{"id":1307,"date":"2021-07-21T04:23:50","date_gmt":"2021-07-21T04:23:50","guid":{"rendered":"https:\/\/anthropological.cloud\/wau\/wcaa\/?page_id=1307"},"modified":"2021-07-22T00:59:15","modified_gmt":"2021-07-22T00:59:15","slug":"issue7","status":"publish","type":"page","link":"https:\/\/waunet.org\/wcaa\/dejalu\/issue7\/","title":{"rendered":"Issue 7"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-page\" data-elementor-id=\"1307\" class=\"elementor elementor-1307\" data-elementor-post-type=\"page\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-90d04d6 animated-slow elementor-section-boxed elementor-section-height-default elementor-section-height-default elementor-invisible\" data-id=\"90d04d6\" data-element_type=\"section\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;,&quot;animation&quot;:&quot;fadeIn&quot;}\">\n\t\t\t\t\t\t\t<div class=\"elementor-background-overlay\"><\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-7120374f\" data-id=\"7120374f\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-613acc23 elementor-widget elementor-widget-spacer\" data-id=\"613acc23\" data-element_type=\"widget\" data-widget_type=\"spacer.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-spacer\">\n\t\t\t<div class=\"elementor-spacer-inner\"><\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<section class=\"elementor-section elementor-inner-section elementor-element elementor-element-a694fc0 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"a694fc0\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-50 elementor-inner-column elementor-element elementor-element-dfe9d26\" data-id=\"dfe9d26\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-17de1ad elementor-widget elementor-widget-image\" data-id=\"17de1ad\" data-element_type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img decoding=\"async\" width=\"1\" height=\"1\" src=\"https:\/\/waunet.org\/wcaa\/wp-content\/uploads\/dejalu_logo.svg\" class=\"attachment-large size-large wp-image-1207\" alt=\"\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-50 elementor-inner-column elementor-element elementor-element-db02b82\" data-id=\"db02b82\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-309067f elementor-widget elementor-widget-heading\" data-id=\"309067f\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">D\u00e9j\u00e0 Lu<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<div class=\"elementor-element elementor-element-85e8631 elementor-widget elementor-widget-spacer\" data-id=\"85e8631\" data-element_type=\"widget\" data-widget_type=\"spacer.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-spacer\">\n\t\t\t<div class=\"elementor-spacer-inner\"><\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<section class=\"elementor-section elementor-inner-section elementor-element elementor-element-f36f2df elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"f36f2df\" data-element_type=\"section\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-inner-column elementor-element elementor-element-47bd82b\" data-id=\"47bd82b\" data-element_type=\"column\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-c4866fd elementor-widget elementor-widget-heading\" data-id=\"c4866fd\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Issue 7<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-0e636e7 elementor-widget elementor-widget-heading\" data-id=\"0e636e7\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">7 March 2019<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-0eb0af5 elementor-align-center elementor-widget elementor-widget-button\" data-id=\"0eb0af5\" data-element_type=\"widget\" data-widget_type=\"button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-button-wrapper\">\n\t\t\t\t\t<a class=\"elementor-button elementor-button-link elementor-size-sm\" href=\"http:\/\/www.waunet.org\/wcaa\/dejalu\/\">\n\t\t\t\t\t\t<span class=\"elementor-button-content-wrapper\">\n\t\t\t\t\t\t<span class=\"elementor-button-icon\">\n\t\t\t\t<i aria-hidden=\"true\" class=\"far fa-list-alt\"><\/i>\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t<span class=\"elementor-button-text\">View all Issues<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-c559bb4 elementor-widget elementor-widget-spacer\" data-id=\"c559bb4\" data-element_type=\"widget\" data-widget_type=\"spacer.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-spacer\">\n\t\t\t<div class=\"elementor-spacer-inner\"><\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<div class=\"elementor-element elementor-element-72d96bc2 elementor-widget elementor-widget-spacer\" data-id=\"72d96bc2\" data-element_type=\"widget\" data-widget_type=\"spacer.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-spacer\">\n\t\t\t<div class=\"elementor-spacer-inner\"><\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-df44e28 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"df44e28\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-998c7a1\" data-id=\"998c7a1\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-00170cd elementor-widget elementor-widget-shortcode\" data-id=\"00170cd\" data-element_type=\"widget\" data-widget_type=\"shortcode.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-shortcode\"><style>\r\n\/*estilos bootstrap para la revista dejalu pasada*\/\r\n.collapse {\r\n  display: none;\r\n}\r\n.collapse.in {\r\n  display: block;\r\n}\r\ntr.collapse.in {\r\n  display: table-row;\r\n}\r\ntbody.collapse.in {\r\n  display: table-row-group;\r\n}\r\n.collapsing {\r\n  position: relative;\r\n  height: 0;\r\n  overflow: hidden;\r\n  -webkit-transition-property: height, visibility;\r\n  transition-property: height, visibility;\r\n  -webkit-transition-duration: 0.35s;\r\n  transition-duration: 0.35s;\r\n  -webkit-transition-timing-function: ease;\r\n  transition-timing-function: ease;\r\n}\r\n\r\n\r\n\r\n.panel {\r\n  margin-bottom: 20px;\r\n  background-color: #fff;\r\n  border: 1px solid transparent;\r\n  border-radius: 4px;\r\n  -webkit-box-shadow: 0 1px 1px rgba(0, 0, 0, .05);\r\n          box-shadow: 0 1px 1px rgba(0, 0, 0, .05);\r\n}\r\n.panel-body {\r\n  padding: 15px;\r\n}\r\n.panel-heading {\r\n  padding: 10px 15px;\r\n  border-bottom: 1px solid transparent;\r\n  border-top-left-radius: 3px;\r\n  border-top-right-radius: 3px;\r\n}\r\n.panel-heading > .dropdown .dropdown-toggle {\r\n  color: inherit;\r\n}\r\n.panel-title {\r\n  margin-top: 0;\r\n  margin-bottom: 0;\r\n  font-size: 16px;\r\n  color: inherit;\r\n}\r\n.panel-title > a,\r\n.panel-title > small,\r\n.panel-title > .small,\r\n.panel-title > small > a,\r\n.panel-title > .small > a {\r\n  color: inherit;\r\n}\r\n.panel-footer {\r\n  padding: 10px 15px;\r\n  background-color: #f5f5f5;\r\n  border-top: 1px solid #ddd;\r\n  border-bottom-right-radius: 3px;\r\n  border-bottom-left-radius: 3px;\r\n}\r\n.panel > .list-group,\r\n.panel > .panel-collapse > .list-group {\r\n  margin-bottom: 0;\r\n}\r\n.panel > .list-group .list-group-item,\r\n.panel > .panel-collapse > .list-group .list-group-item {\r\n  border-width: 1px 0;\r\n  border-radius: 0;\r\n}\r\n.panel > .list-group:first-child .list-group-item:first-child,\r\n.panel > .panel-collapse > .list-group:first-child .list-group-item:first-child {\r\n  border-top: 0;\r\n  border-top-left-radius: 3px;\r\n  border-top-right-radius: 3px;\r\n}\r\n.panel > .list-group:last-child .list-group-item:last-child,\r\n.panel > .panel-collapse > .list-group:last-child .list-group-item:last-child {\r\n  border-bottom: 0;\r\n  border-bottom-right-radius: 3px;\r\n  border-bottom-left-radius: 3px;\r\n}\r\n.panel > .panel-heading + .panel-collapse > .list-group .list-group-item:first-child {\r\n  border-top-left-radius: 0;\r\n  border-top-right-radius: 0;\r\n}\r\n.panel-heading + .list-group .list-group-item:first-child {\r\n  border-top-width: 0;\r\n}\r\n.list-group + .panel-footer {\r\n  border-top-width: 0;\r\n}\r\n.panel > .table,\r\n.panel > .table-responsive > .table,\r\n.panel > .panel-collapse > .table {\r\n  margin-bottom: 0;\r\n}\r\n.panel > .table caption,\r\n.panel > .table-responsive > .table caption,\r\n.panel > .panel-collapse > .table caption {\r\n  padding-right: 15px;\r\n  padding-left: 15px;\r\n}\r\n.panel > .table:first-child,\r\n.panel > .table-responsive:first-child > .table:first-child {\r\n  border-top-left-radius: 3px;\r\n  border-top-right-radius: 3px;\r\n}\r\n.panel > .table:first-child > thead:first-child > tr:first-child,\r\n.panel > .table-responsive:first-child > .table:first-child > thead:first-child > tr:first-child,\r\n.panel > .table:first-child > tbody:first-child > tr:first-child,\r\n.panel > .table-responsive:first-child > .table:first-child > tbody:first-child > tr:first-child {\r\n  border-top-left-radius: 3px;\r\n  border-top-right-radius: 3px;\r\n}\r\n.panel > .table:first-child > thead:first-child > tr:first-child td:first-child,\r\n.panel > .table-responsive:first-child > .table:first-child > thead:first-child > tr:first-child td:first-child,\r\n.panel > .table:first-child > tbody:first-child > tr:first-child td:first-child,\r\n.panel > .table-responsive:first-child > .table:first-child > tbody:first-child > tr:first-child td:first-child,\r\n.panel > .table:first-child > thead:first-child > tr:first-child th:first-child,\r\n.panel > .table-responsive:first-child > .table:first-child > thead:first-child > tr:first-child th:first-child,\r\n.panel > .table:first-child > tbody:first-child > tr:first-child th:first-child,\r\n.panel > .table-responsive:first-child > .table:first-child > tbody:first-child > tr:first-child th:first-child {\r\n  border-top-left-radius: 3px;\r\n}\r\n.panel > .table:first-child > thead:first-child > tr:first-child td:last-child,\r\n.panel > .table-responsive:first-child > .table:first-child > thead:first-child > tr:first-child td:last-child,\r\n.panel > .table:first-child > tbody:first-child > tr:first-child td:last-child,\r\n.panel > .table-responsive:first-child > .table:first-child > tbody:first-child > tr:first-child td:last-child,\r\n.panel > .table:first-child > thead:first-child > tr:first-child th:last-child,\r\n.panel > .table-responsive:first-child > .table:first-child > thead:first-child > tr:first-child th:last-child,\r\n.panel > .table:first-child > tbody:first-child > tr:first-child th:last-child,\r\n.panel > .table-responsive:first-child > .table:first-child > tbody:first-child > tr:first-child th:last-child {\r\n  border-top-right-radius: 3px;\r\n}\r\n.panel > .table:last-child,\r\n.panel > .table-responsive:last-child > .table:last-child {\r\n  border-bottom-right-radius: 3px;\r\n  border-bottom-left-radius: 3px;\r\n}\r\n.panel > .table:last-child > tbody:last-child > tr:last-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tbody:last-child > tr:last-child,\r\n.panel > .table:last-child > tfoot:last-child > tr:last-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tfoot:last-child > tr:last-child {\r\n  border-bottom-right-radius: 3px;\r\n  border-bottom-left-radius: 3px;\r\n}\r\n.panel > .table:last-child > tbody:last-child > tr:last-child td:first-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tbody:last-child > tr:last-child td:first-child,\r\n.panel > .table:last-child > tfoot:last-child > tr:last-child td:first-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tfoot:last-child > tr:last-child td:first-child,\r\n.panel > .table:last-child > tbody:last-child > tr:last-child th:first-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tbody:last-child > tr:last-child th:first-child,\r\n.panel > .table:last-child > tfoot:last-child > tr:last-child th:first-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tfoot:last-child > tr:last-child th:first-child {\r\n  border-bottom-left-radius: 3px;\r\n}\r\n.panel > .table:last-child > tbody:last-child > tr:last-child td:last-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tbody:last-child > tr:last-child td:last-child,\r\n.panel > .table:last-child > tfoot:last-child > tr:last-child td:last-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tfoot:last-child > tr:last-child td:last-child,\r\n.panel > .table:last-child > tbody:last-child > tr:last-child th:last-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tbody:last-child > tr:last-child th:last-child,\r\n.panel > .table:last-child > tfoot:last-child > tr:last-child th:last-child,\r\n.panel > .table-responsive:last-child > .table:last-child > tfoot:last-child > tr:last-child th:last-child {\r\n  border-bottom-right-radius: 3px;\r\n}\r\n.panel > .panel-body + .table,\r\n.panel > .panel-body + .table-responsive,\r\n.panel > .table + .panel-body,\r\n.panel > .table-responsive + .panel-body {\r\n  border-top: 1px solid #ddd;\r\n}\r\n.panel > .table > tbody:first-child > tr:first-child th,\r\n.panel > .table > tbody:first-child > tr:first-child td {\r\n  border-top: 0;\r\n}\r\n.panel > .table-bordered,\r\n.panel > .table-responsive > .table-bordered {\r\n  border: 0;\r\n}\r\n.panel > .table-bordered > thead > tr > th:first-child,\r\n.panel > .table-responsive > .table-bordered > thead > tr > th:first-child,\r\n.panel > .table-bordered > tbody > tr > th:first-child,\r\n.panel > .table-responsive > .table-bordered > tbody > tr > th:first-child,\r\n.panel > .table-bordered > tfoot > tr > th:first-child,\r\n.panel > .table-responsive > .table-bordered > tfoot > tr > th:first-child,\r\n.panel > .table-bordered > thead > tr > td:first-child,\r\n.panel > .table-responsive > .table-bordered > thead > tr > td:first-child,\r\n.panel > .table-bordered > tbody > tr > td:first-child,\r\n.panel > .table-responsive > .table-bordered > tbody > tr > td:first-child,\r\n.panel > .table-bordered > tfoot > tr > td:first-child,\r\n.panel > .table-responsive > .table-bordered > tfoot > tr > td:first-child {\r\n  border-left: 0;\r\n}\r\n.panel > .table-bordered > thead > tr > th:last-child,\r\n.panel > .table-responsive > .table-bordered > thead > tr > th:last-child,\r\n.panel > .table-bordered > tbody > tr > th:last-child,\r\n.panel > .table-responsive > .table-bordered > tbody > tr > th:last-child,\r\n.panel > .table-bordered > tfoot > tr > th:last-child,\r\n.panel > .table-responsive > .table-bordered > tfoot > tr > th:last-child,\r\n.panel > .table-bordered > thead > tr > td:last-child,\r\n.panel > .table-responsive > .table-bordered > thead > tr > td:last-child,\r\n.panel > .table-bordered > tbody > tr > td:last-child,\r\n.panel > .table-responsive > .table-bordered > tbody > tr > td:last-child,\r\n.panel > .table-bordered > tfoot > tr > td:last-child,\r\n.panel > .table-responsive > .table-bordered > tfoot > tr > td:last-child {\r\n  border-right: 0;\r\n}\r\n.panel > .table-bordered > thead > tr:first-child > td,\r\n.panel > .table-responsive > .table-bordered > thead > tr:first-child > td,\r\n.panel > .table-bordered > tbody > tr:first-child > td,\r\n.panel > .table-responsive > .table-bordered > tbody > tr:first-child > td,\r\n.panel > .table-bordered > thead > tr:first-child > th,\r\n.panel > .table-responsive > .table-bordered > thead > tr:first-child > th,\r\n.panel > .table-bordered > tbody > tr:first-child > th,\r\n.panel > .table-responsive > .table-bordered > tbody > tr:first-child > th {\r\n  border-bottom: 0;\r\n}\r\n.panel > .table-bordered > tbody > tr:last-child > td,\r\n.panel > .table-responsive > .table-bordered > tbody > tr:last-child > td,\r\n.panel > .table-bordered > tfoot > tr:last-child > td,\r\n.panel > .table-responsive > .table-bordered > tfoot > tr:last-child > td,\r\n.panel > .table-bordered > tbody > tr:last-child > th,\r\n.panel > .table-responsive > .table-bordered > tbody > tr:last-child > th,\r\n.panel > .table-bordered > tfoot > tr:last-child > th,\r\n.panel > .table-responsive > .table-bordered > tfoot > tr:last-child > th {\r\n  border-bottom: 0;\r\n}\r\n.panel > .table-responsive {\r\n  margin-bottom: 0;\r\n  border: 0;\r\n}\r\n.panel-group {\r\n  margin-bottom: 20px;\r\n}\r\n.panel-group .panel {\r\n  margin-bottom: 0;\r\n  border-radius: 4px;\r\n}\r\n.panel-group .panel + .panel {\r\n  margin-top: 5px;\r\n}\r\n.panel-group .panel-heading {\r\n  border-bottom: 0;\r\n}\r\n.panel-group .panel-heading + .panel-collapse > .panel-body,\r\n.panel-group .panel-heading + .panel-collapse > .list-group {\r\n  border-top: 1px solid #ddd;\r\n}\r\n.panel-group .panel-footer {\r\n  border-top: 0;\r\n}\r\n.panel-group .panel-footer + .panel-collapse .panel-body {\r\n  border-bottom: 1px solid #ddd;\r\n}\r\n.panel-default {\r\n  border-color: #ddd;\r\n}\r\n.panel-default > .panel-heading {\r\n  color: #333;\r\n  background-color: #f5f5f5;\r\n  border-color: #ddd;\r\n}\r\n.panel-default > .panel-heading + .panel-collapse > .panel-body {\r\n  border-top-color: #ddd;\r\n}\r\n.panel-default > .panel-heading .badge {\r\n  color: #f5f5f5;\r\n  background-color: #333;\r\n}\r\n.panel-default > .panel-footer + .panel-collapse > .panel-body {\r\n  border-bottom-color: #ddd;\r\n}\r\n.panel-primary {\r\n  border-color: #337ab7;\r\n}\r\n.panel-primary > .panel-heading {\r\n  color: #fff;\r\n  background-color: #337ab7;\r\n  border-color: #337ab7;\r\n}\r\n.panel-primary > .panel-heading + .panel-collapse > .panel-body {\r\n  border-top-color: #337ab7;\r\n}\r\n.panel-primary > .panel-heading .badge {\r\n  color: #337ab7;\r\n  background-color: #fff;\r\n}\r\n.panel-primary > .panel-footer + .panel-collapse > .panel-body {\r\n  border-bottom-color: #337ab7;\r\n}\r\n.panel-success {\r\n  border-color: #d6e9c6;\r\n}\r\n.panel-success > .panel-heading {\r\n  color: #3c763d;\r\n  background-color: #dff0d8;\r\n  border-color: #d6e9c6;\r\n}\r\n.panel-success > .panel-heading + .panel-collapse > .panel-body {\r\n  border-top-color: #d6e9c6;\r\n}\r\n.panel-success > .panel-heading .badge {\r\n  color: #dff0d8;\r\n  background-color: #3c763d;\r\n}\r\n.panel-success > .panel-footer + .panel-collapse > .panel-body {\r\n  border-bottom-color: #d6e9c6;\r\n}\r\n.panel-info {\r\n  border-color: #bce8f1;\r\n}\r\n.panel-info > .panel-heading {\r\n  color: #31708f;\r\n  background-color: #d9edf7;\r\n  border-color: #bce8f1;\r\n}\r\n.panel-info > .panel-heading + .panel-collapse > .panel-body {\r\n  border-top-color: #bce8f1;\r\n}\r\n.panel-info > .panel-heading .badge {\r\n  color: #d9edf7;\r\n  background-color: #31708f;\r\n}\r\n.panel-info > .panel-footer + .panel-collapse > .panel-body {\r\n  border-bottom-color: #bce8f1;\r\n}\r\n.panel-warning {\r\n  border-color: #faebcc;\r\n}\r\n.panel-warning > .panel-heading {\r\n  color: #8a6d3b;\r\n  background-color: #fcf8e3;\r\n  border-color: #faebcc;\r\n}\r\n.panel-warning > .panel-heading + .panel-collapse > .panel-body {\r\n  border-top-color: #faebcc;\r\n}\r\n.panel-warning > .panel-heading .badge {\r\n  color: #fcf8e3;\r\n  background-color: #8a6d3b;\r\n}\r\n.panel-warning > .panel-footer + .panel-collapse > .panel-body {\r\n  border-bottom-color: #faebcc;\r\n}\r\n.panel-danger {\r\n  border-color: #ebccd1;\r\n}\r\n.panel-danger > .panel-heading {\r\n  color: #a94442;\r\n  background-color: #f2dede;\r\n  border-color: #ebccd1;\r\n}\r\n.panel-danger > .panel-heading + .panel-collapse > .panel-body {\r\n  border-top-color: #ebccd1;\r\n}\r\n.panel-danger > .panel-heading .badge {\r\n  color: #f2dede;\r\n  background-color: #a94442;\r\n}\r\n.panel-danger > .panel-footer + .panel-collapse > .panel-body {\r\n  border-bottom-color: #ebccd1;\r\n}\r\n\r\n.elementor-element-df44e28{\r\n    background: #EFEFEF;\r\n}\r\n\r\n\r\n\r\n\/*estilos para los articulos*\/\r\n\r\n.article {\r\n    