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In his article Five ethnologies – the rise of Finnish ethnology from a Finland-Swedish point of view, prof. Nils Storå has characterised the development of Ethnology in Finnish and in Swedish not as dichotomised striving for two unique kinds of ethnology based only on two languages in Finland but as five paths that together make the history more diverse and sometimes overlapping, sometimes not. The article looks for the roots in different spheres: antiquarian interests, languages, regionalism, an interest in cultural history and in anthropology. Prof. Storå takes us up to the 1960s. The starting point is of course language based disciplines where the need for this emphasis was felt very strongly. In Finland almost 5.9% of the population has Swedish as their mother tongue; in the beginning of the 20th century the percentage was 12,9. A result of the fact that the Swedish speaking also under the Russian rule until the late 19th century held important civilian and political posts, was that Finland after the independence 1917 was declared a bilingual state (1919). This meant and means that the Swedish speaking have a strong guarantee when it comes to their linguistic rights. Also strong institutional support make a Swedish or bilingual life especially in the Swedish coastal regions and towns possible. My intention is to look to what has happened in ethnology since 1960 in this Swedish context and what actors where and are working and also in which scientific context one can look at the ethnology that is carried out at the Åbo Akademi University in Åbo (Turku), that is the Swedish university in Finland. But I will also consider the ethnological work at the Folk Culture Archives in Helsinki, since a similar documentation and research work has been made there. A third actor is the Scientific section of the Brage Society also situated in Helsinki.

Este artículo examina la dinámica entre tres actores enfrentados, que utilizan tres discursos diferentes en su lucha, en la cual el objeto del conflicto es el agua. El caso de estudio es el de las comunidades de la isla de Amantaní, que se enfrentan a un cambio en la organización del sistema de gestión, abastecimiento y uso del agua para uso doméstico como resultado de la aprobación del proyecto Agua Para Todos que impulsa el gobierno central. En este contexto, la lucha entre estos actores se impone desde la posición de tradiciones dispares de derechos de agua ya que los comuneros usan el recurso bajo diferentes órdenes legales (el municipal, el de las comunidades campesinas y el de los sistemas de agua formales). El trabajo describe y analiza los procesos de negociación que tienen lugar, utilizando el concepto de Foucault de “programas de poder”, que se refiere a que cada orden legal produce y reproduce discursos y acciones orientados para sus “formas” de ejercer el poder. El artículo argumenta que como resultado de estas luchas y confrontaciones, principalmente por medio de la retórica, se establece un nuevo mapa de distribución de los derechos de agua.

From the end of the nineteenth century and one hundred years onward, home sewing was an important part of many women’s duties, but it was also a pleasure, something that existed parallel with the emerging mass-produced ready-to-wear industry. The paper patterns used for home dressmaking were often sold and distributed through women’s magazines. These pattern sections were both a kind of reader service and a conscious strategy to capture the female target group. This article, based on an analysis of three Swedish magazines, is the first in-depth survey of patterns for home sewing of women’s clothes in Sweden. The study shows how the magazines adapted to changes in society with increasingly easier patterns and ready-cut fabric for their readers. By highlighting women making their clothes in the home, this article contributes to an often-neglected area of women’s memory and fashion history.

The purpose of the article is to fi nd out the main principles that unite stratigraphy and ethnology. Oykonymy is universal ethno-historical fact. It is interpreted as a peculiar phenomenon of culture. Oykonymy is an important link of traditional culture in the modern multicultural Ukrainian space. That is why it can be considered in both anthropological and ethno-historical aspect. The article analyzes main aspects of using of stratigraphy of archaic oykonyms for ethnological studies. It is found out main principles that unite stratigraphy and ethnology. Oykonymic stratigraphy is tight connected with oykonymic landscape – a complex linguistic-historical multicomponent system that is the part of anthropogenic space combining stratigraphy of oykonymy and the history of development of ethnic group. Archaic oykonymy of Ukraine has pronounced spatial-temporal dimension and shows us information about the Slavic, in particular Ukrainian, model of the world. Extralinguistic and intralinguistic factors affect the qualitative and quantitative parameters of both oykonymyc and ethnic landscapes. Stratigraphy of archaic place names is represented on a chart which focuses on the consideration of the material in three aspects: areal, chronological and statistical. Thus the article analyzes specifi c examples of confi guration of areas of geographic names ending in *-any/*-jany and *-itji (Charts 1, 2), which are connected with patrimonial and collective structure of society. It is found out that location of objects of geographic names ending in *-any/*-jany and *-itji (Charts 1, 2) in the earliest period (before XIV century) mainly coincides with the area of Upper and Middle Podnisterya, Volyn and Kyiv-Chernihiv centers. These territories were convenient for living (developed water supply system, fertile soils, natural protection from enemies, etc.) and, as archeological evidence shows, fi rst of all populated by Slavs. The article demonstrates that areal onomastic has great possibilities for using its data for development of ethnology. Diachronic and synchronic areas of onyms of all types in one way or another can confi rm or deny ethnographic principles, conclusions etc.

Avtorica v prispevku oriše različna razumevanja pojma ljudsko gledališče in njemu sorodne termine (kot je na primer gledališče zgodovine) v okviru etnologije na Slovenskem od druge polovice 20. stol. do danes. Pri tem se opre na opredelitve vidnejših raziskovalcev: Nika Kureta, Jurija Fikfaka in Janeza Bogataja. In this paper the author outlines different understandings of the concept of "folk theatre" and cognate terms (such as a "theatre of history") in Slovene ethnology from the second half of the 20th century until today. The article is based on definitions by the prominent researchers Niko Kuret, Jurij Fikfak, Janez Bogataj.

Mnogo pesnikov in pisateljev je in še vedno išče navdih za ustvarjanje v ljudskih pesmih in pripovedih. Nič drugačen ni bil niti Fran Milčinski. Primerjava zgodb iz Butalcev in Sühe robe z zgodbami o podobnih krajih in ljudeh iz slovenskega in tujega pripovednega izročila je pokazala, da je avtor svoj navdih nedvomno črpal v izročilu. Many poets and writers have looked for inspiration in folk songs, fairy tales and legends.Comparison of stories from Fran Milčinski's Butalci and Süha roba with those about similar places and people in Slovene and foreign narrative traditions shows that the author clearly drew inspiration from the folk tradition.

