{"id":1309,"date":"2021-07-21T04:23:56","date_gmt":"2021-07-21T04:23:56","guid":{"rendered":"https:\/\/anthropological.cloud\/wau\/wcaa\/?page_id=1309"},"modified":"2021-07-22T00:58:33","modified_gmt":"2021-07-22T00:58:33","slug":"issue5","status":"publish","type":"page","link":"https:\/\/waunet.org\/wcaa\/dejalu\/issue5\/","title":{"rendered":"Issue 5"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-page\" data-elementor-id=\"1309\" class=\"elementor elementor-1309\" 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 5<\/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\">5 February 2017<\/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') ? 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$.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:\/\/www.cambridge.org\/core\/journals\/africa\/issue\/journal-afr-volume-85-issue-3\/4519D2175682842716C600C24A305CD8\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Africa.jpg\"  alt=\"Africa\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Pype, Katrien. 2014. &ldquo;Funerary  Comedies in Contemporary Kinshasa: Social Difference, Urban  Communities and the Emergence of a Cultural Form.&rdquo; <em><a href=\"https:\/\/www.cambridge.org\/core\/journals\/africa\/issue\/journal-afr-volume-85-issue-3\/4519D2175682842716C600C24A305CD8\" target=\"_blank\" rel=\"noopener\">Africa<\/a><\/em> 85(3) 457\u2013477.<\/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=\"#pyp\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#pyp2\" 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            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/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=\"pyp\" lang=\"en\">The article situates a new type of  stand-up comedy, performed in Kinshasa's mourning spaces (matanga),  within the city's social universe. This type of funerary joking,  enacted by comedians unrelated to the bereaved, represents a clear  departure from the customary funerary humour in which accepted jokers  occupy particular social positions vis-\u00e0-vis the deceased. Following  recent changes in the organization of mourning rituals within the  circles of Kinshasa's wealthy, these rather intimate events are ever  more open to &lsquo;strangers&rsquo;, who anticipate the spending capacities  of the gathered crowd. Comedians constitute one among a wide range of  outsider groups who approach the bereaved community as a space of  opportunity. It is argued that this emergent cultural form is utterly  urban, and could only appear within urban life worlds where  conviviality with others, and in particular an understanding of  people's need to make a living in precarious circumstances,  transforms the mourning community into an audience that pays for a  cultural performance. Humour is not only derived from a symbolic  difference between the poor and the rich, but also through the  performance of exaggerated flattery, producing the illusion of  patronage and situating the comedian within a feigned patron\u2013client  relationship for the duration of that performance.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"pyp2\" lang=\"fr\">L&rsquo;article situe un  nouveau type de stand-up comique qui se pratique dans les lieux de  deuil (matanga) de Kinshasa, au sein de l&rsquo;univers social de la  ville. Ce type de plaisanterie fun\u00e9raire, pratiqu\u00e9 par des comiques  sans lien de parent\u00e9 avec les proches du d\u00e9funt, repr\u00e9sente une  nette rupture avec l&rsquo;humour fun\u00e9raire coutumier dans lequel des  plaisantins accept\u00e9s occupent des positions sociales particuli\u00e8res  vis-\u00e0-vis du d\u00e9funt. Suite \u00e0 une \u00e9volution r\u00e9cente de  l&rsquo;organisation des c\u00e9r\u00e9monies de deuil dans les milieux ais\u00e9s de  Kinshasa, ces \u00e9v\u00e9nements plut\u00f4t intimes sont de plus en plus  ouverts aux \u00ab \u00e9trangers \u00bb, qui anticipent le pouvoir d&rsquo;achat des  personnes rassembl\u00e9es. Les comiques forment un des nombreux groupes  ext\u00e9rieurs qui abordent la communaut\u00e9 en deuil comme un espace  d&rsquo;opportunit\u00e9. L&rsquo;auteur soutient que cette forme culturelle  \u00e9mergente est strictement urbaine et qu&rsquo;elle ne pourrait  appara\u00eetre que dans des univers de vie urbains o\u00f9 la convivialit\u00e9  avec autrui, et en particulier une compr\u00e9hension du besoin des  personnes en situation pr\u00e9caire de gagner leur vie, transforme la  communaut\u00e9 endeuill\u00e9e en public qui paye pour voir un spectacle  culturel. L&rsquo;humour vient non seulement de la diff\u00e9rence symbolique  entre les pauvres et les riches, mais aussi de l&rsquo;interpr\u00e9tation  d&rsquo;une flatterie exag\u00e9r\u00e9e qui donne l&rsquo;illusion d&rsquo;un patronage  et situe le comique, le temps du spectacle, dans une relation  patron-client feinte.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.aibr.org\/OJ\/index.php\/aibr\/issue\/view\/38\/showToc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/aibr.gif\"  alt=\"AIBR\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Tob\u00f3n,  Marco. 2015. &ldquo;Los sue\u00f1os como instrumentos etnogr\u00e1ficos.&rdquo;<em> <a href=\"http:\/\/www.aibr.org\/OJ\/index.php\/aibr\/issue\/view\/38\/showToc\" target=\"_blank\" rel=\"noopener\">AIBR  Revista de Antropolog\u00eda Iberoamericana<\/a><\/em> 10(3):331\u2013353.<\/p>\r\n\r\n        <p lang=\"en\" class=\"keywords\">Keywords: Ethnography, dreams, method,  anthropological research<\/p>\r\n        <p lang=\"es\" class=\"keywords\">Palabras clave: Etnograf\u00eda, sue\u00f1os, m\u00e9todo,  investigaci\u00f3n antropol\u00f3gica<\/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=\"#tobon\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#tobon2\" 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            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"http:\/\/www.aibr.org\/OJ\/index.php\/aibr\/article\/view\/303\/329\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article (English)<\/a>\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/AIBR.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (English) <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/aibr.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (Espanol) <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"tobon\" lang=\"en\">This article defends the idea that  dreams experienced by ethnographers and their interlocutors can be  used as a tool to access knowledge and ideas about the reality  studied. To prove this, the author offers a number of specific  ethnographic cases in which dreams are involved in the processes of  communication, learning and understanding the questions raised by  each anthropological approach. At the same time facts of the author&rsquo;s  own research among <em>muina<\/em> and <em>muinana<\/em> indigenous peoples  from the Colombian Amazon are presented. The author&rsquo;s own dreams  and some indigenous&rsquo; dreams opened discussion routes and uncovered  concepts and discourses which were helpful in understanding reality  and action upon it. Finally the author discusses how some life  experiences in the research process, like dreams in this case,  constitute a relevant contribution to the debates on contemporary  challenges of the ethnographic work.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"tobon2\" lang=\"es\">Este art\u00edculo defiende la idea de que  los sue\u00f1os experimentados por el etn\u00f3grafo y sus interlocutores  pueden ser incorporados como herramienta de acceso a conocimientos  sobre la realidad estudiada. Para demostrarlo, el autor ofrece una  serie de casos etnogr\u00e1ficos concretos en los que los sue\u00f1os  participan en los procesos de comunicaci\u00f3n, aprendizaje y  comprensi\u00f3n de los interrogantes formulados en cada abordaje  antropol\u00f3gico. A su vez, se exponen hechos de la investigaci\u00f3n del  propio autor entre los ind\u00edgenas <em>muina<\/em> (<em>uitoto<\/em>) y <em>muinane<\/em> de la Amazonia colombiana, en los que algunos sue\u00f1os  propios y de algunos ind\u00edgenas abrieron rutas de discusi\u00f3n que  pusieron al descubierto conceptos y discursos que auxiliaron la  comprensi\u00f3n de la realidad y las actuaciones sobre ella. Finalmente,  el autor discute c\u00f3mo algunas experiencias vitales vividas en el  proceso de investigaci\u00f3n, como los sue\u00f1os en este caso, constituyen  una pertinente contribuci\u00f3n a los debates sobre los desaf\u00edos  contempor\u00e1neos del quehacer etnogr\u00e1fico.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/anthrosource.onlinelibrary.wiley.com\/hub\/issue\/10.1111\/aman.2015.117.issue-3\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/AmericanAnthropologist.gif\"  alt=\"AA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Sternsdorff-Cisterna, Nicolas. 2015.  &ldquo;Food after Fukushima: Risk and Scientific Citizenship in Japan.&rdquo;<em> <\/em><em><a href=\"http:\/\/anthrosource.onlinelibrary.wiley.com\/hub\/issue\/10.1111\/aman.2015.117.issue-3\/\" target=\"_blank\" rel=\"noopener\">American  Anthropologist<\/a> <\/em>117(3):455\u2013467.<\/p>\r\n\r\n        <p lang=\"en\" class=\"keywords\">Keywords: Ethnography, dreams, method,  anthropological research<\/p>\r\n        <p lang=\"es\" class=\"keywords\">Palabras clave: Etnograf\u00eda, sue\u00f1os, m\u00e9todo,  investigaci\u00f3n antropol\u00f3gica<\/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=\"#stern\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#stern2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">\u6982\u8981 (\u65e5\u672c\u8a9e) <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#stern2\" 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            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/aa.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=\"stern\" lang=\"en\">In this article, I explore questions of  food safety after the meltdown at the Fukushima Daiichi nuclear  plant. In the aftermath of the disaster, people concerned about food  safety were sometimes suspicious about the ability of the Japanese  state to adequately monitor the food supply and introduce safety  standards that they considered strict enough. I use the concept of  scientific citizenship to explore the dynamics whereby people&rsquo;s  relationship to state expertise was transformed as they learned about  the science of radiation. Scientific citizenship was expressed in a  desire to circumvent the state to protect the health and life of  current and future generations. I focus on the language used to  describe food safety to show the work of affective networks of trust  in constituting a sense of safety in the postdisaster environment.  Ethnographically, I focus on the work of mothers and food activists  who banded together to share and disseminate knowledge about  radiation so they could protect their own and each other&rsquo;s  children.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"stern2\" lang=\"ja\">\u672c\u7a3f\u3067\u306f\u3001\u798f\u5cf6\u7b2c  1  \u539f\u767a\u4e8b\u6545\u306b\u3088\u3063\u3066\u751f\u3058\u305f\u98df\u54c1\u306e\u5b89\u5168\u306b\u95a2\u3059\u308b\u554f\u984c\u3092\u691c\u8a0e\u3059\u308b\u3002\u707d\u5bb3\u5f8c\u3001\u98df\u54c1\u306e\u5b89\u5168\u6027\u3092\u61f8\u5ff5\u3057\u305f\u4eba\u3005\u304b\u3089\u306f\u3001\u65e5\u672c\u653f\u5e9c\u304c\u5c0e\u5165\u3057\u305f\u98df\u54c1\u4f9b\u7d66\u5de5\u7a0b\u306e\u76e3\u8996\u3084\u5b89\u5168\u6027\u8a55\u4fa1\u306e\u57fa\u6e96\u5236\u5b9a\u306e\u4fe1\u983c\u6027\u3092\u554f\u3046\u58f0\u304c\u3042\u304c\u3063\u305f\u3002\u300e\u79d1\u5b66\u7684\u5e02\u6c11\u6a29\u300f(Scientific  Citizenship)\u3068\u3044\u3046\u6982\u5ff5\u306f\u3001\u653e\u5c04\u80fd\u306b\u95a2\u3059\u308b\u77e5\u8b58\u3092\u7fd2\u5f97\u3057\u3066\u3044\u304f\u904e\u7a0b\u3067\u3001\u4eba\u3005\u304c\u56fd\u5bb6\u306e\u5c02\u9580\u6027\u3068\u3069\u3046\u5411\u304d\u5408\u3063\u305f\u304b\u3092\u793a\u3059\u3002\u300e\u79d1\u5b66\u7684\u5e02\u6c11\u6a29\u300f\u306f\u3001\u73fe\u5728\u3068\u672a\u6765\u306e\u4e16\u4ee3\u306e\u5065\u5eb7\u3068\u547d\u3092\u5b88\u308b\u305f\u3081\u306b\u3001\u56fd\u5bb6\u306e\u653f\u7b56\u3092\u9000\u3051\u306d\u3070\u306a\u3089\u306a\u3044\u4f7f\u547d\u611f\u3068\u3057\u3066\u6d6e\u4e0a\u3057\u305f\u3002\u98df\u54c1\u306e\u5b89\u5168\u6027\u3092\u6307\u3059\u8a00\u8a9e\u3092\u57fa\u306b\u3001\u4eba\u3005\u306f\u4fe1\u983c\u95a2\u4fc2\u3092\u57fa\u76e4\u3068\u3057\u305f\u30cd\u30c3\u30c8\u30ef\u30fc\u30af\u4f5c\u308a\u3092\u901a\u3058\u3066\u707d\u5bb3\u5f8c\u306e  \u5b89\u5168\u89b3\u3092\u3044\u304b\u306b\u7d0d\u5f97\u3057\u3066\u3044\u3063\u305f\u306e\u304b\u8abf\u67fb\u3092\u3057\u305f\u3002\u30d5\u30a3\u30fc\u30eb\u30c9\u30ef\u30fc\u30af\u3067\u306f\u3001  \u6211\u304c\u5b50\u3092\u3001\u305d\u3057\u3066\u4e92\u3044\u306e\u5b50\u3092\u5b88\u308b\u308d\u3046\u3068\u3001\u653e\u5c04\u80fd\u306b\u95a2\u3059\u308b\u60c5\u5831\u3092\u5171\u6709\u3057\u3001\u5e83\u3081\u308b\u904b\u52d5\u306b\u5171\u540c\u3067\u53d6\u308a\u7d44\u3093\u3060\u6bcd\u89aa\u9054\u3068\u98df\u54c1\u7814\u7a76\u6d3b\u52d5\u5bb6\u306b\u7740\u76ee\u3057\u305f\u3002<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"stern3\" lang=\"es\">En este art\u00edculo, exploro cuestiones  sobre la seguridad de alimentos despu\u00e9s de la fusi\u00f3n de un reactor  en la planta nuclear de Fukushima Daiichi. Como consecuencias del  desastre, individuos preocupados por las seguridad de los alimentos  algunas veces desconfiaron de la habilidad del estado japon\u00e9s para  monitorear adecuadamente la oferta de alimentos e introducir  est\u00e1ndares de seguridad que ellos consideraban suficientemente  estrictos. Uso el concepto de ciudadan\u00eda cient\u00edfica para explorar  las din\u00e1micas por las cuales las relaciones de los individuos con el  conocimiento t\u00e9cnico del estado fueron transformadas en la medida en  que ellos aprendieron acerca de la ciencia de la radiaci\u00f3n. La  ciudadan\u00eda cient\u00edfica fue expresada en un deseo de eludir al estado  para proteger la salud y la vida de las generaciones actuales y  futuras. Me enfoco en el lenguaje usado para describir la seguridad  de los alimentos a fin de mostrar el trabajo de las redes afectivas  de confianza en la constituci\u00f3n de un sentido de seguridad en el  ambiente de postdesastre. Etnogr\u00e1ficamente, me enfoco en el trabajo  de madres y activistas de alimentos quienes se unieron para compartir  y diseminar conocimiento sobre la radiaci\u00f3n de manera que ellas  podr\u00edan proteger a sus propios hijos y los de los otros.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.tandfonline.com\/toc\/canf20\/25\/1?nav=tocList\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/AnthropologicalForum.jpg\" alt=\"AF\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Gudeman,  Stephen. 2015. &ldquo;Review Article: Piketty and Anthropology.&rdquo; <a href=\"http:\/\/www.tandfonline.com\/toc\/canf20\/25\/1?nav=tocList\" target=\"_blank\" rel=\"noopener\"><em>Anthropological Forum<\/em><\/a><em> <\/em>25(1):66\u201383.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Piketty; Economy; Inequality; Capitalism; Mutuality<\/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=\"#gud\" 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=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/af.