background: white;\r\n    color: #383838;\r\n    border-radius: 3px;\r\n    display: flex;\r\n    flex-wrap: wrap;\r\n    margin: 30px auto;\r\n    padding: 20px 15px;\r\n    width: 100%;\r\n    transition: background-color 0.2s ease-in-out, box-shadow 0.2s ease-in-out;\r\n}\r\n\r\n\r\n\t.article > a:first-child {\r\n\t\tpadding: 0 15px 15px;\r\n\t\tflex: 0 0 auto;\r\n\t\twidth: 100%;\r\n\t\ttext-align: center;\r\n\t}\r\n\t.article a img {\r\n\t\theight: auto;\r\n\t\tmax-width: 100%;\r\n\t\tmargin: 0 auto;\r\n\t\ttransition: transform 0.3s ease-in-out;\r\n\t}\r\n\t.article a:hover img {\r\n\t\ttransform: scale(1.03);\r\n\t}\r\n\r\n\t.article .article-content > p {\r\n\t\tmargin-bottom: 0;\r\n\t\tpadding: 0 15px 15px;\r\n\t}\r\n\t.article .article-content > p:first-child {\r\n\t\tpadding: 0 15px 15px;\r\n\t}\r\n\t.article .article-content p.keywords {\r\n\t\tfont-style: italic;\r\n\t\tfont-size: 0.9em;\r\n\t}\r\n\t.article .article-menu {\r\n\t\tpadding: 0 15px;\r\n\t}\r\n\t.article .article-menu + p {\r\n\t\tpadding: 0 15px 15px;\r\n\t}\r\n\t.article .btn-group {\r\n\t\tmargin-bottom: 10px;\r\n\t}\r\n\t.article .btn-group button {\r\n\t\twidth: 100%;\r\n\t}\r\n\t.article a,\r\n\t.isarticlesue button,\r\n\t#main .isarticlesue .btn [class~=\"fa\"] {\r\n\t\ttransition: 0.2s ease-in-out;\r\n\t}\r\n\t.article button:hover,\r\n\t.article .btn:hover {\r\n\t\tbackground: #23527c;\r\n\t\tcolor: #fff;\r\n\t}\r\n\t#main .article .btn:hover .caret {\r\n\t\tborder-top-color: #fff;\r\n\t}\r\n\r\n\t@media only screen and (min-width: 414px) {\r\n\t\t.article .btn-group .btn {\r\n\t\t\twidth: auto;\r\n\t\t}\r\n\t}\r\n\t@media only screen and (min-width: 768px) {\r\n\t\t.article {\r\n\t\t\tflex-wrap: nowrap;\r\n\t\t\tpadding: 20px;\r\n\t\t}\r\n\t\t.article > a:first-child {\r\n\t\t\t\/* padding: 20px; *\/\r\n\t\t\twidth: 25%;\r\n\t\t}\r\n\t\t.article a img {\r\n\t\t\tmax-width: 150px;\r\n\t\t}\r\n\t\t.article .article-content > p {\r\n\t\t\t\/* padding: 20px; *\/\r\n\t\t}\r\n\t\t.article .article-menu {\r\n\t\t\t\/* padding: 0 20px; *\/\r\n\t\t}\r\n\t\t.article .btn-group .btn {\r\n\t\t\twidth: auto;\r\n\t\t}\r\n\t\t.article .article-menu + p {\r\n\t\t\t\/* padding: 20px; *\/\r\n\t\t}\r\n\t}\r\n\r\n\/*btn groups*\/\r\n.btn-group,\r\n.btn-group-vertical {\r\n  position: relative;\r\n  display: inline-block;\r\n  vertical-align: middle;\r\n}\r\n.btn-group > .btn,\r\n.btn-group-vertical > .btn {\r\n  position: relative;\r\n  float: left;\r\n}\r\n.btn-group > .btn:hover,\r\n.btn-group-vertical > .btn:hover,\r\n.btn-group > .btn:focus,\r\n.btn-group-vertical > .btn:focus,\r\n.btn-group > .btn:active,\r\n.btn-group-vertical > .btn:active,\r\n.btn-group > .btn.active,\r\n.btn-group-vertical > .btn.active {\r\n  z-index: 2;\r\n}\r\n.btn-group .btn + .btn,\r\n.btn-group .btn + .btn-group,\r\n.btn-group .btn-group + .btn,\r\n.btn-group .btn-group + .btn-group {\r\n  margin-left: -1px;\r\n}\r\n.btn-toolbar {\r\n  margin-left: -5px;\r\n}\r\n.btn-toolbar .btn,\r\n.btn-toolbar .btn-group,\r\n.btn-toolbar .input-group {\r\n  float: left;\r\n}\r\n.btn-toolbar > .btn,\r\n.btn-toolbar > .btn-group,\r\n.btn-toolbar > .input-group {\r\n  margin-left: 5px;\r\n}\r\n.btn-group > .btn:not(:first-child):not(:last-child):not(.dropdown-toggle) {\r\n  border-radius: 0;\r\n}\r\n.btn-group > .btn:first-child {\r\n  margin-left: 0;\r\n}\r\n.btn-group > .btn:first-child:not(:last-child):not(.dropdown-toggle) {\r\n  border-bottom-right-radius: 0;\r\n  border-top-right-radius: 0;\r\n}\r\n.btn-group > .btn:last-child:not(:first-child),\r\n.btn-group > .dropdown-toggle:not(:first-child) {\r\n  border-bottom-left-radius: 0;\r\n  border-top-left-radius: 0;\r\n}\r\n.btn-group > .btn-group {\r\n  float: left;\r\n}\r\n.btn-group > .btn-group:not(:first-child):not(:last-child) > .btn {\r\n  border-radius: 0;\r\n}\r\n.btn-group > .btn-group:first-child:not(:last-child) > .btn:last-child,\r\n.btn-group > .btn-group:first-child:not(:last-child) > .dropdown-toggle {\r\n  border-bottom-right-radius: 0;\r\n  border-top-right-radius: 0;\r\n}\r\n.btn-group > .btn-group:last-child:not(:first-child) > .btn:first-child {\r\n  border-bottom-left-radius: 0;\r\n  border-top-left-radius: 0;\r\n}\r\n.btn-group .dropdown-toggle:active,\r\n.btn-group.open .dropdown-toggle {\r\n  outline: 0;\r\n}\r\n.btn-group > .btn + .dropdown-toggle {\r\n  padding-left: 8px;\r\n  padding-right: 8px;\r\n}\r\n.btn-group > .btn-lg + .dropdown-toggle {\r\n  padding-left: 12px;\r\n  padding-right: 12px;\r\n}\r\n.btn-group.open .dropdown-toggle {\r\n  -webkit-box-shadow: inset 0 3px 5px rgba(0, 0, 0, 0.125);\r\n  box-shadow: inset 0 3px 5px rgba(0, 0, 0, 0.125);\r\n}\r\n.btn-group.open .dropdown-toggle.btn-link {\r\n  -webkit-box-shadow: none;\r\n  box-shadow: none;\r\n}\r\n.btn .caret {\r\n  margin-left: 0;\r\n}\r\n.btn-lg .caret {\r\n  border-width: 5px 5px 0;\r\n  border-bottom-width: 0;\r\n}\r\n.dropup .btn-lg .caret {\r\n  border-width: 0 5px 5px;\r\n}\r\n.btn-group-vertical > .btn,\r\n.btn-group-vertical > .btn-group,\r\n.btn-group-vertical > .btn-group > .btn {\r\n  display: block;\r\n  float: none;\r\n  width: 100%;\r\n  max-width: 100%;\r\n}\r\n.btn-group-vertical > .btn-group > .btn {\r\n  float: none;\r\n}\r\n.btn-group-vertical > .btn + .btn,\r\n.btn-group-vertical > .btn + .btn-group,\r\n.btn-group-vertical > .btn-group + .btn,\r\n.btn-group-vertical > .btn-group + .btn-group {\r\n  margin-top: -1px;\r\n  margin-left: 0;\r\n}\r\n.btn-group-vertical > .btn:not(:first-child):not(:last-child) {\r\n  border-radius: 0;\r\n}\r\n.btn-group-vertical > .btn:first-child:not(:last-child) {\r\n  border-top-right-radius: 4px;\r\n  border-bottom-right-radius: 0;\r\n  border-bottom-left-radius: 0;\r\n}\r\n.btn-group-vertical > .btn:last-child:not(:first-child) {\r\n  border-bottom-left-radius: 4px;\r\n  border-top-right-radius: 0;\r\n  border-top-left-radius: 0;\r\n}\r\n.btn-group-vertical > .btn-group:not(:first-child):not(:last-child) > .btn {\r\n  border-radius: 0;\r\n}\r\n.btn-group-vertical > .btn-group:first-child:not(:last-child) > .btn:last-child,\r\n.btn-group-vertical > .btn-group:first-child:not(:last-child) > .dropdown-toggle {\r\n  border-bottom-right-radius: 0;\r\n  border-bottom-left-radius: 0;\r\n}\r\n.btn-group-vertical > .btn-group:last-child:not(:first-child) > .btn:first-child {\r\n  border-top-right-radius: 0;\r\n  border-top-left-radius: 0;\r\n}\r\n.btn-group-justified {\r\n  display: table;\r\n  width: 100%;\r\n  table-layout: fixed;\r\n  border-collapse: separate;\r\n}\r\n.btn-group-justified > .btn,\r\n.btn-group-justified > .btn-group {\r\n  float: none;\r\n  display: table-cell;\r\n  width: 1%;\r\n}\r\n.btn-group-justified > .btn-group .btn {\r\n  width: 100%;\r\n}\r\n.btn-group-justified > .btn-group .dropdown-menu {\r\n  left: auto;\r\n}\r\n\r\n\r\n\r\n\r\n\/*custom styles*\/\r\n\r\n.article .btn-group .btn {\r\n    width: auto;\r\n    background: #015b7e;\r\n    border: 0px;\r\n    padding: 11px 25px 12px 25px;\r\n    border-radius: 4px 4px 4px 4px;\r\n    color: white;\r\n    font-weight: 700;\r\n    display: inline-block;\r\n    height: 47px;\r\n    border: 2px solid white;\r\n}\r\n\r\n\r\n.panel-collapse{\r\n    border-bottom: 1px solid #ccc;\r\n    padding-top: 10px;\r\n    padding-bottom: 10px;\r\n}\r\n<\/style>\r\n\r\n<script>\r\n\t\/* ========================================================================\r\n* Bootstrap: button.js v3.3.5\r\n* http:\/\/getbootstrap.com\/javascript\/#buttons\r\n* ========================================================================\r\n* Copyright 2011-2015 Twitter, Inc.\r\n* Licensed under MIT (https:\/\/github.com\/twbs\/bootstrap\/blob\/master\/LICENSE)\r\n* ======================================================================== *\/\r\n\r\n\/\/ Contains files button.js, collapse.js, dropdown.js, tab.js and transition.js\r\n+function ($) {\r\n'use strict';\r\nvar Button = function (element, options) {\r\nthis.$element  = $(element)\r\nthis.options   = $.extend({}, Button.DEFAULTS, options)\r\nthis.isLoading = false\r\n}\r\n\r\nButton.VERSION  = '3.3.5'\r\n\r\nButton.DEFAULTS = {\r\nloadingText: 'loading...'\r\n}\r\nButton.prototype.setState = function (state) {\r\nvar d    = 'disabled'\r\nvar $el  = this.$element\r\nvar val  = $el.is('input') ? 'val' : 'html'\r\nvar data = $el.data()\r\nstate += 'Text'\r\nif (data.resetText == null) $el.data('resetText', $el[val]())\r\nsetTimeout($.proxy(function () {\r\n$el[val](data[state] == null ? this.options[state] : data[state])\r\n\r\nif (state == 'loadingText') {\r\n    this.isLoading = true\r\n    $el.addClass(d).attr(d, d)\r\n} else if (this.isLoading) {\r\n    this.isLoading = false\r\n    $el.removeClass(d).removeAttr(d)\r\n}\r\n}, this), 0)\r\n}\r\n\r\nButton.prototype.toggle = function () {\r\nvar changed = true\r\nvar $parent = this.$element.closest('[data-toggle=\"buttons\"]')\r\n\r\nif ($parent.length) {\r\nvar $input = this.$element.find('input')\r\nif ($input.prop('type') == 'radio') {\r\n    if ($input.prop('checked')) changed = false\r\n    $parent.find('.active').removeClass('active')\r\n    this.$element.addClass('active')\r\n} else if ($input.prop('type') == 'checkbox') {\r\n    if (($input.prop('checked')) !== this.$element.hasClass('active')) changed = false\r\n    this.$element.toggleClass('active')\r\n}\r\n$input.prop('checked', this.$element.hasClass('active'))\r\nif (changed) $input.trigger('change')\r\n} else {\r\nthis.$element.attr('aria-pressed', !this.$element.hasClass('active'))\r\nthis.$element.toggleClass('active')\r\n}\r\n}\r\nfunction Plugin(option) {\r\nreturn this.each(function () {\r\nvar $this   = $(this)\r\nvar data    = $this.data('bs.button')\r\nvar options = typeof option == 'object' && option\r\n\r\nif (!data) $this.data('bs.button', (data = new Button(this, options)))\r\n\r\nif (option == 'toggle') data.toggle()\r\nelse if (option) data.setState(option)\r\n})\r\n}\r\nvar old = $.fn.button\r\n$.fn.button             = Plugin\r\n$.fn.button.Constructor = Button\r\n$.fn.button.noConflict = function () {\r\n$.fn.button = old\r\nreturn this\r\n}\r\n$(document)\r\n.on('click.bs.button.data-api', '[data-toggle^=\"button\"]', function (e) {\r\nvar $btn = $(e.target)\r\nif (!$btn.hasClass('btn')) $btn = $btn.closest('.btn')\r\nPlugin.call($btn, 'toggle')\r\nif (!($(e.target).is('input[type=\"radio\"]') || $(e.target).is('input[type=\"checkbox\"]'))) e.preventDefault()\r\n})\r\n.on('focus.bs.button.data-api blur.bs.button.data-api', '[data-toggle^=\"button\"]', function (e) {\r\n$(e.target).closest('.btn').toggleClass('focus', \/^focus(in)?$\/.test(e.type))\r\n})\r\n}(jQuery);\r\n\r\n\r\n+function ($) {\r\n'use strict';\r\nvar Collapse = function (element, options) {\r\nthis.$element      = $(element)\r\nthis.options       = $.extend({}, Collapse.DEFAULTS, options)\r\nthis.$trigger      = $('[data-toggle=\"collapse\"][href=\"#' + element.id + '\"],' +\r\n'[data-toggle=\"collapse\"][data-target=\"#' + element.id + '\"]')\r\nthis.transitioning = null\r\nif (this.options.parent) {\r\nthis.$parent = this.getParent()\r\n} else {\r\nthis.addAriaAndCollapsedClass(this.$element, this.$trigger)\r\n}\r\nif (this.options.toggle) this.toggle()\r\n}\r\nCollapse.VERSION  = '3.3.5'\r\nCollapse.TRANSITION_DURATION = 350\r\nCollapse.DEFAULTS = {\r\ntoggle: true\r\n}\r\nCollapse.prototype.dimension = function () {\r\nvar hasWidth = this.$element.hasClass('width')\r\nreturn hasWidth ? 'width' : 'height'\r\n}\r\nCollapse.prototype.show = function () {\r\nif (this.transitioning || this.$element.hasClass('in')) return\r\nvar activesData\r\nvar actives = this.$parent && this.$parent.children('.panel').children('.in, .collapsing')\r\nif (actives && actives.length) {\r\nactivesData = actives.data('bs.collapse')\r\nif (activesData && activesData.transitioning) return\r\n}\r\nvar startEvent = $.Event('show.bs.collapse')\r\nthis.$element.trigger(startEvent)\r\nif (startEvent.isDefaultPrevented()) return\r\nif (actives && actives.length) {\r\nPlugin.call(actives, 'hide')\r\nactivesData || actives.data('bs.collapse', null)\r\n}\r\nvar dimension = this.dimension()\r\nthis.$element\r\n.removeClass('collapse')\r\n.addClass('collapsing')[dimension](0)\r\n.attr('aria-expanded', true)\r\nthis.$trigger\r\n.removeClass('collapsed')\r\n.attr('aria-expanded', true)\r\n\r\nthis.transitioning = 1\r\nvar complete = function () {\r\nthis.$element\r\n    .removeClass('collapsing')\r\n    .addClass('collapse in')[dimension]('')\r\nthis.transitioning = 0\r\nthis.$element\r\n    .trigger('shown.bs.collapse')\r\n}\r\nif (!$.support.transition) return complete.call(this)\r\nvar scrollSize = $.camelCase(['scroll', dimension].join('-'))\r\nthis.$element\r\n.one('bsTransitionEnd', $.proxy(complete, this))\r\n.emulateTransitionEnd(Collapse.TRANSITION_DURATION)[dimension](this.$element[0][scrollSize])\r\n}\r\nCollapse.prototype.hide = function () {\r\nif (this.transitioning || !this.$element.hasClass('in')) return\r\nvar startEvent = $.Event('hide.bs.collapse')\r\nthis.$element.trigger(startEvent)\r\nif (startEvent.isDefaultPrevented()) return\r\nvar dimension = this.dimension()\r\nthis.$element[dimension](this.$element[dimension]())[0].offsetHeight\r\nthis.$element\r\n.addClass('collapsing')\r\n.removeClass('collapse in')\r\n.attr('aria-expanded', false)\r\n\r\nthis.$trigger\r\n.addClass('collapsed')\r\n.attr('aria-expanded', false)\r\nthis.transitioning = 1\r\nvar complete = function () {\r\nthis.transitioning = 0\r\nthis.$element\r\n    .removeClass('collapsing')\r\n    .addClass('collapse')\r\n    .trigger('hidden.bs.collapse')\r\n}\r\nif (!$.support.transition) return complete.call(this)\r\nthis.$element\r\n[dimension](0)\r\n.one('bsTransitionEnd', $.proxy(complete, this))\r\n.emulateTransitionEnd(Collapse.TRANSITION_DURATION)\r\n}\r\nCollapse.prototype.toggle = function () {\r\nthis[this.$element.hasClass('in') ? 'hide' : 'show']()\r\n}\r\nCollapse.prototype.getParent = function () {\r\nreturn $(this.options.parent)\r\n.find('[data-toggle=\"collapse\"][data-parent=\"' + this.options.parent + '\"]')\r\n.each($.proxy(function (i, element) {\r\n    var $element = $(element)\r\n    this.addAriaAndCollapsedClass(getTargetFromTrigger($element), $element)\r\n}, this))\r\n.end()\r\n}\r\nCollapse.prototype.addAriaAndCollapsedClass = function ($element, $trigger) {\r\nvar isOpen = $element.hasClass('in')\r\n$element.attr('aria-expanded', isOpen)\r\n$trigger\r\n.toggleClass('collapsed', !isOpen)\r\n.attr('aria-expanded', isOpen)\r\n}\r\nfunction getTargetFromTrigger($trigger) {\r\nvar href\r\nvar target = $trigger.attr('data-target')\r\n|| (href = $trigger.attr('href')) && href.replace(\/.*(?=#[^\\s]+$)\/, '') \/\/ strip for ie7\r\n\r\nreturn $(target)\r\n}\r\nfunction Plugin(option) {\r\nreturn this.each(function () {\r\nvar $this   = $(this)\r\nvar data    = $this.data('bs.collapse')\r\nvar options = $.extend({}, Collapse.DEFAULTS, $this.data(), typeof option == 'object' && option)\r\n\r\nif (!data && options.toggle && \/show|hide\/.test(option)) options.toggle = false\r\nif (!data) $this.data('bs.collapse', (data = new Collapse(this, options)))\r\nif (typeof option == 'string') data[option]()\r\n})\r\n}\r\n\r\nvar old = $.fn.collapse\r\n\r\n$.fn.collapse             = Plugin\r\n$.fn.collapse.Constructor = Collapse\r\n$.fn.collapse.noConflict = function () {\r\n$.fn.collapse = old\r\nreturn this\r\n}\r\n$(document).on('click.bs.collapse.data-api', '[data-toggle=\"collapse\"]', function (e) {\r\nvar $this   = $(this)\r\n\r\nif (!$this.attr('data-target')) e.preventDefault()\r\n\r\nvar $target = getTargetFromTrigger($this)\r\nvar data    = $target.data('bs.collapse')\r\nvar option  = data ? 'toggle' : $this.data()\r\n\r\nPlugin.call($target, option)\r\n})\r\n}(jQuery);\r\n\r\n\r\n\r\n+function ($) {\r\n'use strict';\r\nvar backdrop = '.dropdown-backdrop'\r\nvar toggle   = '[data-toggle=\"dropdown\"]'\r\nvar Dropdown = function (element) {\r\n$(element).on('click.bs.dropdown', this.toggle)\r\n}\r\nDropdown.VERSION = '3.3.5'\r\nfunction getParent($this) {\r\nvar selector = $this.attr('data-target')\r\nif (!selector) {\r\nselector = $this.attr('href')\r\nselector = selector && \/#[A-Za-z]\/.test(selector) && selector.replace(\/.*(?=#[^\\s]*$)\/, '') \/\/ strip for ie7\r\n}\r\nvar $parent = selector && $(selector)\r\nreturn $parent && $parent.length ? $parent : $this.parent()\r\n}\r\nfunction clearMenus(e) {\r\nif (e && e.which === 3) return\r\n$(backdrop).remove()\r\n$(toggle).each(function () {\r\nvar $this         = $(this)\r\nvar $parent       = getParent($this)\r\nvar relatedTarget = { relatedTarget: this }\r\nif (!$parent.hasClass('open')) return\r\nif (e && e.type == 'click' && \/input|textarea\/i.test(e.target.tagName) && $.contains($parent[0], e.target)) return\r\n$parent.trigger(e = $.Event('hide.bs.dropdown', relatedTarget))\r\nif (e.isDefaultPrevented()) return\r\n$this.attr('aria-expanded', 'false')\r\n$parent.removeClass('open').trigger('hidden.bs.dropdown', relatedTarget)\r\n})\r\n}\r\nDropdown.prototype.toggle = function (e) {\r\nvar $this = $(this)\r\nif ($this.is('.disabled, :disabled')) return\r\nvar $parent  = getParent($this)\r\nvar isActive = $parent.hasClass('open')\r\nclearMenus()\r\nif (!isActive) {\r\nif ('ontouchstart' in document.documentElement && !$parent.closest('.navbar-nav').length) {\r\n    $(document.createElement('div'))\r\n        .addClass('dropdown-backdrop')\r\n        .insertAfter($(this))\r\n        .on('click', clearMenus)\r\n}\r\nvar relatedTarget = { relatedTarget: this }\r\n$parent.trigger(e = $.Event('show.bs.dropdown', relatedTarget))\r\nif (e.isDefaultPrevented()) return\r\n$this\r\n    .trigger('focus')\r\n    .attr('aria-expanded', 'true')\r\n$parent\r\n    .toggleClass('open')\r\n    .trigger('shown.bs.dropdown', relatedTarget)\r\n}\r\nreturn false\r\n}\r\nDropdown.prototype.keydown = function (e) {\r\nif (!\/(38|40|27|32)\/.test(e.which) || \/input|textarea\/i.test(e.target.tagName)) return\r\nvar $this = $(this)\r\ne.preventDefault()\r\ne.stopPropagation()\r\nif ($this.is('.disabled, :disabled')) return\r\nvar $parent  = getParent($this)\r\nvar isActive = $parent.hasClass('open')\r\nif (!isActive && e.which != 27 || isActive && e.which == 27) {\r\nif (e.which == 27) $parent.find(toggle).trigger('focus')\r\nreturn $this.trigger('click')\r\n}\r\nvar desc = ' li:not(.disabled):visible a'\r\nvar $items = $parent.find('.dropdown-menu' + desc)\r\nif (!$items.length) return\r\nvar index = $items.index(e.target)\r\nif (e.which == 38 && index > 0)                 index--         \/\/ up\r\nif (e.which == 40 && index < $items.length - 1) index++         \/\/ down\r\nif (!~index)                                    index = 0\r\n$items.eq(index).trigger('focus')\r\n}\r\nfunction Plugin(option) {\r\nreturn this.each(function () {\r\nvar $this = $(this)\r\nvar data  = $this.data('bs.dropdown')\r\n\r\nif (!data) $this.data('bs.dropdown', (data = new Dropdown(this)))\r\nif (typeof option == 'string') data[option].call($this)\r\n})\r\n}\r\nvar old = $.fn.dropdown\r\n$.fn.dropdown             = Plugin\r\n$.fn.dropdown.Constructor = Dropdown\r\n$.fn.dropdown.noConflict = function () {\r\n$.fn.dropdown = old\r\nreturn this\r\n}\r\n$(document)\r\n.on('click.bs.dropdown.data-api', clearMenus)\r\n.on('click.bs.dropdown.data-api', '.dropdown form', function (e) { e.stopPropagation() })\r\n.on('click.bs.dropdown.data-api', toggle, Dropdown.prototype.toggle)\r\n.on('keydown.bs.dropdown.data-api', toggle, Dropdown.prototype.keydown)\r\n.on('keydown.bs.dropdown.data-api', '.dropdown-menu', Dropdown.prototype.keydown)\r\n}(jQuery);\r\n\r\n+function ($) {\r\n'use strict';\r\nvar Tab = function (element) {\r\nthis.element = $(element)\r\n}\r\nTab.VERSION = '3.3.5'\r\nTab.TRANSITION_DURATION = 150\r\nTab.prototype.show = function () {\r\nvar $this    = this.element\r\nvar $ul      = $this.closest('ul:not(.dropdown-menu)')\r\nvar selector = $this.data('target')\r\nif (!selector) {\r\nselector = $this.attr('href')\r\nselector = selector && selector.replace(\/.