{"id":1311,"date":"2021-07-21T04:24:03","date_gmt":"2021-07-21T04:24:03","guid":{"rendered":"https:\/\/anthropological.cloud\/wau\/wcaa\/?page_id=1311"},"modified":"2021-07-22T00:57:46","modified_gmt":"2021-07-22T00:57:46","slug":"issue3","status":"publish","type":"page","link":"https:\/\/waunet.org\/wcaa\/dejalu\/issue3\/","title":{"rendered":"Issue 3"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-page\" data-elementor-id=\"1311\" class=\"elementor elementor-1311\" 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 3<\/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 2015<\/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:\/\/www.vibrant.org.br\/issues\/v10n1\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/vib.png\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Andrello, Geraldo. 2013. \"Origin Narratives, Transformation Routes: Heritage, Knowledge and (a)Symmetries on The Uaup\u00e9s River.\u201d <a href=\"http:\/\/www.vibrant.org.br\/issues\/v10n1\/\" target=\"_blank\" rel=\"noopener\">Vibrant<\/a> 10 (1): 495-528.<\/p>\r\n        <p class=\"keywords\">Keywords: intangible heritage, knowledge, mythic narratives, symmetrical anthropology<\/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=\"#andrello\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/andrello.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=\"andrello\" lang=\"en\">This article begins with a series of discussions on the identification of sacred sites in the locality of Iauaret\u00ea, situated on the shores of the middle Uaup\u00e9s River, between 2004 and 2011, involving the participation of local indigenous leaders and representatives of the National Historical and Artistic Heritage Institute (IPHAN). The work of identifying these sites began with the institute\u2019s visit to the region in 2004 and the partnership established with the Federation of Indigenous Organizations of the Rio Negro (FOIRN) and the Instituto Socioambiental (ISA), a non-government organization that has provided advice and support to indigenous peoples of the region for two decades. Following an evaluation of the effects of the listing of the Iauaret\u00ea Falls as intangible heritage by IPHAN in 2005, as well as the preservation actions implemented subsequently, the article explores some aspects of the new collaborative dynamics between anthropologists and indigenous researchers\/intellectuals which the experience brings to the fore, as well as the specific way in which this phenomenon is manifested in the context of the upper Rio Negro.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Carelli, Vincent.\u00a02013. \u201cIauaret\u00ea: Cachoeira das On\u00e7as (film).\u201d <a href=\"http:\/\/www.vibrant.org.br\/issues\/v10n1\/\" target=\"_blank\" rel=\"noopener\">Vibrant <\/a> 10 (1).<\/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=\"#carelli\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n              <a href=\"http:\/\/www.vibrant.org.br\/issues\/v10n1\/vincent-carelli-iauarete-cachoeira-das-oncas-film\/\" title=\"External link to view the film\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">View film <i class=\"fas fa-film\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"carelli\" lang=\"en\">2006, 48 min Film directed by Vincent Carelli Produced by IPHAN \u2013 Institute of Historical and Artistic Heritage and Video nas Aldeias. Anthropological consultants: Geraldo Andrello and Ana Gita de Oliveira. The film was produced in 2006 as part of the Registration Process of Iauaret\u00ea, Cachoeira das On\u00e7as [Jaguar Waterfalls], municipality of S\u00e3o Gabriel da Cachoeira, in the Upper Rio Negro. This sacred place was the first site to be\r\ninscribed in the \u201cBook of Places\u201d of Brazilian Immaterial Cultural Heritage. In addition to subsidizing the inclusion of these elements into the listing process, the film features the mythical account of the origin of humanity, which the Tariano Indians attribute to the stones of Iauaret\u00ea falls. It also shows\r\nsome of the activities to safeguard the site, such as the reconstruction of a\r\nlarge hut and the successful attempt to retrieve ritual objects that had been\r\nstored for many years in a museum in Manaus.\r\nIPHAN and the Ministry of Culture more recently began to support a large\r\nbi-national Brazilian-Colombian project intended to retrace the trajectory\r\nof the tukanoan ancestral anaconda-canoe, mapping all the relevant\r\nplaces along the Rio Negro between Manaus and S\u00e3o Gabriel da Cachoeira,\r\nand from there to the Ipanor\u00e9 Falls on the middle Uaup\u00e9s from where humanity\r\nemerged according to the vision of tukanoan Indians. This project\r\nis now underway with a first part of the journey having been undertaken\r\nin February 2013, with the participation of Tukano, Desana, Pira-Tapuia,\r\nTuyuka, Bar\u00e1 and Makuna indigenous specialists. Images and narratives are\r\nbeing produced with the aim of editing a new video documentary on the\r\ntheme of the simultaneous appearance and differentiation of regional landscape\r\nand humanity.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ejournals.duncker-humblot.de\/toc\/soc\/63\/1-2\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/sociologus\" alt=\"Sociologus\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Beek, Jan, and Mirco G\u00f6pfert. 2013. \"State Violence Specialists in West Africa.\" <a href=\"http:\/\/ejournals.duncker-humblot.de\/toc\/soc\/63\/1-2\" target=\"_blank\" rel=\"noopener\">Sociologus<\/a> 63 (1-2), Bureaucrats in Uniform: 103-124.<\/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=\"#beek\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/beek.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=\"beek\" lang=\"en\">When encountering uniformed personnel in West Africa, as an inexper- ienced observer, they all appear alike and their scope of duty is obscure: sol- diers, gendarmes, police officers, firemen, customs officers, immigration offi- cers, forest officers, and community police are all uniformed and often armed with AK-47s. The duties of these different actors are not clearly delineated and seem to be self-selected rather than delegated by legal authorities. Scho- lars ascribing to theories of Security Sector Reform consider this overlap to be inherently flawed. This article examines the ensemble of state violence specia- lists and how it emerges out of everyday practices and self-descriptions. Vio- lence specialists each tend to fulfil distinct tasks of everyday policing. Despite the conflicts arising out of overlapping claims, the emerging ensemble of vio- lence specialists is not chaotic or disorderly, but relatively stable whilst retain- ing flexibility.