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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.

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.

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

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

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.

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 examines the connected histories of racial science and colonial geography in Island Southeast Asia. By focusing on the island of Timor, it explores colonial boundaries as modes of arranging racial classifications, and racial typologies as forms of articulating political geography. Portuguese physical anthropologist António Mendes Correia's work on the ethnology of East Timor is examined as expressive of these productive connections. Correia's classificatory work ingeniously blended political geography and racial taxonomy. Between 1916 and 1945, mainly based on data from the Portuguese enclave of Oecussi and Ambeno, he claimed a distinct Malayan racial type for the whole colony of ‘Portuguese Timor’. Over the years he developed an anthropogeographical theory that simultaneously aimed to reclassify East Timor and to revise the racial cartography of the Malay Archipelago, including Wallace's famous ethnological line.

Dans le présent article, les autrices examinent l’absence des femmes autochtones dans les régimes de gestion participative des ressources naturelles au Canada. Les autrices considèrent la pertinence juridique et politique des récits autochtones comme une source de savoir et comme une méthode pour traiter de l’actuelle absence de participation des femmes autochtones. La gestion participative est l’instrument règlementaire dominant sur lequel s’appuient les gouvernements provinciaux et territoriaux pour gérer les ressources naturelles de concert avec les peuples autochtones. Cependant, les recherches féministes autochtones ont soulevé de sérieuses questions sur l’exclusion des femmes autochtones de la gestion publique et privée, les paramètres de leur exclusion et les conditions de rectification de cette situation. Les autrices se fondent sur les recherches féministes autochtones et sur la gestion de l’eau pour dégager trois principes d’utilisation du récit à des fins participatives : (1) les récits favorisent l’échange et le dialogue ; (2) les récits revitalisent la responsabilité des femmes de s’engager dans la gestion ; (3) les récits pluralisent les normes de gestion des ressources. En s’appuyant sur ces trois principes, les autrices formulent des recommandations politiques visant à créer un espace règlementaire permettant d’inclure le savoir, les responsabilités et les capacités des femmes autochtones à l’égard des ressources naturelles. In this article, the authors explore the absence of Indigenous women in participatory natural resource governance regimes in Canada. The authors consider the legal and political relevance of Indigenous stories as a source of knowledge and as a method to address the participation gap currently experienced by Indigenous women. Participatory governance is the dominant regulatory arrangement relied upon by provincial and territorial governments to manage natural resources in concert with Indigenous peoples. However, Indigenous feminist scholarship has raised serious questions about the exclusion of Indigenous women from public and private governance, the method of their exclusion, and the conditions for rectification. The authors draw on Indigenous feminist and water governance scholarship to generate three principles of storying for the purposes of participation: (1) stories facilitate exchange and dialogue; (2) stories revitalize women’s responsibility to engage in governance; and (3) stories pluralize the norms of resource governance. Relying upon these three principles, the authors put forward policy recommendations with the aim of creating the regulatory space to include Indigenous women’s knowledge, responsibilities, and capabilities with respect to natural resources.

The National Liberation Zapatista Army (Ejercito Zapatista de Liberacion Nacional, EZLN) was formed in 1983 from the National Liberation Forces (Fuerzas de Liberacion Nacional, FLN), a subversive organization formed in the late 1960s in northern Mexico, inspired by the Cuban revolution. FLN set up a guerrilla movement whose aim was the spread of socialism in Mexico. However, FLN was virtually wiped out by the federal Government in the early 1970s. Former members of the FLN managed to regroup and settle in the southeastern state of Chiapas in 1983, mainly along the hilly region of Los Altos, in the northern area of the state in the Lacandon jungle, where they pursued similar goals to those of the late FLN and created EZLN, a grassroots-based organization. With this organizational base, EZLN was able to expand its ranks and lead the 1994 armed rebellion. Keywords: ethnicity and culture; political sociology; community; conflict; cultural diversity; Mexico; Mesoamerica

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.

Wildlife translocations often raise concerns about the purpose and impact among people living in target locations. We applied the integrated impact assessment in planning the reintroduction of wild forest reindeer in Finland. We investigated the variety of expected socioecological impacts, the relative importance of these impacts and local willingness to participate in local-level reintroduction activities. The reintroduction project organised interactive forums in 2013 and 2016 in each of the four regions suitable for wild forest reindeer. The variety of recognised potential impacts was high, but the relative importance given to the expected impacts varied relatively little from forum to forum. Importantly, we found a contextual and relational value of wild forest reindeer that extended beyond their intrinsic and instrumental value. The results indicate high local acceptance of reintroduction and willingness to participate in it.