*(?=#[^\\s]*$)\/, '') \/\/ strip for ie7\r\n}\r\nif ($this.parent('li').hasClass('active')) return\r\nvar $previous = $ul.find('.active:last a')\r\nvar hideEvent = $.Event('hide.bs.tab', {\r\nrelatedTarget: $this[0]\r\n})\r\nvar showEvent = $.Event('show.bs.tab', {\r\nrelatedTarget: $previous[0]\r\n})\r\n$previous.trigger(hideEvent)\r\n$this.trigger(showEvent)\r\nif (showEvent.isDefaultPrevented() || hideEvent.isDefaultPrevented()) return\r\nvar $target = $(selector)\r\nthis.activate($this.closest('li'), $ul)\r\nthis.activate($target, $target.parent(), function () {\r\n$previous.trigger({\r\n  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.closest('li.dropdown')\r\n        .addClass('active')\r\n        .end()\r\n        .find('[data-toggle=\"tab\"]')\r\n        .attr('aria-expanded', true)\r\n}\r\ncallback && callback()\r\n}\r\n$active.length && transition ?\r\n$active\r\n    .one('bsTransitionEnd', next)\r\n    .emulateTransitionEnd(Tab.TRANSITION_DURATION) :\r\nnext()\r\n$active.removeClass('in')\r\n}\r\nfunction Plugin(option) {\r\nreturn this.each(function () {\r\nvar $this = $(this)\r\nvar data  = $this.data('bs.tab')\r\nif (!data) $this.data('bs.tab', (data = new Tab(this)))\r\nif (typeof option == 'string') data[option]()\r\n})\r\n}\r\nvar old = $.fn.tab\r\n$.fn.tab             = Plugin\r\n$.fn.tab.Constructor = Tab\r\n$.fn.tab.noConflict = function () {\r\n$.fn.tab = old\r\nreturn this\r\n}\r\nvar clickHandler = function (e) {\r\ne.preventDefault()\r\nPlugin.call($(this), 'show')\r\n}\r\n$(document)\r\n.on('click.bs.tab.data-api', '[data-toggle=\"tab\"]', clickHandler)\r\n.on('click.bs.tab.data-api', '[data-toggle=\"pill\"]', clickHandler)\r\n}(jQuery);\r\n\r\n+function ($) {\r\n'use strict';\r\nfunction transitionEnd() {\r\nvar el = document.createElement('bootstrap')\r\nvar transEndEventNames = {\r\nWebkitTransition : 'webkitTransitionEnd',\r\nMozTransition    : 'transitionend',\r\nOTransition      : 'oTransitionEnd otransitionend',\r\ntransition       : 'transitionend'\r\n}\r\nfor (var name in transEndEventNames) {\r\nif (el.style[name] !== undefined) {\r\n    return { end: transEndEventNames[name] }\r\n}\r\n}\r\nreturn false\r\n}\r\n$.fn.emulateTransitionEnd = function (duration) {\r\nvar called = false\r\nvar $el = this\r\n$(this).one('bsTransitionEnd', function () { called = true })\r\nvar callback = function () { if (!called) $($el).trigger($.support.transition.end) }\r\nsetTimeout(callback, duration)\r\nreturn this\r\n}\r\n$(function () {\r\n$.support.transition = transitionEnd()\r\nif (!$.support.transition) return\r\n$.event.special.bsTransitionEnd = {\r\nbindType: $.support.transition.end,\r\ndelegateType: $.support.transition.end,\r\nhandle: function (e) {\r\n    if ($(e.target).is(this)) return e.handleObj.handler.apply(this, arguments)\r\n}\r\n}\r\n})\r\n}(jQuery);\r\n<\/script>\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-059e237 elementor-widget elementor-widget-shortcode\" data-id=\"059e237\" data-element_type=\"widget\" data-widget_type=\"shortcode.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-shortcode\"><div class=\"article\">\r\n    <a href=\"https:\/\/muse.jhu.edu\/issue\/37424\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers6\/africa.jpg\" alt=\"Africa\" \/>\r\n    <\/a>\r\n\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Hendriks, Thomas. 2017. \u201cA darker shade of white: expat self-making in a Congolese rainforest enclave.\u201d <a href=\"https:\/\/muse.jhu.edu\/issue\/37424\" target=\"_blank\" rel=\"noopener\">Africa<\/a> 87(4): 683-701.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#handriks2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >R\u00e9sum\u00e9 (Francais)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#handriks\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Africa.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"handriks\" lang=\"en\">This article offers a new perspective on contemporary \u2018whiteness\u2019 in Africa by looking at the ambiguous ways in which it affects everyday life in and around the labour compounds of a multinational timber firm in the Congolese rainforest. As a foreign investment enclave, the logging concession is home to a small isolated community of European expatriate men whose \u2018white\u2019 faces evoke a set of ambivalent memories of colonial exploitation in the area. Through a carefully contextualized understanding of how these contemporary expats are perceived in the labour compounds and how they construct their own racialized male selves, this article pushes the discussion on whiteness in Africa beyond the conventional analysis of (post-)settler identities and whites of African nationalities. It argues that, as a permanent fixture in the present neoliberal moment but also as an uncanny repetition of a colonial past, the European loggers construct and embody very specific \u2018expat\u2019 masculinities whose internalized dynamics of self-exoticization make them \u2018African\u2019 in their own right. Mobilizing the problematic trope of \u2018darkness\u2019, both in expat self-making practices and in popular narratives about their presence, this article illustrates how whiteness in Africa comes in many shades.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"handriks2\" lang=\"fr\">Cet article offre une nouvelle perspective sur la \u00ab blanchit\u00e9 \u00bb en Afrique contemporaine, en investiguant comment elle affecte la vie quotidienne dans et autour des camps de travailleurs d\u2019une entreprise foresti\u00e8re multinationale en for\u00eat Congolaise. En tant qu\u2019enclave d\u2019investissements \u00e9trangers, cette concession foresti\u00e8re, g\u00e9r\u00e9e par des hommes \u00ab blancs \u00bb vivant dans une petite communaut\u00e9 isol\u00e9e, fait ressurgir des m\u00e9moires populaires ambivalentes touchant \u00e0 l\u2019exploitation coloniale de la r\u00e9gion. A travers une lecture contextualis\u00e9e de la fa\u00e7on dont les travailleurs per\u00e7oivent ces expatri\u00e9s Europ\u00e9ens et de la fa\u00e7on dont ces derniers construisent leurs propres identit\u00e9s raciales masculines, cet article pousse la discussion sur la \u00ab blanchit\u00e9 \u00bb en Afrique au-del\u00e0 de l\u2019analyse conventionnelle des identit\u00e9s (post-)settler et des Blancs de nationalit\u00e9s africaines. Comme caract\u00e9ristique du pr\u00e9sent n\u00e9olib\u00e9ral, mais aussi comme r\u00e9p\u00e9tition troublante du pass\u00e9 colonial, les forestiers Europ\u00e9ens construisent et incorporent des masculinit\u00e9s expatri\u00e9es particuli\u00e8res qui \u00ab s\u2019africanisent \u00bb \u00e0 travers des dynamiques d\u2019auto-exotisation. En mobilisant la m\u00e9taphore probl\u00e9matique des \u00ab t\u00e9n\u00e8bres \u00bb dans les pratiques de construction de soi chez les expatri\u00e9s, mais aussi dans les narratifs populaires sur leur pr\u00e9sence, cet article montre comment la blanchit\u00e9 en Afrique pr\u00e9sente de multiples nuances.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ugat-aap.blogspot.com\/2017\/11\/aghamtao-25-special-issue.html\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Aghamtao.png\" alt=\"AghamTao\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Turgo, Nelson. 2017. \u201c\u2018Amoy Isda\u2019: The \u2018Middle-class\u2019 Life of Market Fishmongers.\u201d <a href=\"http:\/\/ugat-aap.blogspot.com\/2017\/11\/aghamtao-25-special-issue.html\" target=\"_blank\" rel=\"noopener\">Aghamtao<\/a> 25(2): 201-229.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#turgo\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Aghamtao.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"turgo\" lang=\"en\">Fishing communities, especially in developing economies, are, most often than not, economically, socially, and spatially positioned in the fringes of society. People whose lives revolve around fishing and its ancillaries are looked down upon because they are perceived as dirty, uncouth, and unlettered and the very opposite of \u2018being modern\u2019. This is so in the case of a fishing community to be discussed here, though there is a group of people in the fishing community who in some interesting ways resist this broad denigrating socio-cultural description. They do not see themselves as part of the socio-spatial \u2018other\u2019. Some market fishmongers, by virtue of their good income in relation to the rest of the community, live, in their own reckoning, a modern life: they have relatively big concrete houses with modern amenities and do as most middle-class living in the town center would also do. But their \u2018modern life,\u2019 as it were, is fraught with contradictions and tensions. Firstly, they maintain residence in the fishing community, and secondly, to sustain their middle-class lifestyle, market fishmongers make a living through fish trading that traps them in a life of perceived servitude or \u2018backwardness\u2019. Their enjoyment then of modernity is achieved at the cost of embedding themselves further in an economic activity and in a place perceived by many to be the very opposite of what modern life stands for.<\/p>\r\n\r\n    <\/div>\r\n\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.aibr.org\/antropologia\/netesp\/1201.php\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/AIBR.gif\"  alt=\"American Anthropologist\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Ruiz, Gabriel. 2017. \u201cTres veces en la plaza: Escenificaci\u00f3n de una ceremonia estatal de perd\u00f3n p\u00fablico por actos de violencia paramilitar en Colombia (Three times at the square: staging of a ceremony of State public apology due to the acts of paramilitary violence in Colombia).\u201d <a href=\"https:\/\/www.aibr.org\/antropologia\/netesp\/1201.php\" target=\"_blank\" rel=\"noopener\">AIBR, Revista de Antropolog\u00eda Iberoamericana<\/a> 12(1): 9-29.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#ruiz2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#ruiz\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/AIBR_Spanish.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (Espanol)<i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/AIBR_English.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"ruiz\" lang=\"en\">The acts of armed violence can pour a new sense over the spaces where a community build its social identity. In Nueva Venecia, a small pile-dwelling village in Magdalena (Colombia), three different armed actors (the guerrilla, the right-wing paramilitaries and the Public Force) gathered the local people, at three different times, on the same social space: the main square. In the first meeting, people was warned, by the first one of the three groups, about the possibility of a slaughter that could happen there. In the second occasion, local people was both victim and witness of the way that the second one carried it on. In the third meeting, the third group offered excuses for what happened. The paper analyses the way in which these three acts determined three marks of the continuum of violence over the local nodal space of memory. The article is organized around the last act, when national Army and Police representatives organized a public ceremony of forgiveness because of the paramilitary massacre. The study of such a ceremony shows it as a stage where agents of confronting memories are trying to achieve social legitimacy rather than a true act of symbolic reparation.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"ruiz2\" lang=\"es\">Los actos de violencia armada tienen la capacidad de resignificar los espacios alrededor de los cuales una comunidad ha construido su identidad social. En el peque\u00f1o poblado palafito de Nueva Venecia (Magdalena-Colombia), tres distintos actores armados (la guerrilla, los paramilitares de extrema derecha y la fuerza p\u00fablica colombiana) convocaron a la poblaci\u00f3n, en tres distintos momentos, en el mismo espacio social: la plaza principal del pueblo. En la primera reuni\u00f3n, el primer grupo advirti\u00f3 sobre la posibilidad de una masacre; en la segunda, los pobladores fueron v\u00edctimas y testigos de la forma en que el segundo grupo la ejecutaba; y en la tercera reuni\u00f3n, el tercer grupo ofrec\u00eda excusas por lo sucedido. El art\u00edculo analiza la forma en que estos tres actos determinaron tres marcas del continuum de la violencia sobre ese espacio nodal de memoria. El texto est\u00e1 organizado narrativamente alrededor del \u00faltimo de estos actos, cuando representantes del ej\u00e9rcito y la polic\u00eda colombianas ofician una ceremonia p\u00fablica de perd\u00f3n por la masacre paramilitar. El an\u00e1lisis de dicha ceremonia la revela m\u00e1s como un escenario donde los agentes de memorias enfrentadas despliegan dispositivos discursivos para legitimarse socialmente como un verdadero acto de reparaci\u00f3n simb\u00f3lica.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/anthrosource.onlinelibrary.wiley.com\/toc\/15481425\/2017\/44\/3\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/AmericanEthnologist.gif\"  alt=\"American Ethnologist\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Gusterson, Hugh. 2017. \u201cHomework: Toward a critical ethnography of the university.\u201d <a href=\"https:\/\/anthrosource.onlinelibrary.wiley.com\/toc\/15481425\/2017\/44\/3\" target=\"_blank\" rel=\"noopener\">American Ethnologist<\/a> 44(3): 435-450.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#gusterson2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#gusterson\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/AmericanEthnologist.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"gusterson\" lang=\"en\">Anthropologists have not systematically studied universities, and ethnographies of the university focus too much on student life. The literature on the Cold War university, broadly concerned with the relationship between power and knowledge, could serve as a model for a critical anthropology of the neoliberal university. Such an anthropology would investigate various important issues\u2014including the changing character of public and private universities, the rise of casual labor and corporate employment practices on campus, the student-debt crisis, the university\u2019s role in increasing socioeconomic inequality and class immobility, and the relationship that such disciplines as economics and political science maintain with the state and capital.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"gusterson2\" lang=\"es\">Los antrop\u00b4ologos no han estudiado la universidad sistem\u00b4aticamente, y las etnograf\u00b4\u0131as de la universidad se enfocan demasiado en la vida estudiantil. La literatura sobre la universidad durante la Guerra Fr\u00b4\u0131a, generalmente centrada en la relaci\u00b4on entre el poder y el conocimiento, puede servir de modelo para una antropolog\u00b4\u0131a cr\u00b4\u0131tica de la universidad neoliberal. Tal antropolog\u00b4\u0131a investigar\u00b4\u0131a diferentes temas importantes \u2014incluyendo la transformaci\u00b4on de las universidades p\u00b4ublicas y privadas, el aumento del trabajo temporal y de las pr\u00b4acticas corporativas de empleo en el campus universitario, la crisis de endeudamiento estudiantil, el rol de la universidad en el agravamiento de la desigualdad social y econ\u00b4omica y la relaci\u00b4on que mantienen disciplinas como la econom\u00b4\u0131a y la ciencia pol\u00b4\u0131tica con el estado y el capital\u2014.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.utpjournals.press\/toc\/anth\/59\/1\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/AmericanAnthropologist.png\"  alt=\"Anthropologica\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Novak, Shannon. 2017. \u201cCorporeal Congregations and Asynchronous Lives: Unpacking the Pews at Spring Street.\u201d <a href=\"https:\/\/www.utpjournals.press\/toc\/anth\/59\/1\" target=\"_blank\" rel=\"noopener\">American Anthropologist<\/a> 119(2): 236-252.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#novak2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#novak\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/AmericanAnthropologist.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"novak\" lang=\"en\">This article seeks to expose the \u201cfallacies of synchrony\u201d that often accompany the analysis of human remains. In approaching a cemetery, for example, we all too easily think of the bodies there as a \u201ccommunity,\u201d even when they belong to different generations or geographic contexts. This simple point has major implications, especially for the bioarchaeology of urban landscapes. Here, chronologically disparate elements accumulate in vast me\u00b4 langes, offering innumerable examples of the \u201cnon-contemporaneity of the contemporaneous,\u201d an idea developed by Karl Mannheim ([1928] 1952) and Alfred Schutz (1967), and now extended to archaeology by Gavin Lucas (2015). To escape the fallacies of synchrony and explore the shifting rhythms of city life, I turn to the case of the Spring Street Presbyterian Church in Manhattan. When the church burial vaults (ca. 1820\u20131850) were unexpectedly unearthed in 2006, they seemed to represent a ready-made \u201ccongregation.\u201d Yet Spring Street was actually a \u201ccatchment zone\u201d of mingled and mangled temporalities. Though placed together in death, the bodies there had only occasionally crossed paths in life. By following some of their traces to and from the site, we may come to understand what it means to gather, work, and worship together in a society of strangers.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"novak2\" lang=\"es\">Este art\u00b4\u0131culo busca exponer las \u201cfalacias de la sincron\u00b4\u0131a\u201d que a menudo acompan\u02dc an el ana\u00b4 lisis de los restos humanos. Cuando nos acercamos a un cementerio, por ejemplo, todos fa\u00b4 cilmente pensamos de los cuerpos all\u00b4\u0131 como una \u201ccomunidad,\u201d aun cuando pertenecen a diferentes generaciones o contextos geogra\u00b4 ficos. Este simple punto tiene mayores implicaciones, especialmente para la bioarqueolog\u00b4\u0131a de los paisajes urbanos. Aqu\u00b4\u0131, elementos cronolo\u00b4 gicamente dispares se acumulan en vastas mezclas, ofreciendo innumerables ejemplos de la \u201cnocontemporaneidad de lo contempora\u00b4 neo\u201d, una idea desarrollada por Karl Mannheim ([1928] 1952) y Alfred Schutz (1967), y ahora extendida a la arqueolog\u00b4\u0131a por Gavin Lucas (2015). Para escapar de las falacias de la sincron\u00b4\u0131a y explorar los ritmos cambiantes de la vida de la ciudad, vuelvo al caso de la Iglesia Presbiteriana de Spring Street en Manhattan. Cuando las bo\u00b4 vedas de entierro de la iglesia (ca. 1820\u20131850) fueron desenterradas inesperadamente en 2006, parecieron representar una \u201ccongregacio\u00b4 n\u201d previamente formada. Todav\u00b4\u0131a Spring Street era en realidad una \u201czona de captacio\u00b4 n\u201d de temporalidades mezcladas y mutiladas. Aunque colocados juntos en muerte, los cuerpos all\u00b4\u0131 so\u00b4 lo ocasionalmente hab\u00b4\u0131an cruzado caminos en vida. Siguiendo algunas de sus huellas desde y hacia el sitio, podemos llegar a entender que\u00b4 significa reunir, trabajar, y rezar juntos en una sociedad de extran\u02dc os.