{"id":1310,"date":"2021-07-21T04:23:59","date_gmt":"2021-07-21T04:23:59","guid":{"rendered":"https:\/\/anthropological.cloud\/wau\/wcaa\/?page_id=1310"},"modified":"2021-07-22T00:58:11","modified_gmt":"2021-07-22T00:58:11","slug":"issue4","status":"publish","type":"page","link":"https:\/\/waunet.org\/wcaa\/dejalu\/issue4\/","title":{"rendered":"Issue 4"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-page\" data-elementor-id=\"1310\" class=\"elementor elementor-1310\" 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 4<\/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\">February 2016<\/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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'[data-toggle=\"pill\"]', clickHandler)\r\n}(jQuery);\r\n\r\n+function ($) {\r\n'use strict';\r\nfunction transitionEnd() {\r\nvar el = document.createElement('bootstrap')\r\nvar transEndEventNames = {\r\nWebkitTransition : 'webkitTransitionEnd',\r\nMozTransition    : 'transitionend',\r\nOTransition      : 'oTransitionEnd otransitionend',\r\ntransition       : 'transitionend'\r\n}\r\nfor (var name in transEndEventNames) {\r\nif (el.style[name] !== undefined) {\r\n    return { end: transEndEventNames[name] }\r\n}\r\n}\r\nreturn false\r\n}\r\n$.fn.emulateTransitionEnd = function (duration) {\r\nvar called = false\r\nvar $el = this\r\n$(this).one('bsTransitionEnd', function () { called = true })\r\nvar callback = function () { if (!called) $($el).trigger($.support.transition.end) }\r\nsetTimeout(callback, duration)\r\nreturn this\r\n}\r\n$(function () {\r\n$.support.transition = transitionEnd()\r\nif (!$.support.transition) return\r\n$.event.special.bsTransitionEnd = {\r\nbindType: $.support.transition.end,\r\ndelegateType: $.support.transition.end,\r\nhandle: function (e) {\r\n    if ($(e.target).is(this)) return e.handleObj.handler.apply(this, arguments)\r\n}\r\n}\r\n})\r\n}(jQuery);\r\n<\/script>\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-059e237 elementor-widget elementor-widget-shortcode\" data-id=\"059e237\" data-element_type=\"widget\" data-widget_type=\"shortcode.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-shortcode\"><div class=\"article\">\r\n    <a href=\"http:\/\/berghahn.publisher.ingentaconnect.com\/content\/berghahn\/focaal\/2014\/00002014\/00000069\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/FOCAAL.jpg\" alt=\"FOcall\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Aistara, Guntra A<\/strong>. 2014. \u201cActually existing tomatoes: Politics of memory, variety, and empire in Latvian struggles over seeds.\u201d <a href=\"http:\/\/berghahn.publisher.ingentaconnect.com\/content\/berghahn\/focaal\/2014\/00002014\/00000069\" target=\"_blank\" rel=\"noopener\">Focaal\u2014Journal of Global and Historical Anthropology 69:12\u201327<\/a><\/p>\r\n        <p class=\"keywords\">Keywords: Biodiversity, borders, cultural memory, intellectual property rights, seeds, variety<\/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=\"#aistara\" 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\/feb2016\/Focaal.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=\"aistara\" lang=\"en\">In March 2012, a small farm in Latvia with a collection of over 200 tomato varieties was charged with the illegal sale of seeds not included in the European Union's Common Catalogue. The farm's collection includes traditional Latvian varieties that have never been officially registered, Western varieties imported illegally during the Soviet years, and Russian varieties that came into use during the Soviet years and are now defended by Latvian gardeners as \"traditionally grown\" and representing the taste of their childhoods. The debate highlighted the continuing struggle over Latvia's geopolitical positioning between Russia and the European Union and control over seeds as a tactic of empire. I explore the cultural memories embedded in the contested tomato seeds and how they contribute to an intertwined imaginary of the Latvian landscape idyll with a Soviet sociality. I argue that the innovative resolution to this conflict represents a process of transculturation in a contact zone between empires (Pratt 1992).<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ejournals.duncker-humblot.de\/toc\/soc\/64\/1\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Sociologus.gif\" alt=\"Sociologicus\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Beer, Bettina, and Julia H. Schroedter.<\/strong> 2014. \u201cSocial Reproduction and Ethnic Boundaries: Marriage Patterns Through Time and Space Among the Wampar, Papua New Guinea.\u201d <a href=\"http:\/\/ejournals.duncker-humblot.de\/toc\/soc\/64\/1\" target=\"_blank\" rel=\"noopener\">Sociologus 64(1):1\u201328<\/a><\/p>\r\n\r\n        <p class=\"keywords\">Keywords: intermarriage, partner choice, social relations, Papua New Guinea, Wampar<\/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=\"#beer\" 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\/feb2016\/Sociologus-JournalforSocialAnthropology.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=\"beer\" lang=\"en\">In this article we examine how partner choice and strategies of social reproduction among the Wampar of northeastern Papua New Guinea are implicated in currently pressing questions about the future of Wampar as a socio-cultural unit. We use long-term qualitative and quantitative data based on fieldwork and census surveys conducted between 1954 and 2013 from the village of Gabsongkeg to analyse temporal and spatial patterns of partner choice. We are especially interested in interethnic marriages and their effects on group boundaries and group identities, given a pre-existing pattern of ethnic endogamy. Our results show that intermarriages between Wampar and non-Wampar have constantly been rising; in younger marriage cohorts some 60% of Wampar individuals are intermarried with partners of other ethnic identities. The data reveal that local and historical particularities inflect partner choices in ways that impact on settlement patterns, modes of engagement with the economic institutions of the modern state and, ultimately, the taken-for-granted nature of the identity inhering in the name \u201cWampar\u201d; these impacts, in turn, increase the likelihood of interethnic marriage and precipitate questions about the rights attaching to local corporate identities under conditions where land is increasingly related to its commodity values.<\/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\/jola.2014.24.issue-2\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/LinguisticAnthropology.gif\" alt=\"JLA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Berman, Elise. <\/strong>2014. \u201cNegotiating Age: Direct Speech and the Sociolinguistic Production of Childhood in the Marshall Islands.\u201d <a href=\"http:\/\/anthrosource.onlinelibrary.wiley.com\/hub\/issue\/10.1111\/jola.2014.24.issue-2\/\" target=\"_blank\" rel=\"noopener\">Journal of Linguistic Anthropology 24(2):109\u2013132<\/a><\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Direct speech, childhood, language socialization, language ideologies, Marshall Islands, Oceania<\/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=\"#berman\" 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=\"#berman2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract (Marshallese) <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\/feb2016\/JournalofLinguisticAnthropology.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=\"berman\" lang=\"en\">\r\n            Children in the Republic of the Marshall Islands regularly do a number of things that are inappropriate or even taboo among adults: they walk with food that they do not offer to share; they refuse to give; they directly demand things; and they directly criticize and insult each other. One explanation for their behavior is that they are too developmentally immature to speak in the indirect and polite manner of adults. But I show that, while Marshallese children's apparently direct forms of speech are indeed linked to immaturity, they are linked to immaturity not as a developmental stage but as a social status. Hence, this article reveals, discusses, and challenges two different ideologies of childhood and language: (1) a Western ideology that associates directness with developmental immaturity; and (2) a Marshallese ideology that associates \u201cnot hiding\u201d\u2014either words or goods\u2014with being a child. Through their apparently direct forms of speech, children negotiate their relative age and power relationships with each other while simultaneously constructing each other as peers and indexing participants as immature relative to adults. This analysis reveals how age and childhood are produced through speech and considers the implications of this production for understandings of language variation and socialization.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"berman2\" lang=\"mh\">\r\n            Aolep iien, ajri in \u1e42aje\u1e37 rej k\u014d\u1e43\u1e43an men ko me rem\u1ecd. Rej etetal k\u014dn m\u014d\u00f1\u0101, rejjab le\u1e37\u1ecdk \u00f1an armej, rej kajjit\u014dk aolep kain, im rej ba nan ko enana einw\u014dt \u2018kwe t\u014dr\u2019. Jet armej rej \u1e37\u014dm\u1e47ak ajri in \u1e42aje\u1e37 k\u014d\u1e43\u1e43an men kein bwe ajri re\u1e47ak ta. Ilo beba in, iba eb\u014dd \u1e37\u014dm\u1e47ak eo an r\u016btto ro. Ajri in \u1e42aje\u1e37 rejel\u0101 \u1e43anit. Ak, enana aer \u1e43anit bwe ilo mour eo an ajri, aikuj k\u014d\u1e43\u1e43an men ko em\u1ecd. \u00d1e rejjab ba nan kein im rejjab k\u014d\u1e43\u1e43an men kein, ajri ro jet reban kautiej er. Me\u1e37e\u1e37e eo, ajri ro rej katak \u1e43anit eo aer. [kanono, ajri, katak, \u1e42aje\u1e37, \u1e43anit].<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.ptl.info.pl\/?page_id=4107\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/LUD.png\" alt=\"LUD\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Bloch, Natalia. <\/strong>2014. \u201cOverheating with Authenticity. Between Familiarity and Otherness in Multisensory Experiencing of India by Tramping Tourists.\u201d <a href=\"http:\/\/www.ptl.info.pl\/?page_id=4107\" target=\"_blank\" rel=\"noopener\">LUD 98:181\u2013203<\/a><\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Tourism imaginaries, hot and cool authenticity, multisensory experiencing, familiarity \u2013 otherness, Orientalism, mobile ethnography, tramping tourism, India<\/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=\"#block\" 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\/feb2016\/LUD.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"block\" lang=\"en\">In the article I pose a question to what extent expectations towards the \u201cauthentic\u201d experiencing of the Otherness shaped by the tourism industry determine the way tourists perceive it, and to what extent such perception escapes the interpretative schemes imposed by tourism imaginaries. I use the case study of tramping tourism to India \u2013 an alternative to the mass tourism, individualized but organized form of collective travelling. Tramping builds its attractiveness on the promise of \u201creal\u201d contact with the people and their culture; it offers the possibility of having a look \u201cat the backstage\u201d of the spectacle staged by the tourism industry. Particularly, it promises to fulfil a need for, as Tom Selwyn named it, \u201chot authenticity\u201d that can be experienced by multisensory reception of the reality. In other words, tramping promises the tourists that they can be \u201cnon-tourists\u201d. However, fueling this need often overwhelms tourists who are used to perceiving the reality through a distancing gaze. While thrown into multisensory-scapes, they cannot handle the surplus of impulses. I call this phenomena \u201coverheating with authenticity in experiencing of Otherness\u201d. It leads to seeking refuge in familiarity and sense of belonging provided by \u201cpeople like us\u201d, i.e. travel companions, and the culture broker played by a tour guide. Moreover, overheating with authenticity may contribute to reproducing the nature versus culture dichotomy, crucial for Saidian Orientalism, in which the world of senses ascribed to the Other is positioned as subaltern to the restrained, guided by the rational view \u201cthe West\u201d. Therefore, I call not only for moving beyond the visualism of Western epistemology by including sensorial experiences into our cognitive spectrum, but also for taking into account other physical sensations present in the tourist contact with Otherness, which usually escape the researchers\u2019 (overvisualised) attention.