Prispevek razčlenjuje slovenske strašljive folklorne pripovedi, saj skuša uzavestiti starodavno (to je posebej poudarjeno, ker danes nastaja in obstaja nova mitologija!) mitološko plast iz slovenskega kulturnega okolja v fazi njenega razkrajanja. To se dogaja z racionalizacijo strašljivih vtisov in nenavadnih doživetij, ki jih prizadeti, potem ko se umirijo, navadno odpravijo z ugotovitvijo: prepričati se moraš! The article analyses Slovene folk horror stories, bringing into awareness the ancient (this needs to be emphasised, since today new mythologies are constantly being born) mythological layer of the Slovene cultural environment during its decomposition. This happens through the rationalisation of the frightening impressions and unusual experiences of those affected who, once they have calmed down, dismiss them by saying that they need to convince themselves that it really happened.

Uganka je folklorni žanr, ki se je v zadnjem stoletju precej spremenil. Prej pogosta prava folklorna uganka danes izginja, zamenjujejo jo avtorske uganke, ki so namenjene predvsem otrokom, imajo obliko od dvo- do štirivrstičnice, so rimane, predmetnost pa je vezana na otrokom znani svet. Zaradi pesniške oblike avtorsko uganko večina uvršča med literarne žanre. Danes ima v okviru slovstvene folklore vodilno vlogo drugi tip uganke, in sicer šaljiva vprašanja, pri čemer se z drugačno funkcijo uganke funkcije akterjev ne spremenijo bistveno. Članek v splošnem predstavlja slovensko uganko in njena prevladujoča tipa. The riddle as a folklore genre has changed a lot in past century. The once common folk riddle is now being replaced by authorial riddles written for children. These have two to four verses, are rhymed and the topics are chosen from the world known to children such riddles are usually classified as poetry. Within Slovene folklore another type of riddle is now in the foreground: humorous questions, in which the functions of the actors are not basically changed. The article presents the Slovene riddle and its main subtype.

La terminología botánica registrada en el Códice de la Cruz Badiano no ha sido estudiada desde el trabajo precursor de Garibay en 1964. Un análisis etimológico de los nombres de las plantas, sustentado en las investigaciones recientes sobre la fonología, gramática y la composición léxica del náhuatl clásico, nos permite proponer nuevas identificaciones para algunas especies ilustradas en el manuscrito, cotejándolas con las designaciones que reciben en las variantes nahuas contemporáneas mejor documentadas. La lista de plantas que podemos determinar de manera confiable, con base en la evidencia léxica, iconográfica y etnobotánica, deja entrever un patrón biogeográfico inesperado: el número de géneros con afinidad meridional supera con mucho a los taxa de distribución boreal. Inferimos por ello que buena parte del conocimiento farmacológico de las élites precolombinas se originó en las tierras bajas tropicales, como lo indican en forma análoga las materias primas vegetales y animales empleadas en las artes suntuarias. Esta línea de investigación, que relaciona la historia natural de México con la medicina tradicional y la cultura material de los pueblos indígenas, puede aportar nuevas pistas para esclarecer la historia temprana de la civilización mesoamericana. Para concluir, examinamos el papel que jugó el Códice, como primer texto botánico que se conservó del Nuevo Mundo, en los proyectos de la Academia de los Linceos y el curso de la ciencia occidental en el siglo XVII.

En este artículo propongo una narración etnográfica, basada en mi experiencia con tejedoras, sobre las prácticas e historias en torno a la tradición textil de los tsotsiles de San Bartolomé de los Llanos (Chiapas, sureste de México), con el fin de explorar la idea del textil como un arte centrado en el cuerpo, vinculado, en el mundo amerindio, a la construcción corporal. Dicho arte indígena es realizado diariamente por generaciones de mujeres, constituyendo el trabajo femenino que marca diferentes momentos del ciclo de vida de la mujer, como la pubertad (aprendizaje del tejido) y el matrimonio (elaboración de prendas para el novio). A través del textil, producido por la tecnología del telar, las mujeres conectan el mundo cotidiano indígena con su mundo sagrado (ch’ul), tejiendo sobre la superficie del textil a aquellos seres que habitan –y con los cuales se relacionan y dialogan– el cosmos de esta población. In this article I propose an ethnographic narrative —based on my experience with wea-vers— about the practices and stories surrounding the textile tradition of the Tsotsiles from San Bartolomé de los Llanos (Chiapas, southeastern Mexico), aiming to explore the idea of textiles as an art centered on the body, linked in the Amerindian world to body construction. Generations of women work daily on this indigenous art. This feminine work marks different moments of the woman’s life cycle, such as puberty (learning how to weave) and marriage (making garments for the groom). Through the textile, produced with loom technology, women connect indigenous everyday world with their sacred world (ch’u l) by weaving on the surface of the textile those beings that inhabit —and with whom they relate and dialogue— the cosmos of this population.

This paper examines the trajectory, ambitions, and practices involved in the official national and provincial planning for Jeju Island from 1963 to 1985 as it became reimagined as the so-called ‘Hawai'i of East Asia’. Jeju Island has been constantly built, left unfinished, demolished, and rebuilt at each wave and ebb in regional tourism trends. Jeju has thus become a complicated geography of heavy contradictions as South Korea’s prime tourism experiment. Before the 2002 ‘Free International City’ project, the larger region of Jeju Island was identified as a ‘specified region’ from 1963 for experimentation in tourism. By virtue of its historic marginality, Jeju has been portrayed as a pristine internal frontier ripe for tourism and utopian transformation ‘like Hawai’i’. Surprisingly, however, ‘Hawai’i’ does not actually appear in official planning documentation, even while it is a frequent talking point in public discourse. In this paper, I discuss the specter of ‘Hawai’i’ in Jeju tourism development and address the discrepancy between official development planning strategies and colloquial references to Hawai’i, observing that reference to ‘Hawai’i’ was not from initial design but followed the late 1950s to 1960s zeitgeist in which tourism itself became a mark of distinction for modernity.

