{"id":3477,"date":"2024-08-10T06:00:48","date_gmt":"2024-08-10T06:00:48","guid":{"rendered":"https:\/\/waunet.org\/wcaa\/?page_id=3477"},"modified":"2024-08-10T06:22:52","modified_gmt":"2024-08-10T06:22:52","slug":"issue-12","status":"publish","type":"page","link":"https:\/\/waunet.org\/wcaa\/dejalu\/issue-12\/","title":{"rendered":"Issue 12"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-page\" data-elementor-id=\"3477\" class=\"elementor elementor-3477\" data-elementor-post-type=\"page\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-2a110467 animated-slow elementor-section-boxed elementor-section-height-default elementor-section-height-default elementor-invisible\" data-id=\"2a110467\" 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-34fcfb5\" data-id=\"34fcfb5\" 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-24e97ec3 elementor-widget elementor-widget-spacer\" data-id=\"24e97ec3\" 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-34df4d8b elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"34df4d8b\" 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-5eaaa041\" data-id=\"5eaaa041\" 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-1699c0aa elementor-widget elementor-widget-image\" data-id=\"1699c0aa\" 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 fetchpriority=\"high\" decoding=\"async\" width=\"500\" height=\"500\" src=\"https:\/\/waunet.org\/wcaa\/wp-content\/uploads\/dejalu_logo-1.svg\" class=\"attachment-large size-large wp-image-3347\" 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-55422162\" data-id=\"55422162\" 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-685d54f2 elementor-widget elementor-widget-heading\" data-id=\"685d54f2\" 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-538a1933 elementor-widget elementor-widget-spacer\" data-id=\"538a1933\" 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-63fcf21 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"63fcf21\" 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-652a9741\" data-id=\"652a9741\" 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-7717c2a7 elementor-widget elementor-widget-heading\" data-id=\"7717c2a7\" 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 12<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-3e4d3ed2 elementor-widget elementor-widget-heading\" data-id=\"3e4d3ed2\" 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\">June 2024\n<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-2ad633b elementor-align-center elementor-widget elementor-widget-button\" data-id=\"2ad633b\" 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\/issue-12\/#articles\">\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 Articles <\/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-9693a8c elementor-align-center elementor-widget elementor-widget-button\" data-id=\"9693a8c\" 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-7fcd2466 elementor-widget elementor-widget-spacer\" data-id=\"7fcd2466\" 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-237a7db2 elementor-widget elementor-widget-spacer\" data-id=\"237a7db2\" 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-4b01d733 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"4b01d733\" data-element_type=\"section\" data-settings=\"{&quot;animation&quot;:&quot;none&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-top-column elementor-element elementor-element-d7c02ef\" data-id=\"d7c02ef\" 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-385184d2 elementor-widget elementor-widget-shortcode\" data-id=\"385184d2\" 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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id=\"articles\"><\/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-33aea44b elementor-widget elementor-widget-shortcode\" data-id=\"33aea44b\" 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\"><!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Africa.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Orock, Rogers. &ldquo;Chinua Achebe&rsquo;s postcolony: a literary anthropology of postcolonial decadence&rdquo;. <a href=\"https:\/\/www.cambridge.org\/core\/journals\/africa\/issue\/AE73840BC61637B49F782F5C99C42F0B\" target=\"_blank\" rel=\"noopener\"><em>Africa<\/em> <\/a>92: 71-92.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-1a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-1b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">R&eacute;sum&eacute; <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Africa.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.cambridge.org\/core\/journals\/africa\/issue\/AE73840BC61637B49F782F5C99C42F0B\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-1a\"><strong>Abstract:<\/strong><br \/>\r\n            Can the African novel work as interlocutor for anthropologists studying Africa&rsquo;s postcolonial politics today? Conversely, is there a role for the African literary imagination in our renewed efforts to decolonize anthropology? This article draws on Chinua Achebe&rsquo;s fictional representations of the postcolony in two novels, No Longer at Ease and A Man of the People, to discuss the value of the African literary archive for an anthropological interest in elites, corruption and postcolonial decadence in the early postcolony. This African literary archive has contributed enormously to Achille Mbembe&rsquo;s critique of power in the postcolony. Here, I argue that, in contrast to anthropologists of the late colonial and early postcolonial moment, African writers such as Achebe mobilized fiction as a powerful form of critique to address early signs of postcolonial despair and disillusionment in Africa.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-1b\"><strong>R&eacute;sum&eacute;:<\/strong><br \/>\r\n            Le roman africain peut-il servir d&rsquo;interlocuteur pour les anthropologues qui &eacute;tudient aujourd&rsquo;hui la politique postcoloniale en Afrique ? Inversement, l&rsquo;imaginaire litt&eacute;raire africain a-t-il un r&ocirc;le &agrave; jouer dans nos efforts renouvel&eacute;s de d&eacute;coloniser l&rsquo;anthropologie ? Cet article s&rsquo;appuie sur les repr&eacute;sentations fictionnelles de la postcolonie de Chinua Achebe dans deux de ses romans, No Longer at Ease et A Man of the People, pour d&eacute;battre de la valeur des archives litt&eacute;raires africaines pour un int&eacute;r&ecirc;t anthropologique pour les &eacute;lites, la corruption et la d&eacute;cadence postcoloniale en d&eacute;but de la postcolonie. Ces archives litt&eacute;raires africaines ont &eacute;norm&eacute;ment contribu&eacute; &agrave; la critique du pouvoir en postcolonie d&rsquo;Achille Mbembe. L&rsquo;auteur soutient que, contrairement aux anthropologues de la fin de la p&eacute;riode coloniale et du d&eacute;but de la p&eacute;riode postcoloniale, les &eacute;crivains africains comme Achebe ont mobilis&eacute; la fiction en tant que forme puissante de critique pour traiter des premiers signes de d&eacute;sespoir et de d&eacute;sillusion postcoloniaux en Afrique.&nbsp;<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/AIBR.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Panizo, Laura Marina. 2022. &ldquo;Los fantasmas de Chicureo: Convivir con muertos en el barrio de Colina, Santiago de Chile (The Agency of The Dead: Experiences with Ghosts in Colina, Santiago De Chile)&rdquo;. <a href=\"https:\/\/revista.aibr.org\/52\" target=\"_blank\" rel=\"noopener\"><em>AIBR, Revista de Antropolog&iacute;a Iberoamericana<\/em><\/a> 17(3): 61-87.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-2a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-2b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/AIBR.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                \r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/AIBR-english.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF (English)<i class=\"far fa-file-pdf\"><\/i><\/a>                \r\n\r\n                <a target=\"_blank\" href=\"https:\/\/revista.aibr.org\/52\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-2a\"><strong>Resumen:<\/strong><br \/>Sucesivas experiencias de familiares de desaparecidos en la &uacute;ltima dictadura militar en la Argentina me hicieron advertir, en el marco de mis investigaciones anteriores, sobre los muertos y su relaci&oacute;n con los vivos. Experiencias de vecinos de la zona de Chicureo, en Santiago de Chile, en &iacute;ntima relaci&oacute;n con &laquo;fantasmas&raquo;, volvi&oacute; a plantearme interrogantes sobre las diferentes situaciones en las que los fallecidos intervienen en la vida cotidiana de los vivos. Las diferencias m&aacute;s evidentes entre los fantasmas en el caso de los desaparecidos y los fantasmas de Chicureo son que en el primer caso se trata de experiencias de personas adultas y que la relaci&oacute;n entre vivos y muertos est&aacute; fundada exclusivamente a partir de la muerte violenta de sus seres queridos. El caso de los vecinos de Chicureo que aqu&iacute; expongo se trata ni&ntilde;os que se comunican con muertos ajenos, es decir, p&eacute;rdidas que son de otros. El objetivo de este ensayo es, junto con exponer mis primeras aproximaciones a la tem&aacute;tica, encontrar espacios de di&aacute;logo con trabajos que desde las ciencias sociales traten sobre las creencias acerca de la vida y la muerte y permitan poner el centro de atenci&oacute;n en la agencia de los muertos.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-2b\"><strong>Abstract:<\/strong><br \/>Successive experiences of relatives of the disappeared in the last military dictatorship in Argentina made me pay attention, in the framework of my previous investigations, about the dead and their relationship with the living. When I arrived in Chile and I realized that several neighbors where I live had intimate experiences with ghosts, I asked myself again about the many situations in which the dead still participate in the daily life of the living. The most obvious differences, between the ghosts in the case of the disappeared and the ghosts of Chicureo, are that in the first case the experiences are from adults and the relationship between the living and the dead are founded exclusively on the basis of violent death of their loved ones. In the cases of the residents of Chicureo, the children communicate with the dead of others, that is, losses that belong to others. The objective of this essay, along with exposing my first approaches to the subject, is to find dialogue&rsquo;s places with social sciences works that put the center of attention on the dead&rsquo;s agency.&nbsp;<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Alteridades.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Durand, Leticia. 2022. &ldquo;Etnograf&iacute;a vegetal Sobre el mundo que construimos en colaboraci&oacute;n con las plantas (Vegetal ethnography On the world we built in collaboration with plants)&rdquo;. <a href=\"https:\/\/alteridades.izt.uam.mx\/index.php\/Alte\/issue\/view\/70\" target=\"_blank\" rel=\"noopener\"><em>Alteridades<\/em><\/a> 32(64): 111-123.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-3a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-3b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Alteridades.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/alteridades.izt.uam.mx\/index.php\/Alte\/issue\/view\/70\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-3a\"><strong>Resumen:<\/strong><br \/>El objetivo de este art&iacute;culo es describir la etnograf&iacute;a vegetal, un &aacute;mbito de estudio interesado en observar a las plantas como seres con agencia. A partir de una revisi&oacute;n de literatura, se presenta la propuesta te&oacute;rica, los principales conceptos y algunos trabajos y autores relevantes. Entre los resultados se encuentra que la reelaboraci&oacute;n de la noci&oacute;n de agencia ofrece a la an- tropolog&iacute;a nuevas oportunidades para explorar c&oacute;mo las plantas se insertan en la trama de la vida social. Aunque los m&eacute;todos de la etnograf&iacute;a vegetal est&aacute;n a&uacute;n siendo desarrollados y existe discusi&oacute;n sobre los l&iacute;mites y posibilidades de las herramientas empleadas, estas nuevas perspectivas hacen factible acceder a otras formas de comprender el mundo, diferentes de aquellas que la modernidad ha establecido. Se concluye que reconocer las capacidades de las plantas es una manera de cuestionar el excepcionalismo humano e imaginar futuros basados en la colaboraci&oacute;n e interdependencia.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-3b\"><strong>Abstract:<\/strong><br \/>The main goal of this paper is to describe vegetal ethnography, an area of study interested in observing plants as beings with agency. Based on a literature review, the theoretical proposal, the main concepts, and some relevant works and authors are presented. Among the results, it is found that the reworking of the notion of agency offers anthropology new opportunities to explore how plants are embedded in social life entanglements. Although vegetal ethnography&rsquo;s methods are still being developed and there is debate about the limits and possibilities of the tools employed, these new perspectives make it feasible to access other ways of understanding the world, different from those that modernity has established. It is concluded that recognizing the capabilities of plants is a way of questioning human exceptionalism and imagining futures based on collaboration and interdependence.&nbsp;<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Anthropological-Forum.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Peterson, Nicolas. 2022. &ldquo;Beyond Narratives of Aboriginal Self-deliverance: Land Rights and Anthropological Visibility in the Australian Public Domain&rdquo;. <a href=\"https:\/\/www.tandfonline.com\/toc\/canf20\/32\/2?nav=tocList\" target=\"_blank\" rel=\"noopener\"><em>Anthropological Forum<\/em><\/a> 32:2: 125-137.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n\r\n                <button data-target=\"#abstract-4a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <!--<a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>-->\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.tandfonline.com\/doi\/full\/10.1080\/00664677.2022.2084716\" class=\"btn btn-default\" rel=\"noopener\">Article <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                \r\n                <a target=\"_blank\" href=\"https:\/\/www.tandfonline.com\/toc\/canf20\/32\/2?nav=tocList\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-4a\"><strong>Abstract:<\/strong><br \/>The central role that anthropologists play in Aboriginal land and native title claims is becoming less visible. In some ways, this is not surprising since minorities that need the help of others, if they are seeking recognition of their rights, are often uncomfortable being the beneficiaries of assistance, and the narratives they come to cherish are those of self-deliverance. However, the public discourses in which anthropology is involved also contribute to this decreasing visibility, particularly because the most important of them is the technical discourse that comes with being an expert witness in land and native title claims, where the contribution of lawyers and the law have a higher profile. A third factor is that for those people Emma Kowal (Citation2015) calls white anti-racist, a category into which many anthropologists might be thought to fall, self-effacement is a foundational value, so that any contribution to improving Aboriginal circumstances should be obscured. But is that how anthropologists and the beneficiaries of this assistance think?