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.theasa.org\/publications\/asaonline\/articles\/asaonline_0109.shtml\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/ASAonline.png\" alt=\"ASAonline\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Boholm, \u00c5sa. <\/strong>2014. \u201cNanotechnology, Anthropomorphic Matter and Human Machinery: An Exploration of the Longue Dur\u00e9e of Technological Vision.\u201d <a href=\"http:\/\/www.theasa.org\/publications\/asaonline\/articles\/asaonline_0109.shtml\" target=\"_blank\" rel=\"noopener\">ASAonline: Journal of the Association of Social Anthropologists 9:1\u201340<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Nanotechnology, Alchemy, Material Agency, Cognition, Transhumanism<\/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=\"#boholm\" 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.theasa.org\/publications\/asaonline\/articles\/asaonline_0109.shtml\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"boholm\" lang=\"en\">A growing global trend of emerging innovation, nanotechnology is associated with a host of hopes for a new era for humankind. Reminiscent of the preoccupation of medieval alchemy with uncovering the ultimate secret of how to master matter and spirit, the idea of \u2018molecular manufacturing\u2019 that characterizes the more radical visionary approaches in nanotechnology is oriented towards the discovery and engineering of the fundamentals of life and matter. A desire not only to design and develop \u2018intelligent\u2019 artefacts and tools imbued with cognitive faculties, but also to technologically enhance humans themselves to defy illness, ageing and ultimately death, has from its inception constituted a core element of visionary nanotechnology. By drawing a historical parallel with medieval alchemy, this paper identifies and discusses visionary elements of nanotechnology conceptions of what it means to be human in relation to materiality and artefacts. The unstable and eroding boundaries actualized by nanotechnology \u2013 between what is considered intrinsically natural, technological or human, and what is not \u2013 are addressed from theoretical perspectives in anthropology and philosophy that pertain to the cultural and social dimensions of technology, material agency and cognition.<\/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.2014.25.issue-1\/issuetoc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/aussie.gif\" alt=\"TAJA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Burbank, Victoria. <\/strong>2014. \u201cEnvy and egalitarianism in Aboriginal Australia: An integrative approach.\u201d <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.2014.25.issue-1\/issuetoc\" target=\"_blank\" rel=\"noopener\">The Australian Journal of Anthropology 25(1):1\u201321<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Emotions, cooperation, Aboriginal Australia<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#burbank\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.2014.25.issue-1\/issuetoc\" 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\/feb2016\/TheAustralianJournalofAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"burbank\" lang=\"en\">A growing global trend of emerging innovation, nanotechnology is associated with a host of hopes for a new era for humankind. Reminiscent of the preoccupation of medieval alchemy with uncovering the ultimate secret of how to master matter and spirit, the idea of \u2018molecular manufacturing\u2019 that characterizes the more radical visionary approaches in nanotechnology is oriented towards the discovery and engineering of the fundamentals of life and matter. A desire not only to design and develop \u2018intelligent\u2019 artefacts and tools imbued with cognitive faculties, but also to technologically enhance humans themselves to defy illness, ageing and ultimately death, has from its inception constituted a core element of visionary nanotechnology. By drawing a historical parallel with medieval alchemy, this paper identifies and discusses visionary elements of nanotechnology conceptions of what it means to be human in relation to materiality and artefacts. The unstable and eroding boundaries actualized by nanotechnology \u2013 between what is considered intrinsically natural, technological or human, and what is not \u2013 are addressed from theoretical perspectives in anthropology and philosophy that pertain to the cultural and social dimensions of technology, material agency and cognition.<\/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\/covers4\/zeit.gif\" alt=\"ZFE\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Calkins, Sandra, and Richard Rottenburg. <\/strong>2014. \u201cGetting Credit for What You Write? Conventions and Techniques of Citation in German Anthropology.\u201d <a href=\"http:\/\/www.jstor.org\/journal\/zeitethn\" target=\"_blank\" rel=\"noopener\">Zeitschrift f\u00fcr Ethnologie 139(1):99\u2013129<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Emotions, cooperation, Aboriginal AustraliaCitations, Originality, Conventions, Science and Technology Studies<\/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=\"#calkins\" 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\/feb2016\/Zeitschriftf\u00fcrEthnologie.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"calkins\" lang=\"en\">Contemporary citing practices do something significant to developments in the sciences and the humanities: they create giants by attributing a scarce academic good \u2013 namely originality \u2013 to certain authors, while ignoring others. Originality is not a straightforward qualification of a contribution and its impact on academic disputes. Rather it is something that is made and stabilized through citation practices. We contend that the criteria by which authors select from an ocean of possible sources relate to structuring principles that organize the scientific field and various understandings of \u201cwhat is\u201d a proper publication and \u201cwhat counts\u201d in publishing scholarly work. The assertion is that these understandings can be identified as conventions of citation, which inform writing and citing practices. Thus far, this seems to be nothing particularly new. However, we bring existing arguments and approaches together to (1) make a first step towards a novel approach to citation analysis and (2) explore several conventions and techniques of citation in German-speaking anthropology after 1965. We show that some citing techniques have solidified more than others and contribute to aporetic debates about German anthropology\u2019s parochialism.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.lindenwood.edu\/jigs\/volume5Issue2.cfm\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/jigs.png\" alt=\"JIGS\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Casey, Conerly. <\/strong>2014. \u201cStates of Emergency\u201d: Armed Youths and Mediations of Islam in Northern Nigeria.\u201d <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb2016\/JournalofInternationalandGlobalStudies.pdf\" target=\"_blank\" rel=\"noopener\">Journal of International and Global Studies 5(2):1\u201318<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Emotions, cooperation, Aboriginal AustraliaCitations, Originality, Conventions, Science and Technology Studies<\/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=\"#casey\" 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\/feb2016\/JournalofInternationalandGlobalStudies.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=\"casey\" lang=\"en\">On November 14, 2013, the U.S. Department of State labeled Boko Haram and a splinter group, Ansaru, operating in northern Nigeria, \"foreign terrorist organizations\" with links to al-Qa'ida in the Islamic Maghreb (AQIM). This designation is debatable, since the groups are diffuse, with tendencies to split or engage other armed groups into violent actions, primarily focused on Nigerian national and state politics and the implementation of shari'a criminal codes. This essay offers two analytic perspectives on \"states of emergency\" in Nigeria and the affective, violent forms of \"justice\" that armed young men employed during the 2000 implementation of shari'a criminal codes in Kano State, important contexts for analyses of militant groups such as Boko Haram or Ansaru. One analysis is meant to capture the expressive aspects of justice, and the other presumes a-priori realms of public experience and understanding that mediate the suffering and the cultural, religious, and political forms of justice Muslim youths draw upon to make sense of their plight. Based on eight years of ethnographic research in northern Nigeria, I suggest the uneasy reliance in Nigeria on secular and religious legalism as well as on extrajudicial violence to assure \"justice\" (re)enacts real-virtual experiences of authorized violence as \"justice\" in Nigeria's heavily mediated publics.<\/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\/11751\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/ijma.jpg\" alt=\"IJMA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Chaabani, Hassen. <\/strong>2014. \u201cRecent out of Yemen: new version of the theory of unique and recent origin of modern man.\u201d <a href=\"http:\/\/www.ajol.info\/index.php\/ijma\/issue\/view\/11751\" target=\"_blank\" rel=\"noopener\">International Journal of Modern Anthropology 1(7):13\u201342<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Human evolutionary history, Origin of modern humans, Recent out of Yemen thesis, Date of modern man emergence, Place of modern man emergence, Genus Homo definition, Modern man definition, Single origin 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=\"#chaabani\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb2016\/InternationalJournalofModernAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"chaabani\" lang=\"en\">It is generally accepted that the human evolutionary history was started in sub-Saharan Africa by the emergence of first individuals belonging to our genus Homo. But details of this evolution, particularly those of its last stage relating to the modern man (Homo sapiens sapiens) emergence, represent until now a controversial topic. Confusion and imprecision associated with certain concepts and definitions have accentuated this controversy and therefore helped to curb the progress of the research in this topic. In this paper I present these problems before presenting a new detailed version of the theory of unique and recent origin of modern man. This version designated \u201cRecent out of Yemen\u201d thesis represents a refined grand synthesis in which my advanced hypotheses are brought together with new additional details. First, from an objective definition of modern man and several solid anthropological arguments I have proposed dates, of about 45,000 years ago for the emergence of our species and 20,000 years ago for that of our subspecies. Second, from analyses of basic genetic results I have shown that the southern Arabian Peninsula would be the most probable place of a so recent emergence of modern man. The various elements of my thesis are presented and discussed following an empirical approach, and then summarized in a scenario that represents a new more consistent image of our evolutionary history.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/issue\/view\/380\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/PUBLICAR.png\" alt=\"Publicar\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p lang=\"es\"><strong>Daich, Deborah, and Mariana Sirimarco.<\/strong> 2014. \u201cPolic\u00edas y Prostitutas: El Control Territorial En Clave De G\u00e9nero.