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=\"gud\" lang=\"en\">In his book, Capital in the  Twenty-First Century, Thomas Piketty demonstrates that capitalism  produces income inequality. He shows that over several hundred years  and across many nations the rate of return on capital exceeds the  growth rate of market economies. Returns to most forms of labour do  not keep up with economic growth. Piketty explains as well that when  economic growth slows, the gap between capital&rsquo;s increase and the  economy&rsquo;s growth expands. When this happens, inheritors of capital  benefit relative to others. Piketty&rsquo;s study makes use of income tax  and other records that have been systematically collected since the  French Revolution and especially in the early part of the  twentieth-century. His empirical and historical study covers much of  Europe and the United States, as well as Japan and other countries.  The cross-cultural and historical similarities in the rates of  capital and economic growth are striking. They change only with major  disruptions such as wars. Piketty&rsquo;s results contradict many  theories of economic growth and development. For anthropologists,  Piketty&rsquo;s coupling of inheritance with capital accumulation has  implications for the role of kinship and marriage arrangements in  relation to status.\r\n        <br \/><br \/>\r\n        Given his view, however, that economy  only means markets, Piketty has difficulty justifying ways to counter  capitalism&rsquo;s inherent inequality. Anthropologists who hold a  broader vision of material life as composed of both impersonal  exchange and mutuality, may usefully enter this discussion to explain  and justify ways to counteract market economy&rsquo;s inherent inequality  and instability.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.anthropologymatters.com\/index.php\/anth_matters\/issue\/view\/55\/showToc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/AnthropologyMatters.jpg\" alt=\"AM\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Scicluna,  Rachael M. 2015. &ldquo;Exploring Meaningfully and Creatively the  Tensions Arising out of Collaborations: An Anthropological  Perspective.&rdquo; <a href=\"http:\/\/www.anthropologymatters.com\/index.php\/anth_matters\/issue\/view\/55\/showToc\" target=\"_blank\" rel=\"noopener\"><em>Anthropology  Matters<\/em><\/a><em> <\/em>16(1):72\u2013104.<\/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=\"#scic\" 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=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/am.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=\"scic\" lang=\"en\">The issue of working with a set agenda,  designed by a larger collaborative project, is core to this article.  By using my own experience, I will consider the ways in which  established project themes can influence and shape the open-ended  method of anthropological research and the final outcome.  Additionally, this article will contemplate upon dilemmas of being a  young anthropologist while seeking to gain ethnographic authority  within a collaborative scenario outside the discipline of  anthropology.<\/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\/110-1.php\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/ANTHROPOS.jpg\" alt=\"Anthropos\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Walker,  Anthony R. 2015. &ldquo;From Spirits of the Wilderness to Lords of the  Place and Guardians of the Village and Farmlands: Mountains and Their  Spirits in Traditional Lahu Cosmography, Belief, and Ritual  Practice.&rdquo;<em> <a href=\"http:\/\/www.anthropos.eu\/anthropos\/journal\/previous-issues\/110-1.php\" target=\"_blank\" rel=\"noopener\">ANTHROPOS<\/a><\/em> 110:27\u201342.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Thailand, Lahu, indigenous religion,  cosmography, ritual<\/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=\"#walk\" 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=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/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=\"walk\" lang=\"en\">Quintessentially, a mountain-dwelling  folk with an all-pervading sense of animism, spirit-inhabited natural  phenomena, not surprisingly Lahu accord special importance to the  spirits of the mountains and dales, where they live and farm. This  may be untamed &ldquo;wilderness&rdquo;; alternatively, it may be the  location of Lahu villages and farming lands. In either situation,  Lahu regard the spirits believed to own these mountains as powerful  supernatural entities. In the first situation, they are essentially  undifferentiated &ldquo;spirits of the wild,&rdquo; fearsome powers to be  treated with respect and circumspection. In the second, after  appropriate demonstration of reverence through ritual propitiation,  they may be persuaded to become the specific guardian spirits, the  &ldquo;lords of the place&rdquo; of the Lahu&rsquo;s settlements and swiddens.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.dan.unb.br\/anuarioantropologico-sumarios\/132-anuario-antropologico-sumario-2014-1\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Anu\u00e1rioAntropol\u00f3gico.jpg\" alt=\"Anuario\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Pimenta,  Jos\u00e9. 2015. &ldquo;&ldquo;Alteridade contextualizada&rdquo;: varia\u00e7\u00f5es  ashaninkas sobre o branco.&rdquo;<em> <a href=\"http:\/\/www.dan.unb.br\/anuarioantropologico-sumarios\/132-anuario-antropologico-sumario-2014-1\" target=\"_blank\" rel=\"noopener\">Anu\u00e1rio  Antropol\u00f3gico<\/a><\/em> 40(1):279\u2013306.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Huave Narrative, Meteorology,  Authority, Social Values, Mexico<\/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=\"#pim\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#pim2\" 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            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n              <a href=\"http:\/\/www.dan.unb.br\/images\/pdf\/anuario_antropologico\/Separatas%202014_I\/Alteridadecontextualizada.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"pim\" lang=\"en\">Like  other Amazonian indigenous peoples, the Ashaninka have given the  Whiteman a very specific meaning stressed in their discourses as the  most radical of alterities. Based on field research among the  Ashaninka of the Amonia River (Upper Juru\u00e1 in the state of Acre),  this article brings together their cosmological conceptions and the  history of their contact with the Western world in order to unveil  some facets of the category Whiteman. Beginning with the native  cosmology and the origin myth of the Whiteman, and their close  connection with evil spirits, I show how contact has been expressed  in this people&rsquo;s recent history in the form of extremely negative  images associated to &ldquo;gringos&rdquo; and &ldquo;communists.&rdquo; These are  two types of the Whiteman deemed to be exceedingly violent. I end by  presenting some Ashaninka attempts to pacify the Whiteman. Although  not completely successful, they describe an amiable Other and reveal  the complexity and ambiguity of this category nowadays.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"pim2\" lang=\"pt-br\">Como  outros povos ind\u00edgenas da Amaz\u00f4nia, os Ashaninka t\u00eam atribu\u00eddo um  significado muito peculiar ao branco, que eles destacam em seus  discursos como a alteridade mais radical. Com base em uma pesquisa  realizada com os Ashaninka do Rio Am\u00f4nia (Alto Juru\u00e1, no Acre),  este artigo articula as concep\u00e7\u00f5es cosmol\u00f3gicas desse povo  ind\u00edgena com sua hist\u00f3ria de contato com o mundo ocidental para  desvendar algumas faces da categoria &ldquo;branco&rdquo;. Partindo da  cosmologia nativa e do mito de origem do branco, que revelam sua  estreita conex\u00e3o com os esp\u00edritos mal\u00e9ficos, mostro como o contato  tem se expressado na hist\u00f3ria recente desse povo em imagens  extremamente negativas associadas aos &ldquo;gringos&rdquo; e &ldquo;comunistas&rdquo;,  dois tipos de branco caracterizados por um comportamento violento.  Termino apresentando algumas tentativas dos Ashaninka de pacificar o  branco. Embora nunca sejam totalmente sucedidas, elas relatam um  outro amig\u00e1vel e testemunham a complexidade e a ambiguidade dessa  categoria nos dias atuais.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.tandfonline.com\/toc\/raan20\/14\/2\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/AsianAnthropology.jpg\" alt=\"Asian A\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Lan,  Shanshan. 2015. &ldquo;Transnational business and family strategies among  Chinese\/Nigerian couples in Guangzhou and Lagos.&rdquo; <a href=\"http:\/\/www.tandfonline.com\/toc\/raan20\/14\/2\" target=\"_blank\" rel=\"noopener\"><em>Asian  Anthropology<\/em><\/a> 14(2):133\u2013149.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: transnational business and family  strategies,&nbsp;Chinese\/Nigerian couples,&nbsp;interracial  romance\/marriage,&nbsp;internal migration,&nbsp;international  migration,&nbsp;China<\/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=\"#lan\" 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:\/\/www.tandfonline.com\/doi\/full\/10.1080\/1683478X.2015.1051645\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n                <a href=\"http:\/\/www.tandfonline.com\/doi\/pdf\/10.1080\/1683478X.2015.1051645?needAccess=true\" 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=\"lan\" lang=\"en\">Based  on ethnographic fieldwork in Guangzhou and Lagos, this paper explores  transnational trade activities and family strategies among  Chinese\/Nigerian interracial couples in the context of growing  China\/Africa trade relations and the recent tightening of China's  immigration control. It examines how restrictive immigration policy  at the state level and anti-black racism at the personal level impact  romantic and marriage relations between undocumented Nigerian men and  Chinese migrant women from less developed regions in China. I argue  that the transnational business and family strategies envisioned and  practiced by these couples reflect both the structural constraints in  their incorporation into local Chinese society, and their active  quest for economic prosperity and upward mobility in the global  economy.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.etno-institut.co.rs\/eng\/gei\/63_3.php\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/BulletinoftheInstituteofEthnographySASA.jpg\" alt=\"Bulletin of the Institute of Ethnography SASA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Mitrovi\u0107,  Marta Stoji\u0107 and Ela Meh. 2015. &ldquo;The Reproduction of Borders and  the Contagiousness of Illegalisation: A Case of a Belgrade Youth  Hostel.&rdquo; <a href=\"http:\/\/www.etno-institut.co.rs\/eng\/gei\/63_3.php\" target=\"_blank\" rel=\"noopener\"><em>Bulletin  of the Institute of Ethnography SASA<\/em><\/a> 63(3):623\u2013639.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: migrants, illegalisation,  contagiousness of illegality, criminalisation, crimigration,  reproduction of borders, Serbia, Belgrade, youth hostel<\/p>\r\n\r\n        <p lang=\"bs\" class=\"keywords\">Klju\u010dne re\u010di:: migrant,  ilegalizacija, zaraznost ilegalnosti, kriminalizacija, reprodukovanje  granica<\/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=\"#mitr\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#mitr2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Sa\u017eetak (Bosanski) <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:\/\/www.etno-institut.co.rs\/files\/gei\/63_3\/GEI_LXIII-3.STOJIC-MITROVIC.MEH.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"mitr\" lang=\"en\">For the past couple of years, Serbia  has become a transit country for the ever increasing number of  migrants from Africa and Asia, travelling towards the EU. As part of  the process of approaching the EU \u2013 first achieving the  liberalisation of the visa regime for entry into the Schengen area in  2009 and then getting the official status of a candidate member in  2012 \u2013 Serbia needed to harmonise its policies with those of the  EU, especially in the areas of border control and migration  management. As a result, Serbia adopted a series of laws and policies  which effectively <em>illegalise <\/em>migrants. In this paper, we first  look into how migrant &ldquo;illegality&rdquo; is produced by Serbian  migration legislation and policy, and second, we look at the  consequences of this illegalisation. The first set of consequences  are those that are felt by migrants themselves, as they are its  principle target. The second set of consequences affects those  persons that come into contact with the illegalised migrants. We  speak of <em>contagiousness of illegalisation<\/em>, which affects those  people who are providing professional services to illegalized  persons. Under the treat of possible criminalisation, pressure is put  on them to conduct &ldquo;legality&rdquo; checks and thus <em>reproduce<\/em> <em>borders <\/em>far away from the actual state border. We look  particularly at reproduction of borders in the area of accommodation  of migrants, taking as a case study a Belgrade youth hostel.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"mitr2\" lang=\"bs\">Tokom  poslednjih nekoliko godina Srbija je postala tranzitna zemlja za sve  ve\u0107i broj migranata koji iz Afrike i Azije putuju ka EU. U okviru  procesa pribli\u017eavanja EU \u2013 najpre putem postizanja liberalizacije  viznog re\u017eima za ulazak u zonu va\u017eenja \u0160engenskog sporazuma 2009.  godine, a onda i zadobijanjem statusa zemlje \u2013 kandidata za  \u010dlanstvo u 2012. godini \u2013 Srbija je trebalo da usaglasi svoje  politike sa onima koje postoje u EU, naro\u010dito u oblasti kontrole  granica i upravljanja migracijama. Kao rezultat ovoga, Srbija je  usvojila niz zakona i prakti\u010dnih politika koje efektivno ilegalizuju  migrante. U prvom delu rada posmatramo kako se &bdquo;ilegalnost&ldquo;  migranata proizvodi zakonodavstvom i prakti\u010dnim politikama u Srbiji,  a zatim pratimo posledice ove ilegalizacije. Prvi niz posledica  predstavljaju one koje ose\u0107aju sami migranti, kao njihova primarna  meta. Drugi niz posledica su one koje uti\u010du na osobe koje stupaju u  kontakt sa ilegalizovanim migrantima. U tom smislu govorimo o  zaraznosti ilegalizacije, budu\u0107i da ona uti\u010de na ljude koji u  skladu sa svojom poslovnom delatno\u0161\u0107u pru\u017eaju usluge  ilegalizovanim osobama. Pod pretnjom mogu\u0107e kriminalizacije, na njih  se stavlja pritisak da sprovode kontrolu &bdquo;legalnosti&ldquo; i tako  reprodukuju granice daleko od stvarnih dr\u017eavnih granica. Na primeru  jednog beogradskog hostela posebno se fikusiramo na reprodukovanje  granica u oblasti obezbe\u0111ivanja sme\u0161taja migrantima.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/cuan.2015.30.issue-1\/issuetoc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/CulturalAnthropology.jpg\" alt=\"Cult An\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Jasarevic,  Larisa. 2015. &ldquo;The Thing in a Jar: Mushrooms and Ontological  Speculations in Post-Yugoslavia.