&nbsp;<\/p>\r\n\r\n        \r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Anthropological-Journal-of-European-Cultures.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Okely, Judith. 2022. &ldquo;Autobiography, Anthropology: A Personal Historical Recollection&rdquo;. <a href=\"https:\/\/www.berghahnjournals.com\/view\/journals\/ajec\/31\/1\/ajec.31.issue-1.xml\" target=\"_blank\" rel=\"noopener\"><em>Anthropological Journal of European Cultures<\/em><\/a> 31(1): 1-11.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-5a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Anthropological%20Journal%20of%20European%20Cultures.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.berghahnjournals.com\/view\/journals\/ajec\/31\/1\/ajec.31.issue-1.xml\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-5a\"><strong>Abstract:<\/strong><br \/>In the 1980s, the theme for a future ASA conference had to be personally proposed by a potential organiser at the conference two years earlier. The proposer had to personally convince attending participants, who decided by a visible vote of hands. This recollection on the theme &rsquo;&lsquo;Anthropology and Autobiography&rsquo;&rsquo; traces the successful 1987 vote for the 1989 conference proposed by myself with Helen Callaway. Before the vote, there were many negative comments claiming our proposal was mere &lsquo;navel -gazing&rsquo; and a &lsquo;feminist plot&rsquo;. Inspired by the problematisation of the use of &lsquo;I&rsquo; in Clifford and Marcus&rsquo; &lsquo;Writing Culture&rsquo;, we wanted further confrontation of the gender, age and personality of the participant observer. This article includes references to Malinowski&rsquo;s controversial Diary and the proposers&rsquo; struggles with earlier publishers. Comments are made about the photographs in the ensuing volume. Bizarrely, it is now taken for granted that the specificity of the fieldworker is crucial when it comes to the choice of subject and rapport with key individuals in the field.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Anthropology-Southern-Africa.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Wingfield, Matthew. 2022. &ldquo;&rsquo;Working time&rsquo; in environmental activism: Engaging &lsquo;slow violence&rsquo; in the Philippi Horticultural Area&rsquo;. <a href=\"https:\/\/www.tandfonline.com\/toc\/rasa20\/45\/4?nav=tocList\" target=\"_blank\" rel=\"noopener\"><em>Anthropology Southern Africa<\/em><\/a> 45:4: 219-230.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-6a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-6b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumo <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Anthropology%20Southern%20Africa.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.tandfonline.com\/toc\/rasa20\/45\/4?nav=tocList\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-6a\"><strong>Abstract:<\/strong><br \/>Tracing the history of activism in post-apartheid South Africa from the Treatment Action Campaign to the Social Justice Coalition, amongst others, one is able to develop an account of various practices and strategies that have been utilised to leverage state resources and lobby support for various causes. This history of rights-based activism has provided various social movements and community-based organisations with a framework with which to engage the state and more localised bureaucratic structures like the City of Cape Town. This article, which is based on two years of ethnographic research, looks at the activist practices and strategies employed by an environmental activist organisation called the PHA Campaign, which operates in a landscape that has been characterised as neoliberal and that explicitly caters to private developers. By looking at how this organisation leveraged the acute water scarcity that threatened the Western Cape from around 2016, or what has been called the &ldquo;Day Zero&rdquo; water crisis, this article applies Ahmann&rsquo;s concept of &ldquo;working time&rdquo; to the South African activist landscape and examines how organisations can mobilise how a crisis is framed to their benefit.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-6b\"><strong>Resumo:<\/strong><br \/>Ao tra&ccedil;ar a hist&oacute;ria do ativismo na &Aacute;frica do Sul p&oacute;s-apartheid, desde a Campanha de A&ccedil;&atilde;o de Tratamento at&eacute; a Coaliz&atilde;o de Justi&ccedil;a Social, entre outros, &eacute; poss&iacute;vel desenvolver um relato de m&uacute;ltiplas pr&aacute;ticas e estrat&eacute;gias que foram utilizadas para alavancar recursos estatais e apoio lobista para variadas causas. Essa hist&oacute;ria de ativismo baseado em direitos forneceu a v&aacute;rios movimentos sociais e organiza&ccedil;&otilde;es comunit&aacute;rias um esquema por meio do qual envolver o Estado e estruturas burocr&aacute;ticas mais localizadas, como a prefeitura da Cidade do Cabo. Este artigo, baseado em dois anos de pesquisa etnogr&aacute;fica, analisa as pr&aacute;ticas e as estrat&eacute;gias de ativismo empregadas por uma organiza&ccedil;&atilde;o ativista ambiental chamada PHA Campaign, que opera em um cen&aacute;rio que tem sido caracterizado como neoliberal e que atende explicitamente a investidores privados. Ao observar como essa organiza&ccedil;&atilde;o aproveitou a severa escassez de &aacute;gua que amea&ccedil;ou o Cabo Ocidental por volta de 2016, ou o que foi chamado de crise h&iacute;drica do &ldquo;Dia Zero,&rdquo; este artigo aplica o conceito de Ahmann de &ldquo;tempo de trabalho&rdquo; ao cen&aacute;rio ativista sul-africano e examina como as organiza&ccedil;&otilde;es podem induzir o enquadramento de uma crise em seu benef&iacute;cio.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Antropologia-Experimental.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>G&oacute;mez Abeledo, Guada. 2022. &ldquo;&rsquo;Diglosia convivencial&rsquo;: Geometr&iacute;a y utilidad de un concepto para el an&aacute;lisis del racismo con la autoetnograf&iacute;a (&lsquo;Convivial diglossia&rsquo;: Geometry and utility of a concept for the analysis of racism with autoethnography)&rdquo;. <a href=\"https:\/\/revistaselectronicas.ujaen.es\/index.php\/rae\/issue\/view\/447\" target=\"_blank\" rel=\"noopener\"><em>Antropolog&iacute;a Experimental<\/em><\/a> 22: 75-89.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-61a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-61b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Antropologia Experimental.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/revistaselectronicas.ujaen.es\/index.php\/rae\/issue\/view\/447\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-61a\"><strong>Resumen:<\/strong><br \/>El territorio de convivencia en que habitaban las personas que compart&iacute;an conmigo la vida, la investigaci&oacute;n y la historia, eran el campo, y el porqu&eacute; de nuestras relaciones asim&eacute;tricas mi cuestionamiento. Para explicar qu&eacute; es el racismo y por qu&eacute; se da entre los\/as que viven en la aldea y los\/as que viven en la villa, necesit&eacute; un concepto que me fuese &uacute;til y comenc&eacute; a tejerlo alrededor de mi reflexi&oacute;n-acci&oacute;n. Comenc&eacute; interesada por la diglosia como concepto de la ling&uuml;&iacute;stica que arguye c&oacute;mo las lenguas pueden estar jerarquizadas, y c&oacute;mo esta jerarquizaci&oacute;n privilegia a los\/as hablantes que dominan la lengua que goza del poder pol&iacute;tico y social, subordinando a los que hablan la lengua inferiorizada a espacios dom&eacute;sticos y familiares sin poder social, ni pol&iacute;tico. Y comprend&iacute; que en la convivencia est&aacute; presente la diglosia por lo que naci&oacute; &laquo;Diglosia convivencial&raquo; para explicar una realidad compleja. Dislocar la diglosia hacia la convivencia en Galicia me ayud&oacute; a comprender qu&eacute; ocurr&iacute;a; por eso &laquo;diglosia convivencial&raquo; defiendo que es un concepto facilitador, un bistur&iacute;, y central en la autoetnograf&iacute;a que utilizo como metodolog&iacute;a. En cada investigaci&oacute;n vuelvo a necesitar explicar y explicarme c&oacute;mo y por qu&eacute; las relaciones en un territorio entre los que habitan: Lenguas, hablas, formaciones, pieles u otra caracter&iacute;stica son utilizadas para clasificar, jerarquizar y sobre todo situar a unos\/as sobre otros\/as con un inter&eacute;s. Para aprehender sutilidades y brutalidades racistas &laquo;diglosia convivencial&raquo; se fue pre&ntilde;ando de subconceptos que matizan, once: Cultura hegem&oacute;nica, identidad inevitable, territorio, l&oacute;gica ajena, tolerancia liberal, vaciado de sustancia, ideolog&iacute;a, desigualdad de poder, clasificaci&oacute;n, racismo epist&eacute;mico y garant&iacute;a cultural. El racismo es la conclusi&oacute;n, que nunca concluye nada. El racismo me viste y me reviste; la &laquo;diglosia convivencial&raquo; complejiza la abstracci&oacute;n del an&aacute;lisis cuidadoso y encarnado que resulta de la convivencia asim&eacute;trica, el racismo.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-61b\"><strong>Abstract:<\/strong><br \/>The territory of coexistence inhabited by people who shared life, research and history with me, was the field, and the reason for our asymmetric relationships, my questioning. To explain what racism is and why it occurs between people who live in the village and those who live in the village, I needed a concept that was useful to me and I began to weave it around my reflection. I started out interested in diglossia as a concept of linguistics that argues how languages can be hierarchical, and how this hierarchy privileges the speakers who dominate the language who enjoy political and social power, subordinating those who speak the inferior language to domestic and family spaces without social or political power. And I understood that diglossia is present in coexistence, which is why &laquo;Coexistence Diglossia&raquo; was born to explain a complex reality. Dislocating diglossia towards coexistence in Galicia helped me understand what was happening; For this reason, \"convivial diglossia\" I defend that it is a facilitating concept, a scalpel, and central in the autoethnography that I use as a methodology. In each investigation I again need to explain and explain to myself how and why the relationships in a territory between those who inhabit: Languages, speech, formations, skins or other characteristics are used to classify, rank and, above all, place some over others \/ ace with an interest. In order to apprehend racist subtleties and brutalities, &laquo;convivial diglossia&raquo; became pregnant with sub-concepts that nuanced, eleven: Hegemonic culture, inevitable identity, territory, alien logic, liberal tolerance, emptying of substance, ideology, inequality of power, classification, epistemic racism and guarantee cultural. Racism is the conclusion, which never concludes anything. Racism dresses me and clothes me; &laquo;convivial diglossia&raquo; complicates the abstraction of the careful and incarnate analysis that results from asymmetric coexistence, racism.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Antropologias-del-Sur.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Martins, Alex. 2022. &ldquo;Acto pol&iacute;tico de recordar: conjugando el pasado en el presente de las luchas obreras en Bella Uni&oacute;n, Uruguay&rdquo;. <a href=\"https:\/\/revistas.academia.cl\/index.php\/rantros\/article\/view\/2183\" target=\"_blank\" rel=\"noopener\"><em>Antropolog&iacute;as del Sur<\/em><\/a> 9(18): 39-59.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-7a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-7b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Antropologias del Sur.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/revistas.academia.cl\/index.php\/rantros\/article\/view\/2183\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-7a\"><strong>Resumen:<\/strong><br \/>En 2015, los dirigentes del movimiento popular de los cortadores de ca&ntilde;a de az&uacute;car de Bella Uni&oacute;n (Uruguay) se esforzaban por enunciar su propia autonom&iacute;a colectiva a partir del rescate de ciertos indicios de un pasado enigm&aacute;tico. Este art&iacute;culo teoriza esas evocaciones del pasado mediante la exploraci&oacute;n de sus posibles convergencias con las premisas de un marxismo no historicista, identificado con el pensamiento de Walter Benjamin. Con base en observaciones realizadas en el contexto de una investigaci&oacute;n etnogr&aacute;fica junto a la dirigencia de la Uni&oacute;n de Trabajadores Azucareros de Artigas, este trabajo indica que determinados procesos de antagonismo pol&iacute;tico encuentran su impulso decisivo en un &ldquo;acto pol&iacute;tico de recordar&rdquo;, es decir, en el esfuerzo de postular una relaci&oacute;n de contemporaneidad y determinaci&oacute;n entre acontecimientos cronol&oacute;gicamente separados. Este tipo de acto permite a sus protagonistas desplazarse del tiempo predecible de la resignaci&oacute;n al tiempo experimental de la acci&oacute;n pol&iacute;tica.&nbsp;&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-7b\"><strong>Abstract:<\/strong><br \/>In 2015, the leaders of the popular movement of the sugar cane cutters of Bella Uni&oacute;n (Uruguay) were trying to enunciate their own collective autonomy by recovering certain &lsquo;indexes&rsquo; of an enigmatic past. This article theorizes such evocations of the past by exploring their possible convergences with the premises of a non-historicist Marxism that is widely identified with the thought of Walter Benjamin. Based on the dialogues and observations carried out in the context of an ethnographic investigation among the leaders of the Uni&oacute;n de Trabajadores Azucareros de Artigas, this work suggests that certain processes of political antagonism find their decisive impulse in what should be called &lsquo;political act of remembrance&rsquo;, which consists of postulating a relationship of contemporaneity and determination between chronologically separated events. This kind of act allows its protagonists to move from the predictable time of resignation to the experimental time of political action.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/ANUAC.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Pusceddu, Antonio Maria and Filippo M. Zerilli (eds). 2022. &ldquo;Cirese 101: Rereading Antonio Gramsci&rsquo;s &lsquo;Observations on Folklore&rsquo;&rdquo;. <a href=\"https:\/\/ojs.unica.it\/index.php\/anuac\/issue\/view\/209\" target=\"_blank\" rel=\"noopener\"><em>Anuac<\/em> <\/a>11(1): 7-86.&nbsp;&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-8a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-8b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Anuac.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/ojs.unica.it\/index.php\/anuac\/issue\/view\/209\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-8a\"><strong>Abstract:<\/strong><br \/>Questo Anniversary Forum ricorda la figura e l&rsquo;opera di Alberto Mario Cirese (1921-2011), eminente antropologo italiano, nel 101&deg; anniversario della sua nascita. Particolarmente influente &egrave; stata la sua lettura di Gramsci. Per questo motivo il forum &egrave; costruito attorno alla riedizione della traduzione inglese del saggio Concezioni del mondo, filosofia spontanea e istinto di classe nelle Osservazioni sul folclore di Antonio Gramsci. Il saggio &egrave; seguito da brevi interventi critici di attenti lettori dell&rsquo;antropologia di Gramsci: Kate Crehan, Riccardo Ciavolella, Giovanni Pizza. Il forum si conclude con un intervento di Jorge A. Gonz&aacute;lez, che rievoca il suo rapporto con Cirese, offrendo nuovi elementi storici e spunti interpretativi sull&rsquo;attivit&agrave; di insegnamento, studio e ricerca di Cirese in Messico.