The present article focuses on how storytelling events serve as a tool in reinforcing local identity. The case study presented here centres on Bjurholm, a small rural town in northern Sweden, where a local storytelling society called Bjurholms Berättarakademi has been emphasizing municipal community building as a singularly important task. Initially offering public storytelling evenings and festivals celebrating prominent local storytellers, it soon shifted strategy and instead concentrated on storytelling in schools and villages, by pupils and villagers, and addressing urgent local topics at special events. The tenuousness of relying on only a handful of activists and the problem of continuity has been countered through collaboration with other local societies, as well as by embracing new media.

In response to the crises of rebellion and invasion during the years 1837–42, Indigenous warriors in Upper Canada took up arms on an extensive scale. This mobilization was not the result of reactionary loyalism. Rather, like other actors of the period, First Nations communities participated in the upheavals of the Rebellion in order to further their own vision of what constituted a desirable political order within the province. By 1837, First Nations communities in Upper Canada were beset with settler violence, theft, and squatting, and successive imperial administrators had shown themselves to be unwilling or unable to fulfill their obligations to protect Indigenous property or maintain crucial diplomatic practices. First Nations themselves, however, had a clear vision of the proper Indigenous-Imperial relationship, developed over generations of diplomacy and preserved in numerous treaties, belts, speeches, petitions, and councils. It was in support of this established framework that the warriors took up arms. With their military clout suddenly amplified by the insurrectionary crisis, Indigenous leaders across the province made clear that their assistance against the Patriot threat was contingent upon the maintenance of their recognized rights and privileges in the political order of post-Rebellion Canada. While these efforts initially produced significant results, the growth of the settler state in the period following the Rebellion soon led to the decisive dismantling of this long-standing Indigenous-Imperial framework.

In this paper, it is exploring the discourses on sexuality that, in the context ofthe covid-19 pandemic, are reproduce and circulate on Instagram accounts of sixArgentine sexologists who do sex education and publicize their professional workthrough these social media. From digital ethnographic explorations we analyze howthese professionals construct a way of narrating the knowledge of sexology on theinternet; deploy pedagogical activities that position them as new references in thefield of national sexology and configure a network of “instagramers” dedicated to sexeducation. En este trabajo, se exploran los discursos sobre sexualidad que, en el contexto de lapandemia de covid-19, se (re)producen y circulan en las cuentas de Instagram de seissexólogas argentinas que hacen educación sexual y divulgan su trabajo profesional através de dicha red social. A partir de exploraciones etnográficas digitales se analizócomo estas profesionales construyen un modo de narrar los saberes de la sexología eninternet; despliegan actividades pedagógicas que las posicionan como nuevas referentesen el campo de la sexología nacional y configuran una red de “instagramers” que sededican a la educación sexual.

Dentro de nuestra experiencia sociocultural, estamos implicados/as en continuos procesos de identificación en los que nos preguntamos sobre quiénes somos, de dónde venimos, quiénes son nuestras familias, qué es eso que tanto contenemos para decir o aportar a la sociedad. En fin. Son una multiplicidad de cuestionamientos que cada vez más nos invitan a reflexionar acerca de nuestros encuentros y diálogos con otros y otras de distintas procedencias y contextos sociales, culturales, políticos, económicos y simbólicos, porque a partir de estas relaciones damos algo de forma a nuestro inacabado proceso de identificación. De este modo, para este texto me he pensado estas reflexiones, procesos y encuentros a través de la manera en cómo los murales del estallido social del 2021 se formaron, a partir de discursos que me han permitido pensarme lo que soy en cuanto a la raza y la etnicidad, y a partir de la autoetnografía, como el enfoque que permitió aproximarme al encuentro conmigo misma.

The objective is to analyze the importance of the Rota das Emoções in the development of Piauí's territory. Piauí is studied in the context of the Northeast of Brazil, geographical space of Piauí and public tourism policies, with a focus on the Programa de Regionalização do Turismo (Tourism Regionalization Program) that suggests itineraries with the emergence of the Rota das Emoções (Route of Emotions), a regional route that comprises the Brazilian states of Piauí, Ceará and Maranhão. The relevance is given by the significant growth acquired by tourism in contemporary society. Governmental actions that promote territorial tourism diffusion are examined in Brazil, especially in Piauí. Private policies that regulate and establish tourist services that generate formal and informal jobs and trigger transformations with a multiplier effect. However, infrastructural transformations do not meet social objectives, directed to the market and to people's well-being.

This article discusses the changes that have occurred in the ceremonies of the spirit cult in the rural communes of Vietnam during the Covid-19 pandemic. A case study of General Đoàn Thượng’s (1181-1228) cult is presented. I propose a comparison of ceremonies, namely 1) a commemoration in a temple that took place on 1 May 2018 based on my field materials, and 2) a closed ceremony in the same temple on 8 April 2020 and on 27 April 2021 (being broadcast on Facebook). On the one hand, quarantine measures reduce the degree of integration of the rural commune and eliminates such an important religious practice as pilgrimage. On the other hand, restrictive measures brought the ceremony closer to its traditional appearance: ordinary commune members, tourists were excluded from participation in the rituals, while the Đoàn clan’s members fulfilled the role of the clan representatives in communicating with spirits, which is prescribed by tradition. Cet article traite des changements survenus dans les cérémonies du culte des esprits dans les communes rurales du Vietnam pendant la pandémie de Covid-19. Une étude de cas du culte du général Đoàn Thượng (1181-1228) est présentée. L’autrice propose une comparaison de plusieurs cérémonies, à savoir 1) une commémoration dans un temple qui a eu lieu le 1er mai 2018 relatée d’après ses matériaux de terrain, et 2) une cérémonie fermée, qui a eu lieu dans le même temple le 8 avril 2020 et le 27 avril 2021 et diffusées sur Facebook). D’une part, les mesures de quarantaine réduisent le degré d’intégration de la commune rurale et éliminent une pratique religieuse aussi importante que le pèlerinage. D’autre part, les mesures restrictives ont rapproché la cérémonie de son aspect traditionnel : les membres ordinaires de la commune et les touristes ont été exclus de la participation aux rituels, tandis que les membres du clan Đoàn ont rempli le rôle de représentants du clan en communiquant avec les esprits, ce qui est prescrit par la tradition.