<\/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?iid=8904347\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/AFR.jpg\" alt=\"Africa\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Brisset-Foucault, Florence. 2013. \"A Citizenship of Distinction in the Open Radio debates of Kampala.\" <a href=\"http:\/\/journals.cambridge.org\/action\/displayIssue?iid=8904347\" target=\"_blank\" rel=\"noopener\">Africa<\/a> 83 (2): 227-250.<\/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=\"#brisset\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/brisset-foucault.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=\"brisset\" lang=\"en\">This article investigates practices of speech and sociability in open radio debates in Kampala to decipher imaginaries of citizenship in contemporary Uganda. In these\u00a0ebimeeza\u00a0(\u2018round tables\u2019 in Luganda, also called \u2018people's parliaments\u2019) orators are engaged in practices of social distinction when compared to those they call the \u2018common men\u2019. These spaces of discussion reflect the importance of education in local representations of legitimacy and morality, whether in Buganda \u2018neotraditional\u2019 mobilizations or Museveni's modernist vision of politics. The\u00a0ebimeezaand the government ban imposed on them in 2009 reveal the entrenchment of the vision of a \u2018bifurcated\u2019 public sphere, the separation of a sphere of \u2018development\u2019 and a sphere of \u2018politics\u2019, the latter being only accessible to educated \u2018enlightened\u2019 individuals \u2013 despite the revolutionary discourse and the institutionalization of the Movementist \u2018grassroots democracy\u2019 model in 1986.<\/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\/188-anuario-antropologico-sumario-20121\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/anu_a.jpg\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Costa Teixeira, Carla, and Cristina Dias da Silva. 2013. \"Antropologia e sa\u00fade ind\u00edgena: mapeando marcos de reflex\u00e3o e interfaces de a\u00e7\u00e3o. \" <a href=\"http:\/\/www.dan.unb.br\/anuario-antropologico-listagem-dos-numeros\/188-anuario-antropologico-sumario-20121\" target=\"_blank\" rel=\"noopener\">Anu\u00e1rio Antropol\u00f3gico<\/a> 2012-I, 2013: 35-57.<\/p>\r\n        <p class=\"keywords\">Keywords: indigenous health, Brazilian anthropology, scientific production<\/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=\"#teixeira\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/teixeira.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=\"teixeira\" lang=\"en\">The scientific production on indigenous health in Brazil has quadrupled in the past 10 years. If we consider the set of theses and dissertations in Social Sciences produced in the same period, this number remains low. However, what we would like to propose in this article is an analysis of these numbers - collected in the Capes (Brazilian acronym for Improving Coordination for University-Level Staff) database survey - to discuss the relevance and significance of this production, with a focus on anthropological contribution, as well as presenting the genealogy of the growing importance of the topic in anthropology Brazilian. To this end, we seek to enter the numbers measured in broader contexts that would enable us to understand them as part of a process that fits the dynamics of both scientific and political fields in Brazil. Finally, we draw some thematic convergences own anthropological production over recent decades and pointed out certain research developments that are becoming increasingly strong lines.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.bioone.org\/toc\/etbi\/33\/2\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/ethno_bio.png\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>De Grenade, Rafael, and Gary Paul Nabhan. 2013. \"AGROBIODIVERSITY IN AN OASIS ARCHIPELAGO.\" <a href=\"http:\/\/www.bioone.org\/toc\/etbi\/33\/2\" target=\"_blank\" rel=\"noopener\">Journal of Ethnobiology<\/a> 33(2): 203\u2013236.<\/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=\"#degrenade\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/degrenade.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=\"degrenade\" lang=\"en\">Oases on Mexico\u2019s Baja California peninsula harbor farms and gardens which largely feature crops first introduced by Jesuit missionaries (1697\u20131768). These spring-fed agricultural landscapes are currently managed as diverse agroecosystems with original heritage food crop species as well as newer crop and livestock introductions. These isolated landscapes are relict sanctuaries for unique desert crop varieties and farming systems that may be important for in situ conservation of agrobiodiversity and crop resources. Historical records in 1774 describe 21 original perennial crop species introductions in cultivation on the peninsula just after the Jesuit expulsion. This research expands rapid-assessment surveys conducted in nine mission oasis sites on the peninsula in 2010 through in-depth surveys of Mission era and total perennial crop species richness and relative frequency in twelve Jesuit mission oases. In all, 241 large field-gardens were surveyed with eighty-nine total perennial crop species cultivated in the mission oases. Species-area and rank- abundance relationships were calculated to determine patterns of inter and intra-oasis agrobiodiversity. A high persistence of Mission era species indicates that these oases serve as agrobiodiversity refugia, or protected source areas for heritage perennial crop species. The cultural and agricultural islands of the oases should be considered as an archipelago of interconnected sites for the long-term resilience of the region\u2019s farming and food systems.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.culanth.org\/issues\/151-28-2-may-2013\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/cult_an.jpg\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Gandolfo, Daniella. 2013. \"FORMLESS: A Day at Lima's Office of Formalization.\" <a href=\"http:\/\/www.culanth.org\/issues\/151-28-2-may-2013\" title=\"CULTURAL ANTHROPOLOGY\" target=\"_blank\" rel=\"noopener\">CULTURAL ANTHROPOLOGY<\/a> 28 (2): 278\u2013298.<\/p>\r\n        <p class=\"keywords\">Keywords: informality, political economy, urban culture<\/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=\"#gandolfo\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/gandolfo.