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-8b\"><strong>Abstract:<\/strong><br \/>This Anniversary Forum commemorates the figure and work of Alberto Mario Cirese (1921-2011), a prominent Italian anthropologist, on the 101st anniversary of his birth. Cirese&rsquo;s reading of Gramsci has been highly influential. For this reason, the forum is built around the re-edition of the English translation of Cirese&rsquo;s essay Gramsci&rsquo;s Observations on folklore: Conceptions of the world, spontaneous philosophy and class instinct. The essay is followed by short critical interventions of attentive readers of Gramsci&rsquo;s anthropology: Kate Crehan, Riccardo Ciavolella, Giovanni Pizza. The forum ends with a contribution by Jorge A. Gonz&aacute;lez, who recalls his encounter and relation with Cirese, while offering new historical insights on Cirese&rsquo;s teaching, study and research activities in Mexico.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Archivio-Antropologico-Mediterraneo.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Mancuso, Alessandro. 2022. &ldquo;The<em> Ka&rsquo;ulayawaa<\/em> festivals among the Way&ugrave;u. Exploring continuities and variations in forms, meanings and contexts through ethnographic sources (<em>I festival della <\/em>ka&rsquo;ulayawaa <em>tra i Way&ugrave;u. Un&rsquo;esplorazione delle continuit&agrave; e variazioni di forme, significati e contesti attraverso l&rsquo;esame delle fonti etnografiche<\/em>)&rdquo;. <a href=\"https:\/\/journals.openedition.org\/aam\/4889\" target=\"_blank\" rel=\"noopener\"><em>Archivio antropologico mediterraneo <\/em><\/a>24(1).&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-9a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-9b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Astratto <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Archivio%20antropologico%20mediterraneo.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/journals.openedition.org\/aam\/4889\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-9a\"><strong>Abstract:<\/strong><br \/>In this paper I review and compare the main sources of information about the ka&rsquo;ulayawaa festivals among the Way&ugrave;u, an Amerindian people inhabiting in the semiarid Guajira peninsula (Northern Colombia and Venezuela). For their peculiar mix of songs, dances, imitative plays and competitive games, inserted into a same festive framework, these festivals are particularly interesting to be studied as expressive metacommentaries (in the sense of Turner) of Way&ugrave;u social structures, cultural values and worldview. Nevertheless, they have not so far been the subject of a specific anthropological analysis, also because they ceased to be celebrated around the middle of the twentieth century, that is, before the beginning of the first professional ethnographic studies on this population. Any attempt of &ldquo;reconstruction&rdquo; of the form, meaning and context the ka&rsquo;ulayawaa festivals, and of their place in the Way&ugrave;u &ldquo;socio-cosmology&rdquo; must take in account not only the convergences and the divergences in the descriptions present in the ethnographic documentation available, but also, and above all, the continuous processes of change that have affected the Way&ugrave;u, at least in the last five centuries and, with an accelerated pace, in the last hundred years, and to which their sociocultural forms dynamically adapted. Most historical and ethnographic sources argued that in the ka&rsquo;ulayawaa festivals &ldquo;theatrical&rdquo; expressiveness prevailed over symbolic efficacy, and &ldquo;playfulness&rdquo; over &ldquo;rituality&rdquo;. However, there are very strong and complex relationships between this &ldquo;festive&rdquo; and &ldquo;playful&rdquo; character of the ka&rsquo;ulayawaa festivals and a series of fundamental cosmological oppositions of the Way&ugrave;u worldview, as described in the ethnographic literature. From the analysis that I have conducted, it can be said that the imitative and competitive games performed during the ka&rsquo;ulayawaa festivals conformed and, at the same time, &ldquo;played&rdquo;, with these socio-cosmological oppositions and the order that they imply. This argument is reinforced by the most recent historical and ethnographical sources on these festivals, which highlight how their good outcome was perceived and considered among many Way&ugrave;u people as a &ldquo;serious matter&rdquo; and a source of concern and care on the part of all participants, especially the organizers, to the point of requiring prior intervention and approval of superhuman entities. It is therefore appropriate to take in account the coexistence of these traits in the ka&rsquo;ulayawaa festivals in view of their possible analysis from the point of view of current theoretical reflections in anthropology on the relationship between rituality, playfulness and cosmology.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-9b\"><strong>Astratto:<\/strong><br \/>In questo contributo esamino e confronto le principali fonti di informazione sulle feste ka&rsquo;ulayawaa tra i Way&ugrave;u, un popolo amerindiano che abita nella semiarida penisola della Guajira (Colombia e Venezuela). Per il loro peculiare mix di canti, danze, rappresentazioni sceniche e giochi competitivi, inseriti in una stessa cornice festiva, questi festival sono particolarmente interessanti da esaminare offrendo dei &ldquo;meta-commenti&rdquo; espressivi (nel senso di Turner) delle strutture sociali, dei valori culturali e della visione del mondo dei Way&ugrave;u. Tuttavia, questi festival non sono stati finora oggetto di una specifica analisi antropologica, anche perch&eacute; si &egrave; smesso di celebrarli intorno alla met&agrave; del Novecento, cio&egrave; prima dell'inizio dei primi studi etnografici professionali su questa popolazione. Qualsiasi tentativo di &ldquo;ricostruzione&rdquo; della forma, significato e contesto dei festival della ka&rsquo;ulayawaa, e del loro posto nella &ldquo;socio-cosmologia&rdquo; Way&ugrave;u, deve tener conto non solo delle convergenze e delle divergenze nelle descrizioni presenti nella documentazione disponibile, ma anche, e soprattutto, dei continui processi di cambiamento che hanno interessato i Way&ugrave;u, almeno negli ultimi cinque secoli e, con ritmo accelerato, negli ultimi cento anni, e ai quali le loro forme socioculturali si sono dinamicamente adattate. La maggior parte delle fonti storiche ed etnografiche hanno sostenuto che nei festival ka&rsquo;ulayawaa l'espressivit&agrave; &ldquo;teatrale&rdquo; prevalesse sull&rsquo;efficacia simbolica, e che queste performances avessero un carattere pi&ugrave; &ldquo;ludico&rdquo; che &ldquo;rituale&rdquo;. Tuttavia, &egrave; possibile identificare relazioni molto strette e complesse tra questo carattere &ldquo;festivo&rdquo; e &ldquo;giocoso&rdquo; dei festival ka&rsquo;ulayawaa e una serie di opposizioni cosmologiche fondamentali della visione del mondo Way&ugrave;u, per come descritta nella letteratura etnografica. Dall&rsquo;analisi che ho condotto, si pu&ograve; affermare che i giochi imitativi e competitivi eseguiti durante i festival ka&rsquo;ulayawaa si accordavano e, allo stesso tempo, &ldquo;giocavano&rdquo; con queste opposizioni socio-cosmologiche e l&rsquo;ordine che implicano. Questa argomentazione &egrave; rafforzata dalle pi&ugrave; recenti fonti storiche ed etnografiche su questi festival, che mettono in evidenza come il loro successo fosse percepito e considerato da molti Way&ugrave;u come una &ldquo;faccenda seria&rdquo; e fonte di preoccupazione e cura da parte di tutti i partecipanti, in particolare gli organizzatori, al punto da richiedere l'intervento preventivo e l&rsquo;approvazione di entit&agrave; sovrumane. &Egrave; quindi opportuno tenere conto della coesistenza di questi tratti nei festival ka&rsquo;ulayawaa in vista di una loro possibile analisi dal punto di vista delle attuali riflessioni teoriche in antropologia sul rapporto tra ritualit&agrave;, giocosit&agrave; e cosmologia.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Ava.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Balbi, Fernando Alberto. 2022. &ldquo;Tres notas cr&iacute;ticas sobre los republicanismos como modos de hacer pol&iacute;tica (Three critical notes on republicanisms as ways of doing politics)&rdquo;. <a href=\"https:\/\/www.ava.unam.edu.ar\/index.php\" target=\"_blank\" rel=\"noopener\"><em>Av&aacute; Revista de Antropolog&iacute;a<\/em><\/a> 41: 7-33.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-10a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-10b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Ava.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.ava.unam.edu.ar\/index.php\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-10a\"><strong>Resumen:<\/strong><br \/>En este art&iacute;culo se propone analizar los diversos republicanismos que es posible observar en el actual escenario pol&iacute;tico argentino como un conjunto de formas de hacer pol&iacute;tica, m&aacute;s que como expresiones de una tradici&oacute;n pol&iacute;tica o despliegues de un cierto lenguaje pol&iacute;tico. Desde este punto de vista, se desarrolla un an&aacute;lisis antropol&oacute;gico de los republicanismos, en la forma de tres notas cr&iacute;ticas centradas en su eficacia pol&iacute;tica, sus efectos y su heterogeneidad.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-10b\"><strong>Abstract:<\/strong><br \/>This article aims at analyzing the different republicanisms that can be observed in the current Argentine political scene as an array of ways of doing politics, rather than as expressions of a political tradition or deployments of a particular political language. From this viewpoint, an anthropological analysis of republicanisms is developed, in three critical notes focused on their political efficacy, their effects and their heterogeneity.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Bulgarian-Folklore.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>\u0413\u0435\u0440\u0433\u043e\u0432\u0430, \u041b\u0438\u043d\u0430 (Gergova, Lina). 2022. &ldquo;\u041f\u043e\u0442\u043e\u043f\u0435\u043d\u043e \u043d\u0430\u0441\u043b\u0435\u0434\u0441\u0442\u0432\u043e, \u0438\u0437\u0433\u0443\u0431\u0435\u043d\u0438 \u043c\u0435\u0441\u0442\u0430 \u0438 \u043f\u0435\u0439\u0437\u0430\u0436\u0438 \u043d\u0430 \u043f\u0430\u043c\u0435\u0442\u0442\u0430 (Submerged Heritage, Lost Places and Landscapes of Memory)&rdquo;. <a href=\"http:\/\/www.bulgarianfolklorejournal.net\/en\/Issue\/2022\/4\" target=\"_blank\" rel=\"noopener\"><em>\u0411\u044a\u043b\u0433\u0430\u0440\u0441\u043a\u0438 \u0444\u043e\u043b\u043a\u043b\u043e\u0440<\/em> (<em>Bulgarian Folklore)<\/em><\/a> 4: 399-413.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-11a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">\u0420\u0435\u0437\u044e\u043c\u0435 <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-11b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Bulgarian%20Folklore.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"http:\/\/www.bulgarianfolklorejournal.net\/en\/Issue\/2022\/4\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-11a\"><strong>\u0420\u0435\u0437\u044e\u043c\u0435:<\/strong><br \/>\u0422\u0435\u043a\u0441\u0442\u044a\u0442 \u0432\u044a\u0432\u0435\u0436\u0434\u0430 \u0432 \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0430\u0442\u0438\u043a\u0430\u0442\u0430 \u043d\u0430 \u043a\u043e\u043b\u0435\u043a\u0442\u0438\u0432\u043d\u043e \u0438\u0437\u0441\u043b\u0435\u0434\u0432\u0430\u043d\u0435 \u0432\u044a\u0440\u0445\u0443 \u0437\u0430\u043b\u0438\u0447\u0435\u043d\u0438\u0442\u0435 \u0438 \u0437\u0430\u0441\u0435\u0433\u043d\u0430\u0442\u0438 \u043f\u0440\u0438 \u0441\u0442\u0440\u043e\u0435\u0436\u0430 \u043d\u0430 \u044f\u0437\u043e\u0432\u0438\u0440\u0438 \u0432 \u0411\u044a\u043b\u0433\u0430\u0440\u0438\u044f \u0441\u0435\u043b\u0438\u0449\u0430, \u043a\u0430\u0442\u043e \u043f\u0440\u0430- \u0432\u0438 \u043e\u043f\u0438\u0442 \u0437\u0430 \u0442\u0435\u0440\u043c\u0438\u043d\u043e\u043b\u043e\u0433\u0438\u0447\u043d\u0430 \u0434\u0438\u0441\u043a\u0443\u0441\u0438\u044f. \u0412\u044a\u0440\u0445\u0443 \u043f\u0440\u0438\u043c\u0435\u0440\u0438\u0442\u0435 \u043d\u0430 \u043a\u0443\u043b\u0442\u0443\u0440\u043d\u0438 \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0438 \u0437\u0430 \u0432\u044a\u0437\u043f\u043e\u043c\u0435\u043d\u0430\u043d\u0438\u0435 \u043d\u0430 \u0441\u0435\u043b\u0430, \u043d\u0430 \u043d\u0430\u0440\u0430\u0442\u0438\u0432\u043d\u0438\u0442\u0435 \u043c\u043e\u0434\u0435\u043b\u0438 \u043d\u0430 \u0437\u0435\u043c\u043b\u044f\u0447\u0435\u0441\u043a\u0438 \u043e\u0431\u0449\u043d\u043e\u0441\u0442\u0438 \u0438 \u0438\u043d\u0442\u0438\u043c\u043d\u0438\u0442\u0435 \u0436\u0435\u0441\u0442\u043e\u0432\u0435 \u043d\u0430 \u0441\u0432\u044a\u0440\u0437\u0432\u0430\u043d\u0435 \u043d\u0430 \u0441\u0435\u043c\u0435\u0439\u043d\u0430\u0442\u0430 \u043f\u0430\u043c\u0435\u0442 \u0438 \u043f\u0443\u0431\u043b\u0438\u0447\u043d\u0438\u0442\u0435 \u043f\u0440\u043e\u0441- \u0442\u0440\u0430\u043d\u0441\u0442\u0432\u0430 \u0441\u0430 \u043f\u0440\u0435\u0434\u043b\u043e\u0436\u0435\u043d\u0438 \u0440\u0430\u0437\u043b\u0438\u0447\u043d\u0438 \u043e\u043f\u0442\u0438\u043a\u0438 \u043a\u044a\u043c \u0444\u0435\u043d\u043e\u043c\u0435\u043d\u043e\u043b\u043e\u0433\u0438\u044f\u0442\u0430 \u043d\u0430 \u0437\u0430\u0433\u0443\u0431\u0430\u0442\u0430. \u041f\u043e\u0442\u043e\u043f\u0435\u043d\u043e\u0442\u043e \u043a\u0430\u0442\u043e \u0447\u0430\u0441\u0442\u0435\u043d \u0441\u043b\u0443\u0447\u0430\u0439 \u043d\u0430 \u0437\u0430\u0433\u0443\u0431\u0435\u043d\u043e\u0442\u043e \u043d\u0430\u0441\u043b\u0435\u0434\u0441\u0442\u0432\u043e \u0435 \u0432 \u043e\u043f\u043e\u0437\u0438\u0446\u0438\u044f \u0441 \u043d\u0430- \u0441\u043b\u0435\u0434\u0441\u0442\u0432\u043e\u0442\u043e \u043d\u0430 \u0437\u0430\u0433\u0443\u0431\u0430\u0442\u0430, \u043a\u043e\u044f\u0442\u043e \u0435 \u0432\u0430\u043b\u043e\u0440\u0438\u0437\u0438\u0440\u0430\u043d\u0430 \u0432 \u043c\u0435\u0436\u0434\u0443\u043f\u043e\u043a\u043e\u043b\u0435\u043d\u0447\u0435\u0441\u043a\u0438\u044f \u0434\u0438\u0441\u043a\u0443\u0440\u0441. \u041f\u043e\u043b\u043e\u0436\u0435\u043d\u0438 \u0441\u0430 \u0443\u0441\u0438\u043b\u0438\u044f \u0437\u0430 \u043e\u0441\u043c\u0438\u0441\u043b\u044f\u043d\u0435\u0442\u043e \u043d\u0430 \u043f\u043e\u0442\u043e\u043f\u0435\u043d\u043e\u0442\u043e \u0438 \u0437\u0430\u043b\u0438\u0447\u0435\u043d\u043e \u0441\u0435\u043b\u043e \u043d\u0435 \u0441\u0430\u043c\u043e \u043a\u0430\u0442\u043e \u0438\u0437\u0433\u0443\u0431\u0435\u043d\u043e \u043c\u044f\u0441\u0442\u043e, \u043d\u043e \u0438 \u043a\u0430\u0442\u043e \u0431\u0435\u0437\u0432\u044a\u0437\u0432\u0440\u0430\u0442\u043d\u043e \u0437\u0430\u0433\u0443\u0431\u0435\u043d \u0441\u0432\u044f\u0442. \u041a\u0443\u043b\u0442\u0443\u0440\u043d\u0438\u044f\u0442 \u043f\u0435\u0439\u0437\u0430\u0436 \u0435 \u0432 \u043a\u043e\u0440\u0435\u043b\u0430\u0446\u0438\u044f \u0441 \u043f\u0435\u0439\u0437\u0430\u0436\u0430 \u043d\u0430 \u043f\u0430\u043c\u0435\u0442\u0442\u0430 &ndash; \u0432\u0441\u0438\u0447\u043a\u043e \u0442\u043e\u0432\u0430 \u0432\u044a\u0440\u0445\u0443 \u043f\u0440\u0438\u043c\u0435\u0440\u0430 \u043d\u0430 \u0435\u0434\u0438\u043d \u043e\u0442 \u043d\u0430\u0439-\u043f\u043e\u043f\u0443\u043b\u044f\u0440\u043d\u0438\u0442\u0435 \u044f\u0437\u043e\u0432\u0438\u0440\u0438 \u0438 \u0435\u0434\u043d\u043e\u0438\u043c\u0435\u043d\u043d\u043e\u0442\u043e \u043f\u043e\u0442\u043e\u043f\u0435\u043d\u043e \u0441\u0435\u043b\u043e &ndash; \u0416\u0440\u0435\u0431\u0447\u0435\u0432\u043e.