Man’s life has always depended on animals and plants, a dependency most directly relevant to primitive societies. What animals and plants were available to the Proto-Austronesian (PAN) people of Taiwan 5,000 BP and earlier? What animals and plants had been domesticated at that stage? What animals and plants were endemic, with other alien species introduced to the island at later stages? In this paper I shall address myself to such problems, drawing upon various disciplines, including linguistics and archaeology, as well as zoology and botany. Lists of PAN cognates for animals, plants, and a few related cognates are given in the appendices.

Drawing on ethnolinguistic fieldwork in the historically Czech Moravian communities of Central Texas, this article explores an intersection between the Texas Czech folk music tradition and the 'idea' of language projected into and reflective of the shifting definitions and historically motivated perceptions of 'Czechness' and 'Moravianness' among the second-to-fourth generation descendants of immigrants from the Moravian region of 19th century Austro-Hungarian Empire (presently a part of the Czech Republic). The cross-fertilization of the ancestral musical tradition with Texas country and western music reflects he process of ethnic redefintion among the generations of Texas Czechs. Where considerable assimilation of the Texas Czech community has eroded once distinct ethnic boundaries, and where the Texas Czech linguistic variety has lost its ground in day-to-day interactions, cultural performances of Texas Czech polka band help reenact symbolic boundaries of the Texas Czech community in the minds of performers and their audiences and create an environment conducive to heritage language use. Texas Czech folk music thus continues to function as an effective manifestation of the Texas Czech ethnic identity. Keywords: dying languages, ethnic identity, folk music, language maintenance, performance, Texas Czechs

This paper examines archaeological bird bones from Viljandi – one of the strongest centres in prehistoric and medieval Estonia – and covers material from the Late Iron Age to Early Modern Period, c. 950–1700. Over 5000 bird bones were analysed in this study. Our main aim was to explore the role of birds in people's diet and its relevance to social status, but also to explore the birds' habitats and environmental background, including commensalism and seasonal occurrence. This study highlighted differences between the four areas of Viljandi – the prehistoric rural settlement, historic castle, town, and suburb. We discuss diachronic trends in the utilisation of birds in these areas, largely determined by the 13th century Baltic Crusades and the transition from the Prehistoric to the Middle Ages, but also by population expansion and the social divergence that followed. In Prehistory, we witnessed more chicken exploitation, while wild birds seem to have played a smaller role. In the Historic Period, on the contrary, the utilised species are more diverse – probably to manifest social status. The main use of birds was for meat, eggs, and other products. Some species might have been used for hawking.

ilustraciones Esta investigación aborda como estudio de caso la subcultura Straight Edge en la ciudad de Bogotá (Colombia) con el objetivo de identificar sus posturas ideológicas e ideales políticos, expresados principalmente desde la escena musical. El Straight Edge en Bogotá se configuró de forma similar a sus orígenes estadounidenses, con una juventud artística marginada, reacia e inconformes con las posturas políticas hegemónicas del Estado y la sociedad. En el espectro ideológico-político la subcultura Straight Edge ofrece diversas aristas y posiciones, la mayoría plasmadas en las letras de sus canciones, arengas y fanzines. Este trabajo analiza el desarrollo histórico de esta subcultura con enfoques teóricos provenientes de los estudios políticos y plantea estudiar sus expresiones liricas con una metodología que asocia el Método de Análisis de contenidos (MAE) con el modelo de espectro político creado por Razeto-Barry (2018). (Texto tomado de la fuente) This research approaches as a case study the Straight Edge subculture in the city of Bogotá (Colombia) with the objective of identifying its ideological postures and political ideals, expressed mainly from the music scene. The Straight Edge in Bogota was configured similarly to its American origins, with a marginalized artistic youth, reluctant and nonconformist to the hegemonic political positions of the State and society, as will be seen throughout this paper. In the ideological-political spectrum, the Straight Edge offers diverse edges and positions, most of them expressed in the lyrics of their songs, slogans and fanzines. This paper analyzes the historical development of this subculture with theoretical approaches coming from political studies and proposes to study its lyrical expressions with a methodology that associates the Content Analysis Method (MAE) with the political spectrum model created by Razeto-Barry (2018). Maestría Magíster en Estudios Políticos Método de Análisis de contenidos (MAE) con el modelo de espectro político creado por Razeto-Barry (2018). Análisis y teoría política

Forest conservation is a very important concept across the world. It is not only crucial for climate change but also very critical for the survival of humanity. In Africa, forests have always been an important aspect of nature that is regarded with uttermost reverence and care. Importantly, discussions on health, healthcare, culture, economics and other factors have been associated with forests. Part of this benefit is the use of herbs from the forests for local medicinal purposes. The current study sought to ascertain the value of conserving forests resources for indigenous herbal medicine among the Akyem Abuakwa people of Ghana. Among other things, it aimed at exploring the indigenous means or methods of conserving forests in Africa. The study adopted a purely qualitative research approach, with a blend of interviews and secondary materials. From the current discourse, it was revealed that African traditional medicine, both spiritual and physical, make very good use of the forests. From earliest times, several strategies and indigenous knowledge systems were deployed to ensure a proper means for the protection of herbal plants, trees and animal parts to enhance the practice of traditional medicine in Akyem Abuakwa. Based on the findings and discussions arising from the research, we argue that rigorous education and orientation programmes toward the protection and sustenance of the forest environment should suffice. Howbeit, the discussions and debates surrounding African indigenous forest conservation and its contribution to African medicinal resources appear to be complex. Such puzzlement must be resolved with continuous research beyond this current contribution.&nbsp

ilustraciones, mapas Esta investigación se sitúa desde los estudios críticos en discapacidad, abordando como eje principal las experiencias de opresión estructural y las expresiones capacitistas que encarnan mujeres quienes se enuncian como disidentes tanto corporales como sexuales desde un enfoque de género. En ese sentido su objetivo es explicitar las experiencias de discriminación que las han atravesado, identificar las reivindicaciones sociales y/o políticas y, develar procesos de inclusión/exclusión dentro de los colectivos o grupos en los cuales se asocian. (Texto tomado de la fuente) This research is situated within critical studies on disability, addressing as its main axis the experiences of structural oppression and ableist expressions embodied by women who self-identify as both bodily and sexual dissidents from a gender perspective. In that sense, its objective is to make explicit the experiences of discrimination that have affected them, identify social and/or political demands and unveil processes of inclusion/exclusion within the collectives or groups to which they associate. Maestría Magister en Discapacidad e Inclusión social La metodología por la cual se decanta esta investigación es de orden cualitativo, a través del método crítico de género y discapacidad, mediante la técnica conversacional se recogen las interpretaciones más sustanciales que realizan las participantes frente a sus experiencias situadas, empleando el muestreo por conveniencia debido a la especificidad de las participantes Dis/capacidades, Saberes y Resistencias (dis/sab.res).