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=\"gandolfo\" lang=\"en\">In 2009\u20132010, a team of officials at Lima\u2019s Office of Formalization worked to formalize (legalize) the hundreds of markets that operate informally in the downtown area of the city . To persuade businesses to apply for an oper ating license, the Office lowered the threshold of requirements and simplified the procedure. This strategy was akin to the legal reform program promoted by Hernando de Soto\u2019s 1986 influential study of informality, El otro sendero: La revolucio \u0301n informal. But at what point does simplifying the law, in its aim to bring state regulation closer to the realities of informal vendors, produce, rather, the informalization of the legal and bureaucratic apparatus? Drawing on fieldwork at Lima\u2019 s Office of Formalization and at the downtown markets of Mesa Redonda and El Hueco, this article is an ethnographic examination of informality not as the absence of legal or bureaucratic form but as a sequence of countless operations engaged in its deformation. Georges Bataille\u2019s theories of general economy and l\u2019informe (the formless) frame this study of the formlessness of bureaucratic form and of informal vendors\u2019 unrelenting desire for autonomy from the state.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.aibr.org\/antropologia\/netesp\/0801.php\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/aibr.gif\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Gonz\u00e1lez-abrisketa, Olatz. 2013. \"Cuerpos desplazados. G\u00e9nero, deporte, y protagonismo cultural\r\nen la plaza vasca (Displaced Bodies: Gender, Sport and Cultural Domination in the Basque Court).\" <a href=\"http:\/\/www.aibr.org\/antropologia\/netesp\/0801.php\" target=\"_blank\" rel=\"noopener\">AIBR, Revista de Antropolog\u00eda Iberoamericana<\/a> 8 (1): 83-110.<\/p>\r\n        <p class=\"keywords\">Keywords: Anthropology, Gender, Sport, Imagined Community, Basque pelota<\/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=\"#gonz\u00e1lez\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/gonz\u00e1lezabrisketa.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=\"gonz\u00e1lez\" lang=\"en\">This paper intends to show the metonymical identification that exists between the male body and the Basque community and how this identification provokes a systematic ex- clusion of women from the spaces where cultural protagonism is displayed. To do so, it will examine how protagonism is performed in the sport of hand pelota, a sport in which the most popular modality is exclusively male and which has been central to shaping the Basque imaginary. The game of pelota has shaped many of the main squares in Basque villa- ges and towns, as well as the Basque bodies placed in them. The place where pelota is pla- yed, the fronton, is the space used by the Basque community to hold their most significant events. And Pelota is the prototypical game played in that space. By deciphering the chain of signifiers generates in the game, it is possible to understand the imaginary which prevent women from becoming protagonists in the context of Basque cultural representation. The paper tells the story of one of them, the Navarrese pelota player Maite Ruiz de Larramendi, forced to give up pelota when she was a child, and attempts to provide keys for the inter- pretation of other cases beyond its ethnographic boundaries, such as the well-known case of the South African athlete Caster Semenya.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.tandfonline.com\/doi\/full\/10.1080\/1683478X.2013.852718#.VNDVFxEcRjp\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/as_a.png\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Hansen, Paul. 2013. \"Urban Japan's 'Fuzzy' New Families: Affect and Embodiment in Dog\u2013Human Relationships.\" <a href=\"http:\/\/www.tandfonline.com\/doi\/full\/10.1080\/1683478X.2013.852718#.VNDVFxEcRjp\" target=\"_blank\" rel=\"noopener\">Asian Anthropology <\/a>12 (2): 83-103.<\/p>\r\n        <p class=\"keywords\">Keywords: Japan; families; canine \u2013 human relationships; dogs; pets<\/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=\"#hansen\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n              <a href=\"http:\/\/www.tandfonline.com\/doi\/full\/10.1080\/1683478X.2013.852718#.VORVc-bF-jU\" 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=\"hansen\" lang=\"en\">This paper argues that Japan and notions of Japaneseness are becoming \u201cpostfamilial\u201d in breaking from earlier models and roles, and that one aspect of Japan's post-familial shift can be observed in the sharp rise in the number of \u201cfuzzy\u201d household members, specifically dogs, cats, and rabbits over the past three decades. In Japan, pets now outnumber children under the age of 15. The number one consumer of companion animals is also the fastest growing demographic in Japan: adults whose adult children have left home. Dogs are the focus of this paper. Dogs are more publicly prominent than cats or rabbits and they are an increasing presence in homes, parks, and caf\u00e9s in urban Japan. Moreover, the representation of human\u2013canine relations has become prominent in popular media; for example \u201cthe Softbank dog,\u201d\u00a0Kaikun, has become a television advertising celebrity. Furry familiar others are projected to be an ever-increasing presence in urban Japan. Thus, \u201cfuzzy\u201d also denotes the boundary blurring familial roles that some dogs encroach upon. This paper discusses how touch, affect, and embodiment entangle in dealing with urban Japan's exploding population of companion canines; a space where dogs are coming to be viewed as stand-in or surrogate fathers, friends, and even lovers.<\/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\/fin.png\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Ingold, Tim. 2013. \"Anthropology Beyond Humanity.\" Suomen Antropologi: <a href=\"http:\/\/www.antropologinenseura.fi\/en\/journal\/\" target=\"_blank\" rel=\"noopener\">Journal of the Finnish Anthropological Society<\/a> 38(3): 5-23.<\/p>\r\n        <p class=\"keywords\">Keywords: anthropology, baboons, Latour, Machiavellian intelligence, non- humans, reindeer, species-being<\/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=\"#ingold\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/ingold.