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-11b\"><strong>Abstract:<\/strong><br \/>The text introduces in the problem of a collective research on the settlements obliterated during the construction of dams in Bulgaria, making an attempt at a terminological discussion. Based on the examples of the cultural practices of village commemorations, of the narrative patterns of fellow rural communities, and of the intimate gestures of connecting family memory and public spaces, different kinds of optics to the phenomenology of loss are proposed. The submerged as a particular case of lost heritage is in opposition to the heritage of loss, which is valorised as a value in the intergenerational discourse. Efforts are made to interpret the submerged and obliterated village not only as a lost place, but also as an irretrievably lost world. The cultural landscape is correlated with the landscape of memory &ndash; all this on the example of one of the most popular dams and the submerged village of the same name &ndash; Zhrebchevo.&nbsp;<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Ethnologia-Europaea.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Raippalinna, Liia-Maria. 2022. &ldquo;Banal Sustainability: Renewing the Cultural Norm of Not Wasting Food&rdquo;. <a href=\"https:\/\/ee.openlibhums.org\/issue\/307\/info\/\" target=\"_blank\" rel=\"noopener\"><em>Ethnologia Europaea<\/em><\/a> 52(1): 1-23.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-12a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Ethnologia%20Europaea.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/ee.openlibhums.org\/issue\/307\/info\/\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-12a\"><strong>Abstract:<\/strong><br \/>Recently food waste has been raised as a major sustainability problem: roughly one third of the food produced globally ends up lost or wasted. This article investigates how people attach meaning to food waste reduction, based on eight individual interviews conducted with people met at a consumer education event in Helsinki in 2017. It is shown how the traditional cultural norm of not wasting food is reproduced in discourse on thrift and frugality and renewed by research-based arguments from circular economy discourse and environmental and sustainability discourse. It is proposed that the interplay of discourses merge into what Lars Kaijser calls banal sustainability: the complicated issue of food waste is translated into everyday practises, and traditional practises are reframed as tools for making a better future.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Etnografias-Contemporaneas.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Merenson, Silvina, Luc&iacute;a S&aacute;nchez and Menara Guizardi. 2022. &ldquo;Im&aacute;genes paganas Recurrencias, emergencias y autoidentificaciones de clase en un barrio ferroviario del conurbano bonaerense (2019-2021)&rdquo;. <a href=\"https:\/\/revistasacademicas.unsam.edu.ar\/index.php\/etnocontemp\/issue\/view\/77\" target=\"_blank\" rel=\"noopener\"><em>Etnograf&iacute;as Contempor&aacute;neas<\/em><\/a> 8(15): 8-34.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-13a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-13b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Etnografias Contempor\u0430neas.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/revistasacademicas.unsam.edu.ar\/index.php\/etnocontemp\/issue\/view\/77\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-13a\"><strong>Resumen:<\/strong><br \/>Este art&iacute;culo analiza las autoidentificaciones de clase en una coyuntura espec&iacute;fica de la Argentina (octubre de 2019 &ndash; marzo de 2021), en un vecindario ferroviario situado en el municipio de San Isidro, sector norte del Conurbano de Buenos Aires. A partir de un trabajo de campo que sigui&oacute; distintas estrategias y t&eacute;cnicas en la recolecci&oacute;n de datos emp&iacute;ricos (observaci&oacute;n participante, aplicaci&oacute;n de un instrumento cuantitativo, entrevistas etnogr&aacute;ficas y relevamiento fotogr&aacute;fico), nos propusimos explorar las din&aacute;micas y subjetivaciones asociadas a las experiencias de clase en sus inscripciones y agenciamientos. Para ello indagamos recurrencias y emergencias en una conjugaci&oacute;n espec&iacute;fica, vinculada a los modos en que el trastrocamiento de los &ldquo;ritmos de vida&rdquo; informan sobre su historicidad. Buscamos dialogar cr&iacute;ticamente con las apuestas mec&aacute;nicas que subordinan las autoidentificaciones de clase a la situaci&oacute;n econ&oacute;mica; tambi&eacute;n con aquellas que omiten los efectos sedimentados de esta relaci&oacute;n en la configuraci&oacute;n de deseos y expectativas que re esquematizan el mundo social.&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-13b\"><strong>Abstract:<\/strong><br \/>This article analyzes class self-identifications in a specific juncture in Argentina (October 2019 - March 2021), in a railway neighborhood located in the municipality of San Isidro, in the northern suburbs of Buenos Aires. Based on fieldwork that included different strategies and techniques in the collection of empirical data (participant observation, application of a quantitative tool, ethnographic interviews and photographic survey), we set out to explore the dynamics and subjectivations associated with class experiences in their inscriptions and agency. To this end, we investigated recurrences and emergences in a specific context, linked to the ways in which the disruption of the \"rhythms of life\" inform their historicity. We seek to critically discuss the mechanical standpoints that subordinate class self-identifications to the economic situation; and to look at those that omit the sedimented effects of this relationship in the configuration of desires and expectations that re-schematize the social world.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Focaal.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>M&ouml;genburg, Hanno. 2022. &ldquo;Entrenched provisionality: Struggling for public electricity in postapartheid Johannesburg&rdquo;.<a href=\"https:\/\/www.berghahnjournals.com\/view\/journals\/focaal\/2022\/94\/focaal.2022.issue-94.xml\" target=\"_blank\" rel=\"noopener\"> <em>Focaal&mdash;Journal of Global and Historical Anthropology<\/em><\/a> 94: 57&ndash;71.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-14a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Focaal.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.berghahnjournals.com\/view\/journals\/focaal\/2022\/94\/focaal.2022.issue-94.xml\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-14a\"><strong>Abstract:&nbsp;<\/strong><br \/>This article explores practices of community-based energy justice activists in Johannesburg. Against the background of municipal corporatization of electricity delivery in the wake of the postapartheid state&rsquo;s neoliberal policy turn, residents of the urban periphery organize to ward off cost-recovery measures and illegally (re)connect to the grid. Informed by theories of critical urban studies on the South, this article situates activists&rsquo; practices historically and discusses the limits of their strategic claims with a view to their inextricable relation to the state.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/International-Journal-of-Business-Anthropology.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Walker, Anthony R.. 2022. &ldquo;The Toda Women&rsquo;s Embroidery Enterprise: The Commercialization of a Traditional Craft in South India&rdquo;. <a href=\"https:\/\/articlegateway.com\/index.php\/IJBA\/issue\/view\/460\" target=\"_blank\" rel=\"noopener\"><em>International Journal of Business Anthropology<\/em><\/a> 12(1).&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-15a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/International%20Journal%20of%20Business%20Anthropology.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/articlegateway.com\/index.php\/IJBA\/issue\/view\/460\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-15a\"><strong>Abstract:&nbsp;<\/strong><br \/>The Todas are a small but very well documented indigenous community of erstwhile buffalo pastoralists, who live atop the Nilgiri Mountains in the far northwestern area of Tamil Nadu State in South India. The Toda women&rsquo;s long tradition of embroidering items of clothing&mdash;notably cloaks and loincloths&mdash;to be used within the community and as important items of exchange with neighboring indigenous communities, has developed exponentially over the past hundred years or so. It is now a significant cash earner for many Toda women and their households. Over the past fifty or more years, this unique embroidery enterprise&mdash;the sole preserve of the community&rsquo;s womenfolk&mdash;has increasingly caught the attention of textile and design specialists working for India&rsquo;s fast-developing fashion industry. The data in this paper are organized in three major parts: the first introduces some of the principal socio-cultural characteristics of the Toda community, the second examines the traditional situation of women in this patriarchal society, while the final section concentrates on the development of the Toda women&rsquo;s embroidery enterprise, in terms of design, production skills and commercial prospects.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/International-Journal-of-Modern-Anthropology.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Arnaiz-Villena, Antonio, Valentin Ru&iacute;z-del-Valle, Alejandro S&aacute;nchez-Orta and Fabio&nbsp;<\/p>\r\n        <p>Suarez-Trujillo. 2022. &ldquo;Lineal Megalithic and Tartessian Rock Scripts in the&nbsp;<\/p>\r\n        <p>Alcalar Dolmens complex (Portimao, Portugal)&rdquo;.<a href=\"https:\/\/www.ajol.info\/index.php\/ijma\/issue\/view\/21528\" target=\"_blank\" rel=\"noopener\"> <em>International Journal of Modern Anthropology<\/em><\/a> 2(18): 896-922.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n\r\n                <button data-target=\"#abstract-16a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/International%20Journal%20of%20Modern%20Anthropology.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.ajol.info\/index.php\/ijma\/issue\/view\/21528\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-16a\"><strong>Abstract:<\/strong><br \/>Lineal Megalithic Scripts (LMS) have been found in the Alcalar Dolmen complex (Portimao, Portugal) in a stoneslab which is located close to the reconstructed Dolmen 7. Exact situation of the megalithic Alcalar Stoneslab and scripts placing are shown in this paper. Their preliminar analysis has given also finding of some Iberian-Tartessian signs common to Cumbres Mayores Dolmens (Huelva, Spain), and other signs also found in Sahara Desert (Tim Missaou, Algeria) and Canary Islands rocks. The presence of these LMS admixed with some signs contained in the Iberian-Tartessian signary suggests a transition between LMS and lineal Tartessian signary. A religious funerary transcription has been proposed to these Tartessian signs based on Basque and ancient Iberian-Tartessian language close relatedness. The fact that Tartessian culture is located at Portuguese Algarve and Spanish Andalusia fits with the finding that both in Portugal (Alcalar) and Spain (Cumbres Mayores) Dolmens are found Iberian-Tartessian signs that may be as old as the megaliths (3- 4 thousand years BC). It is also proposed that this development and concentration of megaliths in Algarve (Portugal) and Andalusia (Spain) is related to Tartessos civilization in the area which would follow the South Iberia Pyrite Belt, rich in cooper (Cu), silver (Ag), gold (Au) and iron (Fe), that crosses South Portugal and Spain; Tartessos would be somewhat attached to the Iberian Pyrite Belt source of richness. Leisners archaeologists also observed and photographed &ldquo;Iberian&rdquo; signs in the San Bartolom&eacute; Dolmen (Huelva, Spain) in 1951 AD; they described here &ldquo;Iberian&rdquo; scripts in a small artifact most likely is a slinger soldier (&ldquo;hondero&rdquo;) projectile who could exixt since 3-4000 BC in South Spain.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Japanese-Journal-of-Cultural-Anthropology.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>\u6751\u6d25 \u862d(Ran Muratsu). 2022. &ldquo;\u60aa\u9b54\u304c\u8033\u3092\u50be\u3051\u308b\u30d9\u30ca\u30f3\u5357\u90e8\u306e\u30da\u30f3\u30c6\u30b3\u30b9\u30c6\u30fb\u30ab\u30ea\u30b9\u30de\u7cfb\u6559\u4f1a\u306e\u6191\u4f9d\u306b\u304a\u3051\u308b\u60f3\u50cf\u3068\u60c5\u52d5 (Demons Listen Too: Imagination and Affect in Spirit Possessions at a Pentecostal-Charismatic Church in Southern Benin)&rdquo;. <a href=\"https:\/\/www.jstage.jst.go.jp\/browse\/jjcanth\/86\/4\/_contents\/-char\/ja\" target=\"_blank\" rel=\"noopener\"><em>\u6587\u5316\u4eba\u985e\u5b66<\/em><em> (Japanese Journal of Cultural Anthropology)<\/em><\/a> 86(4): 635-653.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-17a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">\u6284\u9332 <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-17b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Japanese%20Journal%20of%20Cultural%20Anthropology_English.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF English<i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Japanese%20Journal%20of%20Cultural%20Anthropology_Japanese.