In this paper, I track the arrival of the sugar beet in Scandinavia and explore the technical changes, ecological implications and new social arrangements that followed in its wake. Based on ethnographic records and other historical material dealing with agricultural practices, I argue that an ethnological view that takes the agrarian landscape and the organisation of social life together as one analytical totality may be useful for addressing an important question: What are the implications in everyday life of an energy transition into—and out of—fossil-fuelled food production? The analysis demonstrates that the sug-ar beet arrived along with fossil fuels, steam ploughing, commercial fertiliser, migrant labour and agricultural consultants in a large infrastructural complex that significantly impacted the landscape. These material elements mirrored the historical victory of bourgeois industrial logic over peasant forms of life whose ecological cornerstone was the fallow land. Agricultural land became sleepless in the Anthropocene—and rural life became fossilised.

At the extremity of the south-American continent, Tierra del Fuego was occupied during the whole of the Holocene by hunter-gatherers whose survival was based on the exploitation of a camelid that was never domesticated: the guanaco. The way of life of these foragers is known through travellers and ethnologists who observed them towards the end of the 19th century and during the first decades of the 20th century, shortly before their extinction. Guanaco hunting was the main and practically daily activity of this population, and it is frequently mentioned in these writings. Several tactics seem to have been used. But whether the hunt was individual or collective, the main concern of the hunter was generally to return each evening to the hut; in this way halts were reduced to a strict minimum. Only the halt at the end of the hunt seems to have had a real significance, but it could take on a number of profiles – kill site, butchery site (of several types), bivouac, etc. – when it did not transform into a new residential camp. In addition, the absence of means of storage made mass killing unnecessary, and these sites are therefore more difficult to identify than those of the collector groups.

In this paper, we present archaeological and ethnographic observations of several shell middens located near the Luanda lagoon in Angola, focusing on the evolution of the use of one mollusk, Arca senelis L., over the past two millennia. Known in the literature, the site of Cabolombo has been the subject of recent research (test pit 1) that supports the hypothesis that the site was first occupied by shellfish collectors, probably of the Bantu tradition. The sites of Kamabanga and Kitala suggest the existence of populations, between the 8th and 14th centuries, that were still collectors but who also took part in regional exchange networks. They may also have been specialized in the production of discs from shell test that could have been used as coins during the formative period of the Kingdom of Kongo. Test pits 4 and 14 at Cabolombo yielded indications of a colonial context (locally manufactured pipes) in an economic environment still oriented toward predatory activities. Test pit 9, on the other hand, revealed the use of mabangas as the raw material for lime production, probably under strict control by the Portuguese. Finally, though the major stages in the history of the peopling of the region can be reconstructed through archaeological research and though oral enquiries document the formation processes of the sites, the socio-economic and cultural status of the populations remains unclear.

ilustraciones, fotografías a color Resumen A mi parecer, el itinerario de la maestría podría asimilarse a una estela que sucede o la línea que traza el encuentro y desencuentro de los acontecimientos que constituyen mi vida, una trama que aparece desde la singularidad y sus deseos, un diluirse en el silencio. A través de dispositivos concienzudamente previstos, el proceso genera una serie de provocaciones que despiertan la reflexión y el dialogo constante. Desde un punto de vista estético, la exploración es orientada por sensaciones que atraviesa el cuerpo, es percibir los elementos de la naturaleza cuando corresponden a un estado caótico e incomprensible y a su vez, como una advertencia sensible e ineludible de su transición. Este trabajo me permite construir una relación de identidad con el hacer artístico, en cierto sentido, es la conciliación de circunstancias estructurantes (que ahogan mi voz) con las acciones en función de la creación artística. El problema de la representación lo simbolizo con el silencio o la ausencia de reflexión, además, propongo su transformación a partir del papel esencial del dibujo en la construcción de propósitos pedagógicos y necesidades expresivas. Cada interpretación grafica de la mano, ha sido relevante en la medida que mi acción es dibujar, es la reivindicación con el oficio. Así, voy de un silencio a otro contemplando los espacios que he transitado como docente artista donde me propongo la apertura y la transformación. Tiempo de silencio es un indicio que permite reconfigurar la acción y contemplación como conjetura en la articulación de lenguajes. Desde mi experiencia docente-artista, las coincidencias con otros en espacios comunes; entre formas de descubrimiento y la relación singular con el propio tiempo… propongo trazos, la convicción justa, el movimiento dinámico que reivindica en silencio la consciencia. Palabras clave: Grieta, silencio, imagen, permanecer, tiempo, acción, contemplación, historia. (Texto tomado de la fuente) Abstract In my opinion, the master's itinerary could be assimilated to a wake that happens or the line that traces the meeting and disagreement of the events that constitute my life, a plot that appears from the singularity and its desires, a dilution in silence. Through conscientiously planned devices, the process generates a series of provocations that arouse reflection and constant dialogue. From an aesthetic point of view, the exploration is guided by sensations that go through the body, it is to perceive the elements of nature when they correspond to a chaotic and incomprehensible state and, in turn, as a sensitive and inescapable warning of its transition. This work allows me to build a relationship of identity with artistic work, in a certain sense, it is the reconciliation of structuring circumstances (which drown out my voice) with the actions based on artistic creation. I symbolize the problem of representation with silence or the absence of reflection; furthermore, I propose its transformation based on the essential role of drawing in the construction of pedagogical purposes and expressive needs. Each graphic interpretation of the hand has been relevant to the extent that my action is to draw, it is the claim with the trade. Thus, I go from one silence to another contemplating the spaces that I have traveled as a teacher artist where I propose the opening and transformation. Quiet time is an indication that allows action and contemplation to be reconfigured as a conjecture in the articulation of languages. From my teacher-artist experience, coincidences with others in common spaces; between forms of discovery and the unique relationship with time itself... I propose lines, the right conviction, the dynamic movement that silently claims consciousness. Keywords: Crack, silence, image, stay, time, action, contemplation, history Maestría Magíster en Educación Artística Creación