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=\"ingold\" lang=\"en\">This article begins with a dispute between myself and anthropologist Robert Paine about Saami reindeer herding. Do reindeer transact with humans, as humans are alleged to do with one another? Or is a transactional approach no more appropriate for humans than it is for reindeer? Just at the point when transactionalism was on the wane in anthropology, it was on the rise in psychology and the study of animal behaviour. Studies of non-human primates, in particular, likened them to Machiavellian strategists. Picking up on this idea, philosophers Michel Serres and Bruno Latour have argued that human relations are stabilised, by comparison with the animals\u2019, through the enrolment of ever more \u2018non-humans\u2019. By \u2018non-humans\u2019, however, they mean material-semiotic mediators rather than Machiavellian transactors. In the latter capacity, as smart performers, non-humans are supposed to interact only with other individuals of their species, not with humans. The idea that social relations should be confined to intraspecific relations, however, is shown to be a reflex of the assumption that humans are fundamentally different, in their mode of being, from all other living kinds. Rejecting this assumption, I argue for an anthropology beyond the human that would turn its back both on the species concept and on the project of ethnography, and join with non-humans understood neither as material mediators nor as smart performers, but as sentient beings engaged in the tasks of carrying on their own lives.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.researchgate.net\/journal\/0013-0079_Economic_Development_and_Cultural_Change\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/edcc.gif\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Iyigun, Murat. 2013. \"Lessons from the Ottoman Harem on Culture, Religion, and Wars.\" <a href=\"http:\/\/www.researchgate.net\/journal\/0013-0079_Economic_Development_and_Cultural_Change\" target=\"_blank\" rel=\"noopener\">Economic Development and Cultural Change<\/a> (EDCC) 61 (4): 693-710.<\/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=\"#iyigun\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/iyigun.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=\"iyigun\" lang=\"en\">The Ottoman Empire had a profound impact in Europe, the Middle East, and North Africa at the apogee of its power, covering the era between 1453 and 1699. In this article, I exploit the empire\u2019s unique culture and institutions to examine the roles of ethnicity and religion in conflict and war. Using comprehensive data on Ottoman wars and conflicts covering the reigns of 31 Ottoman sultans between 1400 and 1909, I document that the ethnic background of the Valide Sultan (queen mother) was an important and independent determinant of whether the empire engaged in military conquests in Europe, North Africa, or the Middle East. Depending on the empirical specification, the reign of a sultan with a European maternal genealogy was enough to offset more than 70% of the empire\u2019s western orientation in imperial conquests. While these findings do not rule out a direct role of queen mothers and harem politics in Ottoman affairs, they are more in line with a longer-term channel of cultural transmission between the Valide Sultans and their sons.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"https:\/\/sites.otago.ac.nz\/Sites\/issue\/view\/33\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/sites.png\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Kawharu, Margaret. 2013. \"Whakapapa and Metamorphosis.\" <a href=\"https:\/\/sites.otago.ac.nz\/Sites\/issue\/view\/33\" target=\"_blank\" rel=\"noopener\">Sites: A Journal of Social Anthropology and Cultural Studies<\/a> 10 (1): 51-72.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Treaty of Waitangi claim settlements; Maori identity; whakapapa;<\/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=\"#kawharu\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/kawharu.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=\"kawharu\" lang=\"en\">In the context of running Treaty of Waitangi claims against the Crown,1 I argue that the claim process is much more about what it means to be Maori, on ever shifting ground in New Zealand society, than anything else. There are three stages in the claim process once a claim is lodged: presentation of evidence, negotiations around appropriate redress and an agreed settlement. At every stage in the process, claimants are required to identify themselves in terms of their whakapapa (genealogy). Yet the fact that these terms have been determined by the Crown is in itself a result of patterns of interaction shaped by a legal, adversarial settlement process and an iniquitous colonial past. This essay aims to clarify why the claim process is so protracted and what challenges the Maori claimants face, when the very process of being eligible to engage with the Crown forces them to redefine their identity as Maori several times over. In doing so the essay points to the tension for Maori between work- ing with indigenous concepts and values at the same time as engaging with the Crown to settle long-standing grievances. It also addresses some key an- thropological questions about identity processes, showing how being claimants reinforces, embraces and strengthens the notion of a Maori identity but at the same time undermines, systematises, and limits being Maori. In this sense, one understands how the Crown, or the state, is an institution \u2018that is the ground of both our freedoms and our unfreedoms\u2019 (Scott, 1998: 7).<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.frobenius-institut.de\/index.php?option=com_content&amp;view=category&amp;id=46&amp;Itemid=170&amp;lang=en\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/paideuma.jpg\" alt=\"Paideuma\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Maier, Christian. 2013. \"NO MAN IS AN ISLAND: Das Dorf Atimelang Auf Alor und Cora Du Bois.\" <a href=\"http:\/\/www.frobenius-institut.de\/index.php?option=com_content&amp;view=category&amp;id=46&amp;Itemid=170&amp;lang=en\" target=\"_blank\" rel=\"noopener\">Paideuma<\/a> 59:169-193.<\/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=\"#maier\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/maier.