En este artículo, se analiza la penalización contra mujeres acusadas de vagancia desde las perspectivas de la historia social y de la criminalidad. Se dará cuenta del control de las costumbres y la manera en la que mujeres provenientes de distintos sectores defendieron su modo de vida, de forma que nos transmiten conocimiento acerca de sus circunstancias materiales de vida y visión de mundo. Se discute el contexto que antecede nuestro objeto de análisis, que es la transgresión social ejercida por las mujeres en el periodo liberal en Costa Rica (1870-1910). El periodo cierra con cambios en la institucionalidad penal costarricense. La búsqueda del material objeto de estudio se hizo en el Archivo Nacional de Costa Rica y en la Hemeroteca de la Biblioteca Nacional, y estas incluyen la Colección de Leyes y Decretos y los expedientes judiciales por vagancia.

A raíz de la violenta controversia provocada por la sentencia TC-168/13 con la cual se intentó legitimar el despojo de la nacionalidad a miles de dominicanos de origen haitiano de manera retroactiva hasta 1929, está claro que la necesidad de desmantelar los viejos paradigmas de representación de Haití y los haitianos en la imaginación popular dominicana se ha vuelto más urgente que nunca. Este artículo revisa algunos tropos con que se construyó Haití desde su revolución en 1804 y sostiene que los mismos también han coexistido con discursos y prácticas de fraternidad, solidaridad y convivencia pacífica. Este paradigma alterno se ve encarnado en la figura de Jacques Viau Renaud (1941-1965), poeta haitiano residente en Santo Domingo y combatiente que dio su vida en defensa de la democracia y soberanía dominicanas durante la ocupación norteamericana de 1965. The violent controversy provoked in the aftermath of the much-decried 168-13 Constitutional Court ruling that stripped of their nationality thousands of Dominicans of Haitian descent made it clear that the need to dismantle old paradigms representations of Haiti and Haitians in Dominican popular imagination has become more imperative than ever. This article reviews some of the tropes used to construct Haiti since its revolution in 1804 and argues that these tropes have coexisted with discourses and practices promoting fraternity, solidarity and peaceful coexistence. This alternative paradigm is embodied in the figure of Jacques Viau Renaud (1941-1965), a Haitian poet who resided in the Dominican Republic and a combatant who gave his life for the defense of Dominican democracy and sovereignty during the U.S. occupation in 1965.

Este artículo procura contribuir a la destrucción de la visión helenocéntrica y eurocéntrica de la historia universal que ha excluido a América Latina de la Antigüedad, la filosofía, la política, la educación y la religión. Así mismo, reforzaremos la tesis de que el origen de la filosofía griega es egipcia, y además es negra. F. Hegel piensa que la historia del espíritu absoluto viene de Oriente a Occidente, el centro es Europa, elimina a África de la historia y América (del Norte) es una posibilidad. La historia de la política, la religión, la educación y la filosofía mundial no se circunscriben geográfica e históricamente a Oriente y Europa, sino que deben de extenderse a América con sus dos grandes civilizaciones con desarrollo autonómico: Mesoamérica e Inca, como pilares fundamentales de la historia mundial, al igual que Egipto, Mesopotamia, India y China. Al final se refuerza la postura de construir un nuevo modo de hacer la historia desde un horizonte dialógico intercivilizatorio mundial transmoderno y poscapitalista.

The name Juanita should have been an unlikely candidate for popularity in a place like Newfoundland, where only 0.1% of the population of half a million speaks Spanish as a mother tongue and 0.4% identifies as having Spanish, Latin American, Central American, or South American ethnic origins. Nonetheless, the name is a well-established member of the Newfoundland onomasticon. Drawing on archival research, census data, and other primary source materials, this study seeks to uncover how Juanita was introduced to Newfoundland and what determinants precipitated its widespread acceptance. The author proposes that the early adopters of Juanita were inspired by a nineteenth-century ballad of the same name and that Juanita was ripe for incorporation into the Newfoundland onomasticon because of its phonetic resemblance to girls’ names in already common use in the region, including Anita, Rita, and Zita. As a result, Juanita had the benefit of novelty, an increasingly important factor in name choice in English-speaking countries in the latter half of the nineteenth century, balanced by a familiarity, leading to what Berger and colleagues (2012) call “optimal innovation.”

This article explores arts festivals in terms of their relationship to local economic development within the rural island region of Orkney in Scotland. Fourteen qualitative, semistructured interviews were conducted with arts festival organizers, tourism representatives, and local volunteers during the summer festival season. The findings offer new insights into the factors affecting how arts festivals impact the local economy, the areas of the local economy that are affected by arts festivals, and the implications of funding from awarding bodies on the endogenous development of arts festivals. For instance, it is concluded that supporting the cultural values of locals is vital to the economic success of rural arts festivals through a strategic design in the combined integration of minimized paid staff and maximized volunteers. Furthermore, it is revealed how in certain cases the initial retention of funding may benefit start-up arts festivals in terms of strategic development of their social approval and natural progression. Through the provision of an original theoretical framework for the relationship between arts festivals and economic development in a rural island context, the article also makes substantive contributions to theoretical development and knowledge advancement in this field, while offering future research directions for rural studies researchers. Ultimately, island community practitioners such as festival directors, local authorities, and merchants could benefit from using the findings to develop enhanced strategic operations, which could generate greater synergies and sustainability for the local arts festival sector and ultimately contribute towards greater economic prosperity.