\u201d <a href=\"http:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/issue\/view\/380\" target=\"_blank\" rel=\"noopener\">PUBLICAR 17:27\u201345<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\" lang=\"es\">Palabras clave: Polic\u00eda, prostituci\u00f3n, control policial, g\u00e9nero<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\" lang=\"es\">\r\n                <button data-target=\"#daich\" 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=\"#daich2\" 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\/4702\/5550\" 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=\"daich\" lang=\"es\">En la Argentina, el ejercicio de la prostituci\u00f3n a t\u00edtulo personal no es un hecho ilegal, aunque s\u00ed objeto de control policial, al estar perseguido por normativas que penalizan la oferta y demanda ostensible de sexo en la v\u00eda p\u00fablica. Este art\u00edculo se propone indagar en el entramado de sociabilidad que se construye en la interacci\u00f3n cotidiana entre polic\u00edas-prostitutas, rescatando las relaciones (de sometimiento, resistencia, negociaci\u00f3n y hasta de cercan\u00eda) puestas en juego en el ejercicio efectivo de dicho control. Sostendremos que, al interior de dichas interacciones, el g\u00e9nero aparece como un insumo que permite no s\u00f3lo construir identidades individuales y colectivas, sino como una herramienta que permite estructurar diversas modalidades de relacionamiento.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"daich2\" lang=\"en\">Although autonomous prostitution is not considered a crime in Argentina, it is yet the object of police control, due to the regulations that punish the supply and demand of sex in public areas. This paper intends to analyze the framework of sociability formed by the daily interaction between policemen-prostitutes, focusing on the relationships (of submission, resistance, negotiation and even closeness) implied in the performance of police control. We will argue that gender not only mould those relationships shaping collective and individual identities, but also organizes different modes of relation.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.mtp.hum.ku.dk\/details.asp?eln=300348\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Ethnologia-Europaea.png\" alt=\"eE\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Tine Damsholt and Astrid Pernille Jespersen<\/strong>. 2014. Innovation, Resistance or Tinkering. Rearticulating Everyday Life in an Ethnological Perspective. In: Sandberg, Marie (ed.): <a href=\"http:\/\/www.mtp.hum.ku.dk\/details.asp?eln=300348\" target=\"_blank\" rel=\"noopener\">'European Ethnology Revisited', Special Issue of Ethnologia Europaea \u2013 Journal of European Ethnology, 44:2<\/a>, pp. 17-30. Copenhagen: Museum Tusculanum Press, <a href=\"http:\/\/www.mtp.hum.ku.dk\/tidsskrift.asp?teln=900008\" target=\"_blank\" rel=\"noopener\">http:\/\/www.mtp.hum.ku.dk\/tidsskrift.asp?teln=900008<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Everyday life practices, user-driven innovation, tinkering, resistance<\/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=\"#damsholt\" 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\/feb2016\/EthnologiaEuropaea\u2013JournalforEuropeanEthnology.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=\"damsholt\" lang=\"en\">In this paper, we investigate the background and history that ethnologists bring to bear on interdisciplinary innovation projects. We argue that although ethnology is well-equipped to contribute to innovation projects, our discipline also builds upon a series of conceptual configurations, and that these classic ethnological concepts and \u201ctaken for granted\u201d understandings sit oddly with contemporary ideas about innovation as expressed in recent Danish innovation policy. These reflections were prompted by our participation in a joint innovation project funded by a Danish programme for user-driven innovation. By revisiting the discipline of ethnology as it has been conducted in southern Scandinavia, we identify three key points that explain our concerns regarding the way in which everyday life was analysed and configured in the innovation project.<\/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\/dech.2014.45.issue-5\/issuetoc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/DevelopmentandChange.png\" alt=\"DC\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Donovan, Kevin P.<\/strong> 2014. \u201c\u2018Development\u2019 as if We Have Never Been Modern: Fragments of a Latourian Development Studies.\u201d <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/dech.2014.45.issue-5\/issuetoc\" target=\"_blank\" rel=\"noopener\">Development and Change 45(5):869\u2013894<\/a>.<\/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=\"#donovan\" 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\/feb2016\/DevelopmentandChange.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=\"donovan\" lang=\"en\">The work of the French anthropologist-cum-philosopher Bruno Latour has influenced a wide variety of disciplines in the past three decades. Yet, Latour has had little noticeable effect within development studies, including those sub-fields where it might be reasonable to expect affinity, such as the anthropology of development. The first half of this article outlines some core aspects of Latour's oeuvre as they relate to development and anthropology, particularly focusing on the post-development critique. Latour's approach to constructivism and translation, his analytical commitment to \u2018keeping the social flat\u2019 and his distribution of agency offer novel ways of maintaining some of the strengths of post-development without falling prey to some of its weaknesses. The second half of the article explores the potential for a Latour-inspired theory of development that may provide fruitful avenues for scholarship and practice beyond post-development, emphasizing materialism, relationality and hybridity.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.haujournal.org\/index.php\/hau\/issue\/view\/hau4.3\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Hau-Journal-of-Ethnographic-Theory.png\" alt=\"HAU\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Graeber, David.<\/strong> 2014. \u201cAnthropology and the rise of the professional-managerial class.\u201d <a href=\"http:\/\/www.haujournal.org\/index.php\/hau\/issue\/view\/hau4.3\" target=\"_blank\" rel=\"noopener\">Hau: Journal of Ethnographic Theory 4(3):73\u201388<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Class composition, reflexivity, audit culture, prefigurative politics<\/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=\"#graeber\" 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.haujournal.org\/index.php\/hau\/article\/view\/hau4.3.007\/1598\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"graeber\" lang=\"en\">Many of the internal changes within anthropology as a discipline\u2014particularly the \"postmodern turn\" of the 1980s\u2014can only be understood in the context of broader changes in the class composition of the societies in which university departments exist, and, in particular, the role of the university in the reproduction of a professional-managerial class that has come to displace any working-class elements in what pass for mainstream \"left\" political parties. Reflexivity, and what I call \"vulgar Foucauldianism,\" while dressed up as activism, seem instead to represent above all the consciousness of this class. In its place, the essay proposes a politics combining support for social movements and a prefigurative politics in the academic sphere.<\/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\/v11n1\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/vibrant.png\" alt=\"Vibrant\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Guedes, Andr\u00e9 Dumans.<\/strong> 2014. \u201cFevers, Movements, Passions and Dead Cities in Northern Goi\u00e1s.\u201d <a href=\"http:\/\/www.vibrant.org.br\/issues\/v11n1\/\" target=\"_blank\" rel=\"noopener\">Vibrant 11(1):56\u201395<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Popular economies, development, movements, economic fever, dams, gold mining<\/p>\r\n        <p class=\"keywords\">Palavras Chave:\u00a0Economias populares, desenvolvimento, movimentos, febres econ\u00f4micas, barragens, garimpo<\/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=\"#guedes\" 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=\"#guedes2\" 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\/feb2016\/Vibrant.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=\"guedes\" lang=\"en\">In this paper I show how people living in a small town in the Brazilian state of Goi\u00e1s describe the \"economic\" processes that have been shaping and transforming their lives over recent decades: the gold fever in the 1980\"s, the construction of three large hydroelectric plants and the complex relation between this city and the mining company that \"created\" it. In so doing, I focus on the ideas of\u00a0movement,\u00a0passion\u00a0and\u00a0fever, looking to demonstrate how such categories relate these processes to other experiences and domains. In pursuing this aim, I also look to establish a counterpoint to the ways through which issues such as the social effects of large development projects or the modernization of \"traditional\" areas have usually been described in the social sciences.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"guedes2\" lang=\"pt\">Neste artigo, mostro como os habitantes de uma pequena cidade localizada no estado brasileiro de Goi\u00e1s descrevem os processos \u201cecon\u00f4micos\u201d que v\u00eam moldando e transformando suas vidas ao longo das \u00faltimas d\u00e9cadas: a febre do ouro dos anos 1980, a constru\u00e7\u00e3o de tr\u00eas usinas hidrel\u00e9tricas e a complexa rela\u00e7\u00e3o existente entre a cidade e a mineradora que \u201ccriou\u201d esta \u00faltima. Para tanto, eu foco aqui nas ideias de\u00a0movimento, paix\u00e3o\u00a0e\u00a0febre, buscando mostrar como tais categorias relacionam tais processos a outras experi\u00eancias e dom\u00ednios. Dado este objetivo, busca tamb\u00e9m estabelecer um contraponto \u00e0s maneiras atrav\u00e9s das quais s\u00e3o descritos, nas ci\u00eancias sociais, t\u00f3picos como os efeitos sociais de grandes projetos de desenvolvimento ou a moderniza\u00e7\u00e3o de \u00e1reas \u201ctradicionais\u201d.\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\/13\/1\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Asian-Anthropology.jpg\" alt=\"Asian Anthropology\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Haas, Paula. <\/strong>2014. \u201cContradictory moralities: alcohol consumption in Inner Mongolia.\u201d <a href=\"http:\/\/www.tandfonline.com\/toc\/raan20\/13\/1\" target=\"_blank\" rel=\"noopener\">Asian Anthropology 13(1):20\u201335<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Mongolia, China, alcohol, morality, uncertainty<\/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=\"#haas\" 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\/pdf\/10.1080\/1683478X.2014.888292\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"haas\" lang=\"en\">Alcohol consumption is a central aspect of social life among Mongols in Mongolia and Buryatia as well as in Inner Mongolia. Despite its prominence, however, it has not yet been addressed as a phenomenon deserving anthropological attention in its own right. Drawing on material collected in Inner Mongolia (PR China), this article tries to fill this ethnographic gap by describing the deeply contradictory moral values associated with alcohol as well as the social and affective dynamics generated by the ambivalent role of drinking in the construction of a moral self. It thereby draws attention to the inherent contradictions in local systems of moral values and their anxiogenic impact on social interaction, particularly in rural settlements. At the same time, it provides a new perspective on old topics within the anthropology of Mongolia, such as notions of morality, the maintenance of a rigid social hierarchy, and uncertainty.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/bookshop.iseas.edu.sg\/publication\/2012\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/SOJOURN.jpg\" alt=\"Sojourn\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Jonsson, Hjorleifur. <\/strong>2014. \u201cPhantom Scandal: On the National Uses of the \u201cThailand Controversy\u201d.