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=\"maier\" lang=\"en\">In the village of atimelang, on the island of alor, i encountered a myth about the american anthropologist Cora du Bois. according to du Bois the villagers of atimelang believed that people who had mysteriously disappeared were to come back as \u2018good beings\u2019 (nala kang). Based on du Bois\u2019 work the early development of infants in atimelang is examined. This shows that socialisation in atimelang aims to prepare individuals for experiences of separation and loss. moreover, the belief in the return of a person who had disappeared seems to be a consis\u00ad tent result of this socialisation. The fact that Cora du Bois is being connected to or perceived as a \u2018good being\u2019 proves the persistent nature of traditional religious beliefs as well as their ability to integrate external influences. Ultimately, the myth of Cora du Bois shows how the personality of an anthropologist can affect the people where he or she is conducting research.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/issue\/view\/292\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/publicar.png\" alt=\"Publicar\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Morel, Hern\u00e1n. 2013. &quot;BUENOS AIRES, MECCA OF TANGO: ACTIVATION PROCESSES, MEGA CULTURAL EVENTS, TOURISM AND DILEMMAS IN THE LOCAL HERITAGE.&quot; <a href=\"http:\/\/ppct.caicyt.gov.ar\/index.php\/publicar\/issue\/view\/292\" target=\"_blank\" rel=\"noopener\">Revista PUBLICAR en Antropolog\u00eda y Ciencias Sociales<\/a> 15: 55-74.<\/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=\"#morel\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/morel.pdf\" target=\"_blank\" class=\"btn btn-default\" lang=\"es\" rel=\"noopener\">PDF (ESP) <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/translations\/morel.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (EN) <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"morel\" lang=\"en\">In this paper, we go through the history of the construction of tango as heritage. The period analyzed here begins in the late 90's and extends until 2010. We analyze the factors underlying the cultural policies that came to surface after the &quot;turn&quot; of tango as heritage in Buenos Aires, that is to say, after the activation and promotion of this popular genre on part of the political power (Morel 2009). Through a process analysis, we outline the official efforts behind this recognition. Simultaneously, we examine the impact of tourism as a decisive factor in the political-cultural approaches of the successive administrations. Our aim is especially focused on two main aspects: first, we highlight the heritage-driven policies that went along with the activation process of this genre, and, secondly, we note the consolidation of the cultural policies and actions which had to do, mainly, with the organization of tango events in relation to the promotion of tourism in the city. Under this framework, we explore the negotiations and disputes which, later on, led to the creation of the Buenos Aires Tango Festival and its institutionalization within the official cultural program. <\/p>\r\n      <p>Keywords: political heritage, festivals, tourism, tango<\/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.2013.24.issue-1\/issuetoc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/taja.png\" alt=\"TAJA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Musharbash, Yasmine. 2013. \"Night, Sight, and Feeling Safe: An Exploration of Aspects of Warlpiri and Western Sleep.\" <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/taja.2013.24.issue-1\/issuetoc\" target=\"_blank\" rel=\"noopener\">Taja: The Australian Journal of Anthropology<\/a> 24 (1): 48\u201363.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: sleeping and nighttime customs, vision, epistemology, Aboriginal Australia, cross-cultural comparison <\/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=\"#musharbash\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/musharbash.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=\"musharbash\" lang=\"en\">Sleeping leaves those asleep \u2018blind\u2019 and hence oblivious to potential or real danger. Such dangers are heightened further and more feared at night, the main time for sleep. In this article, I link ideas about sleep and nighttime social practices with questions about vision. My aim is to tease out some of the meanings implied in cross-culturally distinct solutions to the protection of sleepers at night. I proceed by contrasting ethnographic data from the remote Aboriginal settlement of Yuendumu, Northern Territory, with select elements of the cultural history of Euro-American sleep. Through ethnographic vignettes, I illuminate how people at Yuendumu commonly arrange themselves in yunta, or rows of sleepers, at night, and how some sleepers awake regularly during the night to ensure the others\u2019 safety. I contrast this with Euro-American ways of providing a sense of safety to the sleeper through practices of domestic fortification. My comparison revolves around the notion of sight, which in the Euro-American West is clearly linked to ideas of knowledge, and at Yuendumu, as I demonstrate, imbued with a sense of care. I conclude by relating the gained insights to participant observation as anthropological method.<\/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.2013.115.issue-1\/issuetoc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/am_anth.png\" alt=\"\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Pearson, Thomas W. 2013. \"'Life Is Not for Sale!': Confronting Free Trade and Intellectual Property in Costa Rica.\" <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/aman.2013.115.issue-1\/issuetoc\" target=\"_blank\" rel=\"noopener\">American Anthropologist<\/a> 115(1): 58-71.<\/p>\r\n        <p class=\"keywords\">Keywords: intellectual property rights; free trade; Social Movements; Citizenship and Democracy; Biological Life<\/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=\"#pearson\" 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\/j.1548-1433.2012.01535.x\/full\" 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=\"pearson\" lang=\"en\">Expansion of intellectual property rights (IPR) regimes has been achieved in part through bilateral free-trade agreements. This process, however, has not gone uncontested. Drawing on ethnographic fieldwork in Costa Rica, in this article I examine a conflict over IPR in the context of a social movement against the Central American Free Trade Agreement (CAFTA). I focus specifically on reforms that have set the stage for the private appropriation of biodiversity, plant varieties, and other biological materials. Environmentalists have struggled against these reforms since the mid-1990s, and during the confrontation over CAFTA they positioned \u201cdefense of life itself\u201d as a key issue for the social movement. Activists challenged the legal constitution of seeds, biodiversity, and other biological materials as objects of IPR by ideologically situating life outside of commodity exchange and as part of the collective property of the nation.