&rdquo; <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/cuan.2015.30.issue-1\/issuetoc\" target=\"_blank\" rel=\"noopener\"><em>Cultural  Anthropology<\/em><\/a> 30(1):36\u201364.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: ontologies; mushrooms; politics of  things; popular medicine; efficacy; exchange<\/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=\"#jasa\" 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=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/cultan.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=\"jasa\" lang=\"en\">This essay thinks with things that  ferment medical remedies in recycled jars and issue exuberant  surpluses across kitchens in Bosnia and ex-Yugoslavia. While the jars  are handled under the preferred sign of the mushroom and brewing  recipes include instructions on non-commercial exchange, the nature  of the things in the jar remains vague. Brewing in the kitchens and  circling as gifts are buoyant life-forms that alter their hosts,  inspire zones of unexpected connection and relational innovation, and  direct home trials and ontological speculations around some burning,  practical questions: How best to relate to the mushroom? With whom  should one relate via the mushroom, and how? The texts explores the  fungal materialities and pluripotencies with an ear for popular  experiments, teasing out the banal as well as charmed interplay  between imagination and association, knowledge and experience. I join  the conversation on new materialisms and step into spaces of being  and relating across formal differences, but do so in the idiom of  kitchen fermentations rather than multispecies or multiethnic  relations to attend to the kinds of things that act and inspire  wonder outside ready-made rubrics and analytics.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.journals.uchicago.edu\/toc\/ca\/2015\/56\/6\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/CurrentAnthropology.png\" alt=\"Current Anthr\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Hannerz,  Ulf. 2015. &ldquo;Writing Futures: An Anthropologist's View of Global  Scenarios.&rdquo; <a href=\"http:\/\/www.journals.uchicago.edu\/toc\/ca\/2015\/56\/6\" target=\"_blank\" rel=\"noopener\"><em>Current  Anthropology<\/em><\/a> 56(6):797\u2013818.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: ontologies; mushrooms; politics of  things; popular medicine; efficacy; exchange<\/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=\"#hannerz\" 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=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/curran.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=\"hannerz\" lang=\"en\">Toward the end of the twentieth  century, the Cold War ended, and &ldquo;globalization&rdquo; became a key  word in public discourse. In the new situation people could ask, with  relief or anxiety, what might happen next. So a small but lively  intellectual industry rose to the challenge, creating scenarios for a  born-again world. As the world turned, there would be more of them.  With 9\/11 there was another wave of global commentary. There were hot  wars in Central Asia and the Middle East, and then, with economic  upheavals spreading rather unevenly over the world, there were shifts  in the global centers of gravity. This again generated more scenarios  for the world. Often, the future visions could be encapsulated in  striking catchphrases: &ldquo;the end of history,&rdquo; &ldquo;the clash of  civilizations,&rdquo; &ldquo;jihad versus McWorld,&rdquo; &ldquo;soft power,&rdquo; and  others. The Eric Wolf Lecture of 2014 scrutinizes world scenarios as  a genre of creative writing but also considers their role as a set of  representations of the world that are now circulated, received, and  debated in a worldwide web of social relationships. As a contemporary  sociocultural phenomenon, the scenarios come out of a zone of  knowledge production where academia, media, and politics meet. The  authors are &ldquo;global public intellectuals.&rdquo; While anthropology has  contributed little to them directly, these writings deserve attention  for the way they offer the &ldquo;Big Picture&rdquo; of the world and, at  times, for their use of cultural understandings<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.mtp.dk\/details.asp?eln=300368\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/EthnologiaEuropaea.jpg\" alt=\"EE\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Alexandra Schwell. 2015. #Muslimrage. When Western Fears meet Political Humor. In: Bendix, Regina F. (ed.): Rage, Anger and other Don'ts: Cultural Expression and Suppression of the Undesirable and Unbearable in Everyday Life. Special Issue of Ethnologia Europaea \u2013 Journal of European Ethnology, 45:2, pp. 85-101. Copenhagen: Museum Tusculanum Press, <a href=\"http:\/\/www.mtp.dk\/details.asp?eln=300368\" target=\"_blank\" rel=\"noopener\">www.mtp.hum.ku.dk\/details.asp?eln=300368<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: political humor, irony, emotions,  social media, Muslims<\/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=\"#schwell\" 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=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/EthnologiaEuropaea.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=\"schwell\" lang=\"en\">In September 2012, Newsweek magazine  used the headline &ldquo;Muslim Rage&rdquo; accompanied by an image of angry  bearded men as its front cover page. After harsh critique, it invited  its readers to discuss the front cover via Twitter under the hashtag  #MuslimRage. Unexpectedly for Newsweek, this request triggered an  ironic subversion of the notion of &ldquo;Muslim rage&rdquo;: social media  became tools in a subversive discourse where users did not only play  with the notion itself, but ridiculed Western fears of &ldquo;raging&rdquo;  Muslims. Drawing upon the reactions on Twitter and other social media  the article scrutinizes how humor and irony as political and  networked social practices provide a means for marginalized groups to  establish a counter-discourse.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/anthrosource.onlinelibrary.wiley.com\/hub\/issue\/10.1111\/etho.2015.43.issue-4\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/ETHOS.png\" alt=\"Ethos\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Murray,  Marjorie, Sofia Bowen, Nicole Segura, and Marisol Verdugo. 2015.  &ldquo;Apprehending Volition in Early Socialization: Raising &quot;Little  Persons&quot; among Rural Mapuche Families.&rdquo; <a href=\"http:\/\/anthrosource.onlinelibrary.wiley.com\/hub\/issue\/10.1111\/etho.2015.43.issue-4\/\" target=\"_blank\" rel=\"noopener\"><em>ETHOS<\/em><\/a> 43(4):376\u2013401.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Early socialization, volition, Mapuche, parenting<\/p>\r\n\r\n        <p lang=\"bs\" class=\"keywords\">Palabras clave: socializaci\u00b4on temprana, volici\u00b4on,  Mapuche, parentalidad<\/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=\"#murray\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#murray2\" 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            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n              <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/ETHOS.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"murray\" lang=\"en\">On the basis of ethnographic fieldwork  with rural Mapuche families in the Araucan\u00b4\u0131a region of Chile, this  article analyzes ways in which Mapuche parenting practices and the  process of socialization during early childhood involve and transmit  a sense of volition that is intrinsic to Mapuche notions of  personhood and autonomy. Recounting concrete daily events, we  describe how children make use of their own initiative and  intentionality when exploring, acting, learning, and creating social  relationships. At the same time, Mapuche parents avoid constant  visual supervision and direct intervention, rarely oppressing  children&rsquo;s volition while respecting and valuing children&rsquo;s  personal and direct experiences of the world. By considering volition  as an important cultural feature of parenting and socialization, and  by reflecting upon how different ideologies of childhood and  parenting relate to children&rsquo;s volition, we aim to contribute to  current developments on early socialization and parenting cultures.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"murray2\" lang=\"es\">Basado en trabajo de campo etnogr\u00e1fico con familias mapuche en la regi\u00f3n de la Araucan\u00eda en Chile, este art\u00edculo analiza pr\u00e1cticas de parentalidad y el proceso de socializaci\u00f3n durante la primera infancia en tanto transmiten un sentido de la volici\u00f3n que es intr\u00ednseco a la noci\u00f3n mapuche de persona y autonom\u00eda. A partir de eventos cotidianos describimos como los ni\u00f1os hacen uso de su iniciativa e intencionalidad para explorar, actuar, aprender y crear relaciones sociales. Sus padres evitan la supervisi\u00f3n visual constante y la intervenci\u00f3n directa, raramente oprimiendo la volici\u00f3n de los ni\u00f1os, respetando y valorando la experiencia directa del ni\u00f1o con el mundo. Considerando a la volici\u00f3n como una caracter\u00edstica cultural importante de la parentalidad y la socializaci\u00f3n, y reflexionando sobre c\u00f3mo distintas ideolog\u00edas de la ni\u00f1ez y parentalidad se relacionan con la volici\u00f3n de los ni\u00f1os, esperamos aportar a debates contempor\u00e1neos sobre socializaci\u00f3n temprana y culturas de parentalidad.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.unsam.edu.ar\/ojs\/index.php\/etnocontemp\/issue\/view\/23\/showToc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Etnograf\u00edasContempor\u00e1neas.jpg\" alt=\"EC\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Mancini,  In\u00e9s. 2015. &ldquo;Contenidos de g\u00e9nero en una pol\u00edtica de prevenci\u00f3n  del delito (Some gender issues in a crime prevention policy).&rdquo; <a href=\"http:\/\/www.unsam.edu.ar\/ojs\/index.php\/etnocontemp\/issue\/view\/23\/showToc\" target=\"_blank\" rel=\"noopener\"><em>Etnograf\u00edas  Contempor\u00e1neas<\/em><\/a> 1(1): 92\u2013115.<\/p>\r\n\r\n        <p lang=\"es\" class=\"keywords\">Palabras clave: roles de g\u00e9nero, pol\u00edticas sociales,  j\u00f3venes.<\/p>\r\n        <p class=\"keywords\">Keywords: gender roles, social policies, youth.<\/p>\r\n        <p lang=\"pt-br\" class=\"keywords\">Palavras-chave: pap\u00e9is de g\u00eanero, pol\u00edtica social,  jovem<\/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=\"#mancini3\" 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=\"#mancini\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#mancini2\" 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            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n              <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/ETHOS.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"mancini\" lang=\"en\">Some gender issues in a crime  prevention policy&rdquo; This paper ethnographically analyzes a  policy on social crime prevention. The main objective is to study  the appropriateness of incorporating gender issues in the context of  this policy. Our results show that public policy agents identify that  gender roles may have a significant influence on the production and  acceptance of criminal practices, but in spite of this they do not  achieve mechanism to dismantle them. In fact, the exchanges regarding  gender roles between state agents and beneficiaries produce a  disadvantaged situation for women in the program instead of modifying  gender roles.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"mancini2\" lang=\"pt-br\">Conte\u00fados de g\u00eanero numa politica  de preven\u00e7\u00e3o do delito&rdquo; Este artigo analisa etnograficamente  uma pol\u00edtica de preven\u00e7\u00e3o social do crime. O objetivo central \u00e9  estudar a pertin\u00eancia de incorporar as quest\u00f5es de g\u00eanero no  contexto desta pol\u00edtica. Nossos resultados mostram que agentes de  pol\u00edticas p\u00fablicas detectaram que pap\u00e9is de g\u00eanero podem ter uma  influ\u00eancia na produ\u00e7\u00e3o e aceita\u00e7\u00e3o de pr\u00e1ticas criminosas, mas  que, no entanto, n\u00e3o alcan\u00e7ou implementar mecanismos apropriados  para desmantel\u00e1-los. Na verdade, as trocas relativas aos pap\u00e9is de  g\u00eanero entre agentes do estado e os benefici\u00e1rios produzem uma  posi\u00e7\u00e3o desfavor\u00e1vel das mulheres no programa, ao inv\u00e9s de  alcan\u00e7ar a mudan\u00e7a de pap\u00e9is de g\u00eanero.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"mancini3\" lang=\"es\">Este trabajo analiza etnogr\u00e1ficamente  una pol\u00edtica de prevenci\u00f3n social del delito. El objetivo central  es estudiar la pertinencia de incorporar aspectos de g\u00e9nero en el  marco de esta pol\u00edtica. Nuestros resultados muestran que los agentes  de la pol\u00edtica p\u00fablica detectan que los roles de g\u00e9nero pueden  tener una influencia destacada en la producci\u00f3n y aceptaci\u00f3n de  pr\u00e1cticas delictivas, pero que pese a ello no se logran implementar  mecanismos apropiados para desarticularlos. En efecto, los  intercambios relativos a los roles de g\u00e9nero entre agentes estatales  y beneficiarios producen un posicionamiento desventajoso de las  mujeres en el programa en lugar de modificar roles de g\u00e9nero.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/etnografica.revues.org\/3866\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Etnogr\u00e1fica.png\" alt=\"E\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Monroy, Silvia. 2015. &ldquo;De cara com a viol\u00eancia: um exerc\u00edcio  de escrita etnogr\u00e1fica (Facing  violence: an exercise of ethnographic writing).&rdquo;<em> <a href=\"http:\/\/etnografica.revues.org\/3866\" target=\"_blank\" rel=\"noopener\">Etnogr\u00e1fica<\/a><\/em> 19(1):5\u201327.<\/p>\r\n\r\n        <p lang=\"pt-br\" class=\"keywords\">Palavras-chave: Urab\u00e1, Col\u00f4mbia, escrita etnogr\u00e1fica,  viol\u00eancia.<\/p>\r\n        <p class=\"keywords\">Keywords: Urab\u00e1, Colombia, ethnographic writing,  violence.<\/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=\"#monr2\" 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=\"#monr\" 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:\/\/etnografica.revues.org\/3874#text\" 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\/feb_2017\/Etnogr\u00e1fica.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"monr\" lang=\"en\">This article is a writing experiment on  the effects of violence, starting from the way I presented myself to  three local women during my fieldwork in Urab\u00e1 (Colombia) between  2009 and 2010. By describing my experiences with them I identify four  possible types of narratives: unfinished stories, testimonial or  biographical ones, prose, and distanced testimonial account. The  three main sections of the paper are bound to the fieldwork  interactions and to certain aspects of intersubjective encounters  which link some effects of violent experience to the prevailing  conception of time in the region, i. e., the precedence of the  present.