\u201d <a href=\"https:\/\/bookshop.iseas.edu.sg\/publication\/2012\" target=\"_blank\" rel=\"noopener\">Sojourn: Journal of Social Issues in Southeast Asia 29(2):263\u2013299<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Anthropology, Thailand, United States, Mien, Thailand Controversy<\/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=\"#hjor\" 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\/feb2016\/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=\"hjor\" lang=\"en\">The episode known as the \u201cThailand Controversy\u201d centred on claims that, during the Vietnam War, American anthropologists in Thailand had been collaborating with U.S. and Thai military interests and in ways that harmed social life and efforts towards equality and justice in that country. Reflection and comparison suggest that the allegations of impropriety allowed for emotional identification and understanding in terms of outrage, and that this dynamic is common in the context of anxieties over the transgression of ethnic boundaries. The case is compared with an episode of fears of witchcraft involving the Mien of northern Laos, when an ethnic militia took charge of spiritually and militarily guarding the ethnic boundary. Examination of how the anthropological crisis involving Thailand played out suggests various national differences in the academic discipline, in the United States, Australia, Austria and Thailand. The facts of the case are strongly connected to emotional identification, to a divide in the United States between theoretical and applied anthropology, and to responses to decades of political suppression in the United States.<\/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\/73\/3\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/humanorganization.gif\" alt=\"Human Organisation\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Kamat, Vinay R.<\/strong> 2014. \u201c\u201cThe Ocean is our Farm\u201d: Marine Conservation, Food Insecurity, and Social Suffering in Southeastern Tanzania.\u201d <a href=\"http:\/\/sfaajournals.net\/toc\/humo\/73\/3\" target=\"_blank\" rel=\"noopener\">Human Organization 73(3):289\u2013298<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Tanzania,\u00a0marine conservation,\u00a0food insecurity,\u00a0structural violence,\u00a0social suffering<\/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=\"#kamat\" 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\/feb2016\/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=\"kamat\" lang=\"en\">This paper examines the social impact of a large-scale marine conservation project (Marine Park) in the coastal region of Mtwara, southeastern Tanzania, following displacement and the enforcement of restrictions on fishing and extracting marine resources. Through an analysis of interviews and focus group discussions with residents in six villages, the paper illustrates how the undesired effects of the Marine Park have become part of people's everyday discourse regarding hardships and their experiences of the violence of everyday life. Elicited narratives provide insights into how the Marine Park, in combination with a multiplicity of factors leading to displacement, dispossession, and social dislocation, has intensified hardships, especially among female-headed households, due to their increasing poverty, marginalization, and food-related insecurity. The narratives shed light on people's lived experiences of disempowerment, feelings of humiliation, anger, despair, low self-esteem, and extreme resentment\u2014in essence, their social suffering. The paper makes a case for addressing the human dimensions of marine biodiversity and conservation interventions as a key step in making them genuinely collaborative and sustainable in terms of social equity and ecological effectiveness.<\/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\/aman.2014.116.issue-4\/issuetoc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/AmericanAnthropologist.png\" alt=\"AA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Kent, Michael, Ricardo Ventura Santos, and Peter Wade.<\/strong> 2014. <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/aman.2014.116.issue-4\/issuetoc\" target=\"_blank\" rel=\"noopener\">\u201cNegotiating Imagined Genetic Communities: Unity and Diversity in Brazilian Science and Society.\u201d <\/a>American Anthropologist 116(4):36\u2013748.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Genetics, imagined communities, Brazil, identity politics<\/p>\r\n\r\n        <p lang=\"pt-br\" class=\"keywords\">Palabras clave: gen\u00e9tica, comunidades imaginadas, Brasil, pol\u00edticas de la identidad<\/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=\"#kent\" 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=\"#kent2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen (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:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/aman.12142\/epdf\" 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=\"kent\" lang=\"en\">In this article, we explore the ways in which genetic research reconfigures historically rooted debates on race and national identity by analyzing the intense debates that have taken place in the past decade in Brazil around the genetic profile of the nation\u2019s population. Such debates have not only featured a significant variety of interpretations by different geneticists but also involved the media, policy makers, and social movements. Here we focus in particular on the ways in which genetic knowledge and the arguments it makes possible have reproduced, contested, or transformed pre existing narratives about race and national identity in Brazil. A central underlying tension in these debates is that between unity and diversity\u2014between views that consider the Brazilian population as a single unit that cannot be differentiated except at the individual level and alternative interpretations that emphasize the multiplicity of its populations in terms of race, region, and genetic ancestry.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"kent2\" lang=\"pt-br\">En este art\u00edculo, exploramos las formas en que la investigaci\u00f3n gen\u00e9tica reconfigura los debates hist\u00f3ricamente arraigados sobre la raza y la identidad nacional, mediante el an\u00e1lisis de los intensos debates que han tenido lugar en la \u00faltima d\u00e9cada en Brasil alrededor del perfil gen\u00e9tico de la poblaci\u00f3n del pa\u00eds. Estos debates no s\u00f3lo han contado con la importante variedad de diferentes interpretaciones por los genetistas, sino tambi\u00e9n han involucrado los medios de comunicaci\u00f3n, los pol\u00edticos y los movimientos sociales. Aqu\u00ed nos centramos en particular sobre las formas en que el conocimiento gen\u00e9tico, y los argumentos que \u00e9l facilita, han reproducido, impugnado, o transformado narrativas preexistentes acerca de la raza y la identidad nacional en Brasil. La tensi\u00f3n central que subyace en estos debates es la entre la unidad y la diversidad\u2014entre abordajes que consideran la poblaci\u00f3n brasile\u00f1a como una sola unidad que no puede ser diferenciada, excepto al nivel individual, y las interpretaciones alternas que hacen hincapi\u00e9 en la multiplicidad de sus poblaciones en t\u00e9rminos de raza, regi\u00f3n, y ascendencia gen\u00e9tica.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/journals.cambridge.org\/action\/displayIssue?decade=2010&amp;jid=AFR&amp;volumeId=84&amp;issueId=03&amp;iid=9305578\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Africa.jpg\" alt=\"Africa\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Kyed, Helene Maria<\/strong>. 2014. \u201cState Policing and Invisible Forces in Mozambique.\u201d <a href=\"http:\/\/journals.cambridge.org\/action\/displayIssue?decade=2010&amp;jid=AFR&amp;volumeId=84&amp;issueId=03&amp;iid=9305578\" target=\"_blank\" rel=\"noopener\">Africa 84(3):424\u2013443<\/a>.<\/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=\"#kyed\" 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=\"#kyed2\" 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\/feb2016\/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=\"kyed\" lang=\"en\">In this article, we explore the ways in which genetic research reconfigures historically rooted debates on race and national identity by analyzing the intense debates that have taken place in the past decade in Brazil around the genetic profile of the nation\u2019s population. Such debates have not only featured a significant variety of interpretations by different geneticists but also involved the media, policy makers, and social movements. Here we focus in particular on the ways in which genetic knowledge and the arguments it makes possible have reproduced, contested, or transformed pre existing narratives about race and national identity in Brazil. A central underlying tension in these debates is that between unity and diversity\u2014between views that consider the Brazilian population as a single unit that cannot be differentiated except at the individual level and alternative interpretations that emphasize the multiplicity of its populations in terms of race, region, and genetic ancestry.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"kyed2\" lang=\"pt-br\">Cet article explore la mani\u00e8re dont la police d\u2019\u00c9tat au Mozambique a tent\u00e9 de faire une (nouvelle) incursion dans une ancienne zone de combat et, plus g\u00e9n\u00e9ralement, les implications de ce mode d'action pour l'autorit\u00e9 de l'\u00c9tat. Les efforts de r\u00e9forme engag\u00e9s apr\u00e8s guerre pour professionnaliser la police dans le respect de l'autorit\u00e9 de la loi et des droits humains ont apparemment eu des r\u00e9sultats paradoxaux. Ceci tient en partie au fait que les efforts de constituer une autorit\u00e9 d\u2019\u00c9tat se sont fond\u00e9s sur l'acceptation et la ma\u00eetrise de la \u00ab tradition \u00bb comme domaine alternatif de l'autorit\u00e9, de l'ordre et de la loi. Des travaux ethnographiques men\u00e9s dans les commissariats de police montrent que la police traite un nombre croissant de cas de sorcellerie et de probl\u00e8mes spirituels. L'article soutient que ceci ne refl\u00e8te pas seulement une tension entre les notions locales\/coutumi\u00e8res et \u00e9tatiques\/l\u00e9gales de l'ordre et de la justice. L'existence de souverainet\u00e9s partielles est tout aussi importante. Un idiome spirituel du pouvoir et du mal constitue une articulation alternative de la souverainet\u00e9 due \u00e0 la capacit\u00e9 de forces invisibles \u00e0 donner et \u00e0 \u00f4ter la vie. C'est un idiome que ma\u00eetrisent les chefs et les gu\u00e9risseurs. Les policiers invoquent des forces invisibles pour gagner une popularit\u00e9 populaire et manifester le pouvoir de l'\u00c9tat, sans pour autant parvenir \u00e0 pleinement ma\u00eetriser ces forces. En cons\u00e9quence, l'autorit\u00e9 de la police d\u2019\u00c9tat demeure incertaine et a constamment besoin d\u2019\u00eatre renforc\u00e9e en \u00e9dictant des hi\u00e9rarchies et des fronti\u00e8res juridictionnelles, et en usant de la force.<\/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\/covers4\/SuomenAntropologi.jpg\" alt=\"Suomen\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Liep, John.<\/strong> 2014. \u201cThe Trobriandization of the Western World: Bronislaw Malinowski and the Sexual Revolution.\u201d Suomen Antropologi: <a href=\"http:\/\/www.antropologinenseura.fi\/en\/journal\/\" target=\"_blank\" rel=\"noopener\">Journal of the Finnish Anthropological Society 39(4):5\u201319<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Malinowski, Trobrianders, Wilhelm Reich, Sexual revolution<\/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=\"#liep\" 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\/feb2016\/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=\"liep\" lang=\"en\">This essay explores the wider cultural impact of Malinowski\u2019s reports on Trobriand sexual life and society in Britain and Denmark. Through his writings and lectures the Trobrianders became a \u2018byword among novelists andsocial reformers (\u2026) the Twentieth-Century Noble Savage\u2019 (Meyer Fortes). Malinowski\u2019s voice was a part of the discourse of \u2018the New Generation\u2019 of sexual libertarians in Britain and America. This was the First \u2018Sexual Revolution\u2019 ofthe 1920s and 30s. In the second part of the essay I follow a link to Denmark where the Trobriand model case was introduced into a milieu of \u2018culture liberals\u2019 by the psychoanalyst Wilhelm Reich in the mid-thirties. In the Second Cultural Revolution of the 1960s and 70s culture liberals and their ideas became dominant and victorious in Danish educational and sexual reforms. In an epilogue I follow this legacy of free love back to the Trobriand Islands with a Danish filmmaker, Jorgen Leth, in the 1980s.