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.utpjournals.press\/toc\/anth\/59\/1\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Anthropologica.jpg\"  alt=\"Anthropologica\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Heller, Monica, Sari Pietika\u00a8inen and Emanuel da Silva. 2017. \u201cBody, Nature, Language: Artisans to Artists in the Commodification of Authenticity.\u201d <a href=\"https:\/\/www.utpjournals.press\/toc\/anth\/59\/1\" target=\"_blank\" rel=\"noopener\">Anthropologica<\/a> 59(1): 114-129.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#heller2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >R\u00e9sum\u00e9 (Francais)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#heller\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Anthropologica.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"heller\" lang=\"en\">This article examines processes of authenticating and selling handicrafts at the conjuncture of cultural pride and economic profit in two peripheral sites (Finnish Sa\u00b4miland and rural Que\u00b4bec), under shared conditions of late capitalism and globalising political economies. These conditions (re)structure traditionalist and modernist discourses about artisans\u2019 historical bodies, their connections to the local land (nature), and how they interactionally authenticate and sell their products through language. Under these conditions, the commodification of authenticity pushes artisans and handicrafts beyond being emblems of national belonging and collective tradition, and toward individualised, artistic commercial production with greater or lesser ties to post-national cosmopolitanism.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"heller2\" lang=\"fr\">Cet article examine les processus d\u2019authentification et de vente l\u2019artisanat a` la croise\u00b4e de la fierte\u00b4 culturelle et du profit e\u00b4conomique dans deux sites pe\u00b4riphe\u00b4riques (en Laponie finlandaise et au Que\u00b4bec rural), sous les conditions communes du capitalisme tardif et des politiques e\u00b4conomiques mondialise\u00b4es. Ces conditions (re)structurent les discours traditionalistes et modernisants sur les corps historise\u00b4s des artisans, leurs liens avec la terre locale (la nature), et modifient la manie`re don\u2019t ils authentifient et vendent leurs produits de fac\u00b8on interactionnelle a` travers la langue. Dans ces conditions, la commodification de l\u2019authenticite\u00b4 pousse les artisans et l\u2019artisanat au-dela` d\u2019emble`mes d\u2019appartenance nationale et de tradition collective, vers la production artistique individualise\u00b4e et commerciale, avec des liens plus ou moins importants au du cosmopolitisme post-national.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"..\/..\/images\/wcaa\/dejalu\/covers7\/AnthropologicalForum.jpg\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/AnthropologicalForum.jpg\"  alt=\"ANTHROPOS\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Venbrux, Eric. 2017. \u201cHow the Tiwi Construct the Deceased\u2019s Postself in Mortuary Ritual.\u201d <a href=\"https:\/\/www.anthropologicalforum.net\/issues\/volume-27-number-1-2017\" target=\"_blank\" rel=\"noopener\">Anthropological Forum<\/a> 27(1): 49-62.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#venbrux\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/AnthropologicalForum.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"venbrux\" lang=\"en\">In this paper I will discuss Tiwi mortuary rites as a transformative, relational process in which the deceased\u2019s postself is created. The deceased\u2019s self is fashioned and manifested after death through a series of ritual practices performed by specific relatives. This approach allows me not only to stress the concern Tiwi people show about being remembered after death but also how this concern defines each participant\u2019s ceremonial role and constitutes one of the mortuary ritual\u2019s major aims. The deceased will be remembered as portrayed in the final rites.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.anthropos.eu\/anthropos\/journal\/previous-issues\/112-2.php\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Anthropos.png\"  alt=\"Anthropos\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Singleton, Michael. 2017. \u201cThe Bombardier Marabout of Dakar\u2013An African Shaman? Towards a Nominalist Anthropology.\u201d <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Anthropos.pdf\" target=\"_blank\" rel=\"noopener\">Anthropos<\/a> 112: 499-516.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#singleton\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Anthropos.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"singleton\" lang=\"en\">Academic interpretations of shamanism in the West have oscillated between the sociological and the cultural. Anchored in an anecdotal case study of a Senegalese marabout, a less equivocally ethnocentric approach is here proposed in terms of cultures as Projects (or Wholes) which, on account of their irreducibly particular projects (or peculiar parts), appear sometimes marginally convergent but (on the whole) are often radically divergent. A nominalist onto-epistemology could thus suit the anthropological cause more than any other.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/revistaselectronicas.ujaen.es\/index.php\/rae\/issue\/view\/252\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Antropolog\u00edaExperimental.jpg\"  alt=\"Antropolog\u00eda Experimental\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Garc\u00eda Manso, Almudena and Artenira Silva E Silva. 2017. \u201cCIBERFEMINISMO O FEMINISMO EN LA RED: Haciendo arqueolog\u00eda en Internet (CYBERFEMINISM OR FEMINISM IN THE WEB: doing archeology on the Internet).\u201d <a href=\"https:\/\/revistaselectronicas.ujaen.es\/index.php\/rae\/issue\/view\/252\" title=\"Antropolog\u00eda Experimental\" target=\"_blank\" rel=\"noopener\">Antropolog\u00eda Experimental<\/a> 17: 277-286.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#manso2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol) <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#manso\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Antropolog\u00edaExperimental.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"manso\" lang=\"en\">This text aims to review most characteristic aspects of Cyberfeminism, with emphasis on three marginal observations that are outside the limits of feminist theory: the Cyberfeminist reality as a subversive strategy to destabilize the dual gender rule; the need to maintain the unity and the uniqueness of Cyberfeminism and feminisms, and support in ICT \u201cJoin me and together we will rule the galaxy...\u201d; and the force in the cyborg ontology as a strategy, policy and mythical image of destabilization of the \u201cstandardized\u201d genders. We speak of archeology, which is all the information on the Internet. We are open to collect clues and to deduce from the antiquity of these data the cyberfeminist ideology since its inception. Not isnt too times for analog generations, but is more time for millenians. In this work metaphorically we named\r\narcheology as a research technique of a very ancient fact. Although in truth what we want to analyse what was cyberfeminism, understood as feminism for the internet and not feminism on the internet.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"manso2\" lang=\"es\">Este texto pretende repasar los aspectos m\u00e1s caracter\u00edsticos del ciberfeminismo, hacienda especial hincapi\u00e9 en tres reflexiones marginales que est\u00e1n fuera de los l\u00edmites de las teor\u00edas feministas: la realidad ciberfeminista como estrategia subversiva desestabilizadora de la norma de g\u00e9nero dual; la necesidad de uni\u00f3n y mantenimiento de la singularidad de los ciberfeminismos y feminismos, y el apoyo en las TICs \u201cjuntas gobernaremos la galaxia\u2026\u201d; y la fuerza en la ontolog\u00eda cyborg como estrategia, imagen m\u00edtica y pol\u00edtica de desestabilizaci\u00f3n de los g\u00e9neros \u201cduales y estandarizados\u201d. Hablamos de arqueolog\u00eda, pues nos adentramos en una sima, que es toda la informaci\u00f3n en Internet, nos mostramos abiertos a recoger pistas y a deducir desde la antig\u00fcedad de esos datos, la ideolog\u00eda ciberfeminista desde sus or\u00edgenes.\r\nTiempos no muy lejanos para las generaciones anal\u00f3gicas, pero tiempos antiguos para las generaciones \u201cmillenians\u201d. En este trabajo nombramos metaf\u00f3ricamente a la arqueol\u00f3gica como t\u00e9cnica de investigaci\u00f3n de un hecho muy antiguo. Aunque en verdad lo que queremos hacer es un recorrido por lo fue el ciberfeminismo, entendido como feminismo para internet y no feminismo en internet.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ojs.unica.it\/index.php\/anuac\/issue\/view\/91\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers6\/ANUAC.png\"  alt=\"ANUAC\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Zuppi, Andrea. 2017. \u201cNaturalism and the representation of animals in the Southern French Pyrenees.\u201d <a href=\"http:\/\/ojs.unica.it\/index.php\/anuac\/issue\/view\/91\" target=\"_blank\" rel=\"noopener\">ANUAC<\/a> 6(2): 129-154.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#zuppi\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Anuac.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"zuppi\" lang=\"en\">Models of \u201cWestern ontology\u201d often depict the Euro-American world in a stereotypical way that does not seem to have much to do with empirical reality. The aim of this article is to assess the ethnographic soundness of one of these models: naturalism (Descola 2013). In Beyond nature and culture, Philippe Descola makes the hypothesis that Westerners are \u201cnaturalists\u201d, namely, that they trace an unbridgeable gap between the domain of culture, to which they belong, and the \u201cmute and impersonal\u201d domain of nature. Thus, for alleged naturalists, animals are nothing but machines, devoid of all the inner qualities typical of the human being. In this paper, I will analyze the relation between naturalism and ethnographic data collected in Semot, a small village in the southern French Pyrenees. Through a focus on human-animal relations in the contexts of hunting and herding, it will be shown how naturalism proves to be a rather inadequate model to account for the ways animals are represented in Semot.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ojs.unica.it\/index.php\/anuac\/issue\/view\/91\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/ArchivioAntropologicMediterraneo.jpg\" alt=\"Anu\u00e1rio Antropol\u00f3gico\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Bougleux, Elena. 2017. \u201cA River that Divides. Climate Change Perspectives and Historical Accounts in Southern India.\u201d <a href=\"http:\/\/www.archivioantropologicomediterraneo.it\/?p=652\" target=\"_blank\" rel=\"noopener\">Archivio Antropologico Mediterraneo<\/a> 19(2): 13-26.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n\r\n\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/ArchivioAntropologicoMediterraneo.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.tandfonline.com\/toc\/raan20\/15\/3?nav=tocList\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers6\/AsianAnthropology.jpg\" alt=\"https:\/\/www.tandfonline.com\/toc\/raan20\/15\/3?nav=tocList\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Kuwayama, Takami. 2017. \u201cJapanese anthropology, neoliberal knowledge structuring, and the rise of audit culture: lessons from the academic world system.\u201d <a href=\"https:\/\/www.tandfonline.com\/toc\/raan20\/16\/3\" target=\"_blank\" rel=\"noopener\">Asian Anthropology<\/a> 16(3): 159-171.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#takami\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"http:\/\/explore.tandfonline.com\/page\/ah\/aa-best-paper?utm_source=CPB&amp;utm_medium=cms&amp;utm_campaign=JMY07479\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n                <!-- <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Anuac.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a> -->\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"takami\" lang=\"en\">Placing my earlier arguments about the marginality of Japanese anthropology in the world in both historical and comparative perspectives, this article examines the influence of two important recent developments on the status of Japanese and, more broadly, East Asian scholarship \u2013 the impact of neoliberalism on, and the spread of audit culture within, higher education. Special attention is paid to the increasing importance attached to world university rankings in status-conscious East Asian countries, in which researchers are being urged to publish in internationally recognized English-language journals. These changes have, on the one hand, prompted Japanese and other East Asian scholars to achieve higher goals, thus helping raise their relative status in the wider world, while forcing them, on the other hand, to thoroughly reconsider the traditional structure of knowledge in their national or regional community. The current situation of East Asian scholarship therefore presents both opportunities and crises. How to meet this challenge is the central question addressed in this article.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.ava.unam.edu.ar\/index.php\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/AV\u00c1.jpg\" alt=\"https:\/\/www.tandfonline.com\/toc\/raan20\/15\/3?nav=tocList\" \/>\r\n    <\/a>\r\n\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>de Souza Barreto, Victor Hugo. 2017. \u201cRISCO, PRAZER E CUIDADO: TECNICAS DE SI NOS LIMITES DA SEXUALIDADE.\u201d <a href=\"http:\/\/www.ava.unam.edu.ar\/index.php\" target=\"_blank\" rel=\"noopener\">AV\u00c1<\/a> 31: 119-142.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#souza2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumo (Portuguese)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#souza\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Av\u00e1.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"souza\" lang=\"en\">One of the proposals of this text is to point out how care is one of the central elements present both in the discourse and in the actions observed between my interlocutors, adherents of sexual practices considered as \u201cat risk\u201d. I take as the object of analysis the sexual practices framed as behaviors for the prevention of diseases, the care of oneself and the evaluation of the \u201crisks\u201d \u2013or the absence\/ lack of them\u2013 like social and subjective experiences, seeking to investigate the relations between pleasure and risk existing on the \u201csex scripts\u201d present among men who frequent commercial spaces or organize sex-related events among them.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"souza2\" lang=\"pt\">Uma das propostas desse texto \u00e9 a de apontar como o cuidado \u00e9 um dos elementos centrais presentes tanto no discurso quanto nas a\u00e7\u00f5es observadas entre meus interlocutores, adeptos de pr\u00e1ticas sexuais tidas como \u201cde risco\u201d. Tomo como objeto de an\u00e1lise as pr\u00e1ticas sexuais enquadradas como comportamentos para a preven\u00e7\u00e3o de doen\u00e7as, o cuidado de si e a avalia\u00e7\u00e3o dos \u201criscos\u201d \u2013ou a aus\u00eancia\/falta delas\u2013 como experi\u00eancias sociais e subjetivas, buscando investigar as rela\u00e7\u00f5es entre prazer e risco existentes nos \u201croteiros sexuais\u201d presentes entre homens que frequentam espa\u00e7os comerciais ou organizam eventos voltados ao sexo entre eles.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"moron\" lang=\"en\">In 1972, the Gonzalo Rinc\u00f3n Guti\u00e9rrez Archaeological Museum officially began its activities, it was inaugurated with a successful exhibition which had the name of The Beginning and the End, in which they combined past and present. Since then, there have been several exhibitions, conferences and publications, which include the contributions of the most distinguished specialists in Venezuelan from Archeology, who have contributed to enrich the Museum\u2019s copious heritage with their thoughts and works: \u201ctending to exalt the existence of our people to induce them to study their history, putting into practice their inspiration and their knowledge necessary to create scientific knowledge. So people have to be aware that their identity is never forgotten, it means it will be in the memory and in their actions. From this exhibition \u201cprince\u201d, the Museum initiates a museographic and pedagogical process that integrates the achievements obtained with the achievements of our ancestors, in order to develop and to promote national self-confidence, as well as creativity and independence by considering itself from the deep perspective of the centuries. In this sense, the Museum performs different activities, having as fundamental aims: collecting, preserving, studying, exhibiting and disseminating in a clear and systematic way, the testimony and knowledge that illustrate the indigenous past and the conformation of Venezuela as a nation.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"moron2\" lang=\"es\">En 1972, oficialmente el Museo Arqueol\u00f3gico Gonzalo Rinc\u00f3n Guti\u00e9rrez inicia sus actividades, inaugurado con una exitosa exposici\u00f3n bajo el nombre de Principio y Fin, en la cual combinaban pasado y presente. Desde entonces, varias han sido las exposiciones, conferencias y publicaciones realizadas, en donde figuran las contribuciones de los m\u00e1s destacados especialistas de la Arqueolog\u00eda Venezolana, quienes han contribuido a enriquecer con su pensamiento y trabajo al copioso patrimonio que atesora el Museo: \u201ctendiendo a enaltecer la existencia de nuestro pueblo para inducirlo a estudiar su Historia, llevando a la pr\u00e1ctica su inspiraci\u00f3n y su saber para crear cient\u00edfica art\u00edsticamente, siempre consciente de que la identidad de los pueblos est\u00e1 forjada por la memoria de sus actos.\u201d Desde esta exposici\u00f3n pr\u00edncipe, el Museo inicia un proceso museogr\u00e1fico y pedag\u00f3gico que integra los logros alcanzados los logros de nuestros ancestros, para as\u00ed desarrollar y fomentar la autoconfianza nacional, promoviendo la creatividad e independencia al considerarse a s\u00ed mismo desde la perspectiva profunda de los siglos. En este sentido, el Museo desempe\u00f1a variadas actividades, teniendo como ejes fundamentales: colectar, preservar, estudiar, exhibir y difundir de manera clara y sistem\u00e1tica, los testimonio materiales y los conocimientos que ilustran el pasado ind\u00edgena y la conformaci\u00f3n de Venezuela como naci\u00f3n.