The article explores the technoscientific ambitions of an overlooked movement within Swedish history at the end of the Great Northern War. This movement, which the author calls “new boreal science”, roughly lasted from 1710 to 1720. The article explores its semantics, networks, goals and pioneers, and contextualises it within broader discourses on the North during the period 1620-1720. In this way, the article shows how the development of Swedish practical science became inseparable from a rich set of neo-Latin discourses on the North, supported by gothicist-rudbeckian historiography. Both wished to challenge long-lasting narratives about Scandinavia as an uncivilized, barbaric periphery, in favour of a bold revisionist narrative which placed Sweden at the centre of Western civilization. The article provides an overview of these discourses and shows how they pictured the North as a new abode for knowledge brought by the “Boreal Muses”. More broadly, the article highlights the interdependance of discourses on the North and Swedish science during the Age of Great Power. It also sheds light on overlooked scientific ambitions at the end of the Swedish Empire, and expands current understandings about early modern forms of borealism.

This research article addresses the issue of media bias as it played out on Canada’s three major television networks during coverage of the 2006 federal election. The data suggest that in spite of critics’ concerns that networks exhibit political bias, this was not evident. However, a more subtle and systemic bias was apparent. Front-runners (i.e., parties that polls indicated would do well) received substantially more coverage than other parties. Conversely, parties that were perceived as being less successful received less coverage than political front-runners. In addition, reports about front-runners were placed higher in the lineup. These empirical findings should be of interest to critics on both the right and left of the political spectrum who are concerned about the gatekeeping and agenda-setting functions of the media.Resume : Cet article de recherche adresse la question de partis pris dans les medias lors de la couverture des elections federales de 2006 effectuee par les trois chaines canadiennes principales. Les donnees obtenues indiquent que, malgre ce que pensent certains critiques, il n’est pas evident que ces chaines avaient des penchants politiques particuliers. Cependant, un penchant systemique plus subtil est apparent. En effet, les favoris (c’est-a-dire les partis qui selon les sondages allaient reussir le mieux) ont recu une couverture plus approfondie que les autres partis. En revanche, les partis percus comme etant moins en avance ont recu une couverture moindre. Par surcroit, les reportages sur les favoris passaient sur les ondes avant les autres. Ces donnees empiriques devraient interesser les critiques tant de droite que de gauche qui se soucient des fonctions d’agenda et de garde barriere des medias.

The Ontario city of Thunder Bay is in the headlines these days for all the wrong reasons. Canada’s highest rates of murder and violent crime. The highest number of hate crimes per capita. Systemic racism embedded in shoddy police investigations. The deaths — many unexplained — of Indigenous students who come to the city for education not available in their remote northern communities.

The vibrant ethnocultural press in the Greater Toronto Area is a testament to the multicultural reality of a metropolitan area where visible minorities are expected to be the majority by 2031. The GTA's ethnocultural and racialized communities are served by more than 200 newspapers, many of them published in languages other than English or French. What role do these publications play in shaping how ethnic and racialized groups "see" each other? This case study examines how other groups are portrayed in the Chinese-language daily newspaper Ming Pao . With the exception of members of the White community, it concludes that other racial and ethnic groups are represented only to a limited extent and that, in some cases, they are also misrepresented. Resume: La presse ethnoculturelle dynamique de la region de Toronto temoigne de la realite multiculturelle de la zone metropolitaine ou on prevoit que les minorites visibles seront majoritaires d'ici 2031. Les communautes ethnoculturelles et racialisees de la region de Toronto ont acces a plus de 200 journaux, dont plusieurs sont publies dans des langues autres que l'anglais ou le francais. Quel est le role de ces publications sur leur perception mutuelle les unes des autres? Dans cette etude, nous examinons comment le quotidien Ming Pao de langue chinoise depeint d'autres groupes ethniques. Nous concluons que, a l'exception de la communaute blanche, les autres groupes ethniques et raciaux y sont peu et meme, dans certains cas, faussement representes.

This article looks at debates over human trafficking by considering the linkages between federal funding, media myths, and non-governmental organization (NGO) activities and by examining the textual and visual content of NGO websites. By highlighting the ways in which NGOs echo government communication strategies, we argue that these debates are constrained not only by the current political terrain, but also by an ingrained and problematic anti-trafficking discourse. Further, we interrogate the language and emotive appeals of NGOs that receive federal funding for anti-trafficking programming through the exploration of counter-discourses developed by both scholars and independent organizations that are critical of dominant narratives and policies. We conclude by suggesting that alternative narratives and media strategies are needed for the development of more nuanced and authentic conceptions of labour, migration, and sex work. Cet article examine les debats sur la traite des personnes en considerant des liens entre le financement federal, les mythes des medias, et les organisations nongouvernementales (ONG) et en examinant le contenu textuel et visuel des sites web des ONG. En analysant la facon dont les activites des ONG refletent les strategies de communication du gouvernement, nous soutenons que ces debats sont limites non seulement par le terrain politique actuel, mais aussi par un discours anti-trafic enracine et problematique. En outre, nous interrogeons le langage et les appels emotifs des ONG qui recoivent des fonds du gouvernement federal pour la programmation pour la lutte contre la traite a travers l’exploration de contre-discours developpes par les universitaires et les organisations independantes critiques de recits et politiques dominants. Nous concluons en suggerant que les recits alternatifs et des strategies mediatiques sont necessaires pour le development des conceptions plus nuancees et authentiques du travail, de la migration, et du travail du sexe.