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"monr2\" lang=\"pt-br\">O presente artigo \u00e9 um experimento de  escrita sobre os efeitos da viol\u00eancia a partir do contato que  mantive com tr\u00eas mulheres durante a pesquisa de campo realizada  entre 2009 e 2010 em Urab\u00e1, Col\u00f4mbia. Ao explicitar minhas  experi\u00eancias com elas, identifico quatro tipos de relatos:  inacabado, testemunhal ou biogr\u00e1fico, prosa e testemunhal  distanciado. As tr\u00eas se\u00e7\u00f5es do artigo est\u00e3o vinculadas \u00e0s  intera\u00e7\u00f5es no campo e a certos aspectos dos encontros  intersubjetivos que ligam efeitos da experi\u00eancia violenta com a  forma dominante de conceber o tempo na regi\u00e3o, isto \u00e9, a  preced\u00eancia do presente.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.berghahnjournals.com\/view\/journals\/focaal\/2015\/71\/focaal.2015.issue-71.xml\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/FocaalJournalofGlobalandHistoricalAnthropology.jpg\" alt=\"Focaal\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Tr\u00e9mon, Anne-Christine. 2015. &ldquo;Local capitalism and  neoliberalization in a Shenzhen former lineage village.&rdquo;<em> <a href=\"http:\/\/www.berghahnjournals.com\/view\/journals\/focaal\/2015\/71\/focaal.2015.issue-71.xml\" target=\"_blank\" rel=\"noopener\">Focaal\u2014Journal  of Global and Historical Anthropology<\/a><\/em>71:71\u201385.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: capitalism, China, collectives,  enterprise, lineage, neoliberalism, Shenzhen, shareholding companies<\/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=\"#tremon\" 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=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/Focaal\u2014JournalofGlobalandHistoricalAnthropology.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=\"tremon\" lang=\"en\">This article examines the process of  neoliberalization in the Shenzhen special economic zone in Guangdong  Province, China. Building on the case study of a former peasant and  almost single-lineage village that has become a part of the city of  Shenzhen, I show how neoliberal principles aimed at advancing the  transition to capitalism are combined with and countered by other  ethical traditions. Owing to the long-standing conception of the  lineage as an enterprise, the maintenance of the lineage structure in  the transformation of the rural collectives has offered fertile  ground for the emergence of a local capitalist coalition. Yet the  current discourses on the necessity of obliterating the remains of  the collective economy and introducing individual ownership run  counter to the collectivist values of the lineage village community  and the embeddedness of its economy in kinship and territorial ties.  I further illustrate this discordance by the way in which the  villagers managed to save their founding ancestor&rsquo;s grave site  following government requests to clear the land by removing tombs.  These policies form a complex blend of state interventions in the  economy, neoliberal governance, and Confucian principles.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.tandfonline.com\/toc\/ghan20\/26\/4\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/HistoryandAnthropology.jpg\" alt=\"History and Ahtropology\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Zeitlyn, David. 2015. &ldquo;Looking Forward, Looking Back.&rdquo;<em> <a href=\"http:\/\/www.tandfonline.com\/toc\/ghan20\/26\/4\" target=\"_blank\" rel=\"noopener\">History and  Anthropology<\/a><\/em> 26(4):381\u2013407.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Past; Future; Present; Futurology;  Historiography<\/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=\"#zeit\" 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:\/\/www.tandfonline.com\/doi\/full\/10.1080\/02757206.2015.1076813\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n                <a href=\"http:\/\/www.tandfonline.com\/doi\/pdf\/10.1080\/02757206.2015.1076813?needAccess=true\" 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=\"zeit\" lang=\"en\">This paper surveys the  disparate literatures on time, and the relative paucity of metaphors  available (based on spatial analogues or mirroring past and future  onto one another). Parallels between approaches to the past and  future are considered and different intellectual traditions surveyed  in futurology, memory, history (chronotopes), archaeology and  philosophy. Causation across time, how the past affects the present,  how the future may affect present and the past are considered as ways  of better understanding how tensed statements in time and of time are  essential elements of history and of anthropology. Pluralizing is  suggested as a positive step: we should be talking of pasts, futures  and even of presents. This has consequences, for example, the Thin  Red Line of actuality must be broadened to be perhaps the Thick  Reddish Braid. As introduction to a special issue of <em>History  and Anthropology<\/em> I consider the papers  that follow and how they contribute to the theme.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/sfaajournals.net\/toc\/humo\/74\/3\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/HumanOrganization.gif\" alt=\"Human Organisation\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Hunt, Carter A., William H. Durham, and Claire M. Menke. 2015.  &ldquo;Social Capital in Development: Bonds, Bridges, and Links in Osa  and Golfito, Costa Rica.&rdquo;<em> <a href=\"http:\/\/sfaajournals.net\/toc\/humo\/74\/3\" target=\"_blank\" rel=\"noopener\">Human  Organization<\/a><\/em> 74(3):217\u2013229.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: social capital, sustainable  development, collective action, conservation, Costa Rica<\/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=\"#hunt\" 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:\/\/www.tandfonline.com\/doi\/full\/10.1080\/02757206.2015.1076813\" 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\/feb_2017\/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=\"hunt\" lang=\"en\">Limited social capital poses a critical  bottleneck for sustainable rural development. Despite vast  investment, development interventions focused on preserving the  biodiversity of the Osa and Golfito region of Costa Rica have done  little to address poverty or improve the well-being of local  residents. The authors of the current study draw upon field research  and data gathered from semi-structured interviews with 310 community  leaders and rural residents to investigate the bottlenecks to  development and how they are related to forms of social capital in  the Osa and Golfito cantons in Costa Rica. Specifically, we draw upon  the distinction of bonding, bridging, and linking forms of social  capital to characterize the nature of benefits from collective action  in communities in Osa and Golfito. The data suggest that the lack of  bridging and linking forms of social capital may explain the region&rsquo;s  persistent development challenges and may thus indicate where  development-related investments are most likely to bear fruit.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.ajol.info\/index.php\/ijma\/issue\/view\/13167\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/International-Journal-of-Modern-Anthropology.jpg\" alt=\"IJMA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Arnaiz-Villena, Antonio, Ester Mu\u00f1iz, Cristina Campos, Eduardo  Gomez-Casado, Sandra Tomasi, Narcisa Mart\u00ednez-Quiles, Manuel  Mart\u00edn-Villa, and Jose Palacio-Gruber. 2015. &ldquo;Origin of Ancient  Canary Islanders (Guanches): presence of Atlantic\/Iberian HLA and Y  chromosome genes and Ancient Iberian language,&rdquo;<em> <a href=\"http:\/\/www.ajol.info\/index.php\/ijma\/issue\/view\/13167\" target=\"_blank\" rel=\"noopener\">International  Journal of Modern Anthropology<\/a><\/em> 1(8):67\u201391.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Canary Islands, El Hierro,  Fuerteventura, genes, genetic markers, Guanche, HLA, Iberian,  Language, Lanzarote, Latin Inscriptions, Naviform lines, R1b, R1b1b,  Rock scripts, Y chromosome<\/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=\"#arn\" 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:\/\/www.ajol.info\/index.php\/ijma\/article\/view\/127010\/118642\" 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\/feb_2017\/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=\"arn\" lang=\"en\">First  Canary Islands (Spain) Inhabitants (&ldquo;Guanches&rdquo;) origin has been  much debated. Lately, it has come popular the simplistic theory that  they came from North Africa. In the present paper, we conclude that  not only North Africans but also Iberian\/Atlantic Europeans (and  possibly others) must have been first Canarians. Debate whether North  Africans or Iberians were the first &ldquo;Guanches&rdquo; is artificial  since Iberian Peninsula-North African genes flow in ancient times was  abundant and Iberians share a great part of genetic profile with  North Africans. New genetic (HLA) and linguistic data shown in the  present paper is conjointly analyzed with early anthropological data;  at least two &ldquo;Guanches&rdquo; anthropological types existed. In  addition, a correct interpretation of R1b Y chromosome high frequency  in Atlantic Europe (Ireland, British Isles, North Spain and  Portugal), which is also found in Canary Islands (13.3%) supports  that Atlantic\/Europeans are among Canary Islands First Inhabitants.  Present paper HLA genes partial data and presence of abundant old  Iberian language scripts (which show an easy translation proposal by  using Basque language) suggest that a present day dogma of a  hypothetically North African single origin should be changed. Both  Atlantic\/Europeans and North Africans must have been in the origin of  Canary Islands First Inhabitants.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.isita-org.com\/jass\/Contents\/ContentsVol93.htm\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/JournalofAnthropologicalSciences.png\" alt=\"Journal of Anthropological Sciences\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Bisol, Giovanni Destro and Maria Enrica Danubio. 2015. &ldquo;Our  diversity and the Italian Constitution: do we really need human  races?&rdquo;<a href=\"http:\/\/www.isita-org.com\/jass\/Contents\/ContentsVol93.htm\" target=\"_blank\" rel=\"noopener\"><em> Journal of Anthropological Sciences<\/em><\/a> 93:3\u2013 6.<\/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=\"#bisol\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#bisol2\" 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            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <!-- <a href=\"http:\/\/etnografica.revues.org\/3874#text\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"http:\/\/www.isita-org.com\/jass\/Contents\/2015vol93\/CoverStory\/26021699.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"bisol\" lang=\"en\">This short piece describes the state of  the art of the current debate on the presence of the term &quot;race&quot;  in the Italian Constitution. The Italian Institute of Anthropology  proposal is not simply to eliminate the word, but also to make  explicit its scientific fallacy, with a suggestion of the terms by  which avoid any sort of discrimination. We are also aware of the need  to integrate this &ldquo;formal&rdquo; proposal with cultural initiatives  which can help students and the public understand the deep value of  human similarity and diversity.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"bisol2\" lang=\"pt-br\">Questo breve lavoro  fa il punto sul dibattito attualmente in corso sulla presenza del  termine &ldquo;razza&rdquo; nella Costituzione italiana. La proposta  dell&rsquo;Istituto Italiano di Antropologia non \u00e8 semplicemente di  eliminare la parola, ma anche di specificarne la mancanza di valore  scientifico e di trovare altri termini tramite i quali evitare ogni  sorta di discriminazione. Siamo consapevoli della necessit\u00e0 di  accompagnare questa proposta formale con iniziative culturali che  permettano di comprendere il valore della somiglianza e della  diversit\u00e0 umana agli studenti e al grande pubblico.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/jef.ee\/index.php\/journal\/issue\/view\/16\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/JournalofEthnologyandFolkloristics.jpg\" alt=\"Journal of ethnology and folk\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Karm, Svetlana and Art Leete. 2015. &ldquo;The Ethics of Ethnographic  Attraction: Reflections on the Production of the Finno-Ugric  Exhibitions at the Estonian National Museum.&rdquo;<a href=\"http:\/\/jef.ee\/index.php\/journal\/issue\/view\/16\" target=\"_blank\" rel=\"noopener\"><em> Journal of Ethnology and Folkloristics<\/em><\/a> 9(1):99\u2013121.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Finno-Ugric; permanent exhibition;  museum; ethnography; ethics<\/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=\"#karm\" 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:\/\/jef.ee\/index.php\/journal\/article\/view\/186\/pdf_137\" 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\/feb_2017\/International Journal of Modern Anthropology.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=\"karm\" lang=\"en\">We intend to explore the production of  the Finno-Ugric exhibitions at the Estonian National Museum. Our particular aim is  to reveal methodological changes of ethnographic reproduction and to  contextualise the museum&rsquo;s current efforts in ideologically positioning of the  permanent exhibition. Through historical\u2013hermeneutical analysis we  plan to establish particular museological trends at the Estonian  National Museum that have led curators to the current ideological  position. The history of the Finno-Ugric displays  at the Estonian National Museum and comparative analysis of international  museological practices enable us to reveal and interpret different approaches to  ethnographic reconstructions. When exhibiting indigenous cultures, one needs to  balance ethnographic charisma with the ethics of display. In order to employ  the approach of ethical attraction, curators must comprehend indigenous cultural  logic while building up ethnographic representations.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.isca.ox.ac.uk\/publications\/jaso\/previous-issues\/jasoonline-2011\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/JournaloftheAnthropologicalSocietyofOxford.png\" alt=\"JASO\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Clark, Imogen and Andrea Grant. 2015. &ldquo;Sexuality and Danger in  the Field: Starting an Uncomfortable Conversation.&rdquo;<em> <a href=\"http:\/\/www.isca.ox.ac.uk\/publications\/jaso\/previous-issues\/jasoonline-2011\/\" target=\"_blank\" rel=\"noopener\">Journal  of the Anthropological Society of Oxford Online<\/a><\/em> VII(1):1\u201314.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Finno-Ugric; permanent exhibition;  museum; ethnography; ethics<\/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=\"#clark\" 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:\/\/jef.ee\/index.php\/journal\/article\/view\/186\/pdf_137\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"http:\/\/www.isca.ox.ac.uk\/fileadmin\/ISCA\/JASO\/2015\/Clark___Grant_intro.