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"moron3\" lang=\"fr\">En 1972, officiellement, le Mus\u00e9e Arch\u00e9ologique Gonzalo Rinc\u00f3n Guti\u00e9rrez initie ses activit\u00e9s par Commencement et Fin, une exposition qui connut un grand succ\u00e8s. Depuis lors, nombre d\u2019expositions, conf\u00e9rences et publications des plus importants sp\u00e9cialistes qui \u00ab tendent \u00e0 louer notre peuple pour l\u2019amener \u00e0 \u00e9tudier son Histoire, apportant \u00e0 la pratique son inspiration et son savoir pour cr\u00e9er une science artistique, consciente de ce que l\u2019identit\u00e9 du peuple est forg\u00e9e par la m\u00e9moire de ses actes. \u00bb Depuis cette premi\u00e8re exposition, le Mus\u00e9e int\u00e8gre les r\u00e9ussites de nos anc\u00eatres pour nourrir et d\u00e9velopper la confiance nationale. En ce sens, ses axes fondamentaux sont: collecter, pr\u00e9server, \u00e9tudier et diffuser les t\u00e9moignages qui illustrent le pass\u00e9 indig\u00e8ne et la conformation du Venezuela comme nation.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/culanth.org\/issues\/187-32-2-may-2017\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/CulturalAnthropolgy.gif\" alt=\"Cultural Anthropology\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Vaughn, Sarah E. 2017. \u201cDISAPPEARING MANGROVES: The Epistemic Politics of Climate Adaptation in Guyana.\u201d <a href=\"https:\/\/culanth.org\/issues\/187-32-2-may-2017\" target=\"_blank\" rel=\"noopener\">Cultural Anthropology<\/a> 32(2): 242-268.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#vaughn\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/CulturalAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"vaughn\" lang=\"en\">This article details the epistemic politics that shape the climate adaptation of sea defense in Guyana. Rethinking the material arrangements of expertise in the Anthropocene, I track the work of a group of technoscientific experts participating in the Guyana Mangrove Restoration Project (GMRP). In an attempt to redesign sea defense around mangrove ecosystems, GMRP participants recognize that climate adaptation is not solely dependent on their well-intentioned efforts. As research objects, mangroves are not only forms of evidence but also tools that guide expert action and distinctions in day-to-day labor. Moreover, mangroves draw out the explicit contingencies of modeling, placing expert groups in tension with one another as each seeks to advance their own ideas for mangrove protection, management, or change. I show that this relational ontology is emblematic of climate-adaptation policy\u2019s broader operative logics, or what I call inverse performativity. This is a process whereby an unruly world forces one expert group to seek help from others, building a new ecology of expertise to adapt to a changing climate. Impermanent and wondrous, mangroves urge us to think more creatively about vulnerability to climate change and the kinds of practices that inspire knowledge about it.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.journals.uchicago.edu\/toc\/ca\/2017\/58\/2\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/CurrentAnthropology.png\" alt=\"Current Anthro\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Fassin, Didier, Matthew Wilhelm-Solomon, and Aurelia Segatti. 2017. \u201cAsylum as a Form of Life: The Politics and Experience of Indeterminacy in South Africa.\u201d <a href=\"https:\/\/www.journals.uchicago.edu\/toc\/ca\/2017\/58\/2\" target=\"_blank\" rel=\"noopener\">Current Anthropology<\/a> 58(2): 160-187.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#fassin\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/CurrentAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"fassin\" lang=\"en\">According to the United Nations, in 2003 South Africa had the highest number of asylum seekers worldwide. This situation resulted from the combination of two factors: considerable migration flows from neighboring African countries and ineffective assessment procedures by the South African administration. Based on interviews with applicants or former applicants to refugee status as well as officials, adjudicators, and activists, our research focuses on the experience of existential indeterminacy endured by claimants and the signification of the ambivalent policies implemented by the state. We propose to analyze asylum as a form of life, rather than as bare life, not disambiguating the two meanings in tension in Wittgenstein\u2019s reflections: a particular shared world and a universal human condition. We emphasize how this form of life is shaped by the law, according to Agamben\u2019s analysis, although in an equivocal way, as individuals alternatively adapt to it or resist it. Beyond the South African case, we argue that this form of life is a major feature of contemporary society.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/seer.ufrgs.br\/EspacoAmerindio\/issue\/view\/3396\/showToc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Espa\u00e7oAmer\u00edndio.jpg\" alt=\"Espa\u00e7o Amer\u00edndio\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Caviedes, Mauricio. 2017. \u201c\u00c9 POSS\u00cdVEL FAZER UMA ETNOGRAFIA DAS ESCOLAS? O CASO DA FRONTEIRA AMAZ\u00d4NICA BRASIL-COL\u00d4MBIA E DOS POVOS TICUNA E MURUI-MUINA.\u201d <a href=\"https:\/\/seer.ufrgs.br\/EspacoAmerindio\/issue\/view\/3396\/showToc\" target=\"_blank\" rel=\"noopener\">Espa\u00e7o Amer\u00edndio<\/a> 11(2): 14-47.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#caviedes2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumo (Portuguese)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#caviedes\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Espa\u00e7oAmer\u00edndio.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"caviedes\" lang=\"en\">This article explains the ethnographic use of language analysis through collected data in indigenous schools during fieldwork, as part of the post-doctoral research project entitled \u201cThe education of indigenous women: identity contradictions in the schools of the Murui Muina and Ticuna people in the Amazonas River Basin, in the border between Colombia and Brasil\u201d, within the N\u00facleo de Antropologia das Sociedades Ind\u00edgenas e Tradicionais, PPGAS-UFRGS. The article presents interviews with indigenous school\u2019s teachers in order to explain experiences that determine indigenous identity and its relation to gender identity, based in an ethnographical analysis of language within the context of indigenous schools. The articles suggests challenges for future research on indigenous school education in the Amazonas region. In order to understand the inequality between indigenous and \u201cuniversal\u201d forms of knowledge, the article commences by summarizing the background of language analysis in anthropology; next, it explains the relation between ethnic and gender identity and language; finally, it describes the language used by indigenous teachers in order to understand how schools shape indigenous experiences, presenting, thus, the main challenges for future research.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"caviedes2\" lang=\"pt\">Neste artigo, explica-se o m\u00e9todo de an\u00e1lise da linguagem a partir de dados recolhidos por meio da observa\u00e7\u00e3o etnogr\u00e1fica nas escolas ind\u00edgenas dentro do projeto de pesquisa de p\u00f3s-doutorado \u201cA educa\u00e7\u00e3o da mulher ind\u00edgena: contradi\u00e7\u00f5es da identidade nas escolas ind\u00edgenas Murui-Muina e Tikuna, na Amaz\u00f4nia da Col\u00f4mbia e do Brasil\u201d, que faz parte do N\u00facleo de Antropologia das Sociedades Ind\u00edgenas e Tradicionais do Programa de P\u00f3s-Gradua\u00e7\u00e3o em Antropologia Social da UFRGS. O artigo utiliza entrevistas com professores e professoras ind\u00edgenas para entender, por meio da an\u00e1lise da linguagem, as experi\u00eancias que influenciam a identidade ind\u00edgena e a sua rela\u00e7\u00e3o com a identidade de g\u00eanero no contexto do ensino escolar. Baseado nessas entrevistas, o artigo sugere desafios para futuras pesquisas sobre a educa\u00e7\u00e3o escolar ind\u00edgena na Amaz\u00f4nia. Com o intuito de refletir sobre a desigualdade entre conhecimentos universais e ind\u00edgenas, o artigo explica primeiro os antecedentes antropol\u00f3gicos da an\u00e1lise da linguagem; a seguir, apresenta a influ\u00eancia da linguagem na identidade \u00e9tnica e, finalmente, descreve a linguagem dos professores para entender a influ\u00eancia da educa\u00e7\u00e3o escolar na experi\u00eancia de ser ind\u00edgena e apresenta os desafios futuros nesse campo.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.unsam.edu.ar\/ojs\/index.php\/etnocontemp\/issue\/view\/33\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Etnograf\u00edasContempor\u00e1neas.jpg\" alt=\"Estudios en Antropolog\u00eda Social\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Silba, Malvina and Pablo Vila. 2017. \u201cM\u00fasicas migrantes y la construcci\u00f3n de \u2018lo negro\u2019 en la Argentina contempor\u00e1nea (Migrant music and the construction of \u201cbeing black\u201d in contemporary Argentina).\u201d <a href=\"http:\/\/www.unsam.edu.ar\/ojs\/index.php\/etnocontemp\/issue\/view\/33\" target=\"_blank\" rel=\"noopener\">Etnograf\u00edas Contempor\u00e1neas<\/a> 3(5): 120-151.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#silba2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#silba\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Etnograf\u00edasContempor\u00e1neas.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"silba\" lang=\"en\">In the present article we want to analyze the music that the migrants from Bolivia and Paraguay listen to and dance in Buenos Aires. In the context of our inquiries about cumbia, we became intrigued by the music taste of those who were identified by our own Argentine interviewees as \u201cthe blackest among blacks\u201d: the Bolivian and Paraguayan migrants and their descendants living in Buenos Aires. These groups of migrants were their \u201cothers,\u201d those who were below them in the social scale, and those they could stigmatize and exclude, just as other actors in their social environment did to themselves. The fieldwork was carried out between 2008 and 2009 in two dance venues (one in the City of Buenos Aires and the other in the Buenos Aires\u2019 suburbs), which were mainly attended by members of both communities residing in Argentina. We were interested in knowing how these \u201cblacks among blacks\u201d worked out their identifications in relation to cumbia, young people of Bolivian and Paraguayan descent who, weekend after weekend, filled the dance floor of a pair of leisure venues intimately identified with their communities of origin.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"silba2\" lang=\"pt\">En el presente art\u00edculo nos proponemos analizar el fen\u00f3meno de la m\u00fasica que escuchan y bailan los migrantes de Bolivia y Paraguay en Buenos Aires. En el contexto de nuestras indagaciones sobre la cumbia nos surgi\u00f3 la pregunta por lo que pasaba con la m\u00fasica de aquellos que eran se\u00f1alados por las y los j\u00f3venes argentinos que entrevistamos como \u201clos m\u00e1s negros entre los negros\u201d: los migrantes bolivianos y paraguayos, y sus descendientes. Estos grupos de migrantes eran sus \u201cotros\u201d, los que se ubicaban por debajo de ellos y a quienes pod\u00edan estigmatizar y excluir, de la misma forma que otros actores de su entorno social lo hac\u00edan con ellos mismos. El trabajo de campo lo desarrollamos entre 2008 y 2009 en dos locales bailables (uno de la Ciudad de Buenos Aires y otro del Conurbano bonaerense) a los que asist\u00edan, mayoritariamente, miembros de ambas comunidades residentes en la Argentina. Nos interesaba conocer como armaban sus identificaciones en relaci\u00f3n a la cumbia los \u201cnegros entre los negros\u201d, quienes, fin de semana tras fin de semana, llenaban las pistas de dos locales bailables \u00edntimamente identificados con sus comunidades de origen.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/journals.openedition.org\/etnografica\/4887\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Etnografica.png\" alt=\"ETHOS\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Rosa, Frederico Delgado. 2017. \u201cProfetismos norte-amer\u00edndios e colonialismo: um cap\u00edtulo esquecido da hist\u00f3ria da antropologia? (North-Amerindian prophetisms and colonialism: a forgotten chapter in the history of anthropology?)\u201d <a href=\"https:\/\/journals.openedition.org\/etnografica\/4887\" target=\"_blank\" rel=\"noopener\">Etnogr\u00e1fica<\/a> 21(2): 225-245.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#rosa2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumo (Portuguese)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#rosa\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Etnogr\u00e1fica.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"rosa\" lang=\"en\">James Mooney started his \u201cmulti-sited\u201d fieldwork in different Indian reservations of the US in 1890, aiming at a clarification of a prophetic-messianic movement. His ethnography disclosed its transformations on both sides of the Rocky Mountains and in relation with the colonial context. In parallel, Mooney worked in the archive and sent queries by mail that instigated an extensive documentation on new Amerindian religions of Christian influence, directly or indirectly connected to the Ghost Dance. The institutional rise of the Boasian school obfuscated the importance of Mooney\u2019s anthropology, which is not sufficiently acknowledged outside Americanist circuits. The article aims at divulging this figure as a methodological and intellectual forerunner of preoccupations and themes that only much later would reach the core of our discipline.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"rosa2\" lang=\"pt\">Em 1890, James Mooney iniciou um trabalho de campo \u201cmultissituado\u201d, entre diversas reservas \u00edndias dos EUA, com vista a delimitar um movimento prof\u00e9tico messi\u00e2nico. A sua etnografia permitiu discernir as suas transforma\u00e7\u00f5es dos dois lados das Montanhas Rochosas e em rela\u00e7\u00e3o com o contexto colonial. Em paralelo, Mooney trabalhou em arquivo e fez question\u00e1rios por correspond\u00eancia que instigaram a produ\u00e7\u00e3o de uma vasta documenta\u00e7\u00e3o sobre novas religi\u00f5es amer\u00edndias de influ\u00eancia crist\u00e3, direta ou indiretamente ligadas \u00e0 Dan\u00e7a dos Esp\u00edritos (Ghost Dance). Devido \u00e0 ascens\u00e3o institucional da escola boasiana, ficou em grande parte esquecida e n\u00e3o \u00e9 ainda hoje devidamente reconhecida, fora dos meios americanistas, a import\u00e2ncia da antropologia de Mooney, enquanto precursor metodol\u00f3gico e intelectual de preocupa\u00e7\u00f5es que s\u00f3 muito depois do seu tempo se tornariam capitais para a disciplina.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/sfaajournals.net\/toc\/humo\/76\/1\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/HumanOrganization.jpg\" alt=\"Etnogr\u00e1fica\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Padgett, Deborah K. and Prachi Priyam. 2017. \u201cPavement Dwelling in Delhi, India: An Ethnographic Account of Survival on the Margins.\u201d <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/HumanOrganization.pdf\" target=\"_blank\" rel=\"noopener\">Human Organization<\/a> 76(1): 73-81.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#padgett\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/HumanOrganization.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"padgett\" lang=\"en\">This article examines survival among homeless persons (\u201cpavement dwellers\u201d) in Delhi, India. In particular, we explore the role of formal and informal relationships in meeting the demands of daily existence and how and when public social welfare programs assist pavement dwellers. Over fifteen months, beginning in 2013, participant observation was conducted, and approximately 200 individuals (homeless persons, government officials, and NGO representatives) were interviewed in Hindi or English. Triangulated data including documents, interviews, and fieldnotes were subjected to thematic analyses. Results produced five themes:  persistent illegality, dependence on charitable others, personhood and worthiness, migration and social\r\n        isolation, and precarious relationships and distrust. Based on the research findings, we make recommendations for legal inclusion, decriminalization, access to health care, and income support for parents with dependent children. Broader concerns about global homelessness are also discussed in the context of growing income inequality.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.ajol.info\/index.php\/ijma\/issue\/view\/15746\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/InternationalJournalofModernAnthropology.jpg\" alt=\"Human Organization\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Chaabani, Hassen. 2017. \u201cThe Tunisian Revolution \u201cThe Free, Youth Revolution\u201d from an Anthropological Perspective.\u201d <a href=\"https:\/\/www.ajol.info\/index.php\/ijma\/issue\/view\/15746\" target=\"_blank\" rel=\"noopener\">International Journal of Modern Anthropology<\/a> 1(10): 14-48.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#chaabani\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/InternationalJournalofModernAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"chaabani\" lang=\"en\">In this paper I focus on the anthropological aspects of the Tunisian Revolution of 2011 showing how anthropology could offer several angles of insight into the study of this revolution, which represents a new model of political revolutions. I show that this revolution has three major particularities: the young age of the revolutionaries, the independence of their thought and action, and their nonviolence. These particularities would not remove it from the political revolution category, but they mark a new step of paradigm change in the history of political revolutions. The behavior of the revolutionaries and their real objectives are among Muslim good morals, which are compatible with those adopted by the modern Western civilization and the Universal Moral Code. I present the dynamics of this revolution showing how it has removed immediate obstacles for reaching gradually its real objectives after the establishment of a new modern democrat constitution. In this paper, I also show how the ethnic and cultural homogeneity of Tunisian population has protected this revolution against attempts aiming to deviate it from its real objectives. As the spread of the political-religious terrorism is one of the major problems emerged after the launching of this revolution, I discuss the current causes of this spread and propose some initiatives that could be applied immediately for combating this terrorism at the cultural and intellectual levels. Moreover, I reveal its initial roots to provide a long-term strategy underlining, particularly, the need for a deep general review of all what falsely allocated to Islam and the motivation of Muslims to revitalize the real essence of.