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF Japanese<i class=\"far fa-file-pdf\"><\/i><\/a>\r\n                <a target=\"_blank\" href=\"https:\/\/www.jstage.jst.go.jp\/browse\/jjcanth\/86\/4\/_contents\/-char\/ja\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-17a\"><strong>\u6284\u9332\uff1a<\/strong><br \/>\u672c\u8ad6\u306f\u3001\u30d9\u30ca\u30f3\u5171\u548c\u56fd\u5357\u90e8\u306e\u30da\u30f3\u30c6\u30b3\u30b9\u30c6\u30fb\u30ab\u30ea\u30b9\u30de\u7cfb\u6559\u4f1a\u306e\u30c7\u30ea\u30f4\u30a1\u30e9\u30f3\u30b9\u30fb\u30df\u30b5\u306b\u304a\u3051\u308b\u6191\u4f9d\u3092\u5bfe\u8c61\u306b\u3001\u5996\u8853\u5e2b\u3001\u5728\u6765\u4fe1\u4ef0\u306e\u795e\u3005\u304c\u300c\u60aa\u9b54\u300d\u3068\u3057\u3066\u73fe\u308c\u3001\u73fe\u5b9f\u306b\u53c2\u4e0e\u3059\u308b\u69d8\u614b\u3092\u60c5\u52d5\u3068\u60f3\u50cf\u529b\u3001\u8a18\u61b6\u306b\u7740\u76ee\u3057\u3066\u660e\u3089\u304b\u306b\u3059\u308b\u3002\u8fd1\u5e74\u8208\u9686\u3059\u308b\u30b5\u30cf\u30e9\u4ee5\u5357\u30a2\u30d5\u30ea\u30ab\u306e\u30da\u30f3\u30c6\u30b3\u30b9\u30c6\u30fb\u30ab\u30ea\u30b9\u30de\u7cfb\u6559\u4f1a\u3067\u306f\u3001\u5996\u8853\u5e2b\u3092\u59cb\u3081\u3068\u3059\u308b\u5728\u6765\u306e\u8af8\u970a\u3092\u60aa\u9b54\u3068\u307f\u306a\u3057\u3001\u60aa\u9b54\u3068\u306e\u95d8\u3044\u3092\u5f37\u8abf\u3059\u308b\u50be\u5411\u304c\u5f37\u304f\u898b\u3089\u308c\u308b\u3002\u5148\u884c\u7814\u7a76\u306f\u305d\u306e\u73fe\u8c61\u3092\u653f\u6cbb\u30fb\u7d4c\u6e08\u306e\u6025\u6fc0\u306a\u5909\u52d5\u3084\u3001\u305d\u308c\u306b\u4f34\u3046\u82e6\u60a9\u3092\u8aac\u660e\u3059\u308b\u30a4\u30c7\u30a3\u30aa\u30e0\u3068\u3057\u3066\u7406\u89e3\u3057\u3001\u8eab\u8fd1\u306a\u51fa\u6765\u4e8b\u3068\u793e\u4f1a\u80cc\u666f\u3092\u63a5\u5408\u3059\u308b\u60f3\u50cf\u529b\u3068\u3057\u3066\u63cf\u304f\u50be\u5411\u304c\u3042\u3063\u305f\u3002\u3057\u304b\u3057\u3001\u60f3\u50cf\u306e\u69d8\u614b\u3092\u73fe\u5b9f\u7406\u89e3\u306e\u305f\u3081\u306e\u8a00\u8aac\u3068\u3057\u3066\u6271\u3046\u3053\u3068\u306f\u3001\u73fe\u5b9f\u81ea\u4f53\u304c\u60f3\u50cf\u3068\u69d8\u3005\u306a\u4eba\u9593\u30fb\u975e\u4eba\u9593\u306e\u7d61\u307e\u308a\u5408\u3044\u306e\u4e2d\u3067\u69cb\u6210\u3055\u308c\u3066\u3044\u308b\u3068\u3044\u3046\u30c0\u30a4\u30ca\u30df\u30af\u30b9\u3092\u6368\u8c61\u3059\u308b\u5371\u967a\u6027\u3092\u5b55\u3080\u3002\u3053\u308c\u3089\u306e\u70b9\u3092\u8e0f\u307e\u3048\u3001\u672c\u8ad6\u306f\u73fe\u5b9f\u3092\u5f62\u4f5c\u308b\u77e5\u899a\u306b\u4f5c\u7528\u3059\u308b\u60f3\u50cf\u529b\u306e\u7279\u5fb4\u306b\u7126\u70b9\u3092\u3042\u3066\u3001\u305d\u308c\u304c\u50cd\u304f\u6761\u4ef6\u3068\u904e\u7a0b\u306b\u304a\u3051\u308b\u8abf\u6574\u306e\u3042\u308a\u65b9\u3092\u3001\u60c5\u52d5\u3068\u74b0\u5883\u306e\u5fdc\u7b54\u306e\u4e2d\u304b\u3089\u660e\u3089\u304b\u306b\u3059\u308b\u3002\u305d\u308c\u306b\u3088\u308a\u3001\u60aa\u9b54\u30fb\u5996\u8853\u3068\u306e\u95d8\u3044\u3068\u3044\u3046\u5b9f\u8df5\u306f\u3001\u5996\u8853\u5e2b\u3068\u3044\u3046\u60f3\u50cf\u3092\u4f7f\u3063\u3066\u793e\u4f1a\u30fb\u653f\u6cbb\u306e\u554f\u984c\u3092\u8aac\u660e\u3059\u308b\u3068\u3044\u3046\u5358\u7d14\u306a\u3082\u306e\u3067\u306f\u306a\u304f\u3001\u60f3\u50cf\u3001\u8a18\u61b6\u3001\u305d\u3057\u3066\u60c5\u52d5\u304c\u5fdc\u7b54\u7684\u306b\u52d5\u304f\u4e2d\u3067\u5996\u8853\u5e2b\u3084\u970a\u7684\u5b58\u5728\u3092\u30e2\u30ce\u3068\u3057\u3066\u7acb\u3061\u4e0a\u3052\u308b\u3068\u3044\u3046\u904e\u7a0b\u3067\u3042\u308a\u3001\u307e\u305f\u305d\u306e\u7acb\u3061\u73fe\u308c\u305f\u60aa\u9b54\u30fb\u5996\u8853\u5e2b\u304c\u65b0\u305f\u306a\u73fe\u5b9f\u3092\u5207\u308a\u958b\u304f\u4e3b\u4f53\u3068\u3057\u3066\u53c2\u5165\u3059\u308b\u3053\u3068\u3092\u8a31\u3057\u3066\u3044\u304f\u904e\u7a0b\u3060\u3068\u8ad6\u3058\u308b\u3002&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-17b\"><strong>Abstract:<\/strong><br \/>This article focuses on spirit possession during deliverance Masses of a Pentecostal-Charismatic church in the Southern part of the Republic of Benin, shedding light on the entanglements between affect, imagination and memory. Pentecostal Charismatic churches in sub-Saharan Africa are characterized by a strong tendency to demonize witches and other local spiritual entities. Research has pointed out that the idiom of the demonic that Charismatic churches propose is fundamental in providing the local imagination with new tools for understanding political and economic change. Yet, this paper posits the imagination as an embodied constituent of realities and aims at clarifying the conditions and processes through which it works, in correspondence with affects and memory. I argue that the practice of fighting demons and witches in the church elicits the emergence of the reality of such spirits as particular &lsquo;things&rsquo; or subjects through experiences of possession grounded in affects, enskilment, memories and the imagination, thus opening up new possibilities for spirits to create new realities.&nbsp;<\/p>\r\n\r\n        <p>Article: Japanese &amp; English&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Journal-of-Archaeology-and-Anthropology.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Lin, Wen-ling. 2022. &ldquo;\u540c\u6642\u4e0d\u5171\u4ee3\u7684\u9053\u8def\u6642\u9593\u666f\u89c0(Uncoevalness of the Roads' Timescapes)&rdquo;. <a href=\"https:\/\/anthro.ntu.edu.tw\/%E5%87%BA%E7%89%88%E5%93%81\/%E8%80%83%E5%8F%A4%E4%BA%BA%E9%A1%9E%E5%AD%B8%E5%88%8A\/%E7%9B%AE%E9%8C%84%E7%B4%A2%E5%BC%95\/\" target=\"_blank\" rel=\"noopener\"><em>\u8003\u53e4\u4eba\u985e\u5b78\u520a<\/em> (<em>Journal of Archaeology and Anthropology)<\/em><\/a> 97: 65-122.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-18a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">\u6458\u8981 <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-18b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Journal%20of%20Archaeology%20and%20Anthropology.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthro.ntu.edu.tw\/%E5%87%BA%E7%89%88%E5%93%81\/%E8%80%83%E5%8F%A4%E4%BA%BA%E9%A1%9E%E5%AD%B8%E5%88%8A\/%E7%9B%AE%E9%8C%84%E7%B4%A2%E5%BC%95\/\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-18a\"><strong>\u6458\u8981\uff1a<\/strong><br \/>\u9698\u5bee\u7fa4\u9b6f\u51f1\u65cf\u4eba\u5728\u6c92\u6709\u300c\u9727\u81fa\u9109\u4e3b\u52d5\u8108\u300d\u81fa24\u7dda\u4e4b\u524d\uff0c\u662f\u900f\u904e\u50b3\u7d71\u4ee5\u4f86\u7684\u5e7e\u689d\u901a\u9053\u5f7c\u6b64\u9023\u7d50\uff0c\u6216\u5411\u5916\u79fb\u52d5\u3001\u884c\u65c5\u3002\u9019\u4e9b\u50b3\u7d71\u9053\u8def\u4e0d\u50c5\u7dad\u7e6b\u5883\u5167\u9b6f\u51f1\u65cf\u4eba\u5bc6\u5207\u5f80\u4f86\uff0c\u85c9\u6b64\u79fb\u52d5\u8a2d\u65bd\uff0c\u4e5f\u80fd\u5920\u8207\u9077\u79fb\u5916\u5730\u7684\u65cf\u4eba\u4fdd\u6301\u983b\u7e41\u7684\u4e92\u52d5\u3002\u5448\u73fe\u7db2\u72c0\u9023\u7d50\u7684\u9698\u5bee\u7fa4\u9b6f\u51f1\u50b3\u7d71\u4ea4\u901a\u8def\u5f91\uff0c\u4e0d\u540c\u65bc\u81fa24\u7dda\u300c\u5927\u52d5\u8108\u300d\u5728\u5ea7\u6a19\u3001\u65b9\u5411\u504f\u79fb\u53ca\u5176\u5411\u5916\u92ea\u5c55\u7684\u52d5\u7dda\u53ca\u5ef6\u4f38\uff0c\u800c\u662f\u8457\u773c\u5728\u65cf\u7fa4\u5167\u90e8\u7684\u806f\u7e6b\u3001\u751f\u8a08\u5be6\u65bd\u4ee5\u53ca\u7269\u8cea\u8cc7\u6e90\u7684\u7372\u53d6\u3002\u5c31\u6b64\u610f\u7fa9\uff0c\u7576\u4ee3\u88ab\u6307\u7a31\u4f5c\u5fae\u8840\u7ba1\u7684\u90e8\u843d\u5468\u906d\u5f80\u8015\u4f5c\u5340\u3001\u5f80\u63a1\u96c6\u5340\u3001\u5f80\u7375\u5834\u7684\u8def\u7b49\uff0c\u904e\u5f80\u5176\u91cd\u8981\u6027\u9060\u9060\u5927\u904e\u65bc\u73fe\u4eca\u8986\u84cb\u5176\u4e0a\u3001\u901a\u5f80\u6f22\u4eba\u5e73\u539f\u5340\u57df\u7684\u81fa24\u7dda\u3002\u54ea\u4e00\u689d\u8def\u662f\u4e3b\u8981\u9053\u8def\uff1f\u66f4\u6709\u5b83\u7684\u91cd\u8981\u6027\uff1f\u900f\u904e\u6642\u9593\u3001\u8b8a\u9077\u7684\u8996\u89d2\uff0c\u5c07\u66f4\u80fd\u638c\u63e1\u5b83\u7684\u610f\u7fa9\u8207\u5c64\u6b21\u3002&nbsp;&nbsp;<br \/><br \/>\u5343\u7d72\u842c\u7e37\u3001\u68f2\u5c45\u4e0d\u540c\u5730\u5c64\u7684\uff08\u50b3\u7d71\uff09\u9053\u8def\u8def\u5f91\uff0c\u627f\u8f09\u5728\u5730\u65cf\u4eba\u7684\u8173\u6b65\u884c\u52d5\u3001\u8a18\u61b6\u8207\u6545\u4e8b\uff0c\u4e26\u8a3b\u8a18\u4e86\u500b\u4eba\u548c\u96c6\u9ad4\u751f\u547d\u7684\u91cd\u8981\u7bc0\u9ede\u3002\u672c\u6587\u5c0d\u9019\u4e9b\u5834\u57df\u7684\u63a2\u67e5\u5c07\u900f\u904e\u9698\u5bee\u7fa4\u9b6f\u51f1\u751f\u6d3b\u9818\u57df\u7576\u4e2d\u5c64\u7d1a\u4e0d\u4e00\u7684\u5e7e\u689d\u9053\u8def\uff0c\u8457\u773c\u5404\u5225\u9053\u8def\u7684\u4fee\u6574\u5de5\u4f5c\uff0c\u5448\u73fe\u5f7c\u6b64\u4e0d\u751a\u76f8\u4f3c\u7684\u6642\u9593\u6027\uff0c\u4ee5\u53ca\u986f\u73fe\u7684\u6642\u9593\u666f\u89c0\u3002\u5982\u679c\u7a0d\u5fae\u5f80\u7269\u7684\u8996\u89d2\u504f\u79fb\u3001\u68b3\u7406\u9053\u8def\u7684\u6642\u9593\u6027\u548c\u6642\u9593\u666f\u89c0\uff0c\u5f9e\u4e2d\u5c07\u80fd\u5920\u76f8\u7576\u53bb\u638c\u63e1\u5b83\u662f\u5982\u4f55\u900f\u904e\u7269\u8cea\u6027\u4e4b\u5404\u9805\u4f5c\u56e0\u800c\u5f62\u6210\u3002\u800c\u82e5\u5f9e\u4eba\u7684\u8996\u89d2\u3001\u6d3b\u52d5\u3001\u4e8b\u4ef6\u548c\u7d44\u7e54\u4f5c\u70ba\u9032\u884c\u8ffd\u7d22\uff0c\u5247\u7a0b\u5ea6\u4e0a\u80fd\u5920\u9ad4\u5bdf\u5728\u7269\u8cea\u5f71\u97ff\u4e4b\u4e0b\u800c\u958b\u5c55\u51fa\u4f86\u7684\u793e\u6703\u53ca\u6587\u5316\u4f5c\u70ba\uff0c\u5373\u6642\u9593\u4e4b\u793e\u6703\u6027\u9032\u8def\u7684\u63a2\u8a0e\u3002\u9053\u8def\u7269\u8cea\u6642\u9593\u8207\u793e\u6703\u6642\u9593\u5169\u8005\u662f\u5426\u5354\u4f5c\u3001\uff08\u4e0d\uff09\u540c\u6b65\u6216\u65b7\u88c2\uff0c\u5448\u986f\u7684\u540c\u6642\u4e0d\u5171\u4ee3\uff0c\u63ed\u793a\u5728\u5730\u65cf\u4eba\u901a\u904e\u9053\u8def\u800c\u4f86\u7684\u4e3b\u9ad4\u80fd\u52d5\u6027\u4ee5\u53ca\u6642\u9593\u4e3b\u6b0a\u7684\u5177\u8eab\u3001\u5177\u5730\u9ad4\u73fe\u3002&nbsp;<\/p>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-18b\"><strong>Abstract:<\/strong><br \/>The Ailiao Rukai relied primarily on traditional roads to connect, to migrate, and to travel before Taiwan Provincial Highway 24, known as the aorta of Wutai Township, was constructed. In the old days, their traditional roads facilitated close relationships among the Rukai people in the region and allowed departed or relocated kinsmen to maintain close connections with home. An intricate network, the traditional roads served the purposes of internal connection, livelihood support, and resource acquisition. By contrast, Taiwan Provincial Highway 24 was built based on the logic of geographic coordination and direction, traffic flows, and potential extensions. This means that these pathways to the farmland around the community, to the resource collecting areas, and hunting ground, the capillaries, were far more important than Provincial Highway 24, which overlays them and leads to the plains, settled by the Han from China. Which road is the main passageway? Which road is more important? A study from the temporal perspective that reflects changes will help shed light on their significance.&nbsp;<br \/>The intertwining traditional roads at different geographical strata recorded the footsteps, memories, and stories of the local Rukai people. They were the important nodes in the axis of life for individuals as well as the community. This article explores roads laid out at different layers and imbedded in the lives of the Ailiao Rukai people, focusing on the maintenance of each road to accentuate different temporality and timescapes. In this context, studying the &ldquo;objects&rdquo; helps to elucidate on the formulation of roads through the interaction of various factors of materiality. Investigation from human perspectives, activities, events, and organizations provides clues to understanding the social and cultural actions under the influence of materials as well as the social significance of time. The material time and social time of roads, and their coordination and synchronization\/ asynchronization and disruption highlight the (un)coevalness and the embodiment and emplacement of agency and ownership of time of local people through roads.&nbsp;<\/p>\r\n\r\n    <\/div>\r\n<\/div>\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Journal-of-Ethnology-and-Folkloristics.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Toulouze, Eva, Liivo Niglas and Laur Vallikivi. 2022. &ldquo;Buying a God in Paris: Cultural Hybridity in the Thinking of Yuri Vella, Forest Nenets Intellectual&rdquo;. <a href=\"https:\/\/ojs.utlib.ee\/index.php\/JEF\/issue\/view\/1837\" target=\"_blank\" rel=\"noopener\"><em>Journal of Ethnology and Folkloristics<\/em><\/a> 16(2): 22-42.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-19a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Journal%20of%20Ethnology%20and%20Folkloristics.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/ojs.utlib.ee\/index.php\/JEF\/issue\/view\/1837\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-19a\"><strong>Abstract:<\/strong><br \/>This paper analyses highly creative and hybrid practices which tie the Indigenous Siberian, European Christian and Soviet worlds in unexpected ways. Reflecting on the Forest Nenets reindeer herder, poet and intellectual Yuri Vella&rsquo;s understanding of the religious, the authors discuss an episode of turning an icon-like painting of Madonna with Child into a Nenets &lsquo;god&rsquo;. This took place in Paris half a year before Yuri&rsquo;s death. First, we present his short biography, emphasising the key moments that shaped his cosmological and religious sensibilities. Then we depict a ritual of &lsquo;god-making&rsquo; by using the ethnographic technique of thick description and then comment on it from various angles and discuss what they reveal about Yuri&rsquo;s understanding of personhood and agency, relations with deities and other humans. Finally, we explain how animist notions and Christian elements become entangled in his religious thinking.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Journal-of-Indian-Anthropological-Society.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Bose, Lina and Jenia Mukherjee. 2022. &ldquo;Ruined or resurrected: Contemporary realities shaping heritage buildings of Chandannagar&rdquo;.<a href=\"https:\/\/www.indiananthropologicalsociety.org\/past-volumes\/\" target=\"_blank\" rel=\"noopener\"> <em>Journal of Indian Anthropological Society<\/em><\/a> 57(2): 123-142.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-20a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Journal%20of%20Indian%20Anthropological%20Society.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.indiananthropologicalsociety.org\/past-volumes\/\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p><strong>Abstract:&nbsp;<\/strong>&nbsp;<\/p>\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-20a\">Indian cities have grown exponentially in the &lsquo;Urbanocene&rsquo; era to fulfill the expanding needs of its urban populace. Between the &lsquo;urban&rsquo; and the &lsquo;heritage&rsquo; there exists a complex, cyclical and multi-layered relationship. The &lsquo;heritage&rsquo; today has prominently entered into the urban planning discourses with each city allowing its own history to unfold in its own way, narrating out dominant, opposing, and even suppressed storyline that demands our attention. The European settlement along the bank of the River Hooghly used to be regarded as a &lsquo;Mini Europe&rsquo;, where the Portuguese, the Danish, the Dutch, the British and the French all had left an indelible mark. The crescent shaped Chandannagar on the bank of the River is the jewel on this spatial crown, drawing limelight as a potential heritage site. The rich heritage private structures of some of the town&rsquo;s major areas, such as Palpara, Lalbagan, Bagbazar, and Loxmigunj Bazar, are now being eclipsed by the erection of multi-story structures, aided and facilitated by the forces of transnational capital and real estate speculation. Chandannagar has every possibility to emerge as a world-class cultural landscape if she can restore her former glory. Therefore, it becomes imperative to engage into critical questions around the discourse of urban heritage, particularly the attempts to be made around refurbishment or redevelopment of built heritage and its consequent impact on the making of the new urban in small towns. This highlights the dilemma around the aspirational choices of urban remaking, juggling between city-cultures of the past and citycultures of the future, and thus pushing us to rethink what exactly sustains a livable city, what drives it to be modern and contemporary.&nbsp; <br \/>Over the years, there has not been much hue and cry to conserve the rich heritage of Chandannagar, as compared to the heritage awareness in the metropolitan cities like Kolkata, Ahmedabad, Delhi, Mumbai etc. Chandannagar poses an excellent heritage composer, having exclusive colonial as well as Indian outfits deeply ingrained in it. The main objective of this study was to highlight the changing trajectories, multiple challenges and contemporary realities of the declared heritage houses in the city of Chandannagar. The study further tried to assimilate the need of inclusive community and stakeholder engagement for a successful integration of proper heritage conservation. The research method that has been chosen for this paper is specific to qualitative approaches like Key Informant Interviews (KIIs), and Focus Group Discussions (FGD&rsquo;-s), which have been pursued to capture the array of problems relating to the preservation and management of declared heritage houses in Chandannagar.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Journal-of-the-Anthropological-Society-of-Oxford.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Zeitlyn, David. 