ilustraciones, fotografías a color Intimo e instalado: Afectos domésticos al encuentro del 45 Salón Nacional de Artistas 2019. Es una tesis de Investigación de la Maestría en Estudios Culturales de la Universidad Nacional de Colombia cuyo objetivo principal es situarse desde el enfoque de la teoría de los afectos para identificar cómo, en el encuentro propiciado ante el 45 Salón Nacional de Artistas realizado en Bogotá durante el 2019, el autor percibe una recurrencia o intensidad que señala hacia modos del ámbito doméstico. La estructura propuesta, se compone de tres apartados que señalan tres formas de lo doméstico: el tiempo, los espacios y los mitos. Cada uno de estos apartados a su vez, busca desarrollar algunas categorías de la teoría afectiva que permiten enlazar proyectos artísticos instalados del salón con experiencias íntimas de la vida doméstica del investigador. En términos de investigación, este proyecto busca además hacer de la escritura una herramienta que le permita revisar las obras tanto como indagar sobre huellas o marcas inscritas en su experiencia particular para notar, desde allí, hilos de enlace con la experiencia colectiva y las expresividades contemporáneas. (Texto tomado de la fuente) Intimate and Installed Domestic affects at the rendezvous of the 45th Artists’ National Salon 2019. It is a research thesis from the Masters on Social Studies at the Universidad Nacional of Colombia whose foremost objective is to situate itself from the approach of the affect theory to identify how, throughout this rendezvous fostered before the 45th Artists’ National Salon that took place in Bogota in 2019, the author perceives a reiteration or intensity that aims at manners belonging to the domestic sphere. The structure therefore proposed consists of three passages that aim at three forms of domesticity: time, places, and myths. Every single one of these passages, in turn, seeks to develop some of the categories of the affect theory which allow to intertwine installed artistic projects from the Salon with intimate experiences of the domestic life of the researcher himself. In terms of research, this project also seeks to turn writing into an implement that permits to revise the works as well as to delve into remnants or marks engraved in the researcher’s particular experience to observe, from this standpoint, intersection threads with collective experiences and contemporary expressivity Maestría Magíster en Estudios Culturales Códigos Y Prácticas Expresivas Y Estéticas

In this thesis, I examine how the meanings and roles of museums, as a worldwide cultural phenomenon that has been initiated in Europe, are adapted and transformed according to local contexts beyond Europe. My ethnographic research explores the specific context of post-colonial Hong Kong and examines the rise of non-government museums. I argue that this phenomenon is the result of nostalgia, rising historical and cultural consciousness, increasing ‘museum-mindedness’ and the continuing identity dilemma experienced by residents, both young and old, of postcolonial Hong Kong. I have critically analysed five types of museum-like institutions in Hong Kong, namely: ancestral halls, governmental, independent, amateur, and school history museums. Investigating recent developments of museums in Hong Kong through the lens of Chinese ancestral halls, I argue that ancestral halls are, in effect, ‘precursory museums’ for those that have been created more recently. Enabled by objects, spatial experience and social interactions, Chinese ancestral halls and contemporary Hong Kong museums both aim to preserve and transmit cultural knowledge and, in the process, facilitate identity construction. Set up by all kinds of actors, ranging from independent trusts to individual amateurs, non-government museums in Hong Kong are diverse in their forms but united by the same aim and function: to preserve and interpret local heritage in their own ways and according to indigenous criteria. In a broader sense, I suggest that the non-government museums represent different points in a continuous spectrum which at one end is influenced by an indigenous museological model associated with Chinese ancestral halls, and, at the other end, by government museums, which still uphold the values of ‘western’ museum professionalism. I argue that the values and principles upheld by those who have created and curated ancestral halls are still influencing current museums in the postcolonial era, because the museums have inherited the traditional, social and historical functions of ancestral halls in Hong Kong as a channel for the Hong Kong public to ‘retrace their roots’. Non-governmental museums in Hong Kong can also be potential sites of rejection of the official histories and representations constructed by the Beijing-influenced postcolonial Hong Kong government. They are therefore a manifestation of the postcolonial condition and a cultural arena in which Hong Kong residents could construct history, interpret culture, and shape identity.

My doctoral dissertation aims to study the Tukkhā songs of North Bengal composed by the Rājbaṃśī community in the Rājbaṃśī lect, a living tradition largely unexplored by the academic community in Bengal and beyond. My paper analyses language and practice, combining literary criticism with anthropological research. These songs were influenced by the esoteric devotional traditions such as the Buddhist Sahajayāna, Śaiva, Śākta and Vaiṣṇava traditions of north-eastern India. I have conducted extensive fieldwork in North Bengal (2017-2020) and documented and archived a number of songs (close to one hundred), interviews and audio-visual performances. My work focuses on the oral tradition (songs) and performative art and on the direct connections between the Rājbaṃśī living traditions, rituals and cosmology depicted in Tantric medieval literature. My work explores mysticism and language, politics of an alternative imaginative space, which I examine as an expression of esoteric devotionalism in the context of the socio-historical and religious evolution of the Rājbaṃśī community. I assess the artistic and political implications of this literature through a close assessment of how it is performed in the present day. I have translated a corpus of these songs into English for the first time and majority of these songs have not been published before. These songs have created a powerful medium of their self-assertion of the historical consciousness of the Rājbaṃśī community, which has been subjected to political and cultural marginalization. This community has produced diverse genres of songs including Tukkhā, Bhāwaiyā, Tistābuṛir gān (songs for Tista river), songs for Satya- Pīr and Maynāmatī (related to the Nāth cult in Bengal), which are important documents of the cultural traditions of this community, thematically and historically in terms of content, literary value and performance traditions. My thesis also explores notions of identity, marginality, subjectivity, and constructs a critical history ‘from below’ through the medium of literature of the Rājbaṃśī community. While studying the various metaphors used in the Tukkhā songs, the thesis will try to understand the various strands of heterodox religious ideas that were deeply imbricated in older Tantric traditions and how they were responded to, negotiated with, assimilated, and hybridized. The contours of Tukkhā, as a field and as a living tradition have been refigured and reinvented, while it has engaged with various socio-historical changes in historical, religious and political landscape of North Bengal. The metaphors contained in the songs reveal socio-religious and historical clues about the possible influences on these songs in the absence of substantial secondary sources of literature on the Tukkhā songs. My strategy was to connect the various strands of socio-religious traditions and their influences on the Rājbaṃśī community in constructing a preliminary history of the Tukkhā tradition.

There were 126 General Notes published in The Auk in 1921. Of those, only 23% dealt with something other than distribution. Natural history notes with personal stories often accompanied distributional lists of birds. Otherwise, there were reports of behavior (17), including subjects of song, foraging, nesting, and nest parasitism. There were mentions of elements of natural and anthropogenically driven mortality (3). A few reports concerned nomenclature and systematics (8), and less than a handful directly concerned plumage (4). Overall, reports from East of the Mississippi predominated (83). Twenty-four were from the West, 12 from Canada, and 7 either pertained to or came from overseas.