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=\"clark\" lang=\"en\">This special  issue on &lsquo;Sexuality and Danger in the Field&rsquo; is intended to start  an uncomfortable conversation. It attempts to discuss, in a frank and  honest manner, how fieldwork can involve a number of unexpected  dangers and risks for the inexperienced fieldworker, especially if  that fieldworker is female. As first-year anthropology undergraduates  quickly learn, fieldwork involves immersing oneself in an unfamiliar  social, cultural and political environment. What often goes  unacknowledged, however, is how fieldwork equally involves entering  into a new gender and sexual economy in which different  understandings of reciprocity and exchange may be at play. It is to  highlight this latter aspect that this special issue of JASO  emphasizes fieldwork as a gendered experience. We ask: How does one&rsquo;s  gender and\/or sexuality influence fieldwork? Where exactly are  &lsquo;danger&rsquo; and &lsquo;risk&rsquo; located? And, most importantly, how can  we better prepare (female) fieldworkers to cope with and negotiate  these realities?<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/indiananthropologicalsociety.org\/journal\/current-volumes\/index.html\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/JournaloftheIndianAnthropologicalSociety.jpg\" alt=\"JIA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Guha, Abhijit. 2015. &ldquo;Listening to Waterman of Rajasthan and the  Leftists of West Bengal: Narratives of Rainwater Harvesting.&rdquo;<a href=\"http:\/\/indiananthropologicalsociety.org\/journal\/current-volumes\/index.html\" target=\"_blank\" rel=\"noopener\"><em> Journal of the Indian Anthropological Society<\/em><\/a> 50:5\u201314.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Finno-Ugric; permanent exhibition;  museum; ethnography; ethics<\/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=\"#guha\" 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:\/\/jef.ee\/index.php\/journal\/article\/view\/186\/pdf_137\" 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\/feb_2017\/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=\"guha\" lang=\"en\">Among  all the components of environment water has now become the most  important for the local communities, policymakers, politicians,  international funding agencies, multinational corporations, NGO  activists, lawyers, governments and academicians. Never in the  history of water the number of stakeholders were so numerous as of  today who are equally vociferous and each one of them has constructed  their own narrative on the management of nature&rsquo;s one of the most  vital life support systems. In this paper a modest and preliminary  attempt has been made to compare and contrast some contemporary  narratives in the context of rainwater harvesting in India. Broadly,  one narrative comes from the Alwar district of Rajasthan which has  now become an international event, particularly after the winning of  global awards by Rajendra Singh for the amazing grass root level  works done by him. The Rajasthan narrative also contains  sub-narratives of scientists and a citizen&rsquo;s group. The other  narrative is derived from the texts which were constructed by the  leftist intellectuals, activists and policymakers of the West Bengal  state in India. The materials for these narratives around rainwater  harvesting have been collected from various documentary sources like  newspapers, journals, books and the author&rsquo;s anthropological  fieldworks in some villages of Paschim(West) Medinipur district The  juxtaposition of these narratives and the final ethnographic  encounter revealed the wide divergence between government action and  grass root activism, because these narratives are not only  constructed by their authors in the form of written texts and\/or oral  deliberations but they also reflected the material world managed by  human beings and their ideologies.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.revistakula.com.ar\/numeros-anteriores\/numero-12\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/KULA.Antrop\u00f3logosdelAtl\u00e1nticoSur.jpg\" alt=\"KULA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Boffelli, Clara. 2015. &ldquo;Espiritismo y sociedad. Talleres de  formaci\u00f3n en un centro espiritista del sur de la Ciudad de Buenos  Aires.&rdquo;<em> <a href=\"http:\/\/www.revistakula.com.ar\/numeros-anteriores\/numero-12\/\" target=\"_blank\" rel=\"noopener\">KULA.  Antrop\u00f3logos del Atl\u00e1ntico Sur<\/a><\/em> 12:41\u201351.<\/p>\r\n\r\n        <p lang=\"es\" class=\"keywords\">Palabras clave: Espiritismo, Centro espiritista,  Talleres, Mediumnidad.<\/p>\r\n        <p class=\"keywords\">Keywords: Spiritism, Spiritist center, Workshops,  Mediumship.<\/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=\"#bisol2\" 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=\"#bisol\" 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:\/\/etnografica.revues.org\/3874#text\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a> -->\r\n                <a href=\"http:\/\/www.revistakula.com.ar\/wp-content\/uploads\/2016\/03\/7-Boffelli.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"boff\" lang=\"en\">In this article I do an approach on the  manner in which participants of a <em>spiritist center<\/em> in Buenos  Aires city are integrated into spiritist training workshops. I seek  to understand how people, based on the study and debate of certain  themes of doctrine, actively resignificate cate both their own lives  and the social world that surrounds them, identifying which  discourses and practices come into play in this construction. To that  end I did my field research in this center, participating in training  workshops and conducting interviews with the workshop participants  and directors, as well as researching on specialized references which  allowed me to problematize and analyze the social dynamics which were  originated in these contexts.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"boff2\" lang=\"es\">En este art\u00edculo hago un acercamiento  sobre el modo en que los participantes de un <em>centro espiritista<\/em> situado en la ciudad de Buenos Aires se integran a talleres de  formaci\u00f3n espiritista. Busco comprender c\u00f3mo a partir del estudio y  del debate sobre ciertos ejes tem\u00e1ticos de la doctrina los sujetos  resigni$ can activamente tanto sus propias vidas como el mundo social  que los rodea, identi$ cando qu\u00e9 discursos y qu\u00e9 pr\u00e1cticas entran  en juego en esta construcci\u00f3n. Para ello realic\u00e9 mi trabajo de  campo en este centro, participando de los talleres de formaci\u00f3n y  realizando entrevistas a los talleristas y directivos del mismo, as\u00ed  como indagando en diferentes fuentes bibliogr\u00e1$ cas que me  permitieron problematizar y analizar conceptualmente las din\u00e1micas  generadas en estos espacios.<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/old.ptl.info.pl\/?page_id=4876\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/LUD.jpg\" alt=\"LUD\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Klekot, Ewa. 2015. &ldquo;Icons by zograf painters, monasteries of  Fru\u0161ka Gora and the Serbian national imaginary.&rdquo;<em> <a href=\"http:\/\/old.ptl.info.pl\/?page_id=4876\" target=\"_blank\" rel=\"noopener\">LUD<\/a><\/em> 99:139\u2013159.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: icons, heritage, identity, Orthodox  Christianity, Serbia, Vojvodina<\/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=\"#klekot\" 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:\/\/jef.ee\/index.php\/journal\/article\/view\/186\/pdf_137\" 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\/feb_2017\/LUD(Polish).pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (Polskie) <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/LUD(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=\"klekot\" lang=\"en\">Late in the twentieth century  anthropological research on heritage, which in earlier years had  focused on objects (historic monuments) and space (lieux de m\u00e9moire),  started changing its perspective, concentrating mainly on  heritagization, understood as a process, and on social actors  (states, associations, individuals) involved. The research presented  in the article is part of this current; it is aimed at grasping  characteristics of heritagization of things related to religious  cults in the Serbian Orthodox Church. In the article, I focus on a  particular group of historic objects defined both in Serbian expert  discourse of art history and by museum practices as &ldquo;zograf icons&rdquo;.  I present the process of grounding their meanings constructed in  heritagization in Serbian national imaginarium. Heritagization  practices such as musealization of icons and their conservation form  the starting point for reflection on their religious setting, as well  as the relationships between two sets of practices focused on them,  and subsequently two value sets in which they are called &ldquo;heritage&rdquo;.  Because of their specific geographic provenance, some questions of  heritagization of churches and monasteries on Fru\u0161ka Gora in Serbian  Vojvodina have also been discussed.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.idunn.no\/nat\/2015\/02\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Norskantropologisktidsskrift.png\" alt=\"NAT\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Bjerkli, Bj\u00f8rn. 2015. &ldquo;\u00abTradisjonell kunnskap\u00bb i rettssalen  (&lsquo;Traditional knowledge&rsquo; in the courtroom).&rdquo;<a href=\"https:\/\/www.idunn.no\/nat\/2015\/02\" target=\"_blank\" rel=\"noopener\"><em> Norsk antropologisk tidsskrift<\/em><\/a> 26(2):129\u2013146.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Traditional knowledge, Legal  anthropology, Customary law, Indigenous rights<\/p>\r\n        <!-- <p lang=\"nn\" class=\"keywords\"><\/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=\"#bjerk\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#bjerk2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Sammendrag (Norsk) <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:\/\/etnografica.revues.org\/3874#text\" 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\/feb_2017\/Norskantropologisktidsskrift_r.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"bjerk\" lang=\"en\">This article  describes the Svartskog case, which was processed in two courts, the  Uncultivated Land Commission for Nordland and Troms counties (ruling  1998) and the Supreme Court (ruling 2001). The case concerned  property rights and the right to utilisation of uncultivated land.  The two courts reached different conclusions. The lower court granted  the local population limited right of use, while the Supreme Court  granted the local population collective property rights. This article  analyses the development of the legal philosophy that can be traced  in a comparison of the two processes. This is also seen in a  perspective of a more general anthropological debate on dualism and  monism and how we should understand traditional usage or traditional  knowledge. In anthropology, arguments in favour of a monistic  approach have been given increasing emphasis. Many also claim that  Western thinking is strongly characterised by dualism. The article  shows that the legal argumentation shifts from a more dualistic to a  more monistic perspective when moving from the lower to the higher  court. One conclusion is that we cannot immediately take for granted  that a Western institution such as a court of law will be guided by  dualistic thinking when it comes to an understanding of the  relationship between people and nature.<br>\r\n        *Translated from Norwegian by Erik Hansen, Akasie spr\u00e5ktjenester<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"bjerk2\" lang=\"pt-br\">Denne artikkelen  tar utgangspunkt i Svartskogsaken, som ble behandlet i to  rettsinstanser, Utmarkskommisjonen for Nordland og Troms (dom 1998)  og H\u00f8yesterett (dom 2001). Saken handlet om bruks- og eiendomsrett  til utmark. Utfallet i rettsinstansene var forskjellige. Den lavere  instansen tilkjente lokalbefolkningen noen begrensede  bruksrettigheter, mens H\u00f8yesterett tilkjente lokalbefolkningen  kollektiv eiendomsrett. Artikkelen analyserer utviklingen i den  juridiske tenkningen som kan spores n\u00e5r en sammenligner sakene.  Dette er ogs\u00e5 vinklet opp mot en mer generell antropologisk debatt  om dualisme og monisme og hvordan vi skal forst\u00e5 tradisjonell bruk  eller tradisjonell kunnskap. I antropologien har argumenter om en  monistisk tiln\u00e6rming blitt stadig mer vektlagt. Det hevdes ogs\u00e5 av  mange at vestlig tenkning er sterkt preget av dualisme. Artikkelen  viser at det er en dreining i den juridiske argumentasjon fra et mer  dualistisk perspektiv til et mer monistisk perspektiv fra den lavere  til den h\u00f8yere rettsinstansen. En konklusjon er at vi ikke uten  videre kan ta for gitt at en vestlig institusjon som rettsapparatet  styres av dualistisk tenkning n\u00e5r det kommer til forst\u00e5else av  menneske-natur relasjoner.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/frobenius-institut.de\/en\/publications\/paideuma\/issues\/46-paideuma\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Paideuma.jpg\" alt=\"Paideuma\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>M\u00fcnzel, Mark. 2015. &ldquo;Hinter jedem Bergr\u00fccken ein weiterer.  Zwei Reisen.&rdquo;<em> <a href=\"http:\/\/frobenius-institut.de\/en\/publications\/paideuma\/issues\/46-paideuma\" target=\"_blank\" rel=\"noopener\">Paideuma<\/a><\/em><a href=\"http:\/\/frobenius-institut.de\/en\/publications\/paideuma\/issues\/46-paideuma\" target=\"_blank\" rel=\"noopener\"> <\/a>61:27\u2013 46.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: Finno-Ugric; permanent exhibition;  museum; ethnography; ethics<\/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=\"#guha\" 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:\/\/jef.ee\/index.php\/journal\/article\/view\/186\/pdf_137\" 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\/feb_2017\/Paideuma.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=\"munz\" lang=\"en\">In reflecting on what he has learned after many years, the author looks back to his  two first field research experiences. The primary lesson he learned  is the importance of happily resigning oneself to the fact that  research never reaches a definite end, but always continues in a  dialogue between the facts found in the field and one&rsquo;s reflections  on them. The field researches were carried out in Brazil in 1967\u201368.  The first was to the Alto Xingu region, where the indigenous culture  seemed to have been preserved in a very traditional way, though a  reflection on the facts showed that it had been deeply influenced by  modern administration. The second one, to the Nad\u00ebb in the Rio Negro  region, appeared to involve a group that had lost its culture, though  it turns out that it had not.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/issue\/view\/389\/showToc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/PUBLICAR.jpg\" alt=\"Publicar\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Balbi, Fernando Alberto. 