceptual framework of marine TEK as the basis of analyzing the TEK system of those Amis underwater hunters. Based on human-marine interaction, the framework of this dynamic analysis engages with ecological, social, and cultural perspectives of the marine TEK system, including the fish naming system, coastal landscapes, sea knowledge, the heritage of the traditional knowledge, subsistence, material culture, and belief system, and then examines their dynamic processes subject to external environment and social changes.

Both the content and the adaptive processes of the marine TEK system of the Amis underwater hunters have all the aspects of inheritance, adaptation, fractures, and challenges. On the one hand, in the content of the marine TEK encountering the rapidly changing sea environment and society, the underwater hunters retain traditional sea knowledge about ecology, society, and culture related to the sea. On the other hand, in social and environmental changes, they adapt to the changes. However, dynamic adjustment of the TEK content also includes how the knowledge fractures and is challenged. In the marine TEK system of underwater hunters, the features and limits of social resilience have emerged for the ‘Atolan Amis people. Two aspects are critical for the limits of social resilience: first, the dominant society, including the government, is the social system that holds sovereignty and governance of the sea. Secondly, climate change challenges the indigenous ways of knowing. 

In sum, this paper points out that the marine TEK system among the underwater hunters of ‘Atolan Amis people can be a critical basis regarding natural resource management in the local marine areas of the Indigenous people. Furthermore, the value of “aka lalima” which is developed from the interaction between the ‘Atolan Amis people and the local sea could provide a base from which to face many social and environmental challenges. However, as the marine TEK of ‘Atolan Amis and related marine ecology system are encountering the current increasingly complex social and environmental changes, the effort to “not be defeated” is not only made by ‘Atolan Amis themselves, but also requires co-work from the dominant society.