2022. &ldquo;Arguments for Humility: Lessons For Anthropologists From Six Key Texts&rdquo;. <a href=\"https:\/\/www.anthro.ox.ac.uk\/jasoonline-2021-1#collapse4561901\" target=\"_blank\" rel=\"noopener\"><em>Journal of the Anthropological Society of Oxford<\/em><\/a> 14: 31-46.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-21a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Journal%20of%20the%20Anthropological%20Society%20of%20Oxford.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.anthro.ox.ac.uk\/jasoonline-2021-1#collapse4561901\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-21a\"><strong>Abstract:<\/strong><br \/>In support of a lean and humble anthropology I discuss six key articles that provide indirect arguments for humility. In summary, these articles teach us that the terms of a discussion may be flawed and cannot be resolved by agreeing shared meanings (Gallie); we must accept limits on what we can know (Nagel); depictions, visual representations are potentially confusing, forms of translation across media types are ubiquitous; (Wolf); portraits are exemplary performances of the self, even the most casual depictions are of the act of posing; (Berger); varying meanings may be associated with a single item, which may convey different things to different people in different places and at different times (Miller and Woodward); and that accounts of a social group and its ideas must encompass vagueness and inconsistency rather than present a misleading coherence and consistency (Favret-Saada). Together these provide reasons for developing a humble anthropology, one that recognizes its incompleteness and revisability.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Lud.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Majbroda, Katarzyna. 2022. &ldquo;A GHOST VILLAGE. SPATIAL CLEANSING IN WIGANCICE-\u017bYTAWSKIE IN THE LANDSCAPE OF THE TUR&Oacute;W MINING AND POWER COMPLEX, LOWER SILESIA (Wie\u015b-widmo. Czyszczenie przestrzenne Wigancic \u017bytawskich w krajobrazie kompleksu wydobywczo--energetycznego &bdquo;Tur&oacute;w&rdquo; na Dolnym \u015al\u0105sku)&rdquo;. <a href=\"https:\/\/apcz.umk.pl\/LUD\/issue\/view\/2452\" target=\"_blank\" rel=\"noopener\"><em>Lud. Polskie Towarzystwo Ludoznawcze<\/em><\/a> 106: 261-297.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-22a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-22b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Streszczenie <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Lud.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/apcz.umk.pl\/LUD\/issue\/view\/2452\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-22a\"><strong>Abstract:&nbsp;<\/strong><br \/>\r\n            The article presents an excerpt of some empirical research undertaken by an anthropologist on local ways of experiencing the operation of the Tur&oacute;w mining and energy complex in the Bogatynia commune in Lower Silesia within the context of an just energy transition. The aim of the reflections contained in this research sample is to present Wigancice \u017bytawskie &ndash; a town once located in the Bogatynia commune in the Zgorzelec poviat as a ghost village that functions in the minds of its former inhabitants and the generations that have followed as a lost and demolished yet remembered place. Wigancice was demolished by the end of the 2oth century due to the expansion of the lignite open pit in the Tur&oacute;w mine and the creation of an external dump, which was considered a threat to the village and its inhabitants. The text draws from Michael Herzfeld&rsquo;s understanding of the term &lsquo;spatial cleansing&rsquo;, which in the case of Wigancice was closely related to the activity of the Tur&oacute;w mining and energy complex. Adopting energy anthropology as a theoretical framework, the anthropologist shows the course and effects of this process in terms of human\/non-human assemblage, at the same time asking questions about the special characteristics of human life in areas rich in energy resources and ways of experiencing a landscape changing under the influence of industrialization processes. The author also attempts to recover the stories of the inhabitants of the ghost village, whose fates intertwined with the functioning of the Tur&oacute;w mine and were marked by the experience of loss, dispossession and relocation in the process of industrial transformations in the region.&nbsp;<\/p>\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-22b\"><strong>Streszczenie:<\/strong><br \/>Artyku\u0142 przedstawia fragment empirycznych bada\u0144 antropolo\u017cki na temat lokalnych sposob&oacute;w do\u015bwiadczania dzia\u0142alno\u015bci kompleksu wydobywczo-energetycznego &bdquo;Tur&oacute;w&rdquo; w gminie Bogatynia, na Dolnym \u015al\u0105sku w kontek\u015bcie sprawiedliwej transformacji energetycznej. Celem zawartych w nim refleksji jest przedstawienie Wigancic \u017bytawskich &ndash; miejscowo\u015bci po\u0142o\u017conej niegdy\u015b w gminie Bogatynia, w powiecie zgorzeleckim jako wsi-widma, kt&oacute;ra funkcjonuje w \u015bwiadomo\u015bci swoich by\u0142ych mieszka\u0144c&oacute;w oraz ich kolejnych pokole\u0144 jako miejsce utracone, wyburzone, a jednak pami\u0119tane. Wigancice zosta\u0142y zlikwidowane u progu XXI wieku w zwi\u0105zku z powi\u0119kszaniem si\u0119 odkrywki w\u0119gla brunatnego w kopalni &bdquo;Tur&oacute;w&rdquo; i powstaniem zwa\u0142owiska zewn\u0119trznego, kt&oacute;re uznano za zagro\u017cenie dla wsi i jej mieszka\u0144c&oacute;w. Tekst koncentruje si\u0119 na, m&oacute;wi\u0105c za Michaelem Herzfeldem, czyszczeniu przestrzennym (spatial cleansing), kt&oacute;re w przypadku Wigancic wi\u0105za\u0142o si\u0119 \u015bci\u015ble z dzia\u0142alno\u015bci\u0105 kompleksu wydobywczo-energetycznego &bdquo;Tur&oacute;w&rdquo;. Przyjmuj\u0105c jako ram\u0119 teoretyczn\u0105 antropologi\u0119 energii, antropolo\u017cka pokazuje przebiegi i skutki tego procesu w kategoriach ludzko-nie-ludzkiego asambla\u017cu, stawiaj\u0105c przy tym pytania o specyfik\u0119 \u017cycia ludzi na obszarach zasobnych w surowce energetyczne, o sposoby do\u015bwiadczania krajobrazu&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Paideuma.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Apter, Andrew. 2022. &ldquo;FROBENIUS UNBOUND: Black Atlantis and the poetics of displacement in the Yoruba diaspora&rdquo;. <a href=\"https:\/\/www.frobenius-institut.de\/en\/paideuma\/issue-68-2022\" target=\"_blank\" rel=\"noopener\"><em>Paideuma<\/em><\/a> 68:119&ndash;148.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-23a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-23b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Paideuma.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.frobenius-institut.de\/en\/paideuma\/issue-68-2022\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-23a\"><strong>Abstract:<\/strong><br \/>Whatever one thinks of his controversial reputation as a provocative gadfly among pioneering African ethnologists, Leo Frobenius contributed significantly to African studies, not only during his prodigious documentary expeditions throughout the continent but also via his productive imagination in perceiving patterns, regional affinities, and even hidden historicities within African cosmologies and their material forms. In this article, I return to Frobenius&rsquo;s theory of Atlantis as the absent &lsquo;origin&rsquo; of Yoruba culture and civilization. At worst, his theory can be read as a contrived variation of the Hamitic hypothesis applied to a Yoruba civilization predicated on Phoenician origins. On a deeper structural level, however, it mirrors the fundamental poetics of displacement at the core of Yoruba kingship and ritual renewal. I argue that this sanctified ground of originary surrogation in Yoruba cosmology &ndash; a figural &lsquo;Atlantis&rsquo; that lies beyond recovery &ndash; not only shaped the changing political topology of Yorubaland in West Africa, but also informed the Yoruba diaspora and its historical trajectories in the Americas. Critically reformulated, Frobenius&rsquo;s problematic &lsquo;road to Atlantis&rsquo; charts a course for rethinking the Yoruba-Atlantic.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Plural.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Lins Ribeiro, Gustavo. 2022. &ldquo;La antropolog&iacute;a mexicana y el mundo&rdquo;. <a href=\"https:\/\/asociacionlatinoamericanadeantropologia.net\/revistas\/index.php\/plural\/issue\/view\/10\" target=\"_blank\" rel=\"noopener\"><em>Plural. Antropolog&iacute;as desde Am&eacute;rica Latina y del Caribe<\/em><\/a> 5(9): 139-168.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-24a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-24b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Plural. Antropologias desde America Latina y del Caribe.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/asociacionlatinoamericanadeantropologia.net\/revistas\/index.php\/plural\/issue\/view\/10\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-24a\"><strong>Resumen:<\/strong><br \/>La insercio\u0301n de la antropologi\u0301a mexicana en el mundo es altamente compleja. Los pueblos originarios de Me\u0301xico han sido, desde el siglo XVI, una fuente para la elaboracio\u0301n de conocimiento antropolo\u0301gico. Hacia el final del siglo XIX, luego de la institucionalizacio\u0301n de la disciplina antropolo\u0301gica, las redes internacionales de la antropologi\u0301a hecha en Me\u0301xico se establecieron e iniciaron su expansio\u0301n. Considerare\u0301 algunas dina\u0301micas centrales en los intercambios de conocimientos antropolo\u0301gicos relacionados con Me\u0301xico: (1) el indigenismo, el periodo ma\u0301s notorio de influencia de la antropologi\u0301a mexicana; (2) algunos intercambios clave entre antropo\u0301logos mexicanos y otros de diferentes nacionalidades; (3) diversos exilios poli\u0301ticos a lo largo del siglo XX. Se trata de un esfuerzo por mapear caminos empi\u0301ricos y conceptuales.&nbsp;<\/p>\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-24b\"><strong>Abstract:<\/strong><br \/>The insertion of Mexican anthropology in the world is highly complex. Since the 16th century, the indigenous peoples of Mexico have been a source of anthropological knowledge production. After the institutionalization of the anthropological discipline by the end of the 19th century, the international networks of Mexican anthropology were established and started to expand. I will consider a few central dynamics in the exchange of anthropological knowledge related to Mexico: (1) Indigenism, the most notorious period of Mexican anthropology&rsquo;s influence; (2) key exchanges between Mexican anthropologists and others of various nationalities; (3) and political exiles throughout the 20th century. It is an effort to map empirical and conceptual pathways.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Publicar.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Masson, Laura, Martha Patr&iacute;cia Casta&ntilde;eda Salgado and M&aacute;rcia Thereza Couto. 2022. &ldquo;Sobre la violaci&oacute;n sexual en grupo, apuntes para pensar desde la Antropolog&iacute;a (On gang rape, notes for thinking from Anthropology).&rdquo; <a href=\"https:\/\/publicar.cgantropologia.org.ar\/index.php\/revista\/issue\/view\/32\" target=\"_blank\" rel=\"noopener\"><em>PUBLICAR-En Antropolog&iacute;a y Ciencias Sociales<\/em><\/a> 32: 7-36.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-25a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-25b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Publicar.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/publicar.cgantropologia.org.ar\/index.php\/revista\/issue\/view\/32\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-25a\"><strong>Resumen:<\/strong><br \/>En febrero de 2022, mientras este volumen estaba en preparaci&oacute;n, un acto aberrante de violencia de g&eacute;nero extrema conmocion&oacute; a la opini&oacute;n p&uacute;blica de nuestro pa&iacute;s. El 28 de ese mes, una joven de veinte a&ntilde;os fue violada por varios hombres a plena luz del d&iacute;a dentro de un autom&oacute;vil en un barrio muy concurrido de la ciudad de Buenos Aires. En un contexto en el que pareciera que todo ha sido dicho y sin embargo no alcanzara para impedir la repetici&oacute;n del horror, nuestra revista Publicar busca intervenir en el debate. Con ese fin, invitamos a tres antrop&oacute;logas feministas latinoamericanas a reflexionar sobre esta clase de violencia en nuestra regi&oacute;n y sobre los discursos que la resignifican. Todo ello a trav&eacute;s de una lente feminista e interseccional.<br \/>La primera secci&oacute;n de la revista cuenta entonces con una intervenci&oacute;n desde M&eacute;xico, en la que Martha Casta&ntilde;eda Salgado discurre sobre las ideas de &ldquo;violaci&oacute;n tumultuaria&rdquo;, y &ldquo;presunci&oacute;n de inocencia&rdquo;, haciendo un llamado en el sentido de revisar el concepto de &ldquo;violencia sexual&rdquo;. Desde Brasil, M&aacute;rcia Thereza Couto profundiza su perspectiva con respecto a la construcci&oacute;n de la d&iacute;ada masculinidades\/machismos a partir de una perspectiva interseccional, sin dejar de concebir al g&eacute;nero como un producto hist&oacute;rico. Completando esta tr&iacute;ada, y desde Argentina, Laura Masson se pregunta, entre otras cuestiones, por qu&eacute; esta violaci&oacute;n -y no otras, quiz&aacute; ocurridas en grupos de mujeres m&aacute;s vulnerables- alcanz&oacute; tanta repercusi&oacute;n, sin dejar de se&ntilde;alar la necesidad de convertir la violencia sexual en un verdadero objeto de indagaci&oacute;n de las ciencias sociales.&nbsp;<\/p>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-25b\"><strong>Abstract:<\/strong><br \/>In February 2022, while this volume was in preparation, an aberrant act of extreme gender violence shocked public opinion in our country. On the 28th of that month, a twenty-year-old girl was raped by several men in broad daylight inside a car in a busy neighborhood in the city of Buenos Aires. In a context in which it seems that everything has been said and yet it is not enough to prevent the repetition of the horror, our magazine Publicar seeks to intervene in this debate. To that end, we invite three Latin American feminist anthropologists to reflect on this type of violence in our region and on the discourses that redefine it. All of this through a feminist and intersectional lens.&nbsp;<br \/>The first section of the magazine then features an intervention from Mexico, in which Martha Casta&ntilde;eda Salgado discusses the ideas of &ldquo;riot rape&rdquo; and &ldquo;presumption of innocence,&rdquo; calling for a review of the concept of &ldquo;sexual violence\". From Brazil, M&aacute;rcia Thereza Couto deepens her perspective regarding the construction of the masculinities\/machismos from an intersectional perspective, without ceasing to conceive gender as a historical product. Completing this triad, and from Argentina, Laura Masson asks, among other questions, why this rape - and not others, perhaps occurring in more vulnerable groups of women - had such an impact, without failing to point out the need to convert sexual violence into a true object of inquiry in the social sciences.&nbsp;<\/p>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-25c\"><strong>Resumo:<\/strong><br \/>Em Fevereiro de 2022, enquanto este volume estava em prepara&ccedil;&atilde;o, um acto aberrante de extrema viol&ecirc;ncia de g&eacute;nero chocou a opini&atilde;o p&uacute;blica no nosso pa&iacute;s. No dia 28 daquele m&ecirc;s, uma jovem de 20 anos foi estuprada por v&aacute;rios homens em plena luz do dia, dentro de um carro, num bairro movimentado da cidade de Buenos Aires. Num contexto em que parece que tudo est&aacute; dito e ainda assim n&atilde;o &eacute; suficiente para evitar a repeti&ccedil;&atilde;o do horror, a nossa revista Publicar procura intervir no debate. Para tanto, convidamos tr&ecirc;s antrop&oacute;logas feministas latino-americanas a refletir sobre este tipo de viol&ecirc;ncia em nossa regi&atilde;o e sobre os discursos que a redefinem. Tudo isso atrav&eacute;s de lentes feministas e interseccionais.