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/anthropologyireland.org\/ija\/archives\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/IrishJournalofAnthropology.png\" alt=\"African Journal of Indigenous Knowledge Systems\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Hourigan, Niamh. 2017. \u201cINTERNALIZED FLEXIBILITY AND RELATIVE DEPRIVATION: SUBJECTIVE RESPONSES TO ADULT TRANSITIONS IN THE REPUBLIC OF IRELAND.\u201d <a href=\"http:\/\/anthropologyireland.org\/ija\/archives\/\" target=\"_blank\" rel=\"noopener\">Irish Journal of Anthropology<\/a> 20(2): 26-38.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#hourigan\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/IrishJournalofAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"hourigan\" lang=\"en\">This article presents the preliminary findings of a study which explores attitudes to striving amongst thirty-six young middle class adults aged between 22 and 32 in the Republic of Ireland. It draws heavily on a similar study conducted by Bradley and Devadason (2008) which found that young people negotiating complex adult transitions in the UK responded with internalized flexibility (optimism, adaptability, and resourcefulness). Striving in all contexts is based on a set of contingent expectations that if the individual tries hard to achieve certain goals, specific or general results will follow. However, the collapse of the banking system, subsequent economic recession and housing crisis in the Republic of Ireland since 2008 have dramatically altered the contingent expectations on which striving of young adults within Irish society has been based since the 1990s. This study asks if those negotiating adult transitions have responded with internalized flexibility in this transformed economic context. It also examines whether the significant inter-generational disparities in the rewards delivered by striving which have emerged since 2008 (Chailloux Klein and Wilson 2016) have led to increased levels of relative deprivation (Gurr 1970, Bernburg et al 2009).<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.jstage.jst.go.jp\/browse\/jjcanth\/81\/1\/_contents\/-char\/ja\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/JapaneseJournalofCulturalAnthropology.gif\" alt=\"International Journal of Modern Anthropology\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Fukagawa, Hiroki. 2017. \u201c\u8eab\u4f53\u306b\u5185\u5728\u3059\u308b\u793e\u4f1a\u6027\u3068 \u300c\u4eba\u683c\u306e\u62e1\u5927\u300d \u30cb\u30e5\u30fc\u30ae\u30cb\u30a2\u9ad8\u5730\u30a8\u30f3\u30ac\u5dde\u30b5\u30ab\u8c37\u306b\u304a\u3051\u308b\u8840\u7e01\u8005\u306e\u6b7b\u306e\u91cd\u307f(Immanent Sociality within the Body and the \u2018Magnification of the Person\u2019).\u201d <a href=\"https:\/\/www.jstage.jst.go.jp\/browse\/jjcanth\/81\/1\/_contents\/-char\/ja\" target=\"_blank\" rel=\"noopener\">Japanese Journal of Cultural Anthropology<\/a> 81(1): 5-25.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#fukagawa2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >\u8ad6\u6587\u8981\u65e8 <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#fukagawa\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/JapaneseSocietyofCulturalAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"fukagawa\" lang=\"en\">When residents of Enga Province in the Highlands of Papua New Guinea (PNG) experience frustration, anger, or sorrow due to conflicts with relatives, such as clan members, they can become ill and even die. The feeling underpinning that phenomenon is referred to as \u201cheaviness\u201d (kenda) in the Enga language. According to that line of thinking, a deterioration in the relationship between relatives leads to a decline in the physical well-being of the persons involved. Indeed, social relationships, bodies, and emotions are inextricably intertwined through the concept of heaviness. In this paper, I consider cases of heaviness from the viewpoint of the theory of personhood and body. As the theory of personhood is broad, I focus on the specific question of how we can grasp a form of sociality and concept of person that are so radically different from our own in terms of its treatment of bodies and emotions. \u3000<br \/><br \/>\r\nAs Marylyn Strathern argued, in the New Guinea Highlands, person and body are not disconnected from the social process; instead, they are the sites in which social interactions take place and their effects are registered. That social process is called an \u201cenchainment\u201d of (mediated or unmediated) gift-exchange relationships. Bodily changes, such as birth, growth, sickness, and death, are caused by gift exchanges, and those, in turn, cause of further exchange relations, similar to the kula valuables circulating in the islands of the Massim area. In that process, the body objectifies the exchange relationships and its capacity, and it therefore becomes a worthy cause of the actions of another. In that sense, value is not placed on the body itself but rather on social relationships. Like the products embodying the relations of production and the kula valuables bearing the history of past exchanges, bodies objectify the relations that produced the bodies themselves (e.g., conjugal relations, filiation, and junior\/senior ritual relations). In that way, sociality is immanent within the body. \u3000<br \/><br \/>\r\nStrathern\u2019s argument is extremely effective in overcoming the frameworks of previous studies in which individuals were opposed to society, and one can ask how asocial individuals become particular social beings in specific ways. However, the theory of enchainment is also problematic. In the process of enchainment, every act and its effect are only part of the internal mechanism through which the body and exchange relations are continually reproduced. According to the logic of gift exchange, enchainment is systematic, and the world is filled with internal relationships. However, following Cors\u00edn Jim\u00e9nez\u2019s argument, I doubt that the social life of the New Guinea Highlands is as logical as Strathern\u2019s position implies. Are birth, growth, sickness, and death always understood as being equally important parts of life? A theory that treats all bodily changes as equal overlooks differences in the degree of importance associated with different persons and contexts. For example, the dying words of a relative are not equal to everyday conversation with family. The dying words include intense feelings in the face of a person\u2019s confrontation with death. We cannot ignore the importance of that kind of event in the life of a person. \u3000<br \/><br \/>\r\nIn contrast to Strathern, I focus not on the production but also on the non-production of relationships and intense emotions that can lead to a decline in the physical well-being of the person. In the cases I describe, sickness and death elicit emotions that are sustained for a very long time. Through those emotions, the exchange relationship is transformed into relations of proportion and magnification. I argue that what is important in that process is not the production of relations, but rather the transformation of the person at the limits of relationship. In this paper, I describe the interrelationship between Strathern\u2019s theory of immanent sociality within the body and intense emotion that can destroy residents of the Enga Province. \u3000\r\nAccording to the concept of person in Enga, all living things have mona (heart). Mona is a source of vitality, and the changes in its state influence the body. Because thoughts and feelings are considered to be a reflection of a person\u2019s mona, sorrow and anger reduce physical well-being, and joy and happiness give the body vitality. That is an everyday concern for people, because one\u2019s thoughts and emotions can harm not only oneself but also a person with whom he or she shares \u201cone blood.\u201d When a person feels anger because of the inappropriate conduct of a relative, that emotion directly affects the relative. It is believed that the anger of a person who is about to die is the most powerful, as it means he or she can sacrifice his or her life to have a fatal impact on the relative.<br \/><br \/>\r\nThose case studies show how the relations of scale (size) and proportion (weight) discussed by Cors\u00edn Jim\u00e9nez emerge from social processes. We cannot grasp that concept if we focus only on the production of exchange relationships. Of course, in exchange relations, the ability of the person is measured in terms of quantifiable products and valuables. In contrast, I argue that scale (size) and proportion (weight) are not simple measurements but represent the transformation of the ability of the person that is, the \u201cmagnification of the person.\u201d<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"fukagawa2\">\u30cb\u30e5\u30fc\u30ae\u30cb\u30a2\u9ad8\u5730\u30a8\u30f3\u30ac\u5dde\u30b5\u30ab\u8c37\u3067\u306f\u3001\u8840\u7e01\u8005\u9593\u306e\u4e89\u3044\u3084\u8ecb\u8f62\u306b\u304a\u3044\u3066\u5f53\u4e8b\u8005\u304c\u81ea\u3089\u306e\u5185\u306b\u9b31\u7a4d\u3057\u305f\u6012\u308a\u3084\u60b2\u3057\u307f\u3092\u62b1\u304f\u3068\u3001\u305d\u306e\u611f\u60c5\u304c\u7279\u7570\u306a\u5f71\u97ff\u529b\u3092\u3082\u3063\u3066\u81ea\u4ed6\u306e\u8eab\u4f53\u306b\u75c5\u3084\u6b7b\u3092\u3082\u305f\u3089\u3059\u3002\u3053\u306e\u611f\u60c5\u306f\u30a8\u30f3\u30ac\u8a9e\u3067\u300c\u91cd\u307f\uff08kenda\uff09\u300d\u3068\u547c\u3070\u308c\u308b\u3002\u3053\u306e\u8ad6\u7406\u306b\u57fa\u3065\u3051\u3070\u3001\u8840\u7e01\u8005\u9593\u306e\u95a2\u4fc2\u306e\u60aa\u5316\u306f\u3001\u5f53\u4e8b\u8005\u306e\u8eab\u4f53\u80fd\u529b\u306e\u6e1b\u9000\u3078\u3068\u7d50\u679c\u3059\u308b\u3002\u672c\u8ad6\u3067\u306f\u3053\u306e\u300c\u91cd\u307f\u300d\u306e\u4e8b\u4f8b\u3092\u3001\u30b9\u30c8\u30e9\u30b6\u30fc\u30f3\u306e\u7814\u7a76\u306b\u4ee3\u8868\u3055\u308c\u308b\u4eba\u683c\u8ad6\u306e\u89b3\u70b9\u304b\u3089\u8003\u5bdf\u3059\u308b\u3002 \u5148\u884c\u7814\u7a76\u3067\u306f\u3001\u30cb\u30e5\u30fc\u30ae\u30cb\u30a2\u9ad8\u5730\u306e\u4eba\u683c\u3068\u8eab\u4f53\u306f\u3042\u308b\u7279\u6b8a\u306a\u793e\u4f1a\u7684\u30d7\u30ed\u30bb\u30b9\u3001\u3059\u306a\u308f\u3061\u4ea4\u63db\u95a2\u4fc2\u306e\u9023\u9396\u304c\u5c55\u958b\u3059\u308b\u5834\u3068\u3057\u3066\u6349\u3048\u3089\u308c\u308b\u70b9\u304c\u6307\u6458\u3055\u308c\u3066\u304d\u305f\u3002\u8eab\u4f53\u306f\u3001\u4ea4\u63db\u95a2\u4fc2\u306e\u9023\u9396\u7684\u306a\u5c55\u958b\u306e\u5916\u90e8\u306b\u4f4d\u7f6e\u3059\u308b\u306e\u3067\u306f\u306a\u304f\u3001\u305d\u306e\u5185\u90e8\u306b\u3042\u308a\u3001\u904e\u53bb\u306e\u8d08\u4e0e\u4ea4\u63db\u306b\u3088\u3063\u3066\u69cb\u6210\u3055\u308c\u306a\u304c\u3089\u3001\u672a\u6765\u306e\u8d08\u4e0e\u306e\u52d5\u56e0\u3068\u306a\u308b\u3002\u598a\u5a20\u3001\u51fa\u7523\u3001\u6210\u9577\u3001\u6b7b\u3068\u5909\u8ee2\u3059\u308b\u8eab\u4f53\u306f\u3001\u5cf6\u3005\u3092\u5faa\u74b0\u3059\u308b\u30af\u30e9\u8ca1\u3084\u540d\u58f0\u3068\u7b49\u3057\u304f\u3001\u4eba\u683c\u306e\u884c\u70ba\u306e\u7523\u7269\u3067\u3042\u308a\u3001\u304b\u3064\u52d5\u56e0\u3067\u3042\u308b\u3002\u3053\u3046\u3057\u305f\u8b70\u8ad6\u306f\u3001\u975e\u793e\u4f1a\u7684\u306a\u8eab\u4f53\u3092\u63aa\u5b9a\u3057\u3001\u305d\u308c\u3092\u793e\u4f1a\u7684\u306a\u3082\u306e\u3092\u8868\u73fe\u3059\u308b\u624b\u6bb5\u3068\u3059\u308b\u5f93\u6765\u306e\u67a0\u7d44\u307f\u3092\u4e57\u308a\u8d8a\u3048\u308b\u4e0a\u3067\u306f\u6709\u52b9\u306a\u3082\u306e\u3067\u3042\u3063\u305f\u3002\u3000\u3057\u304b\u3057\u3001\u5148\u884c\u7814\u7a76\u306e\u8a18\u8ff0\u67a0\u7d44\u307f\u3067\u306f\u3001\u3042\u3089\u3086\u308b\u884c\u70ba\u304c\u7b49\u3057\u304f\u4ea4\u63db\u95a2\u4fc2\u3068\u8eab\u4f53\u306e\u751f\u7523\u3078\u3068\u5411\u3051\u3089\u308c\u3001\u5e83\u7fa9\u306e\u751f\u7523\u6027\u3092\u3082\u3064\u9650\u308a\u3001\u3059\u3079\u3066\u306e\u884c\u70ba\u3068\u95a2\u4fc2\u3001\u305d\u3057\u3066\u8eab\u4f53\u304c\u7b49\u8cea\u306b\u63cf\u304b\u308c\u308b\u3002\u8a95\u751f\u3082\u3001\u6210\u9577\u3082\u3001\u75c5\u3082\u3001\u6b7b\u3082\u3059\u3079\u3066\u4ea4\u63db\u95a2\u4fc2\u3068\u8eab\u4f53\u306e\u7523\u51fa\u306e\u4e00\u5951\u6a5f\u3068\u307f\u306a\u3059\u7acb\u5834\u304b\u3089\u306f\u3001\u672c\u8ad6\u3067\u53d6\u308a\u4e0a\u3052\u308b\u3088\u3046\u306a\u3001\u6587\u5b57\u901a\u308a\u6211\u304c\u8eab\u3092\u6ec5\u307c\u3059\u307b\u3069\u306b\u6fc0\u3057\u3044\u611f\u60c5\u306f\u8996\u754c\u304b\u3089\u6d88\u3048\u5931\u305b\u3066\u3057\u307e\u3046\u3002\u672c\u8ad6\u3067\u306f\u3001\u5148\u884c\u7814\u7a76\u3068\u306f\u5bfe\u7167\u7684\u306b\u3001\u3080\u3057\u308d\u95a2\u4fc2\u306e\u975e\u751f\u7523\u3001\u8eab\u4f53\u80fd\u529b\u306e\u5fb9\u5e95\u7684\u306a\u6e1b\u9000\u3078\u3068\u5411\u304b\u3046\u3001\u3042\u308b\u7a2e\u306e\u5f37\u70c8\u306a\u611f\u60c5\u306b\u7126\u70b9\u3092\u5f53\u3066\u308b\u3002\u305d\u3053\u304b\u3089\u660e\u3089\u304b\u306b\u306a\u308b\u306e\u306f\u3001\u5148\u884c\u7814\u7a76\u3067\u306f\u5149\u3092\u5f53\u3066\u308b\u3053\u3068\u306e\u3067\u304d\u306a\u304b\u3063\u305f\u53d7\u52d5\u6027\u306e\u6975\u81f4\u306b\u304a\u3051\u308b\u4eba\u683c\u306e\u5909\u5bb9\u3067\u3042\u308b\u3002<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.jstage.jst.go.jp\/browse\/jjcanth\/80\/3\/_contents\/-char\/en\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/JournalofAnthropologicalSciences.jpg\" alt=\"Japanese Journal of Cultural Anthropology\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Goodman, Alan. 2017. \u201cReflections on \u2018race\u2019 in science and society in the United States.\u201d <a href=\"http:\/\/www.isita-org.com\/jass\/Forum\/2017_Vol_95.htm\" target=\"_blank\" rel=\"noopener\">Journal of Anthropological Sciences<\/a> 95: 283-290.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/JournalofAnthropologicalSciences.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.jef.ee\/index.php\/journal\/issue\/view\/21\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/JournalofEthnologyandFolkloristics.jpg\" alt=\"Journal of Anthropological Sciences\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Hiiem\u00e4e, Reet. 2017. \u201cDestiny, Miracle Healers and Magical Intervention: Vernacular Beliefs on Involuntary Childlessness in Estonia.\u201d <a href=\"https:\/\/www.jef.ee\/index.php\/journal\/issue\/view\/21\" target=\"_blank\" rel=\"noopener\">Journal of Ethnology and Folkloristics<\/a> 11 (2): 25\u201350.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#lieberman\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/JournalofEthnologyandFolkloristics.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"lieberman\" lang=\"en\">The article focuses on the dynamics of contemporary beliefs related to involuntary childlessness. Firstly, the methodological issues of collecting source material on delicate matters and the advantages of anonymous and narrative presentation modes in certain contexts will be discussed. Secondly, conclusions drawn from the collected material, i.e. the temporary and changeable nature of those beliefs, their relations with the mass media, the social and the individual aspects and the motifs of guilt and supernatural punishment in the context of identity issues will be presented, concluding that such belief-based models of explanation and help-seeking eventually function as a mental self-defence mechanism.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/indiananthropologicalsociety.org\/journal\/introduction\/index.html\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/JournalofIndianAnthropologicalSociety.jpg\" alt=\"Journal of International and Global Studies\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Kaur, Gurinder. 2017. \u201cNormal and Ordinary in an Illness Experience: An Anthropological Study.\u201d <a href=\"http:\/\/indiananthropologicalsociety.org\/journal\/introduction\/index.html\" target=\"_blank\" rel=\"noopener\">Journal of Indian Anthropological Society<\/a> 52: 141-152.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#kaur\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/JournalofIndianAnthropologicalSociety.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"kaur\" lang=\"en\">The paper is based on a fieldwork conducted in a village located in the Sirmaur district, Himachal Pradesh. The paper primarily deals with how health and illness are understood and categorised in the cultural context, the contexts in which the terminologies of illnesses are defined and the factors that influence the choices for treatment. The major theorisation of the paper focuses on how illness experiences become normalised and get embedded in the ordinary everyday life of the people, at the same time finer details reveal contingencies of time, economy and survival for those who rely on the labouring body. The uncertainty created by these contingent events does not give leeway to extend the control over body for recuperation well into the future but rather the retained focus is on immediate relief. The study was conducted with an ethnographic approach and the data were collected through in-depth interviews and case study.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/apcz.umk.pl\/czasopisma\/index.php\/LUD\/issue\/view\/1313\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Lud.jpg\" alt=\"LUD\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Luba\u015b, Marcin and Katarzyna S\u0142aby. 2017. \u201cNarracje nadziei, ambiwalencje do\u015bwiadczenia. Opowie\u015bci o \u017cyciu w czasie remisji raka piersi w jednym z polsk ich stowarzysze\u0144 samopomocowych (Narrations of Hope, Ambivalent of Experiences. Stories About Life in Breast Cancer Remission in One of Polish Self-Help Associations).\u201d <a href=\"http:\/\/apcz.umk.pl\/czasopisma\/index.php\/LUD\/issue\/view\/1313\" target=\"_blank\" rel=\"noopener\">Lud <\/a>101: 401-421.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#lubas2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Streszczenie (Polskie)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#lubas\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Lud.