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.plateauculture.org\/asian-highlands-perspectives\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/as_hi.png\" alt=\"Plateau Culture\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Pincuo, Gerong, and Henrie&euml;tte Daudey. 2013. \"Too Much Loving-Kindness to Repay: Funeral Speeches of the Wenquan Pumi.\" <a href=\"http:\/\/www.plateauculture.org\/asian-highlands-perspectives\" target=\"_blank\" rel=\"noopener\">Asian Highlands Perspectives<\/a> 28:81-128.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: China, funeral, metaphor, parallellism, Pumi, Yunnan<\/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=\"#pincuo\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/pincuo.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=\"pincuo\" lang=\"en\">Two Pumi funeral speech rituals of the Wenquan Pumi area in northwestern Y\tunnan Province illustrate the traditional genre of speeches through their use of metaphor and parallellism. The speeches express the central concept of giving and repaying that plays an important role in strengthening social cohesion among Pumi relatives.<\/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\/108-1.php\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/anthropos.jpg\" alt=\"ANTHROPOS\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Porath, Nathan. 2013. \"Freud among the Orang Sakai: The Father Archetype, the Talking Cure, and the Transference in a Sumatran Shamanic Healing Complex.\" <a href=\"http:\/\/www.anthropos.eu\/anthropos\/journal\/previous-issues\/108-1.php\" target=\"_blank\" rel=\"noopener\">ANTHROPOS<\/a> 108 (1): 1\u201317.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Sumatra, Sakai, shamanic healing, talking therapy, transference, father archetype<\/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=\"#porath\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/porath.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=\"porath\" lang=\"en\">This article provides a detail description of a Sakai shamanic healing ritual session. The aim is to show that cer- tain therapeutic techniques and themes associated with Freud are prevalent in indigenous form within the shamanic healing \u201ctool kit.\u201d These Freudian themes are a) recognition of the therapeutic force of the word, b) the healing qualities of the father archetype, c) recognition of transference type phenomena, and d) recogni- tion of the detrimental side of emotional investment in others (object cathexis). This article also makes the point that in our at- tempt to understand indigenous healing we should focus on the one-to-one relationship between the healing techniques and the indigenous theory of consciousness.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.anthropologyireland.org\/index.php\/ija-journal\/about-the-ija\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/ija.png\" alt=\"IJA\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Quin, James. 2013. \"'I need not anthrapologise\u2026' \u2013 Anthropological Encounters with James Joyce.\" <a href=\"http:\/\/www.anthropologyireland.org\/index.php\/ija-journal\/about-the-ija\" target=\"_blank\" rel=\"noopener\">Irish Journal of Anthropology<\/a> 16(2): 7-12.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: James Joyce; subjectivity; postcolonial theory; ethnography.<\/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=\"#quin\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/quin.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=\"quin\" lang=\"en\">After a brief look at the use of small elements of anthropological theory in the setting of an interpretive cultural centre, in this case devoted to the works of author James Joyce, I look at the ways in which Joyce\u2019s work resonates with recent concerns in anthropology, particularly in relation to subjectivity, identity, and representation. Joyce\u2019s works have been analysed by scholars in terms of Irish and especially postcolonial identity and subjectivity, but they also offer opportunities for thinking about writing and the representation of subjectivities in the modern and postmodern world.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.tandfonline.com\/doi\/pdf\/10.1080\/00664677.2013.767183\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/af.png\" alt=\"Anthropological Forum: A Journal of Social Anthropology and Comparative Sociology\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Ribeiro, Gustavo Lins. 2013. \"Global Flows of Development Models.\"  <a href=\"http:\/\/www.tandfonline.com\/doi\/pdf\/10.1080\/00664677.2013.767183\" target=\"_blank\" rel=\"noopener\">Anthropological Forum: A Journal of Social Anthropology and Comparative Sociology<\/a> 23 (2): 121-141.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: Globalisation; Development; Models; Flows; Dissemination<\/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=\"#ribeiro\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/ribeiro.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=\"ribeiro\" lang=\"en\">In spite of the fact that development is one of the most powerful and malleable contemporary discourses, its dissemination on a global level still needs a framework of analysis. Development entails a vast array of modelling devices of the natural and social worlds. Its dissemination is subject to the logics of dissemination of discourses and models and of their transformation into hegemonic visions of the world. The analysis of global flows of development models supposes the analysis of the dissemination of a discursive matrix, of its different components (of diverse levels of abstraction) and the different modes through which such dissemination occurs. I will explore the existence of the diffuse and concentrated modes of dissemination of development models, their characteristics and dynamics in order to provide a framework to think the different ways development is disseminated and naturalised in today\u2019s globalised world.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.zeitschrift-fuer-ethnologie.de\/\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/ze_eth.jpg\" alt=\"Zeitschrift f\u00fcr Ethnologie\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p lang=\"de\">Schr&ouml;der, Philipp. 2013. \"Ainuras Amerikanische Karriere \u2013 R&auml;umliche und Soziale Mobilita&auml;t einer jungen Kirgisin.