&nbsp;<br \/>A primeira se&ccedil;&atilde;o da revista apresenta ent&atilde;o uma interven&ccedil;&atilde;o do M&eacute;xico, na qual Martha Casta&ntilde;eda Salgado discute as ideias de &ldquo;viol&ecirc;ncia violenta&rdquo; e &ldquo;presun&ccedil;&atilde;o de inoc&ecirc;ncia&rdquo;, apelando a uma revis&atilde;o do conceito de &ldquo;viol&ecirc;ncia sexual&rdquo;. Do Brasil, M&aacute;rcia Thereza Couto aprofunda sua perspectiva sobre a constru&ccedil;&atilde;o da d&iacute;ade masculinidades\/machismos a partir de uma perspectiva interseccional, sem deixar de conceber o g&ecirc;nero como um produto hist&oacute;rico. Completando esta tr&iacute;ade, e desde a Argentina, Laura Masson pergunta, entre outras quest&otilde;es, por que &eacute; que esta viola&ccedil;&atilde;o - e n&atilde;o outras, talvez ocorridas em grupos de mulheres mais vulner&aacute;veis - teve tanto impacto, sem deixar de apontar a necessidade de converter a viol&ecirc;ncia sexual em um verdadeiro objeto de investiga&ccedil;&atilde;o nas ci&ecirc;ncias sociais.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Relaciones.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Girola, Mar&iacute;a Florencia and Mar&iacute;a Bel&eacute;n Garibotti. 2022. &ldquo;Reflexiones antropol&oacute;gicas sobre las infraestructuras urbanas a partir de una experiencia de investigaci&oacute;n-extensi&oacute;n en el &aacute;rea metropolitana de Buenos Aires&rdquo;. <a href=\"https:\/\/saantropologia.com.ar\/relaciones47-2\/\" target=\"_blank\" rel=\"noopener\"><em>Relaciones<\/em><\/a> 47(2): 230-246.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-26a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-26b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Relaciones.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/saantropologia.com.ar\/relaciones47-2\/\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-26a\"><strong>Resumen:<\/strong><br \/>El objetivo de este art&iacute;culo es contribuir al estudio antropol&oacute;gico de las infraestructuras urbanas a trav&eacute;s de la sistematizaci&oacute;n te&oacute;rica y la indagaci&oacute;n emp&iacute;rica. Ambas actividades se encuentran en curso y aqu&iacute; presentamos las primeras reflexiones resultantes de tal experiencia. Por un lado, recuperamos antecedentes de investigaci&oacute;n mayormente recientes que nos llevar&aacute;n a conceptualizar la infraestructura como ensamblaje sociot&eacute;cnico en el cual convergen materialidades, temporalidades, sujetos y saberes &ndash;entre otras facetas relevantes&ndash;. Por otro lado, avanzamos en un an&aacute;lisis de pr&aacute;cticas vinculadas a la gesti&oacute;n de la infraestructura urbana de saneamiento de un barrio situado en la periferia del &Aacute;rea Metropolitana de Buenos Aires. Este segundo aspecto se sustenta en un trabajo de campo etnogr&aacute;fico que las autoras llevamos adelante en el barrio Roberto Arlt del Municipio de La Matanza. Dicha labor se realiza en el marco de proyectos colectivos e interdisciplinarios de investigaci&oacute;n, extensi&oacute;n y transferencia institucionalmente acreditados.&nbsp;<\/p>\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-26b\"><strong>Abstract:<\/strong><br \/>The aim of this article is to contribute to the field of anthropological studies of urban infrastructures through the integration of theoretical work and empirical research. On the one hand, we recover research precedents on the subject that will lead us to conceptualize infrastructure as a socio-technical assemblage in which materialities, temporalities, subjects and knowledge converge &ndash;among other relevant dimensions&ndash;. On the other hand, we will advance in the analysis of practices linked to the management of sanitation infrastructure in a neighborhood located in the periphery of the Metropolitan Area of Buenos Aires. This second aspect is based on ethnographic fieldwork that the authors carried out in the Roberto Arlt neighborhood of the Municipality of La Matanza, within the framework of institutionally and interdisciplinary accredited research, transfer and extension projects.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Revista-Kula.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>S&aacute;nchez, Daniela Mesa. 2022. &ldquo;El budismo zen en Colombia: una etnograf&iacute;a de la meditaci&oacute;n zazen y la construcci&oacute;n del espacio sagrado (Zen Buddhism in Colombia: an ethnography of zazen meditation and the construction of sacred space)&rdquo;. <a href=\"https:\/\/www.revistakula.com.ar\/kula-26-mesa-sanchez\/\" target=\"_blank\" rel=\"noopener\"><em>Revista Kula. Antropolog&iacute;a y Ciencias Sociales<\/em><\/a> 26: 59-73.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-27a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-27b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Revista%20Kula.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.revistakula.com.ar\/kula-26-mesa-sanchez\/\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-27a\"><strong>Resumen:<\/strong><br \/>Este art&iacute;culo ahonda en las din&aacute;micas religiosas y socioculturales en las que arriba, se reproduce y vive el budismo zen en Colombia. Explora la pr&aacute;ctica de la postura de meditaci&oacute;n <em>zazen<\/em>, describiendo y analizando sus caracter&iacute;sticas rituales y corporales y su relaci&oacute;n en la construcci&oacute;n del espacio sagrado. Los datos provienen de una investigaci&oacute;n realizada mediante una metodolog&iacute;a etnogr&aacute;fica que incluy&oacute; la observaci&oacute;n participante y entrevistas a practicantes de la Fundaci&oacute;n Zen de Medell&iacute;n, perteneciente a la l&iacute;nea soto zen.&nbsp;<\/p>\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-27b\"><strong>Abstract:<\/strong><br \/>This article delves into the religious and sociocultural dynamics in which Zen Buddhism is reproduced and lived in Colombia. It explores the practice of the <em>zazen<\/em> meditation posture, describing and analyzing its ritual and bodily characteristics and its relationship in the construction of sacred space. The data comes from an investigation carried out using an ethnographic methodology that included participant observation and interviews with practitioners of the Fundaci&oacute;n Zen from Medell&iacute;n, belonging to the <em>soto<\/em> zen line.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Runa.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Torres, Mar&iacute;a Fernanda, Mar&iacute;a Laura Bergel Sanch&iacute;s, Fabi&aacute;n An&iacute;bal Quintero, B&aacute;rbara Navazo, Mar&iacute;a Eugenia Luna, Mariela Garraza and Mar&iacute;a Florencia Cesani. 2022. &ldquo;Influencia del nivel educativo materno sobre el estado nutricional infantil y adolescente (La Plata, Buenos Aires, Argentina) (Influence of maternal educational level on child and adolescent nutritional status (La Plata, Buenos Aires, Argentina))&rdquo;. <a href=\"http:\/\/revistascientificas.filo.uba.ar\/index.php\/runa\/issue\/view\/473\" target=\"_blank\" rel=\"noopener\"><em>RUNA, archivo para las ciencias del hombre<\/em><\/a> 43(2): 137-155.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-28a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-28b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Runa.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"http:\/\/revistascientificas.filo.uba.ar\/index.php\/runa\/issue\/view\/473\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-28a\"><strong>Resumen<\/strong><br \/>En este trabajo se analiza la relaci&oacute;n entre nivel educativo materno (NEM) y estado nutricional infantil y adolescente. Se realiz&oacute; un estudio antropom&eacute;trico en 3166 escolares de 3 a 14 a&ntilde;os de La Plata (Buenos Aires) y, a partir del peso corporal, la talla y el &iacute;ndice de masa corporal (IMC), se determinaron categor&iacute;as nutricionales. El NEM se indag&oacute; mediante la aplicaci&oacute;n de una encuesta. La mayor parte de la poblaci&oacute;n present&oacute; estado nutricional saludable, aunque se observ&oacute; un sesgo hacia el exceso de peso, independientemente del NEM. La talla fue la variable m&aacute;s informativa y diferenciadora de la poblaci&oacute;n en relaci&oacute;n con el NEM: los escolares cuyas madres tuvieron niveles educativos bajos mostraron tallas menores y mayor riesgo de padecerla, en tanto que el grupo con NEM alto exhibi&oacute; tallas superiores y dimorfismo sexual. La mayor escolaridad materna parece redundar en un mejor crecimiento infantil a largo plazo.&nbsp;<\/p>\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-28b\"><strong>Resumo:<\/strong><br \/>Este documento analisa a rela&ccedil;&atilde;o entre o n&iacute;vel educacional materno (NEM) e o estado nutricional da crian&ccedil;a e do adolescente. Foi realizado um estudo antropom&eacute;trico em 3166 alunos de 3 a 14 anos de idade em La Plata (Buenos Aires) e as categorias nutricionais foram determinadas com base no peso corporal, altura e &iacute;ndice de massa corporal (IMC). O NEM foi investigado por meio de uma pesquisa. A maioria da popula&ccedil;&atilde;o apresentou um estado nutricional saud&aacute;vel, embora tenha sido observada uma tend&ecirc;ncia ao excesso de peso, independentemente do NEM. A altura era a vari&aacute;vel mais informativa e diferenciadora da popula&ccedil;&atilde;o em rela&ccedil;&atilde;o ao NEM: as crian&ccedil;as em idade escolar cujas m&atilde;es tinham baixos n&iacute;veis educacionais apresentavam alturas menores e maior risco de sofrer comisso, enquanto o grupo com alto NEM apresentava alturas maiores e dimorfismo sexual. Uma maior escolaridade materna parece resultar em um melhor crescimento infantil em longo prazo.&nbsp;<\/p>\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-28c\"><strong>Abstract:<\/strong><br \/>This paper analyses the relationship between maternal educational level (MEL) and child and adolescent nutritional status. An anthropometric study was carried out on 3166 schoolchildren aged 3 to 14 years from La Plata (Buenos Aires) and nutritional categories were determined based on body weight, height and body mass index (BMI). The MEL was obtained by means of a survey. Most of the population presented healthy nutritional status, although a bias towards overweight was observed, regardless of the MEL. Height was the most informative and differentiating variable of the population in relation to the MEL: schoolchildren whose mothers had low educational levels showed smaller heights and higher risk of suffering from it, while the group with high MEL showed higher heights and sexual dimorphism. Higher maternal schooling seems to result in better child growth in the long run.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Sapiens.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Crumbley, Deidre H.. 2021. &ldquo;How a Coerced Confession Shaped a Family History&rdquo;. <a href=\"https:\/\/www.sapiens.org\/\" target=\"_blank\" rel=\"noopener\"><em>Sapiens<\/em><\/a>.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-29a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <!--<a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>-->\r\n\r\n                \r\n                <a target=\"_blank\" href=\"https:\/\/www.sapiens.org\/culture\/coerced-confession-south-carolina\/\" class=\"btn btn-default\" rel=\"noopener\">English<\/a>\r\n                <a target=\"_blank\" href=\"https:\/\/www.sapiens.org\/es\/culture-es\/coerced-confession-south-carolina\/\" class=\"btn btn-default\" rel=\"noopener\">Spanish<\/a>\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-29a\"><strong>Abstract:<\/strong><br \/>In her reflective essay, Deidre H. Crumbley recounts the harrowing story of her cousin, James, a 13-year-old Black boy falsely accused and coerced into confessing to a crime he did not commit in Jim Crow-era South Carolina. James, working as a field hand, was wrongfully charged with assaulting a white girl, Merdis S., after her father, a white farmer, reported him despite his innocence. The incident exemplifies the systemic racial injustices of the time, including coerced confessions, severe punishments for Black individuals, and the pervasive threat of violence. Crumbley's account highlights the stark racial disparities in sentencing, as seen in James' nine-year sentence compared to lesser punishments for similar offenses by white defendants. Her family's oral history and personal investigations underscore the ongoing impact of these historical injustices and the importance of remembering and reckoning with such painful legacies.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/sites.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Bandiera, Michele and Enrico Milazzo. 2021. \"Visceral Ecologies in the Borderland: Soils and Care from Olive Tress' Hecatomb in Salento\". <a href=\"https:\/\/sites.otago.ac.nz\/Sites\/issue\/view\/52\" target=\"_blank\" rel=\"noopener\"><em>Sites: A Journal of Social Anthropology and Cultural Studies<\/em><\/a> 18(2): 48-72.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-30a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Resumen <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-30b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Sites.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/sites.otago.ac.nz\/Sites\/issue\/view\/52\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-30a\"><strong>Abstract:<\/strong><br \/>This contribution focuses on soils and care as fundamental matters of inquiry, in order to retrace the processes determining the resurging possibilities of Salento&rsquo;s landscape. The South-East Italian territory is plagued by an epidemic of Xylella fastidiosa, a bacterium which has killed hundreds of thousands of olive-trees. We untangle the ecology of the olive trees&rsquo; depletion, taking into consideration the most recent scientific research on the main vector of the bacteria, the little spittlebug Philaenus spumarius. We describe the quality of these relationships that entangle multispecies assemblies as &lsquo;visceral ecology&rsquo; and explore it by interlacing the vector&rsquo;s ecology and the dying olive trees with a local oil miller&rsquo;s intestinal disease. Framing the soil of Salento as an &lsquo;open air intestine&rsquo; allows us to merge materialist views and practices of care with the ecosystem&rsquo;s transformations. In conclusion, we argue for the interconnectedness of materialism and care in shaping both the imaginary and the material conditions for future local human-landscape relations.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/sites.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Carlson, Teah Anna Lee, Jessie Rae Mullholland, Victoria Jensen-Lesatele, Octavia Calder-Dawe and Danielle Aroha Squire. 2022. &ldquo;&lsquo;H\u0101pai Te Hauora&rsquo; &ndash; &lsquo;It&rsquo;s Like Breathing Your Ancestors into Life&rsquo;: Navigating Journeys of Rangatahi Wellbeing&rdquo;. <a href=\"https:\/\/sites.otago.ac.nz\/Sites\/issue\/view\/53\" target=\"_blank\" rel=\"noopener\"><em>Sites: A Journal of Social Anthropology &amp; Cultural Studies<\/em><\/a> 19(1): 1-33.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-31a\" 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            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Sites.