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"lubas\" lang=\"en\">This paper scrutinizes fifteen life stories told by volunteer activists from a breast cancer support group operating in southern Poland; highlighted is life in remission. The analysis is based on ethnographic materials (i.e., in-depth interviews, participant observation) gathered during fieldwork conducted by one of the authors. We especially focus on variation and ambiguity in these remission narratives. Drawing on Arthur Frank\u2019s typology of illness narratives, we distinguish two strains: the \u201crestitution\u201d and the \u201cquest\u201d narratives (which are combined by our interlocutors). The former is a construct which presumes that cancer is a transitory physical condition which can be successfully cured, taking post-treatment patients back to the initial state of health. This type of narrative constitutes a modus operandi for the support group whose essential task is to instill hope in women suffering from breast cancer. The latter narrative type seems more complex and more sensitive to the particularities and precariousness of the embodied biography. It underscores a quest for establishing meaningful relationships in a life affected by multiple defeats. Considering the remission narratives analyzed herein, the authors of this paper conclude that the system and apparatus of biomedicine do influence, but do not wholly determine the ways in which the breast cancer experience is narrativized. The restitution narratives dominate in various realms of group life while the space for quest narratives is secluded. Nonetheless, the quest narratives embody the women\u2019s agency. They break with dominant restitution narratives as they address painful issues of health and gender, identity loss, cancer recurrence, sense of loneliness \u2013 the topics that are excluded from the restitution narratives. These quest narratives are ambiguous in their meaning and relegated only to private conversations and interviews. This text aims at contributing to a discussion about the shifts in the social and political organization and experience of remission life as a result of new technological developments and their global expansion in the last decades. Inasmuch as cancer experiences were relegated to the private sphere of patients in remission, today biosocial communities emerge in which these experiences are narrativized. Such autobiographies are characterized by ambiguity and an embodied diversity of narrative constructions. The quest narratives of post-mastectomy women discloses agency although they are not intended to bring radical change in the way cancer experience and remission life is publicly narrativized.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"lubas2\" lang=\"pl\">Artyku\u0142 zawiera analiz\u0119 opowie\u015bci Amazonek-Ochotniczek \u2013 dzia\u0142aj\u0105cych w jednym z polskich stowarzysze\u0144 samopomocowych \u2013 na temat \u017cycia w czasie remisji choroby nowotworowej piersi. Podstaw\u0105 rozwa\u017ca\u0144 s\u0105 \u015bwiadectwa etnograficzne w postaci obserwacji uczestnicz\u0105cej i wywiad\u00f3w narracyjnych prowadzonych podczas bada\u0144 terenowych we wspomnianej grupie samopomocowej. Przedmiotem uwagi czynimy wariantywno\u015b\u0107 opowie\u015bci rozm\u00f3wczy\u0144, a tak\u017ce hierarchizacje praktyk narracyjnych. W oparciu o typologi\u0119 Arthura Franka wyr\u00f3\u017cniamy dwa typy konstrukcji narracyjnych w opowie\u015bciach kobiet: narracje restytucji zdrowia oraz narracje poszukiwania. Pierwszy typ narracji, ujmuj\u0105cy chorob\u0119 i jej skutki jako stan przej\u015bciowy prowadz\u0105cy do wyzdrowienia, stanowi modus operandi stowarzyszenia. S\u0142u\u017cy on przede wszystkim niesieniu nadziei i wsparcia osobom aktualnie choruj\u0105cym. Narracje poszukiwania zdaj\u0105 spraw\u0119 z tego, co pomija narracja restytucji zdrowia, czyli przypadk\u00f3w wznowy raka, utraty poczucia kobieco\u015bci, a tak\u017ce osamotnienia, jakiego do\u015bwiadczaj\u0105 osoby po mastektomii piersi. Analizowany przez nas przypadek zr\u00f3\u017cnicowania narracji i praktyk narracyjnych w stowarzyszeniu samopomocowym rzuca \u015bwiat\u0142o na konsekwencje proces\u00f3w biomedykalizacji chor\u00f3b. Bior\u0105c pod uwag\u0119 analizowane \u015bwiadectwa mo\u017cna stwierdzi\u0107, \u017ce systemy i aparaty biomedyczne wsp\u00f3\u0142kszta\u0142tuj\u0105, ale nie determinuj\u0105 w ca\u0142o\u015bci sposob\u00f3w narratywizowania do\u015bwiadczenia remisji raka piersi. Narracje restytucji zdrowia dominuj\u0105 w wielu kontekstach dzia\u0142alno\u015bci stowarzyszenia, narracje poszukiwania ujawniaj\u0105 si\u0119 w prywatnych rozmowach i wywiadach biograficznych \u2013 wida\u0107 w nich sprawstwo kobiet. Prze\u0142amuj\u0105 schemat narracji restytucji zdrowia, b\u0119d\u0105cy wyrazem biomedycznego sposobu my\u015blenia o chorobie i \u017cyciu w czasie remisji choroby. Wymowa opowie\u015bci poszukiwania pozostaje ambiwalentna. Poczucie dumy z pokonania choroby i znalezienia trwa\u0142ych znacz\u0105cych relacji z innymi miesza si\u0119 w nich z do\u015bwiadczeniem wznowy, poczuciem utraty kobieco\u015bci, osamotnieniem. Artyku\u0142 jest przyczynkiem do dyskusji o przemianach spo\u0142ecznej i politycznej organizacji do\u015bwiadczenia \u017cycia z remisj\u0105 choroby nowotworowej w efekcie biomedykalizacji. Analiza pokazuje pewien przypadek zr\u00f3\u017cnicowania konstrukcji narracyjnych i praktyk narratywizowania. Narracje restytucji zdrowia dominuj\u0105 w publicznych wyst\u0105pieniach kobiet, narracje poszukiwania spycha si\u0119 do sfery prywatnej i nieformalnych wypowiedzi. S\u0105 one wyrazem sprawstwa os\u00f3b po mastektomii, chocia\u017c nie stanowi\u0105 zarzewia buntu wobec dominuj\u0105cych publicznie sposob\u00f3w narratywizowania do\u015bwiadczenia raka piersi i \u017cycia w czasie remisji tej choroby.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Paideuma.pdf\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Paideuma.gif\" alt=\"Paideuma\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Goddard, Michael. 2017. \u201cTHE TOWN IN THE VILLAGE AND THE VILLAGE IN THE TOWN: An examination of a discursive dichotomy in Melanesia.\u201d <a href=\"https:\/\/frobenius-institut.de\/en\/publications\/paideuma\/issues\/466-issue-63-2017\" target=\"_blank\" rel=\"noopener\">Paideuma<\/a> 63:113\u2013136.<\/p>\r\n\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#goddard\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"goddard\" lang=\"en\">The paper is based on a fieldwork conducted in a village located in the Sirmaur district, Himachal Pradesh. The paper primarily deals with how health and illness are understood and categorised in the cultural context, the contexts in which the terminologies of illnesses are defined and the factors that influence the choices for treatment. The major theorisation of the paper focuses on how illness experiences become normalised and get embedded in the ordinary everyday life of the people, at the same time finer details reveal contingencies of time, economy and survival for those who rely on the labouring body. The uncertainty created by these contingent events does not give leeway to extend the control over body for recuperation well into the future but rather the retained focus is on immediate relief. The study was conducted with an ethnographic approach and the data were collected through in-depth interviews and case study.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/issue\/view\/740\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/PublicarenAntropolog\u00edayCienciasSociales.jpg\" alt=\"Publicar\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Ramos, Ana Margarita. 2017. \u201cLos caminos sinuosos del kizug\u00fcneun (autonom\u00eda): reflexiones situadas en las luchas mapuche (The Sinuous Roads of the kizug\u00fcneun (autonomy): Some Thinking about the Mapuche Struggles).\u201d <a href=\"http:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/issue\/view\/740\" target=\"_blank\" rel=\"noopener\">Publicar en Antropolog\u00eda y Ciencias Sociales<\/a> 23: 53-72.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#ramos2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#ramos\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/PublicarenAntropolog\u00edayCienciasSociales.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"ramos\" lang=\"en\">The interactions between social movements and State vary depending on socio-political and historical contexts, making up heterogeneous relational spaces of convergence and disputes between people, organizations, networks and institutions. Without disregarding that relational dynamic -long worked in Argentina by other colleagues- I am interested in thinking the notion of autonomy from the point of view of mapuche militancy (argentinian Patagonia) which understands the struggle of its people as a historic confrontation with the State governmentality. Considering autonomy as a critical attitude and expression of the art of not being governed, I explore the constitutive tensions that emerge whenever a political practice is made concrete and is then projected as a new step towards the kizug\u00fcneun (action to decide for oneself). I am specifically referring to tensions between State control, illegitimate practices from the State view and the State recognition. In order to push among these three relationships - in a movement for which autonomy is not a present quality but a long-term goal- I describe two ethnographic situations in which some sectors of the mapuche movement in the mountainous area of R\u00edo Negro and Chubut triggered as People to extend their autonomy.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"ramos2\" lang=\"es\">Las interacciones entre movimiento social y Estado var\u00edan seg\u00fan los contextos sociopol\u00edticos e hist\u00f3ricos, constituyendo espacios relacionales heterog\u00e9neos de convergencias y disputas entre personas, organizaciones, redes sociales e instituciones. Sin desconocer esa din\u00e1mica relacional -largamente trabajada en Argentina por otros colegas-, me interesa pensar la noci\u00f3n de autonom\u00eda desde las reflexiones de una militancia mapuche (Patagonia argentina) que entiende la lucha de su pueblo como un enfrentamiento hist\u00f3rico con la gubernamentalidad estatal. Considerando la autonom\u00eda como actitud cr\u00edtica y expresi\u00f3n del arte de no ser gobernados, exploro las tensiones constitutivas que emergen cada vez que una pr\u00e1ctica pol\u00edtica se concreta y se proyecta como un nuevo pelda\u00f1o hacia el kizug\u00fcneun (acci\u00f3n de decidir por uno mismo). Espec\u00edficamente refiero a las tensiones entre el control del Estado, la ilegitimidad ante el Estado y el reconocimiento estatal. Con el fin de poner en tensi\u00f3n estas tres relaciones -en un movimiento para el cual la autonom\u00eda no es tanto una cualidad presente como una meta a largo plazo-, describo dos situaciones etnogr\u00e1ficas en las que algunos sectores del movimiento mapuche de la zona cordillerana de R\u00edo Negro y Chubut accionaron como pueblo para ampliar su autonom\u00eda.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n<br \/> \r\n\r\n    \r\n    <hr \/><br \/>   \r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.saantropologia.com.ar\/relaciones\/relaciones-42-2\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/RelacionesdelaSociedadArgentinadeAntropolog\u00eda.jpg\" alt=\"Relaciones de la Sociedad Argentina de Antropolog\u00eda\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Cocilovo, Jos\u00e9 A., H\u00e9ctor H. Varela, Mar\u00eda L. Fuchs and Silvia G. Valdano. 2017. \u201cMovilidad, tr\u00e1fico Sur Andino y diferenciaci\u00f3n gen\u00e9tica entre San Pedro de Atacama y la Puna de Jujuy (Mobility, South Andean traffic and genetic differentiation between San Pedro de Atacama and Puna de Jujuy).\u201d <a href=\"http:\/\/www.saantropologia.com.ar\/relaciones\/relaciones-42-2\/\" target=\"_blank\" rel=\"noopener\">Relaciones de la Sociedad Argentina de Antropolog\u00eda<\/a> 42(2): 207-229.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#cocilovo2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#cocilovo\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/RelacionesdelaSociedadArgentinadeAntropolog\u00eda.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"cocilovo\" lang=\"en\">The relationships between San Pedro de Atacama (SPA, 400-1535 AD) and Puna de Jujuy (PJ, 1029-1497 AD) are evaluated for their possible influence on the genetic structure of both populations. Frequency distributions based on phenotypic traits exhibit composed of individuals of both intermediate zone subregion. The 8% of individuals of SPA were assigned in PJ with high probability (\u035ep=0.69), mainly from sites of the Middle and Late periods (Quitor 6, Coyo Oriental, Quitor 5, Quitor 1 and Yaye), and 32% of individuals of PJ (\u035ep=0.74), mainly from sites Doncellas and Agua Caliente, were assigned to the Early, Middle and Late periods of SPA. Evidence from the Fst statistic suggests the effect of mid- and wide-range migratory events influencing the balance between genetic drift and migration. The results are consistent with the relationships established by archaeology.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"cocilovo2\" lang=\"es\">Se eval\u00faan las relaciones entre San Pedro de Atacama (SPA, 400-1535 d.C.) y la Puna de Jujuy (PJ, 1029-1497 d.C.) por su posible influencia en la estructura gen\u00e9tica de ambas poblaciones. Las distribuciones de frecuencias basadas en rasgos fenot\u00edpicos presentan una zona intermedia integrada por individuos de una y otra subregi\u00f3n. El 8% de los individuos de SPA fue asignado en PJ con niveles altos de probabilidad (\u035ep=0,69), principalmente desde sitios de los per\u00edodos Medio y Tard\u00edo (Quitor 6, Coyo Oriental, Quitor 5, Quitor 1 y Yaye), y el 32% de PJ (\u035ep=0,74), en su mayor\u00eda de los sitios de Doncellas y Agua Caliente, fue asignado a los per\u00edodos Temprano, Medio y Tard\u00edo de SPA. Las evidencias obtenidas a partir del estad\u00edstico Fst sugieren el efecto de eventos migratorios de rango medio y amplio influyendo en el equilibrio entre la deriva gen\u00e9tica y la migraci\u00f3n. Los resultados son consistentes con las relaciones establecidas por la arqueolog\u00eda.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/revistas.unlp.edu.ar\/raab\/issue\/view\/352\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/RevistaAnu\u00e1rioAntropol\u00f3gico.jpg\" alt=\"LUD\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>da Silva, Kelly Cristiane. 2017. \u201cWomen, gender and power among indigenous peoples of Portuguese Timor.\u201d <a href=\"https:\/\/revistas.unlp.edu.ar\/raab\/issue\/view\/352\" target=\"_blank\" rel=\"noopener\">Revista Anu\u00e1rio Antropol\u00f3gico<\/a> 42(2): 183-205.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#silva\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/RevistaAnu\u00e1riAntropol\u00f3gico.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"silva\" lang=\"en\">This essay examines the social position of women and the implications of gender representations among indigenous peoples in post-World War II Portuguese Timor. It is a bibliographic critique based on works of academic anthropology and of certain missionary and colonial administrative ethnographies published between the 1950s and 1980s. I argue that in general women occupied a relatively subaltern position in the collective dynamics of social reproduction. This results from the specificity of local social structures and from the separation of sex and gender. I attempt to elucidate an apparent contradiction: on the one hand, femaleness, as a gender classifying principle, is associated with superiority among many peoples in Timor-Leste and, on the other hand, women are often in subaltern positions regarding collective reproduction. I argue that the ways the female principle and the idea of fertility are ritually handled serve the purpose of producing and reproducing male dominance in the dynamics of collective social reproduction and the co-opting of women\u2019s power of giving life.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/revistas.unlp.edu.ar\/raab\/issue\/view\/352\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/RevistaArgentinadeAntropologiaBiologica.png\" alt=\"Mana\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Escosteguy, Paula, Clara Scabuzzo and Mar\u00eda Isabel Gonz\u00e1lez. 2017. \u201cAn\u00e1lisis bioarqueol\u00f3gico de los restos de arroyo El Siasgo, (supuesto Homo caputinclinatus de Ameghino 1910).\u201d <a href=\"https:\/\/revistas.unlp.edu.ar\/raab\/issue\/view\/352\" target=\"_blank\" rel=\"noopener\">Revista Argentina de Antropologia Biologica<\/a> 19(2): 2-14.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#escosteguy2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#escosteguy\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/RevistaArgentinadeAntropologiaBiologica.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"escosteguy\" lang=\"en\">The archaeological research developed in the Salado River Depression during the last three decades has offered knowledge about pre-Hispanic people who lived there along over the Late Holocene. As a result of fieldworks, human remains had been recovered from three archaeological sites (La Guillerma \u00d1and\u00fa, La Guillerma 1, and La Guillerma 5), resulting in a minimal number of six individuals, who had been buried separately. In this paper new information is presented, the first bioarchaeological study of the skeleton recovered by Carlos Ameghino in arroyo El Siasgo at the beginnings of the XX century. The aim of this work is to present the results of the bioarchaeological analysis of this skeleton, and the radiocarbon dating obtained. It thus, seeks to the review of a singular historical case in the light of a renewed theoretical and methodological framework. From the bioarchaeological analysis, it was known that the human remains belonged to a juvenile (between 12 and 15 years old); that he appeared to have been buried in primary inhumation, and that his skull showed artificial cranial deformation. The dating obtained for the remains was ca. 3500 years BP, which constituted the oldest dating for the Salado River Depression. The isotopic analysis showed a mixed diet that included the consumption -in low amounts- of sea food. Finally, the results of this research are integrated with other bioarchaeological data from the area. Evangelical missions, capitalism and state regulation among the Guarani of the Argentine Northwest.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"escosteguy2\" lang=\"es\">Las investigaciones arqueol\u00f3gicas desarrolladas en la Depresi\u00f3n del r\u00edo Salado durante las \u00faltimas tres d\u00e9cadas permitieron profundizar en el conocimiento de los grupos prehisp\u00e1nicos que vivieron all\u00ed durante el Holoceno tard\u00edo. Como resultado de los trabajos de campo en la microrregi\u00f3n, se conocen tres sitios con restos humanos (La Guillerma \u00d1and\u00fa, La Guillerma 1 y La Guillerma 5), totalizando un n\u00famero m\u00ednimo de seis individuos inhumados de manera aislada. En esta contribuci\u00f3n se suma, a la informaci\u00f3n precedente, el primer estudio bioarqueol\u00f3gico de un esqueleto recuperado por Carlos Ameghino en el arroyo El Siasgo a principios del siglo XX. El objetivo es presentar los resultados del an\u00e1lisis bioarqueol\u00f3gico de este esqueleto, as\u00ed como el fechado radiocarb\u00f3nico obtenido. Se busca as\u00ed aportar a la revisi\u00f3n de un caso de singular importancia hist\u00f3rica a trav\u00e9s de la aplicaci\u00f3n de un marco te\u00f3rico y metodol\u00f3gico renovado. Como resultado de los an\u00e1lisis bioarqueol\u00f3gicos se pudo establecer que los restos corresponden a un individuo juvenil, de entre 12 y 15 a\u00f1os, que habr\u00eda sido inhumado en posici\u00f3n primaria y que presentaba el cr\u00e1neo deformado de manera circular. Se obtuvo, para este esqueleto, un fechado de ca. 3500 a\u00f1os AP, que es el m\u00e1s antiguo para la depresi\u00f3n del r\u00edo Salado. Los an\u00e1lisis isot\u00f3picos reflejan que la dieta del individuo fue mixta e incluy\u00f3 la ingesta, en peque\u00f1as cantidades, de alimentos marinos. Finalmente, estos resultados son integrados a la informaci\u00f3n bioarqueol\u00f3gica disponible para el \u00e1rea.