This article advances an interdisciplinary and multifactorial socio-cultural approach to the fascistization of the Ustaša in interwar Yugoslavia, leading to terrorism and racial cleansing. It concentrates on the life-trajectories of Mijo Babić and Zvonimir Pospišil, two nationalist activists notoriously known as the first Ustaša terrorists. Drawing on the previously unknown political memoirs of Pospišil and Babić, the article argues that the two activists bridged several phases of cumulative radicalization in the Ustaša organization, from the adop- tion of political violence at the grass-root level in the 1920s to international terrorism in the 1930s and then state-sponsored genocide in the first half of the 1940s. The article points out that Ustaša underwent most forms of political radicalization to terrorism identified by McCauley and Moskalenko (2008), but it also adds to their typology a case of radicalization to mass violence in the regime phase. Ustaša’s trajectory thus illustrates a rare process of transition from the radicalization of an oppositional, non-state group to mass radicaliza- tion leading to racial genocidal policies under a fascist-totalitarian regime. It is hoped that the biographical approach to radicalization advanced by the article contributes to a better understanding of politically motivated terrorism and mass violence in post-1918 Europe

Recent warfare in Eastern DRC, especially since 2015, is marked by violence inspired by ‘race’ narratives. Identity politics around ‘race’ is used to legitimise ‘expressive’ or reprisal-oriented violence against ‘Hamitic’ or ‘Tutsi’ minorities. The case of the Banyamulenge of South Kivu is examined in this article. Following Autesserre, we show that one-dimensional narratives – in this case of ‘race’ – tend to over-simplify the dynamics of political violence. Anti-Hamitic racism is derived from colonial ideas around race hierarchies, and has resulted in systematic killings of Banyamulenge civilians in what resembles a ‘slow genocide’. Expressive violence has, in turn, produced a lack of concern for the plight of Banyamulenge civilians among the military, humanitarians, media, scholars and NGOs. Given armed alliances between local Maimai forces, Burundian and Rwandan opposition and the DRC army, such ‘race’ narratives cruelly legitimise violence against civilians from ‘Tutsi’ communities, associated by neighbouring communities with Rwanda. Resultant displacement, starvation and killing of Banyamulenge civilians in this context amount to an on-going, slow-moving genocide. As the COVID-19 crisis unrolls, the decolonisation of identity politics in Eastern DRC, and in South Kivu in particular still seems very remote.

Este artículo se ocupa de dos expediciones científicas enviadas a América por las coronas ibéricas a finales del siglo XVIII: los viajes de Alexandre Rodrigues Ferreira a las Capitanías de Grão-Pará, Rio Negro, Mato Grosso y Cuiabá (1783-1792) e Hipólito Ruiz y Antonio Pavón al Virreinato peruano (1777-1788). El objetivo será analizar la forma en que la botánica se puso al servicio de los intereses imperiales y la percepción que los naturalistas que protagonizaron estas expediciones, pertrechados con los nuevos saberes ilustrados y los nuevos instrumentos, tuvieron de la naturaleza americana y de los recursos naturales que ofrecía. La mirada de estos viajeros, y sus prácticas científicas, ponen de relieve algunasdiferencias entre ambos imperios y los territorios que los integraban.

Since the establishment of slave plantations in French Guiana during the 17th century, the small island of Ilet la Mère, located 11 km from Cayenne, has functioned as site of confinement, refuge, and experimentation. These roles continued during and after the creation of France’s largest penal colony across the territory (1852–1953). This article identifies different phases of Ilet la Mère’s colonial and postcolonial histories, and argues that the island plays an integral role in the ongoing perception and administration of French Guiana as colonial outpost and underexploited natural resource. This involves frequent misconceptions that French Guiana itself is an island, and the metonymic evocation of its islands, notably Devil’s Island (one of the Salvation Islands) and Cayenne, to denote the entire territory. Such perceptions, applied from outside the territory, alongside local engagement with lesser-known islands like Ilet la Mère, contribute to the creation of a ‘toxic island ecology’. Toxicity, defined as more than contagion and contamination, incorporates other practices and discourses which work to draw attention away from environmental and human rights abuses taking place on the mainland. The article concludes with reflection on the island’s current usage as a nature sanctuary where visitors can interact with overly tame squirrel monkeys.

Serge Moscovici in his life. A central marginality Undoubtedly, an ethical turn took place in the human and social sciences across the 1970s and 1980s. In the field of psychology and ethnology, and more particularly in the wake of Serge Moscovici’s and Robert Jaulin’s works, who occupied a central marginality within Academia, the approach to our relationship with politics and with nature was reshaped. A new order of critique was established that was to upend the way we understand the world and its problems. At the same time, as identity and civilizations were increasingly perceived as critical issues, colonialism started to being questioned and the issue of nature became central., Serge Moscovici dans sa vie. Une marginalité centrale Entre les années 1970 et 1980 s’est opéré dans les sciences humaines un tournant éthique indiscutable. Dans le secteur de la psychologie et de l’ethnologie, et plus particulièrement dans le sillage de Serge Moscovici et Robert Jaulin, occupant une marginalité centrale au sein de l’université, s’opérait un changement de l’approche de notre rapport au politique et à la nature. Un nouvel ordre critique s’instaurait qui allait bouleverser la façon d’appréhender le monde et ses problèmes. Dans le même temps où monte le souci de l’identité et des civilisations, le colonialisme est mis en accusation et la question naturelle devient la question centrale., Serge Moscovici en su vida. Una marginalidad central Entre los años 1970 y 1980 se produjo un indiscutible giro ético en las ciencias humanas. En el ámbito de la psicología y la etnología, y más concretamente en la estela de Serge Moscovici y Robert Jaulin, desde una marginalidad central dentro de la universidad, se estaba produciendo un cambio en el planteamiento de nuestra relación con la política y la naturaleza. Se estaba estableciendo un nuevo orden critico que iba a dar un vuelco a la forma de entender el mundo y sus problemas. Al tiempo que aumentaba la preocupación por la identidad y las civilizaciones, se condenaba el colonialismo y se ponía el foco en las cuestiones de la naturaleza., Dibie Pascal. Serge Moscovici dans sa vie. Une marginalité centrale. In: Communications, 110, 2022. Vivantes interactions. pp. 209-219.