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/pontourbe.revues.org\/2013\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/ponto-urbe.png\" alt=\"Ponto Urbe\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Magnani, Jos\u00e9 Guilherme Cantor.<\/strong> 2014. \u201cO Circuito: proposta de delimita\u00e7\u00e3o da categoria.\u201d <a href=\"http:\/\/pontourbe.revues.org\/2013\" target=\"_blank\" rel=\"noopener\">PONTO URBE 15:1\u201213. DOI\u00a0: 10.4000\/pontourbe.2047<\/a>.<\/p>\r\n\r\n        <p lang=\"pt-br\" class=\"keywords\">Palabras claves: Antropologia urbana,\u00a0m\u00e9todo etnogr\u00e1fico,\u00a0circuito,\u00a0ciudades amaz\u00f3nicas<\/p>\r\n\r\n        <p lang=\"es\" class=\"keywords\"><\/p>\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#magnani\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen (Portuguese) <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#magnani2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumo (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:\/\/pontourbe.revues.org\/2041\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article (Portuguese)<\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"magnani\" lang=\"pt-br\">Circuito faz parte de uma \u201cfam\u00edlia de categorias\u201d que inclui peda\u00e7o, mancha, trajeto e p\u00f3rtico, desenvolvida ao longo de pesquisas realizadas pelo N\u00facleo de Antrop\u00f3loga Urbana \u2013 NAU\/USP. O contexto a partir do qual tais categorias surgiram e ao qual sempre foram aplicadas \u00e9 o das grandes metr\u00f3poles, buscando descrever, por meio do m\u00e9todo etnogr\u00e1fico, sua din\u00e2mica e as regularidades dos arranjos de seus moradores em seu cotidiano. No entanto, recentes incurs\u00f5es a campo, entre as quais se destacam pesquisas em cidades da regi\u00e3o amaz\u00f4nica, com marcada presen\u00e7a ind\u00edgena, colocaram a possiblidade de rever essa categoria, principalmente pela introdu\u00e7\u00e3o da vari\u00e1vel \u201ctempo\u201d, uma vez que a formula\u00e7\u00e3o original privilegiava seu car\u00e1ter espacial.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"magnani2\" lang=\"es\">Circuito es parte de una \u201cfam\u00edlia de categorias\u201d que incluye peda\u00e7o, mancha, trayecto y p\u00f3rtico, desarrolada a lo largo de investigaciones realizadas por el N\u00facleo de Antrop\u00f3loga Urbana \u2013 NAU\/USP. El contexto a partir de cu\u00e1l dichas categor\u00edas surgieron y al cu\u00e1l siempre fueron aplicadas es \u00e9l de las grandes metr\u00f3polis, intentando describir, con base en el m\u00e9todo etnogr\u00e1fico, su din\u00e1mica y las regularidades de los arreglos de sus moradores en su cotidiano. Sin embargo, recientes incursiones a campo, entre las cu\u00e1les se destacan investigaciones en ciudades de la regi\u00f3n amaz\u00f3nica, con marcada presencia ind\u00edgena, plantearon la posibilidad de rever esa categor\u00eda, principalmente por la introducci\u00f3n de la variable \u201ctiempo\u201d, una vez que a formulaci\u00f3n original privilegiaba su car\u00e1cter espacial.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ojs.unica.it\/index.php\/anuac\/issue\/view\/49\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/anuac.png\" alt=\"Anuac\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Maher, Vanessa. <\/strong>2014. \u201cContemporary Chinese Studies: Gender, Voice and Change Conversation with Maria Jaschok, August 2014.\u201d <a href=\"http:\/\/ojs.unica.it\/index.php\/anuac\/issue\/view\/49\" target=\"_blank\" rel=\"noopener\">Anuac 3(2):97\u2013117<\/a>.<\/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=\"#maher\" 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\/feb2016\/Anuac.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"maher\" lang=\"en\">This interview is partly an intellectual biography of Maria Jaschok, a renowned scholar of contemporary China, partly a rare account of the changes in Western approaches to the study of China over the past fifty years. It also touches on relationships of mentoring and collaboration among scholars and in the field. Prominent themes are the history of gender studies, the question of \u201cmuted groups\u201d and \u201cvoice\u201d and the valuable international networks established since the Seventies by the Oxford Centre for Cross-Cultural Research on Women, comprising anthropologists who later founded the International Gender Studies Centre, of which Maria Jaschok has been Director since 2000. The Centre has been based at Lady Margaret Hall, University of Oxford, since 2011.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\"> <a href=\"http:\/\/www.aibr.org\/antropologia\/netesp\/0902.php\" target=\"_blank\" rel=\"noopener\"> <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/revista_iber.gif\" alt=\"RAI\" \/> <\/a>\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Martos, Juan Antonio Flores.<\/strong> 2014. \u201cIconograf\u00edas emergentes y muertes patrimonializadas en Am\u00e9rica Latina: Santa muerte, muertos milagrosos y muertos adoptados (Emerging Iconographies and Patrimonized Deaths in Latin America: Holy Dead, Miraculous Dead and Adopted Dead).\u201d <a href=\"http:\/\/www.aibr.org\/antropologia\/netesp\/0902.php\" target=\"_blank\" rel=\"noopener\">Revista de Antropolog\u00eda Iberoamericana 9(2):115\u2013140<\/a>.<\/p>\r\n        <p class=\"keywords\">Cultural heritage, emerging cults, violence, Holy Death, miraculous dead<\/p>\r\n        <p lang=\"es\" class=\"keywords\">Palabras clave: Patrimonio cultural, cultos emergentes, violencias, Santa Muerte, muertos milagrosos<\/p>\r\n        <div class=\"article-menu\">\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n                <button data-target=\"#martos\" 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=\"#martos2\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumo (Espanol) <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\"> <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb2016\/RevistadeAntropologiaIberoamericana.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a> <\/div>\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\"> <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb2016\/aibr.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (EN)<i class=\"far fa-file-pdf\"><\/i><\/a> <\/div>\r\n        <\/div>\r\n        <p class=\"panel-collapse collapse\" id=\"martos\">Ethnographically, I explore imaginaries in Latin American societies where death has a role and relevant agency; as well as its connection to some figures and emerging cults that claim to embody death as a self possession and heritage. From the Santa Muerte in Mexico, I will make a comparison to the processes of cultural patrimonialization of the death in other American societies. I focus the manufacture of miraculous dead\u2015folk saints\u2015 in cemeteries, and the processes of \u201cadoption\u201d of Colombia\u2019s violence victims of unknown dead citizens\u2015called dead NNs\u2015. These emerging cults connected with the experience of its practitioners to take control of their lives in a precarious state of social vulnerability, homeless state institutions and formal structures. These are considered as \u201cwalking dead\u201d who enjoy a very good health.<\/p>\r\n        <p class=\"panel-collapse collapse\" id=\"martos2\" lang=\"es\">Exploro etnogr\u00e1ficamente unos imaginarios en sociedades latinoamericanas donde la muerte tiene un protagonismo y agencia relevante y su conexi\u00f3n con unas figuras y cultos emergentes que pretenden encarnarla como un bien y patrimonio propio. A partir de la Santa Muerte en M\u00e9xico, se establece un contraste comparativo con los procesos de patrimonializaci\u00f3n cultural de la muerte en otras sociedades americanas: manufactura de muertos milagrosos \u2013santos populares\u2013 en cementerios, y procesos de elecci\u00f3n y de \u00abadopci\ufffd\ufffdn\u00bb de muertos an\u00f3nimos v\u00edctimas de la violencia en Colombia \u2013los llamados muertos NN\u2013. Estos cultos emergentes se conectan con la experiencia de sus practicantes de tomar el control de sus vidas en un precario estado de vulnerabilidad social, desamparados de instituciones estatales y estructuras oficiales. Unos \u00abmuertos vivientes\u00bb que disfrutan de buena salud.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/etnografica.revues.org\/3315\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Etnogr\u00e1fica.png\" alt=\"etnografica\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Matos, Patr\u00edcia Alves de.<\/strong> 2014. \u201cGender commodification and precarity in Portuguese call centres: the (re)production of inequality (Mercantiliza\u00e7\u00e3o do gen\u00e9ro e precariedade no sector portugu\u00eas dos call-centers:a (re)produ\u00e7\u00e3o da desigualdade).\u201d <a href=\"http:\/\/etnografica.revues.org\/3315\" target=\"_blank\" rel=\"noopener\">Etnogr\u00e1fica 18(1):5\u201332<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Call centres, immateriality, gender, precarity, Portugal, valued\/hegemonicmasculinity<\/p>\r\n\r\n        <p lang=\"pt-br\" class=\"keywords\">Palavras-chave: Centros de atendimento telef\u00f3nico, imaterialidade, g\u00e9nero, precariedade, Portugal, masculinidade valorizada\/hegemonic<\/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=\"#Matos\" 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=\"#Matos2\" 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\/3319\" 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\/feb2016\/Etnogr\u00e1fica.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"Matos\">In this article I examine the extent to which gender is a commodity in the Portuguese call centre regime of value creation; and how gendered products of labour are embedded in both historical local gender idioms and neoliberal trends associated with recent class and employment restructurings of the European economy (precarity). Despite the existence of some formal academic studies and various activist essays in web-based journals focusing on the gendered nature of precarious work, the empirical analysis and theoretical articulation of immaterial labour regimes of value creation, precarity and gender relations remains underdeveloped. This omission in the available literature greatly contributes to an implicit acceptance of immateriality and precarity as gender-neutral realms, an assumption which, as I show in this article, may lead to faulty understandings regarding contextual specificities in the constitution of gendered neoliberal subjectivities and inequalities.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"Matos2\" lang=\"pt-br\">No contexto do regime de cria\u00e7\u00e3o de valor no sector portugu\u00eas dos centros de atendimento telef\u00f3nico, analisa-se o g\u00e9nero como mercadoria, tendo em conta o modo como os produtos de trabalho \u201cgenderizados\u201d (gendered) est\u00e3o imbricados em idiomas locais (hist\u00f3ricos) de g\u00e9nero e em transforma\u00e7\u00f5es socioecon\u00f3micas de cunho neoliberal, associadas \u00e0 recente reconfigura\u00e7\u00e3o das classes sociais e do emprego no contexto da economia europeia (precariedade). Apesar da circula\u00e7\u00e3o de alguns estudos acad\u00e9micos \u2013 e ensaios publicados por ativistas em revistas eletr\u00f3nicas \u2013 sobre gen\u00e9ro e trabalho prec\u00e1rio, \u00e9 escassa a an\u00e1lise emp\u00edrica e articula\u00e7\u00e3o te\u00f3rica entre regimes laborais imateriais de cria\u00e7\u00e3o de valor, precariedade e rela\u00e7\u00f5es de g\u00e9nero. Esta omiss\u00e3o na literature cient\u00edfica dispon\u00edvel contribui para a aceita\u00e7\u00e3o impl\u00edcita da imaterialidade e da precariedade enquanto esferas neutras no que diz respeito ao g\u00e9nero. Pretende-se demonstrar como tal pressuposto pode conduzir a uma compreens\u00e3o equ\u00edvoca das especificidades contextuais da constitui\u00e7\u00e3o de subjetividades relacionadas com o g\u00e9nero e de desigualdades produzidas por discursos e pr\u00e1ticas cujos fundamentos radicam na ideologia neoliberal.