A new emendation of Psilocybe zapotecorum is presented, based on a new study on the holotype and on the description of pseudocystidia, pleurocystidia and cheilocystidia, confusingly described previously. An extensive and careful review of all holotypes of synonyms, and the wide neotropical distribution is also presented. The traditions as sacred mushroom are analyzed based on a study of codices and anthropological pieces, where P. zapotecorum and related species as P. muliercula and P. moseri are identified. Some of the codices and anthropological pieces showed that the cult of Quetzalcoatl was related to the use of these mushrooms. The application and meaning of the words “teonanacatl” from Sahagun and “teotlaquilnanacatl” by Guzman are reviewed. Moreover, the relationship of P. mairei to the prehistoric mushroom depictions at Tassili in the Sahara Desert is discussed, and the first study of authentic material of this species from Algeria is presented, from where a neotype is selected. Finally, the relationship between a prehistoric mural in Spain and P. hispanica is also discussed.

This article explores how White settler mountain bikers in British Columbia understand their relationship to recreational landscapes on unceded Indigenous territory. Using original qualitative research, the authors detail three rhetorical strategies settler Canadians employ to negotiate their place within geographies of belonging informed by Indigeneity and recreational colonialism: ignorance, ambivalence, and acknowledgement. In Canada’s post-Truth and Reconciliation Commission climate, the discourses settlers use to situate themselves vis-à-vis landscapes and Indigenous people contribute to the conditions of possibility for meaningful movement toward a more equitable existence for all. This work points to a growing need to problematize the seemingly apolitical landscapes of recreation as a prerequisite toward meaningful reconciliation.

This paper describes the importance of fungi to Canadian Indigenous Peoples. Based on collaborative research with Indigenous knowledge holders and a review of literature, approximately 30–40 fungi are documented as having cultural roles for Canadian Indigenous groups. Some peoples have not eaten mushrooms traditionally, whereas others have a history of harvesting, cooking, storing, and trading mushrooms for their diets. Perennial tree fungi have application as tinder, fire starter, and for carving masks. They also have a range of medicinal uses, some being consumed as medicinal teas, and others applied externally, in some cases by moxibustion to relieve underlying pain. Puffballs also have a range of material and medicinal applications, especially for stopping haemorrhages. Fungi are widely known for spiritual or sacred associations and play key roles in rituals, ceremonies, stories, and beliefs, which are also reflected in the names of some species. The antiquity of peoples’ relationships with fungi is likely very deep, extending back to ancient Asian or European ancestors of Pleistocene times, whose descendants on those continents have used them in similar ways. Fungi continue to play important roles for Indigenous Peoples today, with some being harvested commercially, and many still used in traditional ways.

Intensive stratigraphic work on a horizontally extensive but shallow sample of early Holocene archaeology at Ntloana Tsoana rockshelter in western Lesotho has revealed a complex social history of waxing and waning occupation sandwiched between, and overlapping with, two distinct flood events. Bayesian models of radiocarbon and OSL ages are critical, enabling robust temporal ranges to be assigned to stratigraphic phases despite considerable challenges. This, in turn, means that site-specific happenings can be linked to broader ecological and cultural processes, including early Holocene warming and the emergence of southern Africa's small scraper tradition. By emphasising the duration of human activity, these results also show how specific hide working practices were repeated there by successive generations. Questions arise about the separation of scales that has characterised explanation in Later Stone Age archaeology and the largely overlooked role of persistent places in hunter-gatherer history. It is argued that repeatedly occupied rockshelters and their enduring sedimentary, bone and lithic residues would have been active entities in the past, anchoring people in time and space and may have led to an ontological merging of practice and place. Related ways of thinking about our own practice reveals that archaeologists can also benefit from thinking about sedimentary deposits as active and enduring as well as sequential.

This review describes an Indigenous-led project run by Q’eqchi’ Maya Healers of Belize meant to strengthen and improve traditional botanical healing. The goals of this project were to conserve medicinal plant knowledge by way of ethnobotanical studies, and to conserve the plants themselves by creating a community ethnobotanical garden. A total of 169 medicinal species were collected in the ethnobotanical survey, which provided unique knowledge on many rainforest species of the wet lowland forest of southern Belize, not found in neighbouring Indigenous cultures. Consensus on plant uses by the Healers was high, indicating a well-conserved, codified oral history. After horticultural experimentation by the Healers, the Indigenous botanical garden provided a habitat for and conservation of 102 medicinal species including many epiphytes that were rescued from forested areas. Ethnopharmacological studies by the university partners showed a pharmacological basis for, and active principles of, plants used for epilepsy and anxiety, for inflammatory conditions such as arthritis, for dermatological mycoses, and for type 2 diabetes complications. Overall, the project has provided a model for Indigenous empowerment and First Nation’s science, as well as establishing traditional medicine as an important, unified healing practice that can safely and effectively provide primary health care in its cultural context.