2015. &ldquo;Creatividad Social y Procesos de  Producci\u00f3n Social: Hacia Una Perspectiva Etnogr\u00e1fica.&rdquo;<em> <a href=\"http:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/issue\/view\/389\/showToc\" target=\"_blank\" rel=\"noopener\">PUBLICAR<\/a><\/em> 18:9\u201329.<\/p>\r\n\r\n        <p lang=\"es\" class=\"keywords\">Palabras clave: creatividad social, antropolog\u00eda  social, etnograf\u00eda, teor\u00eda antropol\u00f3gica<\/p>\r\n        <p class=\"keywords\">Keywords: social creativity, social anthropology,  ethnography, anthropological theory<\/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=\"#balbi2\" 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=\"#balbi\" 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:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/article\/view\/5716\/6201\" 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\/feb_2017\/PUBLICAR.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"balbi\" lang=\"en\">The notion of social creativity tends  to be associated either with supposedly universal capacities  abstractly attributed to human beings, or with conditions that are  postulated as inherent in all social action. In opposition to both  trends, in this article I attempt to establish the basis for a proper  use of the concept from an ethnographic point of view. As a starting  point, I opt for strictly treating human beings and their action as  socially situated. In order to accomplish my end, I suggest that we  should consider social creativity as an aspect of the processes of  social production, restrict the scope of the concept to the socially  efficacious introduction of innovations in social life, and determine  the relative novelty of social facts by appealing to ethnographic  criteria.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"balbi2\" lang=\"es\">La noci\u00f3n de creatividad social tiende  a ser asociada a capacidades presuntamente universales atribuidas  abstractamente a los seres humanos o a condiciones que se suponen  inherentes a la acci\u00f3n social. Oponi\u00e9ndome a ambas tendencias, en  este art\u00edculo intento sentar las bases para un uso adecuado del  concepto desde un punto de vista etnogr\u00e1fico, optando por tratar  estrictamente a los seres humanos y a su acci\u00f3n como socialmente  situados. A tal fin, propongo considerar la creatividad social como  un aspecto de los procesos producci\u00f3n social, restringir los  alcances del concepto a la introducci\u00f3n socialmente eficaz de  novedades en la vida social, y determinar la novedad relativa de los  hechos sociales apelando a criterios de car\u00e1cter etnogr\u00e1fico.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.cchla.ufpb.br\/rbse\/RBSE v.14 n.41 ago2015.pdf\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/RBSE\u2013RevistaBrasileiradeSociologiadEmo\u00e7\u00e3o.jpg\" alt=\"Revista\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Koury, Mauro Guilherme Pinheiro. 2015. &ldquo;Gilberto Velho e a  antropologia das emo\u00e7\u00f5es no Brasil (Gilberto Velho and the  Anthropology of Emotions in Brazil).&rdquo;<em> <a href=\"http:\/\/www.cchla.ufpb.br\/rbse\/RBSE v.14 n.41 ago2015.pdf\" target=\"_blank\" rel=\"noopener\">RBSE  \u2013 Revista Brasileira de Sociologia da Emo\u00e7\u00e3o<\/a><\/em> 14(41):22\u201337.<\/p>\r\n\r\n        <p lang=\"pt-br\" class=\"keywords\">Palavras-chave: Gilberto Velho,  antropologia das emo\u00e7\u00f5es, indiv\u00edduo psi, projeto, campo de  possibilidades<\/p>\r\n        <p class=\"keywords\">Keywords: Gilberto Velho,  anthropology of emotions, individual psi, design, field of  possibilities<\/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=\"#koury2\" 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=\"#koury\" 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:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/article\/view\/5716\/6201\" 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\/feb_2017\/RBSE\u2013RevistaBrasileiradeSociologiadaEmo\u00e7\u00e3o.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"koury\" lang=\"en\">In the 1990s it  can be said the emergence of an anthropology of emotions as a  research interest in Brazil, and the struggle within the academic  field, for its consolidation. Gilberto Velho can be considered an  important precursor of this new analytical field that deals with the  relationship between emotions, culture and society in the country.  This article discusses the work of Gilberto Velho and its importance  for the development of anthropology of emotions in Brazil, as well as  the anthropology of complex and urban societies in the country.  Addresses the methodological and theoretical modes openings moved and  gave meaning to research, as the whole of Gilberto Velho's work.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"koury2\" lang=\"pt-br\">Nos anos 1990 se  pode afirmar o surgimento de uma antropologia das emo\u00e7\u00f5es como  interesse de pesquisa no Brasil, e da luta, no interior da academia,  por sua consolida-\u00e7\u00e3o. Gilberto Velho pode ser considerado um  precursor importante deste novo campo ana-l\u00edtico que lida com as  rela\u00e7\u00f5es entre as emo\u00e7\u00f5es, cultura e sociedade no pa\u00eds. Este  artigo discute a obra de Gilberto Velho e sua import\u00e2ncia para o  desenvolvimento da antropologia das emo\u00e7\u00f5es no Brasil, bem como  para a antropologia das sociedades complexas e urbana no pa\u00eds.  Aborda os modos metodol\u00f3gicos e as aberturas te\u00f3ricas que  movimentaram e de-ram sentido \u00e0s pesquisas e ao conjunto da obra de  Velho.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/revistaselectronicas.ujaen.es\/index.php\/rae\/issue\/view\/200\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Antropolog\u00eda-Experimental.jpg\" alt=\"AE\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Mansilla L\u00f3pez, Jos\u00e9 A. 2015. &ldquo;EL TRIUNFO DE LAS CLASES  MEDIAS. Dial\u00e9ctica entre cambio social y urbanismo en Poblenou,  Barcelona.&rdquo;<em> <a href=\"http:\/\/revistaselectronicas.ujaen.es\/index.php\/rae\/issue\/view\/200\" target=\"_blank\" rel=\"noopener\">Revista  de Antropolog\u00eda Experimental<\/a><\/em> 15(10):121\u2013 139.<\/p>\r\n\r\n        <p lang=\"es\" class=\"keywords\">Palabras clave: Transformaci\u00f3n; Barcelona; Plusval\u00edas;  Gentrificaci\u00f3n; Turismo<\/p>\r\n        <p class=\"keywords\">Keywords: Transformation; Barcelona; Surplus  value; Gentrification; Tourism<\/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=\"#mans2\" 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=\"#mans\" 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:\/\/revistaselectronicas.ujaen.es\/index.php\/rae\/article\/view\/2384\/2018\" 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\/feb_2017\/RevistadeAntropolog\u00edaExperimental.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"mans\" lang=\"en\">The debate about gentrification started  after the coining of such a concept almost 50 years ago. From then  on, several theoretical frameworks have been studying the issue from  different points of view. Some of classical approaches could fall  into rigid analysis that would hide the general dynamics of  capitalist appropriation produced under neoliberalism. Hence,  gentrification would be another way of extracting monopolistic rents  from urban land. On the other hand, most of the researches about  gentrification frequently forget the relevance of the class question.  The case of Poblenou is no stranger to it. Object of urban  intervention since years ago, the neighborhood lives nowadays a deep  transformation of its social and economic fabric. A new neighborhood,  or new neighborhoods, are being created and changed through this  dialectic relationship.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"mans2\" lang=\"es\">El debate en torno a la gentrificaci\u00f3n  comenz\u00f3 con la acu\u00f1aci\u00f3n del t\u00e9rmino hace ahora 50 a\u00f1os. Desde  entonces han surgido distintas corrientes te\u00f3ricas que abordan la  cuesti\u00f3n desde diferentes perspectivas. Algunas de las  aproximaciones cl\u00e1sicas abundan en an\u00e1lisis r\u00edgidos que ocultar\u00edan  las din\u00e1micas generales de apropiaci\u00f3n capitalista que se producen  bajo el neoliberalismo. De este modo, la gentrificaci\u00f3n se mostrar\u00eda  como una forma m\u00e1s de extracci\u00f3n de rentas monopol\u00edsticas del  suelo urbano. Por otro lado, los an\u00e1lisis de las din\u00e1micas de  gentrificaci\u00f3n olvidan, a menudo, la importancia de la cuesti\u00f3n de  clase. El caso del Poblenou no es ajeno a ello. Objeto de  intervenci\u00f3n urban\u00edstica desde hace a\u00f1os, el barrio vive, hoy en  d\u00eda, una profunda transformaci\u00f3n de su tejido econ\u00f3mico y social.  Un nuevo barrio, o nuevos barrios, que se crean y cambian en funci\u00f3n  de esta relaci\u00f3n dial\u00e9ctica.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/revistascientificas.filo.uba.ar\/index.php\/runa\/issue\/view\/149\/showToc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Runa.png\" alt=\"Runa\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>\u00c1guila, \u00c1lvaro Del. 2015. &ldquo;&ldquo;El que no se la banca, mejor que  se dedique a otra cosa&rdquo;: riesgo, masculinidad y clase social entre  trabajadores paraguayos en la industria de la construcci\u00f3n del \u00c1rea  Metropolitana de Buenos Aires.&rdquo;<em> <a href=\"http:\/\/revistascientificas.filo.uba.ar\/index.php\/runa\/issue\/view\/149\/showToc\" target=\"_blank\" rel=\"noopener\">Runa<\/a><\/em> 36(1):51\u201372.<\/p>\r\n\r\n        <p lang=\"es\" class=\"keywords\">Palabras clave: Industria de la construcci\u00f3n,  Masculinidad, Clase social, Accidentes de trabajo, Paraguay<\/p>\r\n        <p class=\"keywords\">Keywords: Construction industry, Masculinity,  Social class, Work accidents, Paraguay<\/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=\"#agui2\" 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=\"#agui\" 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:\/\/revistascientificas.filo.uba.ar\/index.php\/runa\/article\/view\/1064\/1428\" 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\/feb_2017\/Runa.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"agui\" lang=\"en\">This paper analyzes the relationship  between the representations of occupational hazard that prevail  among Paraguayans workers in the construction industry of the  Metropolitan Area of Buenos Aires and the process of exploitation of  their labor force. It begins by considering that the notions of risk  emanating from institutions and public health agencies report an  &ldquo;expert knowledge&rdquo; that contrasts markedly with the  representations that workers built through their everyday experience.  Furthermore, it is postulated that the discourses and practices that  sustain workers about the risks involved in work are linked to  broader representations of masculinity and class, resulting in  schemes that are functional to the production process. From  ethnographic data, we will argue that this situation is a central  dimension to explaining the high accident rates and informality that  characterize the sector<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"agui2\" lang=\"es\">Este trabajo analiza la relaci\u00f3n existente entre las representaciones del riesgo laboral que priman entre trabajadores paraguayos en la industria de la construcci\u00f3n del \u00c1rea Metropolitana de Buenos Aires y el proceso de explotaci\u00f3n de su fuerza de trabajo. Parte de considerar que las nociones de riesgo emanadas de instituciones y organismos de salud p\u00fablica dan cuenta de un \u201csaber experto\u201d que contrasta con las representaciones que los obreros construyen en su experiencia cotidiana. Asimismo, se postula que los discursos y pr\u00e1cticas que los trabajadores sostienen respecto a los riesgos que entra\u00f1a el trabajo en las obras se encuentran anclados en representaciones m\u00e1s amplias sobre la masculinidad y la clase, dando por resultado construcciones que resultan funcionales al proceso productivo. A partir de datos etnogr\u00e1ficos, sostendremos que esta situaci\u00f3n constituye una dimensi\u00f3n insoslayable a la hora de explicar los elevados \u00edndices de siniestralidad e informalidad que caracterizan al sector.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/sites.otago.ac.nz\/Sites\/article\/view\/312\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/SitesAJournalofSocialAnthropologyandCulturalStudies.jpg\" alt=\"Sites\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Lawn, Jennifer and Chris Prentice. 2015. &ldquo;Neoliberal Culture \/  The Cultures of Neoliberalism.&rdquo;<a href=\"https:\/\/sites.otago.ac.nz\/Sites\/article\/view\/312\" target=\"_blank\" rel=\"noopener\"><em> Sites: A Journal of Social Anthropology and Cultural Studies<\/em><\/a> 12(1):1\u201329.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Neoliberalism,  culture, market relations, postmodernity, globalisation, consumerism<\/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=\"#lawn\" 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=\"https:\/\/sites.otago.ac.nz\/Sites\/article\/view\/312\/308\" 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\/feb_2017\/SitesAJournalofSocialAnthropologyandCulturalStudies.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=\"lawn\" lang=\"en\">This  introductory essay situates the contributors&rsquo; articles in relation  to the over-arching questions for this special issue: how has  neoliberalism impacted on culture, and how is neoliberalism thought  from cultural perspectives; or, what happens to the idea of culture  under neoliberalism? We acknowledge extensive disagreement among  commentators as to what neoliberalism is, its coherence as a concept,  and its duration. We trace the different values attributed to  neoliberalism, from social democratic inflections that decry growing  disparities in wealth distribution, to those perspectives that  emphasise its promise of self-determination and the individual,  social and ethical potentials of self-determination and consumer  choice in market relations. Noting that neoliberalism is a term used  to explain a wide range of contemporary cultural phenomena, we argue  that it maintains enough coherence as a project to act as an  influential force on material life, even if it operates in some  spheres more as a &lsquo;structure of feeling&rsquo; than an explicit  platform. We trace its reorientation of the key principles of  classical liberalism, and its relationship to, and ascendancy over,  postmodernity and globalisation as terms that have been used to  designate the current cultural conjuncture. Neoliberalism emerges out  of the same moment and conditions, but more directly names a  particular mode of political economy and governance that is  inextricable from cultural life, from intra-subjective through to  collective levels. The remainder of this introduction groups the  contributing articles under three headings, indicating the three  spheres of cultural life that our contributors debate in particular.  