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/portal.anpocs.org\/portal\/index.php?option=com_content&amp;view=article&amp;id=1287:rbcs-81&amp;catid=69:rbcs&amp;Itemid=399\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/revista_br.png\" alt=\"rB\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Menezes Bastos, Rafael Jos\u00e9 de.<\/strong> 2014. \u201cEnsaio sobre Adoniran: um estudo antropol\u00f3gico sobre a Saudosa maloca (Essay on adoniran:\u00a0an anthropological study about saudosa maloca \/ Essai sur adoniran:\u00a0une \u00e9tude anthropologique sur la chanson saudosa maloca).\u201d <a href=\"http:\/\/portal.anpocs.org\/portal\/index.php?option=com_content&amp;view=article&amp;id=1287:rbcs-81&amp;catid=69:rbcs&amp;Itemid=399\" target=\"_blank\" rel=\"noopener\">Revista Brasileira de Ci\u00eancias Sociais 29(84):25\u201341<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Adoniran Barbosa, Anthropology of music, Arrangement, Version, Interpretation<\/p>\r\n\r\n        <p lang=\"pt-br\" class=\"keywords\">Palavras-chave: Adoniran Barbosa, Antropologia da m\u00fasica, Arranjo, Vers\u00e3o, Interpreta\u00e7\u00e3o<\/p>\r\n\r\n        <p lang=\"fr\" class=\"keywords\">Mots cl\u00e9s: Adoniran Barbosa; Anthropologie de la musique; Arrangements; Version; Interpr\u00e9tation.<\/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=\"#menezes\" 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=\"#menezes2\" 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\r\n                <button data-target=\"#menezes3\" 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=\"http:\/\/www.scielo.br\/scielo.php?script=sci_arttext&amp;pid=S0102-69092014000100002&amp;lng=pt&amp;nrm=iso&amp;tlng=pt\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n                <a href=\"http:\/\/www.scielo.br\/pdf\/rbcsoc\/v29n84\/01.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=\"menezes\" lang=\"en\">This article analyzes from two perspectives Adoniran Barbosa's samba \"Saudosa maloca\": the first version (1951), arranged by Nelson Miranda, and the version arranged by the group\u00a0Dem\u00f4nios da Garoa\u00a0(1955), which transformed the samba into a great success. The lyrics of the song describe a dramatic encounter between a homeless and the real state's establishment in the Sao Paulo of the 1950's, a moment characterized by economic overoptimism, the reinvention of\u00a0paulistanidade, and the commemorations of the IV Centennial of the city of Sao Paulo. The first arrangement is marked by a feeling of sadness and pain, with a musicality alluding to lamentation and resignation. The second, on the contrary, is characterized by certain jocosity and disdain, with a musicality of derision. The study seeks to reconstruct the native models of song comprehension, with special attention to the issues of arrangements and ways of singing and playing.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"menezes2\" lang=\"pt-br\">Este artigo analisa o samba \"Saudosa maloca\", de Adoniran Barbosa, a partir de dois \u00e2ngulos: primeira vers\u00e3o (de 1951), com arranjo de Nelson Miranda, e a vers\u00e3o arranjada pelo grupo Dem\u00f4nios da Garoa (de 1955), que transformou o samba num sucesso. A letra da can\u00e7\u00e3o narra um encontro dram\u00e1tico entre um sem-teto e o\u00a0establishment\u00a0imobili\u00e1rio na S\u00e3o Paulo dos 1950, caracterizados pelo ufanismo econ\u00f4mico, pela reinven\u00e7\u00e3o da paulistanidade e pelas comemora\u00e7\u00f5es do IV Centen\u00e1rio da cidade. O primeiro arranjo \u00e9 marcado por um sentimento de tristeza e dor, com uma musicalidade que remete \u00e0 lamenta\u00e7\u00e3o e \u00e0 resigna\u00e7\u00e3o. O segundo, ao contr\u00e1rio, \u00e9 marcado por certa jocosidade e desd\u00e9m, com uma musicalidade que se reporta ao esc\u00e1rnio. O estudo busca reconstituir os modelos nativos de compreens\u00e3o da can\u00e7\u00e3o, com especial aten\u00e7\u00e3o \u00e0s problem\u00e1ticas do arranjo e das maneiras de cantar e tocar.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"menezes3\" lang=\"fr\">Cet article analyse la samba \"Saudosa maloca\", d'Adoniran Barbosa, \u00e0 partir de deux angles: la premi\u00e8re version (de 1951), avec les arrangements de Nelson Miranda, et la version\u00a0 (de 1955) arrang\u00e9e par le groupe Dem\u00f4nios da Garoa, qui a transform\u00e9 la samba en un succ\u00e8s. Les paroles de la chanson racontent l'histoire de la rencontre dramatique entre un sans-domicile et l'establishment\u00a0immobilier dans la ville de S\u00e3o Paulo des ann\u00e9es 1950, marqu\u00e9 par le chauvinisme \u00e9conomique, la r\u00e9invention du caract\u00e8re pauliste et par les festivit\u00e9s du IVe\u00a0Centenaire de la ville. Le premier arrangement est marqu\u00e9 par un sentiment de tristesse et de douleur, avec une musicalit\u00e9 qui renvoie \u00e0 la lamentation et \u00e0 la r\u00e9signation. Le second, au contraire, est marqu\u00e9 par une certaine ironie et d\u00e9dain, avec une musicalit\u00e9 qui se rapporte au m\u00e9pris. L'\u00e9tude tente de reconstituer les mod\u00e8les natifs de compr\u00e9hension de la chanson, avec une attention particuli\u00e8re aux probl\u00e9matiques de l'arrangement et des mani\u00e8res de chanter et de jouer.<\/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\/ContentsVol92.htm\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Journal-of-Anthropological-Sciences.png\" alt=\"JAS\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Morley, Iain.<\/strong> 2014. \u201cA multi-disciplinary approach to the origins of music: perspectives from anthropology, archaeology, cognition and behavior.\u201d <a href=\"http:\/\/www.isita-org.com\/jass\/Contents\/ContentsVol92.htm\" target=\"_blank\" rel=\"noopener\">Journal of Anthropological Sciences 92:144\u2013177<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Vocalisation, Sociality, Entrainment, Hominin, Human Evolution, Palaeoanthropology, Palaeolithic, Hunter-gatherer<\/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=\"#morley\" 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.isita-org.com\/jass\/Contents\/2014vol92\/Morley\/25020016.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=\"morley\" lang=\"en\">Archaeological evidence for musical activities pre-dates even the earliest-known cave art and it remains the case that no human culture has yet been encountered that does not practise some recognisably musical activity. Yet the human abilities to make and appreciate music have been described as \u201camongst the most mysterious with which [we are] endowed\u201d (Charles Darwin, 1872) and music itself as \u201cthe supreme mystery of the science of man\u201d (Claude Levi-Strauss, 1970). Like language, music has been the subject of keen investigation across a great diversity of fields, from neuroscience and psychology, to ethnography, to studies of its structures in its own dedicated field, musicology; unlike the evolution of human language abilities, it is only recently that the origins of musical capacities have begun to receive dedicated attention. It is increasingly clear that human musical abilities are fundamentally related to other important human abilities, yet much remains mysterious about this ubiquitous human phenomenon, not least its prehistoric origins. It is evident that no single field of investigation can address the wide range of issues relevant to answering the question of music\u2019s origins. This review brings together evidence from a wide range of anthropological and human sciences, including palaeoanthropology, archaeology, neuroscience, primatology and developmental psychology, in an attempt to elucidate the nature of the foundations of music, how they have evolved, and how they are related to capabilities underlying other important human behaviours. It is proposed that at their most fundamental level musical behaviours (including both vocalisation and dance) are forms of deliberate metrically-organised gesture, and constitute a specialised use of systems dedicated to the expression and comprehension of social and emotional information between individuals. The abilities underlying these behaviours are selectively advantageous themselves; in addition, various mechanisms by which the practice of musical activities themselves could be advantageous are outlined.<\/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\/2014\/55\/3\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/CurrentAnthropology.png\" alt=\"Cur\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Orlove, Ben, Heather Lazrus, Grete K. Hovelsrud, and Alessandra Giannini.<\/strong> 2014. \u201cRecognitions and Responsibilities: On the Origins and Consequences of the Uneven Attention to Climate Change around the World.\u201d <a href=\"http:\/\/www.journals.uchicago.edu\/toc\/ca\/2014\/55\/3\" target=\"_blank\" rel=\"noopener\">Current Anthropology 55(3):249\u2013275<\/a>.<\/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=\"#orlove\" 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\/feb2016\/CurrentAnthropology.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"orlove\" lang=\"en\">Though climate change is a global process, current discussions emphasize its local impacts. A review of media representations, public opinion polls, international organization documents, and scientific reports shows that global attention to climate change is distributed unevenly, with the impacts of climate change seen as an urgent concern in some places and less pressing in others. This uneven attention, or specificity, is linked to issues of selectivity (the inclusion of some cases and exclusion of others), historicity (the long temporal depth of the pathways to inclusion or exclusion), and consequentiality (the effects of this specificity on claims of responsibility for climate change). These issues are explored through a historical examination of four cases\u2014two (the Arctic, low-lying islands) strongly engaged with climate change frameworks, and two (mountains, deserts) closely associated with other frameworks of sustainable development rather than climate change. For all four regions, the 1960s and 1970s were a key period of initial involvement with environmental issues; the organizations and frameworks that developed at that time shaped the engagement with climate change issues. In turn, the association of climate change with a few remote areas influences climate change institutions and discourses at a global scale.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/antipoda.uniandes.edu.co\/indexar.php?c=Revista+No+18\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Antipoda.png\" alt=\"Antipoda\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Ram\u00edrez, Mar\u00eda Clemencia.<\/strong> 2014. \u201cLegitimidad, complicidad y conspiraci\u00f3n: la emergencia de una nueva forma econ\u00f3mica en los m\u00e1rgenes del Estado en Colombia Ant\u00edpoda (Legitimacy, complicity and conspiracy: the emergence of a new economic form on the margins of the Colombian State \/ Legitinidade, cumplicidade, e conspira\u00e7\u00e3o: a emerg\u00eancia de nova forma econ\u00f4mica \u00e0s margens do Estado na Col\u00f4mbia).\u201d <a href=\"http:\/\/antipoda.uniandes.edu.co\/indexar.php?c=Revista+No+18\" target=\"_blank\" rel=\"noopener\">Ant\u00edpoda. Revista de Antropolog\u00eda y Arqueolog\u00eda 18:29\u201359<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Adoniran Barbosa, Anthropology of music, Arrangement, Version, Interpretation<\/p>\r\n\r\n        <p lang=\"pt-br\" class=\"keywords\">Palavras-chave: Pir\u00e1mides financieras, narcotr\u00e1fico, sistema financiero, mafias, Putumayo, DMG.<\/p>\r\n\r\n        <p lang=\"es\" class=\"keywords\">Palabras Clave: Pir\u00e1mides financieras, narcotr\u00e1fico, sistema financiero, mafias, Putumayo, DMG.