\" <a href=\"http:\/\/www.zeitschrift-fuer-ethnologie.de\/\" target=\"_blank\" rel=\"noopener\">Zeitschrift f&uuml;r Ethnologie <\/a>138: 235\u2013258.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: youth, Kyrgyzstan, education, social network, gender<\/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=\"#schroder\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/schr\u00f6der.pdf\" target=\"_blank\" class=\"btn btn-default\" rel=\"noopener\">PDF (Deutsch) <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"schroder\" lang=\"en\">This article follows the life-story of Ainura, a Kyrgyz female in her late 20s, in order to discuss the intertwinement of spatial and social mobility in contemporary Kyrgyzstan. It sets off by describing how Ainura\u2019s decision to learn English as a teenage girl opened up relevant educational opportunities for her, all of which were sponsored by US civil-society engagement in Kyrgyzstan. Seizing these oppor- tunities led Ainura from her rural home to obtaining a Master\u2019s degree from an American university. Along these waypoints and further into her time as an employee of different international organizations operating in Kyrgyzstan\u2019s capital Bishkek, the article traces both Ainura\u2019s professional development and the evolvement of her social relations. In particular, I depict how Ainura \u2018manages\u2019 her personal net- work\u2019s two most significant segments: the ties to her rural kin group and those to her urban friends with whom she shares a similar \u2018US-background\u2019. These reveal that Ainura\u2019s longing for individual freedom and her social leverage, which she especially uses to subdue traditional expectations of a speedy mar- riage, are strongly related to her success as a young professional, i. e. as a potent earner and potential creditor for her extended kin group.<\/p>\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=112\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/lud.png\" alt=\"LUD\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Songin-Mokrzan, Marta. 2013. \"Engaged Anthropology in Poland: Beyond the Postmodern Concept of Science.\" <a href=\"http:\/\/www.ptl.info.pl\/?page_id=112\" target=\"_blank\" rel=\"noopener\">LUD<\/a> t. 97, 2013, pp. 11-132<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: engaged anthropology, practice, ethics, the political, postmodernity<\/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=\"#songin\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/songin-mokrzan.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=\"songin\" lang=\"en\">The article presents a discussion on engaged anthropology, conducted since 2004 by ethnologists in Poland, which addresses the issue of the discipline\u2019s identity. The purpose of this article is to look at how researchers redefine anthropology in the spirit of commitment and responsibility, and to place these considerations in a broader social and historical context. The author argues that the reception of postmodernism had the greatest influence on the development of reflection on the engagement in Polish ethnology. Postmodern anthropology is characterised by a critical reflection on fundamental anthropological issues such as: fieldwork research methods, knowledge and modes of its legitimation, the research subject, and methodological procedures. This critical approach contributed to the emergence of a new paradigm of knowledge. At the same time it caused a lot of tension and concerns related to the status of anthropology as a science, and triggered the reflection centred on the question: how should modern anthropology be characterised? One of the answers is that anthropology should be engaged. This proposal can be seen as an attempt to break the cognitive scepticism which is associated with postmodern reflection. It is also an attempt, taken up by Polish ethnologists, to deal with the dilemma of reconstructing the discipline\u2019s identity in the face of contemporary challenges.<\/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\/nad.2013.16.issue-2\/issuetoc\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/na_dia.png\" alt=\"North American Dialogue\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Tretjak, Kaja. 2013. \"Opportunity and Danger: Why Studies of the Right Are Crucial for U.S. Anthropology and Beyond.\" <a href=\"http:\/\/onlinelibrary.wiley.com\/doi\/10.1111\/nad.2013.16.issue-2\/issuetoc\" target=\"_blank\" rel=\"noopener\">North American Dialogue<\/a> 16 (2): 60-68.<\/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=\"#tretjak\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div> -->\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/tretjak.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=\"tretjak\" lang=\"en\">There is no abstract for this article.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.ata.org.tn\/ArticlesIJindex6.htm\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/ijma.png\" alt=\"International Journal of Modern Anthropology\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Unasho, Abayneh. 2013. \"Language as genes of culture and biodiversity conservation: The case of \u201cZaysite\u201d language in southern region of Ethiopia.\" <a href=\"http:\/\/www.ata.org.tn\/ArticlesIJindex6.htm\" target=\"_blank\" rel=\"noopener\">International Journal of Modern Anthropology<\/a> 6 (1): 13-36.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: biodiversity, elders, endangerment, language preservation, teenagers, Zaysite, cultural genes<\/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=\"#unasho\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/unasho.