The complex interplay of neoliberal policies and Indigenous cultural  rights, ranging from enthusiastic participation in the market economy  to resistance, is discussed in the context of Aboriginal language  policy by Sue Stanton, Chie Adachi and Henk Huijser. The articles by  Juan Sanin and Eileen Oak are related by an interest in the  contemporary &lsquo;remoralisation&rsquo; of the market form, even though  they address opposite ends of the consumption scale: Sanin analyses  appeals to ethical consumption and patriotic values in Australian  supermarket branding, while Oak&rsquo;s study of neoliberal social policy  in New Zealand observes the systematic demoralisation of those who  are unable to participate in the formal economy. The issue concludes  with two articles on the neoliberal university by Andrew Whelan and  Edwin Ng. Although they draw on distinct intellectual traditions of  (respectively) critical sociology and deconstruction, both authors  raise concerns that the academic critique of the corporatised  university threatens to further erode intellectual hospitality and  community.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/muse.jhu.edu\/issue\/31681\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Sojourn.JournalofSocialIssuesinSoutheastAsia.jpg\" alt=\"Sojourn\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Denes, Alexandra. 2015. &ldquo;Folklorizing Northern Khmer Identity in  Thailand: Intangible Cultural Heritage and the Production of &ldquo;Good  Culture&rdquo;.&rdquo;<em> <a href=\"https:\/\/muse.jhu.edu\/issue\/31681\" target=\"_blank\" rel=\"noopener\">Sojourn:  Journal of Social Issues in Southeast Asia<\/a><\/em> 30(1):1\u201334.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: <em>kantruem<\/em>, intangible cultural  heritage, folklorization, ethnic identity, Northern Khmer,  Northeastern Thailand<\/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=\"#denes\" 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=\"https:\/\/muse.jhu.edu\/article\/577528\" 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\/feb_2017\/SOJOURN.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=\"denes\" lang=\"en\">Growing recognition of the contested  nature of heritage has prompted critical reassessments of official  heritage discourses and the demand for more inclusive heritage  processes. Field research in Surin, Thailand, reveals the challenges  of implementing participatory approaches in a context in which the  concept of cultural heritage is employed to domesticate the nation&rsquo;s  ethnic Others. The history of state-sponsored, folklorized  performances of the ethnic Khmer genre of <em>kantruem <\/em>demonstrates  the ways in which the recent listing of <em>kantruem<\/em> on Thailand&rsquo;s  national registry of &ldquo;intangible culture&rdquo; elides histories of  cross-border linkage with Cambodia and meanings of <em>kantruem<\/em> as  a site of memory and affect.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.antropologinenseura.fi\/en\/journal\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/SuomenAntropologi.jpg\" alt=\"Suomen\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Berglund, Eeva. 2015. &ldquo;Time for Design Anthropology: Reflections  from The Point of View of Environmental Change.&rdquo;<em> <a href=\"http:\/\/www.antropologinenseura.fi\/en\/journal\/\" target=\"_blank\" rel=\"noopener\">Suomen  Antropologi: Journal of the Finnish Anthropological Society<\/a><\/em>40(4):29\u201336.<\/p>\r\n\r\n        <!-- <p class=\"keywords\">Keywords: <em>kantruem<\/em>, intangible cultural  heritage, folklorization, ethnic identity, Northern Khmer,  Northeastern Thailand<\/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=\"#berg\" 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=\"https:\/\/muse.jhu.edu\/article\/577528\" 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\/feb_2017\/SuomenAntropologi.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=\"berg\" lang=\"en\">The essay draws  on two recent meetings of scholars and practitioners at the meeting  point of anthropology and design to sketch out the emerging field of  design anthropology. It suggests that this new field offers a  practical philosophy through which to engage with the multiple crises  of global society. The text connects the rise of design  anthropological work with the growing socioeconomic significance of  design, but also with the concept of the Anthropocene and the  question of how human design shapes planet Earth. If the interchange  between designers and anthropologists currently underway is forceful,  it is in the conceptual features of design as a human activity that  its appeal seems to lie, whether one is seeking to understand social  change today or seeking to renew scholarship.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/www.ioe.sinica.edu.tw\/Content\/Periodicals\/content.aspx?&amp;SiteID=530367210274542025&amp;MenuID=530402741106444121&amp;SSize=10&amp;Fid=0&amp;MSID=707246154504507031\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/TaiwanJournalofAnthropology.jpg\" alt=\"Taiwan\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Chi, Chang-hui. 2015. &ldquo;Governance and the Politics of Exchange  in Militarized  Jinmen, 1949-1992.&rdquo;<em> <a href=\"https:\/\/www.ioe.sinica.edu.tw\/Content\/Periodicals\/content.aspx?&amp;SiteID=530367210274542025&amp;MenuID=530402741106444121&amp;SSize=10&amp;Fid=0&amp;MSID=707246154504507031\" target=\"_blank\" rel=\"noopener\">Taiwan  Journal of Anthropology<\/a><\/em> 13(2):1\u201320.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: sorghum, rice, gift economy,  governance, Jinmen<\/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=\"#chi\" 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=\"https:\/\/muse.jhu.edu\/article\/577528\" 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\/feb_2017\/TaiwanJournalofAnthropology.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=\"chi\" lang=\"en\">When  the Kuomintang (Chinese Nationalist Party, KMT), dominated by Chiang  Kai-shek, lost the civil war to the Chinese Communist Party and  retreated to Taiwan in 1949, the island of Jinmen was assigned the  role of shielding Taiwan from Communist attacks. The commander of the  Jinmen Defense Headquarters (JDH), Hu Lian, received locally produced  sorghum liquor as a gift. He was surprised by its quality and the  aroma of the liquor pleased him. In 1952 JDH established a sorghum  distillery. The military authorities in the 1950s began trading rice  for sorghum\u2014required in large quantities to make this type of  liquor\u2014in order to encourage the farmers to shift production. Rice  and sorghum functioned more like gifts than commodities between the  military and Jinmen&rsquo;s farmers. The practice of gift exchange  between the military and the dominated civilians helped naturalize  the militarization of Jinmen&rsquo;s society.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.2015.26.issue-2\/issuetoc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/TheAustralianJournalofAnthropology.gif\" alt=\"Australian Journal of Anthropology\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Herriman, Nicholas. 2015. &ldquo;The Morbid Nexus: Reciprocity and  Sorcery in Rural East Java.&rdquo;<em> <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.2015.26.issue-2\/issuetoc\" target=\"_blank\" rel=\"noopener\">The  Australian Journal of Anthropology<\/a><\/em> 26(2):255\u2013275.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Capitalism,  reciprocity, magic, sorcery, witchcraft<\/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=\"#herr\" 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=\"https:\/\/muse.jhu.edu\/article\/577528\" 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\/feb_2017\/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=\"herr\" lang=\"en\">For the past few  decades, the idea that witchcraft and sorcery are closely linked with  the experience of capitalism has proven captivating. Leading  international anthropologists, such as the Comaroffs, Geschiere, Ong  and Taussig have argued for the modernity of the supernatural. They  have demonstrated that, instead of declining in the modern period,  beliefs and practices associated with evil spirits and magic are  regularly invoked to explain the experience of capitalism. As useful  as this approach is, focusing on capitalism&rsquo;s connection with evil  spirits and magic does not necessarily imply a break from the  classical anthropological accounts of reciprocity. In Banyuwangi, a  district of Java, Indonesia, harmful magic is deeply embedded in  reciprocity and local relationships as much as in relationships of  capitalism. In other words, these classical accounts of intimate ties  between harmful magic and reciprocity can be usefully married with  the ideas of the modernity of the supernatural.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/digitalcommons.trinity.edu\/tipiti\/vol13\/iss2\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Tipit\u00ed.jpg\" alt=\"Tipti\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Rahman, Elizabeth. 2015. &ldquo;Hydrocentric Infants and Their  Alchemic Sedimentation: Artfully Binding the Bodily Soul among Xi\u00e9  River Dwellers of Northwestern Amazonia.&rdquo;<a href=\"http:\/\/digitalcommons.trinity.edu\/tipiti\/vol13\/iss2\/\" target=\"_blank\" rel=\"noopener\"><em> Tipit\u00ed: Journal of the Society for the Anthropology of Lowland South  America<\/em><\/a> 13(2):44\u201359.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Capitalism,  reciprocity, magic, sorcery, witchcraft<\/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=\"#rahm\" 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:\/\/digitalcommons.trinity.edu\/cgi\/viewcontent.cgi?article=1206&amp;context=tipiti\" 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\/feb_2017\/Tipit\u00ed.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=\"rahm\" lang=\"en\">This article explores alchemic  processes at work in the human infant self. It discusses how the  acquisition of bodily firmness, as well as the firm, lucid capacities  of the mind, can be understood as the crystallisation of the various  components of a person (the body, the spiritual body, or body-soul  and the soul) into one solid, and fully equilibrated, self. River  water is a key substance manipulated in order to instil and sediment  the otherwise freeflowing states of infancy. The attentional state of  mindfulness is identified as part of the alchemical elixir that binds  these aspects together. It promotes and is promoted by the special  type of quiescent agency required to transform infants into proper,  fully human, persons; and it is that which allows Warekena &ldquo;to  sit&rdquo;. The paper then explores other forms of transformation  achieved thanks to a different type of concerted, and contemplative,  volitionally projective agency mobilised via the body-soul, which  makes more radical types of shape-shifting possible in later life.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.vibrant.org.br\/issues\/lastest-issue-v-12-n-2-07-122015\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Vibrant.jpg\" alt=\"Vibrant\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Maio,  Marcos Chor and Ricardo Ventura Santos. 2015. &ldquo;Antiracism and the  uses of science in the post World War II: An analysis of UNESCO&rsquo;s  first statements on race (1950 and 1951).&rdquo; <a href=\"http:\/\/www.vibrant.org.br\/issues\/lastest-issue-v-12-n-2-07-122015\/\" target=\"_blank\" rel=\"noopener\"><em>Vibrant<\/em><\/a> 12(2):1\u201326.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: race; racism; Unesco; anthropology;  history of science; Statement on race<\/p>\r\n        <p lang=\"pt-br\" class=\"keywords\">Palavras-chaves: ra\u00e7a; racismo; Unesco; Antropologia;  Hist\u00f3ria da Ci\u00eancia; Declara\u00e7\u00e3o sobre Ra\u00e7a.<\/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=\"#maio\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#maio2\" 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            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"http:\/\/www.vibrant.org.br\/wordpress\/wp-content\/uploads\/1Antiracism.pdf\" 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\/feb_2017\/Vibrant.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"maio\" lang=\"en\">As part of its antiracist agenda under  the impact of the World War II, UNESCO tried to negate the scientific  value of the race concept based on meetings and statements engaging  natural and social scientists. It is our interpretation that,  contrary to what UNESCO had expected, the Nazi Genocide had not led  scientists to a meeting of the minds about a scientific corpus that  radically questioned the concept of race. A range of positions could  be heard in the discussions by the panel of experts (1949) who  produced the First Statement on Race (1950). Our argument is that  UNESCO was influenced by a perspective centered on the assumption  that amassing scientific data would be the best way to sustain a  political agenda that sought to negate the concept of race as well as  to fight racism. Reactions to the First Statement were quick in  coming and UNESCO called another meeting to debate race in 1951.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"maio2\" lang=\"pt-br\">Como parte de sua agenda antirracista e  sob o impacto da Segunda Guerra Mundial, a UNESCO buscou negar o  valor cient\u00edfico do conceito de ra\u00e7a a partir de reuni\u00f5es e  declara\u00e7\u00f5es envolvendo cientistas sociais e naturais. Consideramos   que, ao contr\u00e1rio da expectativa da  UNESCO, o genoc\u00eddio nazista  n\u00e3o levou os cientistas a um consenso sobre um conhecimento  cient\u00edfico que questionasse radicalmente o conceito de ra\u00e7a. Um  leque de posi\u00e7\u00f5es foi observado nas discuss\u00f5es do painel de  especialistas (1949) produzindo a primeira Declara\u00e7\u00e3o sobre Ra\u00e7a  (1950). Nosso argumento \u00e9 que a UNESCO foi influenciada por uma  perspectiva centrada no pressuposto de que a acumula\u00e7\u00e3o de dados  cient\u00edficos seria o melhor caminho para sustentar uma agenda  pol\u00edtica que procurasse negar o conceito de ra\u00e7a bem como combater  o racismo. Rea\u00e7\u00f5es \u00e0 Primeira Declara\u00e7\u00e3o surgiram de imediato  levando a UNESCO a convocar uma nova reuni\u00e3o para debater o conceito  de ra\u00e7a em 1951. <br \/><br \/>Palavras-chaves: ra\u00e7a; racismo; Unesco; Antropologia;  Hist\u00f3ria da Ci\u00eancia; Declara\u00e7\u00e3o sobre Ra\u00e7a.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.jstor.org\/journal\/zeitethn\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/Zeitschriftf\u00fcrEthnologie.gif\" alt=\"Zeit Etno\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Widlok, Thomas. 2015. &ldquo;Making persons accountable: The impact of  identification technology and of legal incorporation on notions of  the person.&rdquo;<em> <a href=\"http:\/\/www.jstor.org\/journal\/zeitethn\" target=\"_blank\" rel=\"noopener\">Zeitschrift  f\u00fcr Ethnologie<\/a><\/em> 140:191\u2013205.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Personhood,  accountability, biometrism, corporatism, Namibia, Australia<\/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=\"#wid\" 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:\/\/www.vibrant.org.br\/wordpress\/wp-content\/uploads\/1Antiracism.pdf\" 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\/feb_2017\/Zeitschriftf\u00fcrEthnologie.