<\/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=\"#ramirez\" 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=\"#ramirez2\" 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\r\n                <button data-target=\"#ramirez3\" 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:\/\/antipoda.uniandes.edu.co\/view.php\/280\/index.php?id=280\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"ramirez\" lang=\"en\">Between 2003 and 2008, DMG, a trading company with some of the characteristics of a classic pyramid scheme, challenged Colombia's core financial order, indicating the emergence of an alternative economic structure in a marginal part of the country. DMG's model was an amalgam of legal and illegal economic activities in a region dominated by the illicit drug economy. This article argues that the inhabitants of Putumayo Department, tired of demanding full inclusion in the nation-state and moved by feelings of abandonment and resentment at drug policies that criminalized them, legitimized and even identified with the activities of DMG, which offered them access to levels of wellbeing denied them by the state.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"ramirez2\" lang=\"pt-br\">Entre 2003 e 2008, a empresa comercializadora DMG, que operava como pir\u00e2mide financeira, desafiou a ordem financeira central na Col\u00f4mbia e p\u00f4s em evid\u00eancia a emerg\u00eancia de uma forma econ\u00f3mica alternativa em uma regi\u00e3o marginal do pa\u00eds, resultado da elabora\u00e7\u00e3o de modelos econ\u00f4mico-legais e ilegais em um espa\u00e7o no qual domina a economia do narcotr\u00e1fico. Argumento que os habitantes de Putumayo, cansados de reivindicar inclus\u00e3o integral no Estado-na\u00e7\u00e3o e movidos por sentimentos de abandono e de rancor pela pol\u00edtica antidrogas que os criminaliza, legitimaram at\u00e9 fazer pr\u00f3pria a empresa DMG, por lhes oferecer acesso ao bem-estar que o Estado lhes tem negado.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"ramirez3\" lang=\"es\">Entre 2003 y 2008, la empresa comercializadora con visos de pir\u00e1mide DMG desafi\u00f3 el orden financiero central en Colombia y puso en evidencia la emergencia de una forma econ\u00f3mica alternativa en una regi\u00f3n marginal del pa\u00eds, resultado del ensamblaje de modelos econ\u00f3micos legales e ilegales en un espacio donde domina la econom\u00eda del narcotr\u00e1fico. Argumento que los habitantes del Putumayo, cansados de demandar inclusi\u00f3n integral en el Estado-naci\u00f3n, y movidos por sentimientos de abandono y de resentimiento por la pol\u00edtica antidrogas que los criminaliza, legitimaron hasta hacer propia la empresa DMG, por ofrecerles acceso al bienestar que el Estado les ha negado.<\/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\/109-1.php\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Anthropos.png\" alt=\"Anthropos\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Schmidt, Bettina E.<\/strong> 2014. \u201cSpirit Possession in Brazil. The Perception of the (Possessed) Body.\u201d<a href=\"http:\/\/www.anthropos.eu\/anthropos\/journal\/previous-issues\/109-1.php\" target=\"_blank\" rel=\"noopener\"> Anthropos 109.2014\/1:135\u2013147<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Brazil, spirit possession, trance, candombl\u00e9, umbanda, spiritism, body concept, 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=\"#schmidt\" 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\/feb2016\/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=\"schmidt\" lang=\"en\">Spirit possession is the core religious practice in most Afro-American religions. It is usually described as \u201cmounting\u201d; the spirit \u201crides\u201d the body of the devotee as a horseman rides a horse. The description projects the image that a spirit takes control over the body of the medium and \u201cuses\u201d the human medium; the body of the person is passive and submissive, while the spirit is active and dominant. However, this view does not reflect the highly elaborate discourse about spirit possession in Brazil. The article is based on fieldwork among communities of Afro- Brazilian and Spiritist traditions in Sao Paulo, Brazil. Based on subjective narratives about bodily experience and the academic debate about body and mind, the article contributes to a wider understanding of the possession experience.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/periodicos.ufsc.br\/index.php\/ref\/issue\/view\/2203\/showToc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Revista-Estudos-Feministas.png\" alt=\"REF\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Segato, Rita Laura<\/strong>. 2014. \u201cEl sexo y la norma: frente estatal, patriarcado, desposesi\u00f3n, colonidad.\u201d <a href=\"https:\/\/periodicos.ufsc.br\/index.php\/ref\/issue\/view\/2203\/showToc\" target=\"_blank\" rel=\"noopener\">Revista Estudos Feministas 22(2):593\u2013616<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\" lang=\"pt-br\">Palavras-chave: Estado, capital, mujeres ind\u00edgenas, patriarcado, sexualidad, normas, colonialidad<\/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=\"#segato\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumo <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\/feb2016\/RevistaEstudosFeministas.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=\"segato\" lang=\"pt-br\">Paso aqu\u00ed revista a los diversos efectos de la expansi\u00f3n e intrusi\u00f3n contempor\u00e1neas del frente estatal-empresarial \u2013 medi\u00e1tico \u2013 cristiano, siempre colonial y tambi\u00e9n para-estatal, en las comunidades ind\u00edgenas del Brasil \u2013 que llamo aqu\u00ed mundo-aldea \u2013 y sus consecuencias para la vida de sus mujeres. Despu\u00e9s de este panorama, me detengo en algunos casos y ejemplos que hacen posible percibir los cambios en la mirada sobre la sexualidad y del significado y el valor dados al acceso sexual en las sociedades pre-intervenci\u00f3n colonial y en las sociedades intervenidas por el proceso de colonizaci\u00f3n \u2013 en los pa\u00edses hisp\u00e1nicos, la sociedad criolla. La transformaci\u00f3n del campo sexual a partir de lo que describo como la introducci\u00f3n de la mirada pornogr\u00e1fica emerge as\u00ed como fulcro, eje de rotaci\u00f3n para la mutaci\u00f3n de un mundo en otro. Cuerpo objeto, alienado, y colonia surgen como coet\u00e1neos y afines en el nuevo orden en constante expansi\u00f3n. Desposesi\u00f3n, en este proceso, es, por lo tanto, desposesi\u00f3n progresiva del cuerpo y de la sexualidad.<\/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\/anuario-antropologico-listagem-dos-numeros\/214anuario-antropologico-sumario-20132\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/AnuarioAntropologico.jpg\" alt=\"AA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Simi\u00e3o, Daniel S<\/strong>. 2014. \u201cSensibilidades jur\u00eddicas e respeito \u00e0s diferen\u00e7as: cultura, controle e negocia\u00e7\u00e3o de sentidos em pr\u00e1ticas judiciais no Brasil e em Timor-Leste (Legal sensibilities and respect for differences: culture, control and sentiments in legal practices in Brazil and East Timor).\u201d <a href=\"http:\/\/www.dan.unb.br\/anuario-antropologico-listagem-dos-numeros\/214anuario-antropologico-sumario-20132\" target=\"_blank\" rel=\"noopener\">Anu\u00e1rio Antropol\u00f3gico 39(2):237\u2013260<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Anthropology of law; gender; justice; gift; East Timor<\/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=\"#simiao\" 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.dan.unb.br\/images\/pdf\/anuario_antropologico\/Separatas%202013_II\/Sensibilidades%20juridicas%20e%20respeito%20as%20diferencas.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=\"simiao\" lang=\"en\">The article discusses the limits of the judicialization of interpersonal conflicts facing different expectations for recognition. It questions if a mandatory protection of groups perceived as vulnerable would represent an adequate way of achieving moral demands of the subjects in conflict. It elaborates on the discussion about local forms of dispute resolution in East Timor, which are seen as opposed to formal legal processes and more receptive to moral compensation practices. Analyzing an ethnographic case with tragic consequences, the article proposes that mechanisms for hearing and repairing are not enough to ensure moral recognition. It points to the central role of compensation practices in East-Timorese forms of justice, establishing a comparative approach to the Brazilian legal sensibility and seeking to understand the limits and possibilities of community-based forms of justice.<\/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\/24\/2\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/AnthropologicalForum.jpg\" alt=\"AF\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Trnka, Susanna, and Catherine Trundle<\/strong>. 2014. \u201cCompeting Responsibilities: Moving Beyond Neoliberal Responsibilisation.\u201d <a href=\"http:\/\/www.tandfonline.com\/toc\/canf20\/24\/2\" target=\"_blank\" rel=\"noopener\">Anthropological Forum 24(2):136\u2013153<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Responsibility, Responsibilisation, Neoliberalism, Care, Social Contract<\/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=\"#trnka\" 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\/feb2016\/AnthropologicalForum.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"trnka\" lang=\"en\">Ideas of responsibility pervade social life, underpinning forms of governance, subjectivities, and collective relations. Inspired by current analyses of neoliberal projects of \u2018responsibilisation\u2019, this paper examines modes of responsibility that extend, challenge, or co-exist with neoliberal ideals. Our aim is twofold: first, we wish to broaden current scholarly understandings of how neoliberal \u2018responsible\u2019 subjects are nested within multiple frames of dependencies, reciprocities, and obligations. Secondly, we articulate a framework for conceptualising responsibility that places responsibilisation alongside relations of care and social contract ideologies\u2014three modes of inter-relationship that we see as underlying the \u2018competing responsibilities\u2019 inherent in contemporary social life.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.culanth.org\/issues\/164-29-3-august-2014\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/cultural%20anthropology.jpg\" alt=\"Cult An\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Tamarkin, Noah.<\/strong> 2014. \u201cGenetic Diaspora: Producing Knowledge of Genes and Jews in Rural South Africa.\u201d (\u201cDi\u00e1spora gen\u00e9tica: produzir conhecimento de Genes e de Judeus na \u00c1frica do Sul Rural).\u201d <a href=\"http:\/\/www.culanth.org\/issues\/164-29-3-august-2014\" target=\"_blank\" rel=\"noopener\">Cultural Anthropology (Antropologia Cultural) 29(3):552\u2013574<\/a>. <a href=\"http:\/\/dx.doi.org\/10.14506\/ca29.3.06\" target=\"_blank\" rel=\"noopener\">http:\/\/dx.doi.org\/10.14506\/ca29.3.06<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Genomics, genetic ancestry, diaspora, citizenship, race, religion, knowledge production, South Africa, Judaism, black Jews<\/p>\r\n\r\n        <p lang=\"pt-br\" class=\"keywords\">Palavras-chave: Gen\u00f3mica; descend\u00eancia gen\u00e9tica; di\u00e1spora; cidadania; ra\u00e7a; religi\u00e3o; produ\u00e7\u00e3o de conhecimento; \u00c1frica do Sul; Juda\u00edsmo; Judeus negros<\/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=\"#tamarkin\" 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=\"#tamarkin2\" 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\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.culanth.org\/articles\/750-genetic-diaspora-producing-knowledge-of-genes-and\" title=\"External link to the article\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">Full article<\/a>\r\n                <a href=\"http:\/\/typhoon-production.s3.amazonaws.com\/articles\/ca293\/ca293A06.