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/sites.otago.ac.nz\/Sites\/issue\/view\/53\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-31a\"><strong>Abstract:<\/strong><br \/>Rangatahi described &lsquo;h\u0101pai te hauora&rsquo; as &lsquo;breathing your ancestors into life&rsquo;. This paper explores the ways rangatahi M\u0101ori make sense of and live &lsquo;h\u0101pai te hauora&rsquo; through sharing their stories of navigating wellbeing.&nbsp;<br \/>Twenty rangatahi M\u0101ori (16&ndash;20 years) from diverse backgrounds living in T\u0101maki Makaurau, Aotearoa (Auckland, New Zealand) were interviewed by M\u0101ori researchers. From the resulting rich and insightful data, short p\u016br\u0101kau (narratives) were analysed at a w\u0101nanga involving 34 rangatahi to further explore key findings and expressions of wellbeing through art, design and co-creation.&nbsp;<br \/>Findings indicate that rangatahi M\u0101ori know and experience hauora as living shared values. They search for safe spaces, both human and environmental, to grow, challenge and express who they are and who they want to be. Distinctions were consistently made between their own lived culture and the dominant colonial culture. Rangatahi M\u0101ori described a yearning to be seen, heard and sovereign just as they are.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Suomen-Antropologi.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Kallinen, Timo. 2022. &ldquo;&rsquo;Thou Shalt Not Worship Idols&rsquo;: The Ten Commandments and Traditional Chieftaincy in Ghana&rdquo;. <a href=\"https:\/\/journal.fi\/suomenantropologi\/issue\/view\/8826\" target=\"_blank\" rel=\"noopener\"><em>Suomen Antropologi: Journal of Finnish Anthropological Society<\/em><\/a> 46(3): 71-89.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n\r\n                <button data-target=\"#abstract-32a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Suomen%20Antropologi.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/journal.fi\/suomenantropologi\/issue\/view\/8826\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-32a\"><strong>Abstract:<\/strong><br \/>Classic ethnographic studies focusing on traditional chieftaincy in Ghana, West Africa, have revolved around issues such as succession rules, installation rituals, or competition for positions of power. However, becoming and being a chief in a predominantly Christian society, like present-day Ghana, has raised new kinds of concerns. Many churches, particularly those that belong to the Pentecostal-charismatic movement, reject traditional ritual life aimed at ancestors and other kinds of spirits as immoral. Since chiefs are fundamentally ritual leaders, who perform sacrifices on behalf of their communities, chieftaincy has assumed an increasingly negative character in Pentecostal discourses. In them chieftaincy is often equated with &lsquo;idol worship&rsquo; and thus in direct conflict with the Ten Commandments. Ethical rules of &lsquo;world religions&rsquo;, such as the Ten Commandments, transcend particularity and their strength is based on an impression that they are applicable everywhere. As pointed out by Webb Keane, this requires mediation work that makes the rules transportable and gives them a potential to be re-contextualized in different places. The article looks at how different interpretations of religious rules are used by Ghanaian Christians and chiefs when debating the in\/compatibility of traditional chieftaincy with Christianity. These debates are understood as a part of a process of historical and cultural recontextualization, that is, determining what the commandments mean in the particular time and place that they inhabit.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Swiss-Journal-of-Sociocultural-Anthropology.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>Ayeh, Anna Madeleine. 2022. &ldquo;Doing Fieldwork while Parenting: Between Challenging and Intensifying Structural Power Imbalances in Anthropological Knowledge Production&rdquo;. <a href=\"https:\/\/journal-sa.ch\/issue\/view\/1108\" target=\"_blank\" rel=\"noopener\"><em>Swiss Journal of Sociocultural Anthropology<\/em><\/a> 28: 24-40.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-33a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Swiss%20Journal%20of%20Sociocultural%20Anthropology.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/journal-sa.ch\/issue\/view\/1108\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-33a\"><strong>Abstract:<\/strong><br \/>>Conducting fieldwork as a White woman researcher from the Global North on women&rsquo;s practices of religious knowing in Benin, my work is based on multiple entwined positionalities that require critical reflection. The political categories of race, gender, age, religion, and family status at times linked, at times distanced me from my interlocutors in Benin as well as my colleagues at University of Bayreuth. This article explores the multiple ways parenting has informed my work in Benin and its institutional integration in a German Anthropology department. Using difference as a lens, I enquire how parenting, intersecting with gender, sexuality, and family normativity, has been used to undo difference during fieldwork, while exacerbating structural inequalities with reference to academic funding structures and research organization.&nbsp;<\/p>\r\n    <\/div>\r\n<\/div>\r\n\r\n\r\n<!--Articulo-->\r\n<div class=\"article\">\r\n    <!--Portada-->\r\n    <a target=\"_blank\" href=\"\">\r\n        <img decoding=\"async\" src=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/images\/wcaa\/dejalu\/covers12\/Taiwan-Journal-of-Anthropology.jpg\" \/>\r\n    <\/a>\r\n\r\n    <div class=\"abstract-expand article-content\">\r\n\r\n        <p>\u8521\u653f\u826f(Tsai, Futuru C.L.). 2022. &ldquo;\u7b2c\u4e94\u9053\u6d6a\u4e4b\u5f8c\uff1a\u7576\u4ee3\u90fd\u862d\u90e8\u843d\u963f\u7f8e\u65cf\u6c34\u4e0b\u7375\u4eba\u7684\u50b3\u7d71\u6d77\u6d0b\u77e5\u8b58 (Beyond the Fifth Wave: Traditional Marine Knowledge among Amis Spearfishing Men of &lsquo;Atolan, Taiwan)&rdquo;. <a href=\"https:\/\/www.ioe.sinica.edu.tw\/Content\/Periodicals\/content.aspx?&amp;SiteID=530164240637641451&amp;MenuID=530167100636226027&amp;MSID=1164614165175342106\" target=\"_blank\" rel=\"noopener\"><em>Taiwan Journal of Anthropology<\/em><\/a> 20(2): 139-184.&nbsp;<\/p>\r\n\r\n        <div class=\"article-menu\">\r\n            <!-- Botones -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"article abstracts\">\r\n\r\n                <button data-target=\"#abstract-34a\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">\u6458\u8981 <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n                <button data-target=\"#abstract-34b\" class=\"btn btn-default\" data-toggle=\"collapse\" aria-haspopup=\"true\" aria-expanded=\"false\">Abstract <i class=\"fas fa-caret-down\"><\/i><\/button>\r\n\r\n            <\/div>\r\n\r\n            <!-- Botones PDF -->\r\n            <div class=\"btn-group\" role=\"group\" aria-label=\"Article links and documents\">\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/anthropological.cloud\/wau\/wcaa\/archive\/downloads\/wcaa\/dejalu\/dejalu12\/Taiwan%20Journal%20of%20Anthropology.pdf\" class=\"btn btn-default\" rel=\"noopener\">PDF <i class=\"far fa-file-pdf\"><\/i><\/a>\r\n\r\n                <a target=\"_blank\" href=\"https:\/\/www.ioe.sinica.edu.tw\/Content\/Periodicals\/content.aspx?&amp;SiteID=530164240637641451&amp;MenuID=530167100636226027&amp;MSID=1164614165175342106\" class=\"btn btn-default\" rel=\"noopener\">Journal<\/a>\r\n                <!--<a href=\"#\" class=\"btn btn-default\" target=\"_blank\"  >Full Article<\/a>-->\r\n\r\n            <\/div>\r\n        <\/div>\r\n\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-34a\"><strong>\u6458\u8981\uff1a<\/strong><br \/>>\u672c\u6587\u900f\u904e\u90fd\u862d\u90e8\u843d\u963f\u7f8e\u65cf\u81ea\u7531\u6f5b\u6c34\u6f01\u7375\u8005\u7684\u65e5\u5e38\u751f\u6d3b\u5be6\u8e10\uff0c\u63a2\u7d22\u5176 \u4ee5\u8eab\u9ad4\u5be6\u8e10\u4e0d\u65b7\u7d2f\u7a4d\u95dc\u65bc\u6d77\u6d0b\u7684\u300c\u50b3\u7d71\u751f\u614b\u77e5\u8b58\u300d\uff08traditional ecological knowledge, TEK\uff09\u5167\u6db5\u8207\u6027\u8cea\uff0c\u4e26\u9032\u800c\u8a6e\u91cb\u9019\u4e9b\u8fd1\u5cb8\u6d77\u6d0b\u50b3\u7d71\u751f\u614b\u77e5\u8b58\u7684\u7cfb \u7d71\u6027\uff0c\u4ee5\u53ca\u56e0\u61c9\u793e\u6703\u8207\u74b0\u5883\u8b8a\u5316\u7684\u52d5\u614b\u6027\u3002\u672c\u6587\u66f4\u5617\u8a66\u5efa\u69cb\u963f\u7f8e\u65cf\u6d77\u6d0b\u50b3\u7d71 \u751f\u614b\u77e5\u8b58\u7684\u52d5\u614b\u6982\u5ff5\u6846\u67b6\uff0c\u4ee5\u4f5c\u70ba\u5206\u6790\u90fd\u862d\u90e8\u843d\u6c34\u4e0b\u7375\u4eba\u6d77\u6d0b\u50b3\u7d71\u751f\u614b\u77e5\u8b58 \u7cfb\u7d71\u7684\u57fa\u790e\u3002\u9019\u500b\u52d5\u614b\u5206\u6790\u7684\u6846\u67b6\u662f\u5efa\u7acb\u5728\u4eba\u8207\u6d77\u6d0b\u4e92\u52d5\u7684\u57fa\u790e\u4e0a\uff0c\u6240\u7522\u751f \u76f8\u4e92\u4ea4\u7e8f\u7684\u751f\u614b\u6027\u3001\u793e\u6703\u6027\uff0c\u4ee5\u53ca\u6587\u5316\u6027\u5c64\u6b21\u7684\u50b3\u7d71\u751f\u614b\u77e5\u8b58\u5167\u6db5\uff0c\u4e26\u540c\u6642 \u6aa2\u8996\u5176\u53d7\u5916\u5728\u74b0\u5883\u8207\u793e\u6703\u8b8a\u9077\u7684\u52d5\u614b\u904e\u7a0b\u3002\u90fd\u862d\u90e8\u843d\u6c34\u4e0b\u7375\u4eba\u7684\u6d77\u6d0b\u50b3\u7d71\u751f \u614b\u77e5\u8b58\u7cfb\u7d71\u7684\u5167\u6db5\u8207\u9069\u61c9\u904e\u7a0b\uff0c\u540c\u6642\u5177\u6709\u50b3\u627f\u3001\u9069\u61c9\u3001\u65b7\u88c2\u8207\u6311\u6230\u7b49\u9762\u5411\u3002 \u4e00\u65b9\u9762\u5728\u6d77\u6d0b\u50b3\u7d71\u751f\u614b\u77e5\u8b58\u7684\u5167\u6db5\u4e0a\uff0c\u9762\u5c0d\u77ac\u606f\u842c\u8b8a\u7684\u6d77\u8c61\uff0c\u90fd\u862d\u90e8\u843d\u6c34\u4e0b \u7375\u4eba\u5011\u4ecd\u4fdd\u7559\u8a31\u591a\u4ea4\u7e54\u6709\u95dc\u751f\u614b\u3001\u793e\u6703\u8207\u6587\u5316\u7684\u667a\u6167\uff1b\u53e6\u4e00\u65b9\u9762\u5247\u5728\u793e\u6703\u8207 \u74b0\u5883\u7684\u8b8a\u9077\u904e\u7a0b\u4e2d\uff0c\u9806\u61c9\u8b8a\u5316\u4e14\u52d5\u614b\u6027\u7684\u8abf\u6574\u90e8\u5206\u7684\u50b3\u7d71\u77e5\u8b58\u5167\u6db5\uff0c\u540c\u6642\u4ea6 \u906d\u9022\u4e86\u90e8\u5206\u77e5\u8b58\u7684\u65b7\u88c2\u8207\u6311\u6230\u3002\u5728\u90fd\u862d\u90e8\u843d\u6c34\u4e0b\u7375\u4eba\u52d5\u614b\u7684\u6d77\u6d0b\u50b3\u7d71\u751f\u614b\u77e5 \u8b58\u9ad4\u7cfb\u4e2d\uff0c\u65e2\u53ef\u4ee5\u767c\u73fe\u90fd\u862d\u90e8\u843d\u963f\u7f8e\u65cf\u7684\u793e\u6703\u97cc\u6027\uff0c\u4e5f\u518d\u73fe\u4e86\u8a72\u793e\u6703\u97cc\u6027\u7684\u9650\u5236\uff0c\u5c24\u5176\u662f\u9762\u5c0d\u63e1\u6709\u4e3b\u6b0a\u8207\u6cbb\u6b0a\u7684\u5927\u793e\u6703\u7cfb\u7d71\uff0c\u4ee5\u53ca\u4f86\u81ea\u6c23\u5019\u8b8a\u9077\u7684\u6311\u6230\u3002\u6700\u5f8c\uff0c\u672c\u6587\u6307\u51fa\u90fd\u862d\u90e8\u843d\u6c34\u4e0b\u7375\u4eba\u7684\u6d77\u6d0b\u50b3\u7d71\u751f\u614b\u77e5\u8b58\u7cfb\u7d71\uff0c\u9664\u4e86\u56de\u61c9\u50b3\u7d71\u751f\u614b\u77e5\u8b58\u9ad4\u7cfb\u7684\u6027\u8cea\u4e4b\u5916\uff0c\u4ea6\u53ef\u4ee5\u4f5c\u70ba\u539f\u4f4f\u6c11\u65cf\u6d77\u57df\u81ea\u7136\u8cc7\u6e90\u7ba1\u7406\u7684\u91cd\u8981\u57fa\u790e\u4e4b\u4e00\u3002&nbsp;<\/p>\r\n        <p class=\"panel-collapse collapse\" id=\"abstract-34b\"><strong>Abstract:<\/strong><br \/>There is a common saying in the Amis language of the &lsquo;Atolan community on the south-east coast of Taiwan, &ldquo;aka lalima,&rdquo; which means &ldquo;do not be defeated.&rdquo; It usually comes from the elders, encouraging the young generations not to give up easily when they encounter difficulties. This saying encouraging people to break through their dilemmas comes from the long-term interactions between &lsquo;Atolan Amis people and the local marine area. It has become a metaphor for a life philosophy. The saying &ldquo;aka lalima&rdquo; translates directly to &ldquo;do not be taken away by the fifth (wave).&rdquo; The fifth wave refers to the most vigorous wave in the rhythm of the sea, which a person or a ship encounters when going out to the sea. Freediving spearfishing men like the underwater hunters of &lsquo;Atolan Amis community are required to swim over the fifth wave to the open water, which cultivates a set of local marine knowledge systems by interacting with the sea.&nbsp;<br \/><br \/>This paper explores the nature of the traditional ecological knowledge (TEK) about the sea through bodily practice among freediving spearfishing men of &lsquo;Atolan&rsquo;s Amis people, interpreting the dynamic system of nearshore marine TEK responding to social and environmental changes. This paper further constructs a dynamic conceptual framework of marine TEK as the basis of analyzing the TEK system of those Amis underwater hunters. Based on human-marine interaction, the framework of this dynamic analysis engages with ecological, social, and cultural perspectives of the marine TEK system, including the fish naming system, coastal landscapes, sea knowledge, the heritage of the traditional knowledge, subsistence, material culture, and belief system, and then examines their dynamic processes subject to external environment and social changes.<br \/><br \/>Both the content and the adaptive processes of the marine TEK system of the Amis underwater hunters have all the aspects of inheritance, adaptation, fractures, and challenges. On the one hand, in the content of the marine TEK encountering the rapidly changing sea environment and society, the underwater hunters retain traditional sea knowledge about ecology, society, and culture related to the sea. On the other hand, in social and environmental changes, they adapt to the changes. However, dynamic adjustment of the TEK content also includes how the knowledge fractures and is challenged. In the marine TEK system of underwater hunters, the features and limits of social resilience have emerged for the &lsquo;Atolan Amis people. Two aspects are critical for the limits of social resilience: first, the dominant society, including the government, is the social system that holds sovereignty and governance of the sea. Secondly, climate change challenges the indigenous ways of knowing.&nbsp;<br \/><br \/>In sum, this paper points out that the marine TEK system among the underwater hunters of &lsquo;Atolan Amis people can be a critical basis regarding natural resource management in the local marine areas of the Indigenous people. Furthermore, the value of &ldquo;aka lalima&rdquo; which is developed from the interaction between the &lsquo;Atolan Amis people and the local sea could provide a base from which to face many social and environmental challenges. However, as the marine TEK of &lsquo;Atolan Amis and related marine ecology system are encountering the current increasingly complex social and environmental changes, the effort to &ldquo;not be defeated&rdquo; is not only made by &lsquo;Atolan Amis themselves, but also requires co-work from the dominant society.&nbsp;<\/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-477fb27a elementor-widget elementor-widget-spacer\" data-id=\"477fb27a\" 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 Issue 12 June 2024 View Articles 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-3477","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/3477","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=3477"}],"version-history":[{"count":7,"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/3477\/revisions"}],"predecessor-version":[{"id":3484,"href":"https:\/\/waunet.org\/wcaa\/wp-json\/wp\/v2\/pages\/3477\/revisions\/3484"}],"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=3477"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}