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"wid\" lang=\"en\">Fingerprints, iris-scans, DNA-tests and  ocher biometric technologies are used for making individuals  accountable through fixing personal identity to the body. Virtual  identities and corporate organizations are used for regulating  personal accountability through allowing identities to be independent  of the body of individuals. Both sets of technologies are being  spread globally across a diversity of settings. The result is that  the accountability of persons has become a critical problem in the  everyday life of human beings across the globe and for the social  theory of agency and of personal responsibility. This contribution assesses the impact  that these technologies have on the way in which we see ourselves as  moral beings. The practices of biometrically identifying persons and  of organizing them into corporate bodies, I argue, are not just  expressions of dominant tropes of personhood but they play a major  role in generating and in sustaining the ways in which persons are  recognized, especially by state agencies. Both forms of scare  practice foster a third-person perspective on personal responsibility  as individual accountability and they de-emphasize that humans in  their social interaction usually assess responsibility in terms of a  first-person perspective (being able to put themselves into the place  of others) and in terms of a second-person perspective (defining  their own place in their relation to others). Since the practices and  technologies in question are universalized and implemented in  societies across the globe the perspective taken here is comparative,  seeking to document and investigate the ways in which the  implementation of technologies that fuel biometric and virtual  identities redefine personal responsibility as accountability and  form the basis for generating new moral agents.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/amet.2016.43.issue-4\/issuetoc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/AmericanEthnologist.gif\" alt=\"AE\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Abu-Lughod, Lila. 2016. &ldquo;The cross-publics of ethnography: The  case of &ldquo;the Muslimwoman&rdquo;&rdquo;<em> <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/amet.2016.43.issue-4\/issuetoc\" target=\"_blank\" rel=\"noopener\">American  Ethnologist<\/a><\/em><a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/amet.2016.43.issue-4\/issuetoc\" target=\"_blank\" rel=\"noopener\"> <\/a>43(4):595\u2013608.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: engaged anthropology, public  ethnography, rights, ethics, feminism, Islamophobia, Muslim women<\/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=\"#abu\" 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\/amet.12377\/full\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n                <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/amet.12377\/epdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/amet.12377\/epdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (Translation) <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abu\" lang=\"en\">Engaged anthropology, public  anthropology, and public ethnography are names for a long tradition  of trying to make a difference beyond the academy. The passionate and  polarized responses of both nonacademic publics and engaged scholars  in adjacent fields to my attempt to intervene in public debates about  Muslim women&rsquo;s rights raise questions about the ethics, politics,  and potentials of ethnography&rsquo;s travels across fractured global  publics. They illuminate the geopolitical terrain of current debates  about feminism and Islamophobia and reveal that ethnography may be  most effective in interrupting or unsettling hegemonic  representations and political formations when it makes available  alternative accounts of lives and communities that can then authorize  and give substance to critics&rsquo; arguments. Does this  instrumentalization of ethnography benefit those whose lives  anthropologists share through fieldwork?<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.jasca.org\/publication-e\/frame_jjca-e.html\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers5\/JapaneseJournalofCulturalAnthropology.gif\" alt=\"JJCA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Sato,  Wakana (\u4f50\u85e4\u82e5\u83dc).  2014. &ldquo;Sympathetic Relationships between Miao Mothers and Daughters  as Mediated by Ethnic Costumes: Case Studies from Guizhou Province,  China. (\u8863\u88c5\u304c \u3064 \u306a  \u3050\u6bcd\u5a18\u306e \u300c\u5171\u611f\u7684\u300d\u95a2\u4fc2\u2013\u2013\u4e2d\u56fd\u8cb4\u5dde\u7701 \u306e \u30df \u30e3 \u30aa  \u65cf \u306b \u304a\u3051 \u308b \u5b9f\u5bb6 \u30fb\u5a5a \u5bb6 \u9593\u306e \u79fb \u52d5 \u3068\u305d\u306e \u5909\u5bb9).&rdquo; <a href=\"http:\/\/www.jasca.org\/publication-e\/frame_jjca-e.html\" target=\"_blank\" rel=\"noopener\"><em>Japanese  Journal of Cultural Anthropology<\/em><\/a> <em>(<\/em><em>\u6587\u5316\u4eba\u985e\u5b66<\/em><em>)<\/em> 79(3):305\u2013327.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: race; racism; Unesco; anthropology;  history of science; Statement on race<\/p>\r\n        <p lang=\"ja\" class=\"keywords\">\u30ad\u30fc\u30ef\u30fc\u30c9:\u6bcd\u5a18\u95a2\u4fc2\uff0c  \u300c\u5171\u611f\u7684\u300d\u95a2\u4fc2\uff0c  \u6c11\u65cf\u8863\u88c5\uff0c  \u30df\u30e3\u30aa\u65cf\uff0c  \u4e2d\u56fd<\/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=\"#sato\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n                <button data-target=\"#sato2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >\u62bd\u8c61 (\u65e5\u672c\u8a9e) <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:\/\/www.vibrant.org.br\/wordpress\/wp-content\/uploads\/1Antiracism.pdf\" 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\/feb_2017\/JapaneseJournalofCulturalAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2017\/JapaneseJournalofCulturalAnthropology(Japaneseoriginal).pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (\u65e5\u672c\u8a9e) <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"sato\" lang=\"en\">In this  paper, I propose that mother-daughter relationships in the  patrilineal kinship system among the Miao, especially after the  daughter&rsquo;s separation from her natal family, are constituted  through material objects. The case study presented in this paper  deals with Miao women in southwest China and their ethnic costumes,  and focuses on changes that have taken place since the 1990s  regarding the bride&rsquo;s move from the natal to marital home. This  paper also considers women&rsquo;s changing affiliations from natal to  marital families in marriages with patrilocal residence. <br \/>\r\n<br \/>\r\nUntil the  1980s, the Miao maintained a custom known as <em>zuo  jia<\/em>, whereby a bride would  continue to live in her natal home even after her wedding until  becoming pregnant or reaching childbearing age. During the <em>zuo  jia <\/em>period, the status of the  bride was liminal, and her affiliation was ambiguous. After living in  the natal home for a few years, a bride would move to her marital  home along with her costumes, typically indicating the start of her  affiliation with her marital family. Among the Miao in L village, my  field site, <em>Zuo jia <\/em>had  no longer been practiced since the 1990s. Nowadays, the bride&rsquo;s  residence in her husband&rsquo;s house and her pregnancy begin  immediately after her wedding. The major change among Miao since the  1990s is that a married woman now leaves her costumes with her mother  in her natal home until her mothers&rsquo; death or her own second  childbirth. <br \/>\r\n<br \/>\r\nAs a  result, both mothers and daughters\u2014each with their own perspectives  and logic\u2014support and create a situation in which the daughters&rsquo;  affiliation with natal and marital families and the costumes&rsquo;  possession between the mother and daughter remain ambiguous until the  daughters finally take their costumes to the marital home.  Furthermore, the ambiguous possession of costumes between mothers and  daughters, which has emerged since the 1990s, in part replaces the  ambiguous status of brides during the <em>zuo  jia <\/em>period before the 1990s,  which allows the separation of mothers and daughters to occur  gradually over a long period.<br \/>\r\n<br \/>\r\n\r\n\r\nIn  conclusion, I suggest that material objects such as the costumes  handcrafted by mothers also constitute a &ldquo;sympathetic&rdquo;  relationship between mothers and daughters which can be understood as  a relationship based on &ldquo;sympathetic magic&rdquo; [Shimizu 1989]. That  relationship is based on the mothers&rsquo; continuing involvement in  their daughters&rsquo; lives through the daughters&rsquo; costumes, even  after the daughters move to their marital homes. The daughters also  continue to show their consideration for their mothers by leaving  their costumes in their natal homes. The costumes mediate the  mother-daughter relationship through the physical acts of wearing and  handcrafting  and through their value as prestige goods. Such a relationship has  emerged in association with socioeconomic changes that have occurred  since the 1990s. Here, the mother-daughter relationship is maintained  and reinforced through continuing mutual consideration and attention  manifested in the physical location and transference of the costumes.  I suggest that such continued mother-daughter relationships cannot be  taken for granted, especially when the women move from their natal  families to their marital families. Such connections are created and  reinforced by people&rsquo;s practices, which can be accomplished through  the mediation of such material objects as costumes handcrafted by  mothers.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"sato2\" lang=\"ja\">\u672c\u7a3f\u306f\u7236\u7cfb\u89aa\u65cf\u7d44\u7e54\u3092\u7279\u5fb4\u3068\u3059\u308b\u4e2d\u56fd\u8cb4\u5dde\u7701\u306e\u30df\u30e3\u30aa\u65cf\u3092\u4e8b\u4f8b\u306b\u3001\u305d\u306e\u6c11\u65cf\u8863\u88c5\u3092\u4ecb\u3057\u3066\u5f62\u6210  \u3055\u308c\u308b\u6bcd\u5a18\u95a2\u4fc2\u306b\u3064\u3044\u3066\u691c\u8a0e\u3059\u308b\u3002\u7279\u306b\u8863\u88c5\u306e\u88fd\u4f5c\u30fb\u6240\u6709\u30fb\u8b72\u6e21\u306e\u69d8\u614b\u3068\u3001\u5a5a\u793c\u5f8c\u306b\u898b\u3089\u308c\u308b\u5b9f\u5bb6\u30fb  \u5a5a\u5bb6\u9593\u3067\u306e\u5973\u6027\u306e\u79fb\u52d5\u30d1\u30bf\u30fc\u30f3\u304c\u30011990\u5e74\u9803\u3092\u5883\u306b\u5927\u304d\u304f\u5909\u5316\u3057\u305f\u70b9\u306b\u7740\u76ee\u3059\u308b\u3002\u6e05\u6c34\u662d\u4fca\u306f\u3001  \u89aa\u5b50\u306e\u8eab\u4f53\u7684\u30fb\u970a\u7684\u8981\u7d20\u306e\u9023\u7d9a\u6027\u304b\u3089\u304b\u3064\u3066\u306e\u63a5\u89e6\u3084\u878d\u5408\u3092\u60f3\u8d77\u3059\u308b\u3053\u3068\u3067\u7e4b\u304c\u308c\u308b\u4e21\u8005\u306e\u95a2\u4fc2  \u3092\u3001\u546a\u8853\u7684\u306a\u6027\u683c\u3092\u3082\u3064\u300c\u5171\u611f\u7684\u306a\u300d\u95a2\u4fc2\u3068\u8868\u73fe\u3057\u305f\u3002\u3053\u308c\u306b\u5bfe\u3057\u672c\u7a3f\u3067\u306f\u3001\u73fe\u5730\u306e\u793e\u4f1a\u7d4c\u6e08\u7684  \u306a\u5909\u5316\u3068\u3068\u3082\u306b\u751f\u8d77\u3057\u305f\u6bcd\u3068\u5a18\u3068\u306e\u95a2\u4fc2\u3092\u660e\u3089\u304b\u306b\u3059\u308b\u3053\u3068\u3067\u3001\u3053\u306e\u95a2\u4fc2\u3082\u307e\u305f\u8863\u88c5\u3092\u4ecb\u3057\u3066\u300c\u5171  \u611f\u7684\u300d\u306b\u7bc9\u304b\u308c\u305f\u3053\u3068\u3092\u6307\u6458\u3059\u308b\u3002 <br \/>\r\n<br \/>\r\n\r\n1980\u5e74\u4ee3\u307e\u3067\u30df\u30e3\u30aa\u65cf\u306e\u5973\u6027\u306f\u5a5a\u793c\u3092\u6319\u3052\u308b\u3068 \u4e00 \u65e6\u5b9f\u5bb6\u306b\u623b\u308a\u3001\u6570\u5e74\u6ede\u5728\u3057\u3066\u304b\u3089\u5a5a\u5bb6\u3067\u306e\u751f  \u6d3b\u3092\u59cb\u3081\u3066\u3044\u305f\u3002\u65b0\u5a66\u306f\u5b9f\u5bb6\u3067\u306e\u6ede\u5728\u3092\u7d42\u3048\u3001\u5a5a\u5bb6\u3078\u3068\u79fb\u52d5\u3059\u308b\u969b\u306b\u8863\u88c5\u3092\u6301\u53c2\u3057\u3066\u3044\u305f\u306e\u3067\u3042  \u308b\u3002\u3057\u304b\u30571990\u5e74\u4ee3\u4ee5\u964d\u3001\u3053\u306e\u5b9f\u5bb6\u3067\u306e\u6ede\u5728\u671f\u554f\u306f\u6570\u65e5\u554f\u306b\u7e2e\u5c0f\u3055\u308c\u3001\u65b0\u5a66\u306f\u65e9\u3005\u3068\u5a5a\u5bb6\u3067\u306e\u751f  \u6d3b\u3092\u59cb\u3081\u308b\u304b\u3001\u592b\u3068\u3068\u3082\u306b\u51fa\u7a3c\u304e\u306b\u51fa\u308b\u3088\u3046\u306b\u306a\u3063\u305f\u3002\u305d\u306e\u4e00\u65b9\u3067\u3001\u8863\u88c5\u3092\u5a5a\u5bb6\u3078\u6301\u53c2\u3059\u308b\u6642\u671f \u306f\u3001\u305d\u306e\u5f8c\u306e\u7b2c2 \u5b50\u51fa\u7523\u304b\u5b9f\u6bcd\u306e\u6b7b\u53bb\u307e\u3067\u5ef6\u671f\u3055\u308c\u308b\u3088\u3046\u306b\u306a\u3063\u305f\u306e\u3067\u3042\u308b\u3002\u3053\u308c\u306b\u3088\u308a\u5a18\u304c\u5b9f  \u5bb6\u3092\u96e2\u308c\u3066\u3082\u306a\u304a\u3001\u8863\u88c5\u3092\u4ecb\u3057\u305f\u6bcd\u5a18\u95a2\u4fc2\u306f\u6301\u7d9a\u3059\u308b\u3088\u3046\u306b\u306a\u3063\u305f\u3002<br \/>\r\n<br \/>\r\n\r\n\u4ee5\u4e0a\u306e\u4e8b\u4f8b\u304b\u3089\u3001\u8863\u88c5\u304c\u3064\u306a\u3050\u6bcd\u5a18\u9593\u306e\u300c\u5171\u611f\u7684\u300d\u95a2\u4fc2\u306f\u3001\u8eab\u4f53\u7684\u30fb\u970a\u7684\u8981\u7d20\u306b\u3088\u3063\u3066\u5185\u5728\u7684  \u306b\u89aa\u5b50\u306e\u9593\u306b\u5b58\u5728\u3057\u305f\u306e\u3067\u306f\u306a\u304f\u3001\u3080\u3057\u308d\u73fe\u5730\u306e\u793e\u4f1a\u7d4c\u6e08\u7684\u306a\u52d5\u614b\u3092\u80cc\u666f\u306b\u7bc9\u304b\u308c\u305f\u3053\u3068\u3092\u793a\u3059\u3002  \u3059\u306a\u308f\u3061\u3001\u8863\u88c5\u306e\u4fa1\u5024\u306e\u9ad8\u307e\u308a\u3068\u3001\u5b9f\u6bcd\u304c\u5a18\u306e\u8863\u88c5\u3092\u88fd\u4f5c\u3059\u308b\u3068\u3044\u3046\u30b5\u30a4\u30af\u30eb\u306e\u666e\u53ca\u3001\u304a\u3088\u3073\u5a5a  \u59fb\u306e\u5909\u5316\u306b\u3088\u3063\u3066\u3001\u8863\u88c5\u306f\u65e2\u5a5a\u5973\u6027\u306e\uff08\u5b9f\u5bb6\u306a\u3044\u3057\u5a5a\u5bb6\u3078\u306e\uff09\u5e30\u5c5e\u306b\u50cd\u304d\u304b\u3051\u308b\u3082\u306e\u3068\u306a\u3063\u305f\u3002 \u3053\u308c\u306b\u3088\u308a\u3001\u6bcd\u89aa\u304c\u5a18\u306e\u305f\u3081\u306b\u88fd\u4f5c\u3057\u305f\u8863\u88c5\u3092\u3081\u3050\u3063\u3066\u6bcd\u5a18\u9593\u306b\u65b0\u305f\u306a\u6240\u6709\u306e\u95a2\u4fc2\u304c\u751f\u307e\u308c\u3001\u305d  \u3053\u306b\u5a18\u306e\u5a5a\u5bb6\u3078\u306e\u79fb\u52d5\u904e\u7a0b\u306e\u5909\u5316\u3092\u53cd\u6620\u3057\u305f\u610f\u5473\u3065\u3051\u304c\u306a\u3055\u308c\u305f\u3053\u3068\u306b\u3088\u308a\u30011990\u5e74\u4ee3\u4ee5\u964d\u3001\u8863  \u88c5\u3092\u4ecb\u3057\u305f\u6bcd\u5a18\u306e\u300c\u5171\u611f\u7684\u300d\u95a2\u4fc2\u304c\u52d5\u614b\u7684\u306b\u751f\u8d77\u3057\u305f\u3053\u3068\u3092\u6307\u6458\u3059\u308b\u3002<\/p>\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 5 February 2017 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-1309","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/1309","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=1309"}],"version-history":[{"count":0,"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/1309\/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=1309"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}