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=\"tamarkin\" lang=\"en\">After Lemba South Africans participated in genetic tests that aimed to demonstrate their ancient links to contemporary Jewish populations, American Jews began to visit the Lemba to connect with them on the basis of an assumed shared Judaism. Some Lemba people welcomed and endorsed these visits, but they also maintained their own ideas about the meaning of their \u201cgenetic Jewishness\u201d and the terms of their new diasporic relationships, which often contradicted the understandings of visiting Jews. This article privileges the perspectives of Lemba South Africans, and the historical and ethnographic contexts through which Lemba genetic data emerged and circulated, to offer an alternative reading of the social and political significance of DNA. It poses the question: How do divergent genomic knowledges articulate with the politics of belonging and the pursuit of citizenship in South Africa and transnationally? I argue that DNA and diaspora converge to create new sites of political belonging, ones marked by precarious connections that balance on the production of knowledge and its refusal. I introduce the concept of genetic diaspora to theorize how these connections, marked by inequality, are tenuously forged through national, racial, and religious difference that is imagined to be the same. Genetic diaspora offers Lemba South Africans the possibility to produce and circulate their own new knowledge about Jewish history and genetic belonging. This article demonstrates that those implicated in genetic studies transform DNA into a resource that authorizes their own histories and politics of race and religion.<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"tamarkin2\" lang=\"pt-br\">Depois dos sul-africanos Lemba participarem em testes gen\u00e9ticos que visavam demonstrar os seus la\u00e7os ancestrais com as popula\u00e7\u00f5es Judaicas contempor\u00e2neas, os Judeus americanos come\u00e7aram a visitar os Lemba para se relacionarem com eles na base de um assumido Juda\u00edsmo partilhado. Alguns Lemba acolheram bem e aprovaram estas visitas, mas tamb\u00e9m mantiveram as suas pr\u00f3prias ideias acerca do significado do seu \u201cJuda\u00edsmo gen\u00e9tico\u201d e dos termos das suas novas rela\u00e7\u00f5es diasp\u00f3ricas, que, muitas vezes, contradiziam o entendimento de visitantes Judeus. Este artigo privilegia as perspetivas dos sul-africanos Lemba e dos contextos hist\u00f3rico e etnogr\u00e1fico, atrav\u00e9s dos quais os dados gen\u00e9ticos dos Lemba emergiram e circularam, para oferecer uma leitura alternativa do significado social e pol\u00edtico do ADN. Coloca-se a quest\u00e3o: Como \u00e9 que conhecimentos gen\u00f3micos divergentes se articulam com a pol\u00edtica de perten\u00e7a e da busca da cidadania na \u00c1frica do Sul e transnacionalmente? Eu defendo que o ADN e a di\u00e1spora convergem para criar novos espa\u00e7os de perten\u00e7a pol\u00edtica, marcados por conex\u00f5es prec\u00e1rias que contrabalan\u00e7am na produ\u00e7\u00e3o de conhecimento e na sua recusa. Introduzo o conceito de di\u00e1spora gen\u00e9tica para teorizar como estas conex\u00f5es, marcadas pela desigualdade, s\u00e3o tenuemente forjadas atrav\u00e9s da diferen\u00e7a nacional, racial e religiosa que se imagina ser a mesma. A di\u00e1spora gen\u00e9tica oferece aos sul-africanos Lemba a possibilidade de produzir e fazer circular o seu pr\u00f3prio novo conhecimento sobre a hist\u00f3ria judaica e a perten\u00e7a gen\u00e9tica. Este artigo demonstra que os implicados em estudos gen\u00e9ticos transformam o ADN num recurso que autoriza as suas pr\u00f3prias hist\u00f3rias e pol\u00edtica de ra\u00e7a e religi\u00e3o.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.jef.ee\/index.php\/journal\/issue\/view\/15\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/Journal-of-Ethnology-and-Folkloristics.png\" alt=\"JEF\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Vallikivi, Laur<\/strong>. 2014. \u201cOn the Edge of Space and Time: Evangelical Missionaries in the Post-Soviet Arctic.\u201d <a href=\"http:\/\/www.jef.ee\/index.php\/journal\/issue\/view\/15\" target=\"_blank\" rel=\"noopener\">Journal of Ethnology and Folkloristics 8(2):95\u2013120<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Christian missionaries; eschatology; literalism; chronotope; Nenets<\/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=\"#vallikivi\" 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.jef.ee\/index.php\/journal\/article\/view\/155\/pdf_116\" 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=\"vallikivi\" lang=\"en\">Evangelical missionaries have missionised pretty much throughout Russia after the collapse of the Soviet Union. Among their favourite targets are the small-numbered indigenous groups in the Russian Arctic, where the numbers of converts are steadily growing. One particular denomination, known as the Unregistered Baptists, are among the leading agents of religious change in the North today. They are driven by the promise of the return of Christ after the gospel is preached \u201cat the ends of the earth\u201d. I suggest that the Baptists\u2019 agenda is shaped, on the one hand, by the literal reading of the Bible, which allows them to be the divine instruments at the end times and, on the other hand, by the idea of Russia\u2019s special role in God\u2019s salvation plan. I shall analyse the Baptists\u2019 ideas and practices, using among others Bakhtin\u2019s concept of chronotope in order to demonstrate how powerful narratives are created and lived.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/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\/covers4\/Journal-of-the-Anthropological-Society-of-Oxford.png\" alt=\"JASO\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Zeitlyn, David<\/strong>. 2014. \u201cL\u00e9vy Bruhl and ontological d\u00e9j\u00e0 vu: an appendix to Vigh and Sausdal.\u201d <a href=\"https:\/\/www.isca.ox.ac.uk\/publications\/jaso\/previous-issues\/jasoonline-2011\/\" target=\"_blank\" rel=\"noopener\">Journal of the Anthropological Society of Oxford-online 6(2):213 \u2013217<\/a>.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/journals.co.za\/content\/journal\/linga\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers4\/indilinga.jpg\" alt=\"Indilinga\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Zondi, Nompumelelo. B., and Maria Zwane.<\/strong> 2014. \u201cPerceptions of cremation as an alternative burial system among the Zulu people living in KwaZulu-Natal.\u201d <a href=\"https:\/\/journals.co.za\/content\/journal\/linga\" target=\"_blank\" rel=\"noopener\">Indilinga African Journal of Indigenous Knowledge Systems 13(2):300\u2013310.<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Perceptions, cremation, traditional beliefs, Zulu people, alternative burial system<\/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=\"#zondi\" 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\/feb2016\/indilinga.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=\"zondi\" lang=\"en\">Africa is going through a tremendous and rapid change in every respect of human life; some of these changes being circumstantial than otherwise. People are becoming increasingly detached from the corpus of their tribal traditional beliefs and practices. One of the changes pertains to cremation, an act of disposing of a deceased person\u2019s body by burning its remains. Zulu people, a major population group in the province of KwaZulu-Natal in South Africa and a progeny of King Shaka Zulu are known to unwaveringly hold onto their cultural beliefs especially those that touch on the \u2018idlozi\u2019, living dead. HIV and AIDS pandemic in particular, have resulted in several deaths in the province calling for unconventional ways of disposing of dead bodies. A current debate on cremation as an alternative burial system at a time when municipal burial sites are increasingly becoming a scarcity thus becomes valid and critical. Municipalities are encouraging people to seriously consider cremation as an option to burial systems (Madlala, 2010:1). In light of the circumstances highlighted above, we recently undertook a study whose aim was to explore the societal views on cremation amongst people of African descent in general and with special reference to the Zulu people living in KwaZulu-Natal and who was represented by Durban\u2019s largely populated areas (Zwane, 2011). This study was conducted in two areas; a semi-urban area represented by uMlazi and a rural area exemplified by Zwelibomvu. The researchers believed that this study was necessary as it would contribute in influencing society to review cremation for future decisions without feelings of coercion. Even though Umlazi residents are the most directly affected by burial land shortage, we thought including a rural area would also enhance the study so as to arrive at a balanced conclusion. This article, therefore reports on the findings of the study with reference to cremation as an alternative burial system amongst Zulu people.\r\n\r\n        <\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<div class=\"article\">\r\n    <div class=\"abstract-expand article-content\">\r\n        <p><strong>Oba-Smidt, Chikage<\/strong>. 2013. \u201cThe Structure of \"History\" among People without Writing: An Analysis of the Boorana Oral Chronicle in Southern Ethiopia.\u201d <a href=\"http:\/\/www.jasca.org\/publication-e\/frame-e.html\" target=\"_blank\" rel=\"noopener\">Japanese Journal of Cultural Anthropology 78(1):26\u201349<\/a>.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Perceptions, cremation, traditional beliefs, Zulu people, alternative burial system<\/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=\"#oba\" 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\/feb2016\/JapaneseJournalofCulturalAnthropology.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=\"oba\" lang=\"en\">In this paper, I describe how people without a writing tradition preserve and construct their own history, based on a research on the Oral Chronicle of the Boorana in southern Ethiopia. The Boorana has a socio-political institution based on generation sets called gadaa. It has eight generation sets. Boorana choose their leader from the 6th generation set. This leader called abbaa-gadaa bears the main responsibility for politics and ceremonies during the eight years during which he belongs to the gadaa generation set. There were 70 abba-gadaa until now according to the Oral Chronicle. Boorana can memorize all the names of the abba-gadaa of the past, and narrate events, which are said to have happened in the time of each abba-gadaa. I focus on the concept of maq-baasa, which was frequently used by narrators. Here, I describe the law of history which Boorana believe in, which can be illustrated by the discourse of the maq-baasa. The maq-baasa are the \u201cgiven names\u201d of the abba-gadaa. There are seven \u201cgiven names\u201d and each name is, in Boorana imagination, linked with a specific destiny such as conflict, disaster or peace. Seven maq-baasa names are to be given to the different abba-gadaa in a cyclical order. 3 The Boorana believe that all events happen according to the regular cycle of the maq-baasa names and the destinies linked to them, given to each abba-gadaa. I document such a way of thinking about the laws of history through an analysis of several historical narrations which mention the cycle of maq-baasa. This structure is used to construct Boorana history, which shows the important role of specific structures for memorizing history. In the conclusion, I point out three perspectives on the structure of historical memories, which Boorana use. First, there is a correlation between historical memories and the maq-baasa cycle. The maq-baasa cycle has the role not only for constructing history but also for determining which events shall be memorized or not. Second, on the other hand, the same memorizing system produces different histories, thus different versions exist among Boorana. They sometimes even create historical memories in order to apply them to the maq-baasa cycle. Third, the view on history as being controlled by the maq-baasa cycle constructs not only the history of the past, but also the present and the future. The Boorana try to foresee the future according to the laws of history. Even accidental events will thus be involved into the cyclical historical program.<\/p>\r\n    <\/div>\r\n<\/div>\r\n<\/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 February 2016 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-1310","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/1310","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=1310"}],"version-history":[{"count":0,"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/1310\/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=1310"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}