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/revistas.unc.edu.ar\/index.php\/antropologia\/issue\/view\/1552\/showToc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/RevistadeMuseodeAntropologia.png\" alt=\"https:\/\/www.idunn.no\/nat\/2016\/02\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Espinosa, Mariana. 2017. \u201cMisiones evang\u00e9licas, capitalismo y regulaci\u00f3n estatal entre los guaran\u00edes del Noroeste Argentino (Evangelical missions, capitalism and state regulation among the Guarani of the Argentine Northwest).\u201d <a href=\"https:\/\/revistas.unc.edu.ar\/index.php\/antropologia\/issue\/view\/1552\/showToc\" target=\"_blank\" rel=\"noopener\">Revista del Museo de Antropologia<\/a> 10(2): 193-205.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#espinosa2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#espinosa\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/RevistadelMuseodeAntropologia(Spanish).pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (Espanol) <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/RevistadelMuseodeAntropologia(English).pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"espinosa\" lang=\"en\">Evangelism among the Guarani of the Argentine Northwest is a subject of study scarcely explored that would be important to vitalize given its geographical scope, historical depth and contemporary socio-cultural effects. This article broadens and complements historical and ethnographic knowledge about the expansion of evangelical missions of British and North American origin among the Guarani, putting in evidence three moments of the missionary undertakings and their relationships with the State and the agro-industrial companies, between 1890 and 1980. It is mainly the search for understanding and explanation of the current map of evangelical Guarani churches that leads us to propose a long-term study on the genesis and transformations of the socio-cultural system organized by the expansion of evangelism among indigenous communities in the region. The article combines historical sources, ethnographic observations and pertinent bibliographical references.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"espinosa2\" lang=\"es\">El evangelismo entre guaran\u00edes del Noroeste Argentino es un tema poco explorado que ser\u00eda importante vitalizar dado su alcance geogr\u00e1fico, profundidad hist\u00f3rica e impacto socio-cultural contempor\u00e1neo. El presente art\u00edculo amplia y complementa conocimiento hist\u00f3rico y etnogr\u00e1fico sobre la expansi\u00f3n de misiones evang\u00e9licas de origen brit\u00e1nico y norteamericano entre los guaran\u00edes, evidenciando tres momentos de los emprendimientos misioneros y su relaci\u00f3n con el Estado y los establecimientos agro-industriales, entre 1890 y 1980. Es principalmente la b\u00fasqueda de comprensi\u00f3n y explicaci\u00f3n del actual mapa de iglesias evang\u00e9licas guaran\u00edes lo que nos lleva a plantear un estudio de larga duraci\u00f3n sobre la g\u00e9nesis y las transformaciones del sistema socio-cultural organizado por la expansi\u00f3n del evangelismo entre comunidades ind\u00edgenas de la regi\u00f3n. El desarrollo del art\u00edculo combina fuentes documentales, observaciones etnogr\u00e1ficas y un sistema de referencias bibliogr\u00e1ficas.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/revistascientificas.filo.uba.ar\/index.php\/runa\/issue\/view\/318\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Runa.png\" alt=\"Runa\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Martino, Mar\u00eda Cecilia. 2017. \u201cMemorias y redefinici\u00f3n de identidades en torno a los procesos de independencia en Cabo Verde. El caso de los argentino-caboverdianos de Buenos Aires (Memories and identities redefinitions around the independence process in Cape Verde. The case of the Argentine-Cape Verdeans from Buenos Aires).\u201d <a href=\"http:\/\/revistascientificas.filo.uba.ar\/index.php\/runa\/issue\/view\/318\" target=\"_blank\" rel=\"noopener\">Runa<\/a> 38(2): 21-35.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#martino2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumen (Espanol)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#martino\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Runa.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"martino\" lang=\"en\">The article analyzes, from an ethnographic and historical perspective, the relations between memory, identity and Afro-descendant political activism among the Argentine-Cape Verdeans from Buenos Aires. The article highlights the memories and stories of the independence of Cape Verde, and the role played in it by Am\u00edlcar Cabral, the main political leader of this process. These narratives, whose specific expression are reflected in the institutional space of the Cape Verdean Society of Dock Sud, are updated from different perspectives and redefine the changing identity borders that allow the delineation of specific forms of political activism in Buenos Aires.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"martino2\" lang=\"es\">El art\u00edculo analiza, desde una perspectiva etnogr\u00e1fica e hist\u00f3rica, las relaciones entre la memoria, la identidad y el activismo pol\u00edtico frodescendiente entre los argentino-caboverdianos de Buenos Aires. Tomar\u00e1 como eje de an\u00e1lisis los recuerdos sobre la independencia de Cabo Verde y el papel jugado en ella por Am\u00edlcar Cabral, principal l\u00edder pol\u00edtico de este proceso, en diferentes per\u00edodos. Estos relatos, cuya expresi\u00f3n espec\u00edfica se plasman en el espacio institucional de la Sociedad caboverdiana de Dock Sud, se actualizan desde diferentes perspectivas y redefinen fronteras identitarias que permiten delinear diversas formas de activismo pol\u00edtico en Buenos Aires.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.sapiens.org\/culture\/dream-interpretation-islam\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Sapiens.jpg\" alt=\"Publicar en Antropolog\u00eda y Ciencias Sociales\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Mittermaier, Amira. 2017. \u201cDo Dreams Give Voice to the Divine?\u201d <a href=\"https:\/\/www.sapiens.org\/culture\/dream-interpretation-islam\/\" target=\"_blank\" rel=\"noopener\">Sapiens<\/a><\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/www.sapiens.org\/culture\/dream-interpretation-islam\/\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n            <\/div>\r\n        <\/div>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/sites.otago.ac.nz\/Sites\/issue\/view\/41\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/SitesAJournalofSocialAnthropologyandCulturalStudies.jpg\" alt=\"Revista Argentina de Antropolog\u00eda Biol\u00f3gica\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Aikman, Pounamu Jade William Emery. 2017. \u201cTROUBLE ON THE FRONTIER: Hunt for the Wilderpeople, sovereignty, and state violence.\u201d <a href=\"https:\/\/sites.otago.ac.nz\/Sites\/issue\/view\/41\" target=\"_blank\" rel=\"noopener\">SITES<\/a> 14(1): 56-79.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#assis\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/SitesJournalofSocialAnthropologyandCulturalStudie.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"assis\" lang=\"en\">In this essay, I use Taika Waititi\u2019s 2016 Hunt for the Wilderpeople as a lens through which to discuss the management of Indigenous life by the settler colonial state, whereby certain Indigenous subjectivities are \u2018let to die\u2019 for the\r\noverall health of the body politic. I then turn to examine how the theatrical\r\nparamilitarised performances in the film are reflected in the on-going nature\r\nof colonial violence directed towards the Ng\u0101i T\u016bhoe people, exemplified in\r\nthe 2007 \u2018anti-terror\u2019 raids codenamed \u2018Operation 8\u2019, and the more recent (but\r\nless well known) raids that have targeted T\u016bhoe since 2007. I stipulate that\r\nsuch raids demonstrate a return to sites of \u2018originary violence\u2019 as per Irene\r\nWatson\u2019s thesis (2009), where Crown sovereignty is violently reinscribed upon\r\nthe frontier to reinforce the supremacy of the state. This discussion continues\r\nVijay Devadas\u2019 argument that Operation 8 revealed a \u2018racialised sovereignty\u2019\r\nthat constitutes the \u2018legitimacy and power of state sovereignty \u2026 in Aotearoa\u2019\r\n(2008, 124).<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.jstor.org\/stable\/i40195335\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Sojourn.jpg\" alt=\"AIBR, Revista de Antropolog\u00eda Iberoamericana\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Inga Gru\u00df. 2017. \u201cThe Emergence of the Temporary Migrant: Bureaucracies, Legality and Myanmar Migrants in Thailand.\u201d <a href=\"https:\/\/www.jstor.org\/stable\/i40195335\" target=\"_blank\" rel=\"noopener\">Sojourn: Journal of Social Issues in Southeast Asia<\/a> 32(1): 1-35.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#gruss\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/SojournJournalofSocialIssuesinSoutheastAsia.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"gruss\" lang=\"en\">The national verification process that has provided formalized guidelines to regulate the migration of Myanmar workers to Thailand permanently places migrants in a zone of temporary legality. This zone is a bureaucratic space in which legality surfaces as a flexible concept serving the interests of the Thai and Myanmar states while placing an economic burden on migrants. Legality also emerges as a commodity that does not relate to migrants' compliance with the law, but rather to their ability to mobilize resources. Brokers not only guide migrants in navigating the transnational bureaucracies, but also mediate the emotional ties between migrants and those bureaucracies. The emotional undercurrents of the process ultimately serve as a reminder that any bureaucratic space is inherently affective.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/journal.fi\/suomenantropologi\/issue\/view\/4577\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/SuomenAntropologiJournaloftheFinnishAnthropologicalSociety.jpg\" alt=\"Revista de Antropolog\u00eda Iberoamericana<\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Andrews, Hazel. 2017. \u201cBecoming Through Tourism: Imagination in practice.\u201d <a href=\"https:\/\/journal.fi\/suomenantropologi\/issue\/view\/4577\" target=\"_blank\" rel=\"noopener\">Suomen Antropologi: Journal of the Finnish Anthropological Society<\/a> 42(1): 31-44.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#andrews\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/SuomenAntropologiJournalofthFinnishAnthropologicalSociety.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"andrews\" lang=\"en\">This paper re-considers the role of tourism imaginaries which have emerged as a dominant paradigm in the study of tourism in recent years. The work examines the way in which they are seen as structuring devices for the enactment of touristic practices and argues that such an approach continues to facilitate the schism which erupted between the imagination and the world of the real wrought by the Enlightenment. Based on ethnographic fieldwork involving periods of participant observation on the Mediterranean island of Mallorca, the paper demonstrates that not all of tourists\u2019 experiences can be pre-imagined and, drawing on  phenomenological and existential perspectives in anthropology, goes on to argue that understandings of touristic practices emerge in the doing and being of tourism.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/onlinelibrary.wiley.com\/toc\/17576547\/2017\/28\/3\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/TheAustralianJournalofAnthropology.jpg\" alt=\"Runa\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Burbank, Victoria. 2017. \u201cThe embodiment of sorcery: Supernatural aggression, belief and envy in a remote Aboriginal community.\u201d <a href=\"https:\/\/onlinelibrary.wiley.com\/toc\/17576547\/2017\/28\/3\" target=\"_blank\" rel=\"noopener\">The Australian Journal of Anthropology<\/a> 28(3): 286-300.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#burbank\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/TheAustralianJournalofAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"burbank\" lang=\"en\">Anthropologists have long attempted to come to grips with Indigenous Australian sorcery beliefs and especially with the idea that acts with no understandable efficacy bring about illness and death. In this ethnographic interpretation of sorcery beliefs in the remote community of Numbulwar, I follow those few who have attempted to find a link between these apparently harmless acts and real physiological consequences, arguing that the fear of sorcery that pervades Numbulwar contributes directly to the stress of daily life and indirectly to the premature morbidity and mortality of too many lives. Belief is posited as the mechanism whereby the human stress response is activated to a harmful extent, a process in which the projection of envious feelings may often be critical.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.vibrant.org.br\/issues\/lastest-issue-v-14-n-2-05-082017\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Vibrant.jpg\" alt=\"Sites\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Zhouri, Andr\u00e9a, Raquel Oliveira, Marcos Zucarelli and Max Vasconcelos. 2017. \u201cThe Rio Doce Mining Disaster in Brazil: between policies of reparation and the politics of affectations.\u201d <a href=\"http:\/\/www.vibrant.org.br\/issues\/lastest-issue-v-14-n-2-05-082017\/\" target=\"_blank\" rel=\"noopener\">Vibrant<\/a> 14(2): 81-101.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#zhouri2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Resumo (Portuguese)<i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#zhouri\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Vibrant\u2013VirtualBrazilianAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"zhouri\" lang=\"en\">This article analyses the policies of affectations in the context of the disaster which occurred in late 2015, when an iron ore tailings dam ruptured, affecting thousands of families in the Rio Doce River Valley, in the southeast of Brazil. The paper discusses the challenges faced by victims of the disaster, given that the \u2018affected person\u2019 as a social subject goes through a dramatic process of forced sociability, forged in political processes and bureaucratic demands which are alien to her\/his world. As a consequence, the claims of victims are transmuted by the rationalities and techniques of corporate management, therefore disabled and re-codified by taxonomies which define forms of damage reparations, as well as modes of reconstruction of their way of life. From an anthropological perspective, we examine the struggle between the objectification imposed by the policy of affectation and the political subjectivation of actors compulsorily brought to contentious settings over the control of their own destiny.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"zhouri2\" lang=\"pt\">O artigo discute os aspectos da pol\u00edtica das afeta\u00e7\u00f5es e suas consequ\u00eancias tomando como caso etnogr\u00e1fico o desastre ocorrido no final de 2015, quando uma barragem de rejeitos de min\u00e9rio de ferro se rompeu, afetando milhares de fam\u00edlias na bacia do Rio Doce, sudeste do Brasil. O prop\u00f3sito \u00e9 examinar os desafios colocados \u00e0s v\u00edtimas do desastre, visto que o  sujeito social \u2018atingido\u2019 passa por um processo dram\u00e1tico de sociabilidade for\u00e7ada, forjada nos processos pol\u00edticos e nas demandas burocr\u00e1ticas que lhe s\u00e3o alheios. Desse modo, suas reivindica\u00e7\u00f5es s\u00e3o transmutadas pelas racionalidades e t\u00e9cnicas do gerir corporativo, tolhidas e recodificadas pelas taxonomias que definem as formas de repara\u00e7\u00e3o dos danos, bem como os modos de reconstru\u00e7\u00e3o do seu viver. Trava-se uma luta entre a objetiva\u00e7\u00e3o imposta pela pol\u00edtica das afeta\u00e7\u00f5es e a subjetiva\u00e7\u00e3o pol\u00edtica de atores compulsoriamente trazidos aos cen\u00e1rios de disputa sobre o controle de seu pr\u00f3prio destino.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.reimer-mann-verlag.de\/controller.php?cmd=detail&amp;titelnummer=661421&amp;verlag=4\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers7\/Zeitschriftf\u00fcrEthnologie.jpg\" alt=\"SOJOURN\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Sprenger, Guido. 2017. \u201cLocal comparisons. Buddhism and its others in upland Laos.\u201d <a href=\"http:\/\/www.reimer-mann-verlag.de\/controller.php?cmd=detail&amp;titelnummer=661421&amp;verlag=4\" target=\"_blank\" rel=\"noopener\">Zeitschrift f\u00fcr Ethnologie<\/a> 142: 245-264.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Conditional cash transfers, gender, Latin America<\/p> -->\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#sprenger\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.12022\/abstract\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/march_2019\/Zeitschriftf\u00fcrEthnologie.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"sprenger\" lang=\"en\">Comparison is not only the foundation of anthropology, but may even be a human universal. It is a practice that emerges from the perception of cultural difference. Therefore, not only modern academics compare \u2013 comparison is always embedded in specific cultural relationships. This article shows how Rmeet uplanders in northern Laos and Jru\u2019 in the south employ comparison when they talk about ethnic and religious difference. In particular, they compare their own ritual system with translocal and national Buddhism. They thus practice comparison in the sense that comparison is part of transcultural relationships and the valorization of cultural representations. This occurs in a framework of distinctions between Buddhism and its manifold \u201canimist\u201d others, which provides two bases of comparison \u2013 the otherness inbuilt into Buddhism and the adaptability of animism. Uplanders thus find themselves cast in the position of Buddhism\u2019s other and construct the relationships in terms of reversible hierarchies.<\/p>\r\n\r\n    <\/div>\r\n<\/div><\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-0875bde elementor-widget elementor-widget-spacer\" data-id=\"0875bde\" data-element_type=\"widget\" data-widget_type=\"spacer.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-spacer\">\n\t\t\t<div class=\"elementor-spacer-inner\"><\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>D\u00e9j\u00e0 Lu 7 March 2019 View all Issues<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":1205,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-1307","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/1307","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/comments?post=1307"}],"version-history":[{"count":0,"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/1307\/revisions"}],"up":[{"embeddable":true,"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/1205"}],"wp:attachment":[{"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/media?parent=1307"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}