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=\"unasho\" lang=\"en\">Ethiopia is a country of a remarkable\u2019 mosaic\u2019 people each with its own distinct languages, and cultural norms without which progress and development are impossible and development that does not pay attention to culture and  environment  cannot produce  fruits. Zeyse ethnic group is one of the minority ethnic groups whose language and its role to conserve biodiversity is not studied well. The aim of this study was to assess the status of Zeyse ethnic group language and its role in biodiversity conservation. Subjects: During the study, the status of the language and its role to conserve biodiversity were assessed by, taking a sample of 230 individuals from the population that includes age groups ranged from 10 to 105 years, who were native \u201cZaysite\u201d speakers... Results and conclusion: The result indicated positive attitude of the respondents towards their language, the link between linguistically encoded indigenous environmental knowledge and biodiversity conservation, existence of some obsolete words of Zaysite language, and progressive decrease of  the mean ( ) numbers of correctly interpreted vocabularies from elders ( =63.85) to teenagers ( =37.23). These findings prove noticeable gradual decline in the use of Zaysite language. Losses of vocabularies, as social genes of culture and some words becoming obsolete have not only negative impacts on the proficiency and communicative functions of the language, but also on the biodiversity conservation because life in a particular human environment is dependent on people\u2019s ability to express the environment using words (cultural genes) of the language. Therefore, language has a direct positive effect on the biodiversity conservation and hence, Zaysite and other languages need protection, preservation and documentation in order to conserve biodiversity.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <a href=\"http:\/\/www.cchla.ufpb.br\/rbse\/Index.html\" target=\"_blank\" rel=\"noopener\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/soc_emo.gif\" alt=\"RBSE\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Werneck, Alexandre. 2013. \u201cSociologia da moral como sociologia da ag\u00eancia.\u201d <a href=\"http:\/\/www.cchla.ufpb.br\/rbse\/Index.html\" target=\"_blank\" rel=\"noopener\">RBSE \u2013 Revista Brasileira de Sociologia da Emo\u00e7\u00e3o <\/a>12 (36): 707-725.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: sociology of morals, agency, accounts, effectuation<\/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=\"#werneck\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\" >Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n            <\/div>\r\n\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n                <a href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/feb_2015\/werneck.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=\"werneck\" lang=\"en\">The aim of this paper is to analyze the role of agency \u2013 pragmatically described as actancy \u2013 in the sociology of morals. Although interpretive theories about morality focus on the decision-making capacity of the actors towards their own actions as a basic anthropological feature another dimension of moral capacity proves especially relevant: the use of agent\u2019s agency and structure\u2019s agency rather as devices than as dispositions. And since it is devices, it can be deployed, as the situated grammars of social life prove it is necessary and convenient. In this framework, two classic devices of social accountability, justification and excuse, can be understood not only as linguistical devices but also as indexes of each of those agencies, conveniently operable, be the situation proper to universality (justification, focused on individual agency) or to circumstance (excuse, focused on the agency of an agent other than the individual). This shifts the classical dichotomy agent- structure into a pair of moral devices for effectuation based on the situated shift of the center of decision-making about the actions\/situations.<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<div class=\"article\">\r\n    <div class=\"abstract-expand article-content\">\r\n        <p>Markus Verne (2013). The Limits of Contextualism. Malagasy Heavy Metal, &quot;Satanic&quot; Aesthetics, and the Anthropological Study of Popular Music. d\u00e9j\u00e0 lu Translations (2013) <\/p>\r\n      <p>This article was first published in 2012 in German in the <a href=\"http:\/\/www.zeitschrift-fuer-ethnologie.de\/\" target=\"_blank\" rel=\"noopener\">Zeitschrift f\u00fcr Ethnologie<\/a> 137 (2), pp. 187-206.&nbsp; The original is not available on-line.&nbsp; It was chosen by the German Association of Anthropologists  as&nbsp; the most appropriate article for republication in d\u00e9j\u00e0 lu. They requested its author to translate it into English, which he has done.&nbsp; We are honoured to open the section &quot;d\u00e9j\u00e0 lu Translations&quot; with this publication.<\/p>\r\n\r\n        <p class=\"keywords\">Keywords: sociology of morals, agency, accounts, effectuation<\/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=\"#verne\" 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\/translations\/verne.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=\"verne\" lang=\"en\">During the last fifteen years or so, the study of popular music has increased in popularity within the field of anthropology. Theoretical approaches are however, only rarely concerned with aesthetics, with the ways in which music is experienced and with its relation to everyday life. Instead, explanations focus on the social, historical and political contexts in which popular music is performed, echoing the way in which popular music is dealt with in critical theory and cultural studies. Drawing on ethnographic research on heavy metal in the highlands of Madagascar, this article attempts to point out the shortcomings of these contextualist approaches by taking aesthetic experience as the point of departure for the study of popular music. Showing how during fieldwork in Madagascar\u2019s capital Antananarivo, Satan emerged as an allegory that served both metal fans and musicians as a means to express their aesthetic experiences and to further reflect upon the music\u2019s unique character, the article argues that the anthropological study of popular music needs to refocus on its own traditional methodologies \u2013 long-term participant observation, above all \u2013 in order to no longer neglect music\u2019s most central aspect: its ability to deeply move us. <em>Keywords: anthropology of music, popular music, aesthetics, heavy metal, Madagascar<\/em><\/p>\r\n    <\/div>\r\n<\/div><\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-0875bde elementor-widget elementor-widget-spacer\" data-id=\"0875bde\" data-element_type=\"widget\" data-widget_type=\"spacer.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-spacer\">\n\t\t\t<div class=\"elementor-spacer-inner\"><\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>D\u00e9j\u00e0 Lu February 2015 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-1311","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/1311","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=1311"}],"version-history":[{"count":0,"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/1311\/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=1311"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}