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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.

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.

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.

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.

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

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.

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.

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.

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.

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.

This essay reviews the following works: Spectacular Mexico: Design, Propaganda, and the 1968 Olympics. By Luis M. Castaneda. Minneapolis: University of Minnesota Press, 2014. Pp. ix + 293. $35.00 paper. ISBN: 9780816690794. Religion and State Formation in Postrevolutionary Mexico. By Ben Fallaw. Durham, NC: Duke University Press, 2013. Pp. xx + 329. $27.95 paper. ISBN: 9780822353379. Deco Body, Deco City: Female Spectacle and Modernity in Mexico City, 1900–1939. By Ageeth Sluis. Lincoln: University of Nebraska Press, 2016. Pp. ix + 396. $35.00 paper. ISBN: 9780803293823. Portrait of a Young Painter: Pepe Zuniga and Mexico City’s Rebel Generation. By Mary Kay Vaughan. Durham, NC: Duke University Press, 2015. Pp. ix + 279. $24.95 paper. ISBN: 9780822357810.

Amitav Ghosh novel The Calcutta Chromosome: a Novel of Fevers, Delirium and Discovery is considered, - an outstanding literary work in which the writer reveals a discourse of science versus counter-science from the earlier world of social, cultural and ethnical history of Indian subcontinent. India is home to the oldest continuous civilization, nevertheless, the long invasive rule of the Mughals and the Britishers has framed minds to undervalue the indigenous knowledge, practices, customs and discourses. Amitav Ghosh novel denies the Western supremacy in every field and puts a question mark in the invention of Anopheles maculipennis as the cause of malaria. Dr. Ronald Ross received the prestigious Nobel Prize in 1902 for his discovery of malaria parasite but Ami- tav Ghosh supports the contribution of Indian assistants Mangala and Laakhan who were not acknowledged by the British researchers. The novel reflects a postcolonial approach to interpret Western scientific mechanism, posits the question to unethical exploitation of native workers by the English and gives voice to the traditional knowledge of the subalterns. An integral part of Ghoshs approach in this novel is to illuminate the richness of ideas and complexity of Indigenous life, and to create a place where aboriginals are acknowledged for their remarkable contributions.

The works of three writers from northeast India, Temsula Aos These Hills Called Home , Mamang Dais Stupid Cupid and Anjum Hasans Lunatic in my Head that cover the problem of identity in relation to the insider - outsider politics in the region are examined. The northeast India is in many ways a miniature India because it houses people from various ethnicity and linguistic groups. However, much of the immigration took place after the East India Company annexed the northeast region starting from 1826. The extraction of the resources and subjugation of the people in this region by the colonisers and later by successive Indian governments has left an indelible mark of cultural imperialism triggering social haemorrhage. This changing position of the insider - outsider is not only a part of the political discourse but also the literature that is produced in this region. The analysis of the writings of Temsula Ao, Mamang Dai, and Anjum Hasan allows to look at the problem from two perspectives: the indigenous population experiencing anxiety and leading various violent campaigns to expel so-called outsiders, and the northeasterners facing similar racial prejudices when visiting mainland India and being subjected to derogatory racial slurs.

Across the multilingual area of the Vaupés River Basin in north-west Amazonia, women are considered a dangerous ‘other’. In accordance with the local marriage practices, men marry women from language groups different to their own. Women are denied access to important rituals, such as the Yurupary rite, and are not supposed to hear any words associated with this tradition. The paper addresses a special linguistic practice of a women-directed taboo, so far documented just for the Tariana (the only Arawak-speaking groups in the Vaupés River Basin area). All the paraphernalia associated with the Yurupary ritual and a number of place names which contain the name of the Yurupary flute are a taboo to women, and so their original names cannot be pronounced in the presence of women. If a woman is present, a tabooed form has to be used instead. The tradition is on the way out, since the Tariana language and culture are severely endangered. The ‘taboo against women’ in Tariana is compared with other systems of gender-based taboos across the world. How did the erstwhile secret knowledge become public? And how can one get access to ‘forbidden’ knowledge in the Amazonian context? These issues are addressed at the end of the paper.

Between 1915 and 1920, members of the Royal Northwest Mounted Police (RNWMP) wrote four major narratives of making contact with Inuit living in territory now known as the Kitikmeot region of Nunavut. The authors were the first representatives of the Canadian state to enter the region, and their narratives positioned Inuit as “better off without civilization.” Various members of the Royal Canadian Mounted Police (RCMP) stationed in the region over the subsequent three decades reproduced such discourse. While, at first glance, this discourse seems to attribute a nobility to traditional ways of life, upon closer inspection it actually positions Inuit as incapable of adapting successfully to changing socio-economic circumstances. Methodologically, this article critically reinterprets archival documents from the early agents of colonization in the Kitikmeot. While advancing historical scholarship concerning relations between Inuit and the Canadian state, the article contributes to contemporary agendas of decolonization and reconciliation by enabling a more complete understanding of the origins and nature of colonial rule in the Arctic. By arguing that colonial discourses have roots in local and specific relations of production, the article also contributes to postcolonial theories of efforts to legitimize colonization and represent colonized Others in essentialist and paternalistic terms.

This paper challenges the wilderness ideology with which the Group of Seven’s coastal landscapes of the north shore of Lake Superior are often associated. Focusing my analysis around key works by Lawren Harris, A.Y. Jackson, J.E.H. MacDonald, and Franklin Carmichael, I offer an alternative perspective on commonly-adopted national and wilderness narratives, and instead consider these works in line with an emergent ecocritical consciousness. While a conversation about wilderness in relation to the Group of Seven often ignores the colonial history and Indigenous communities that previously inhabited coastal Lake Superior, this paper identifies these within a discussion of the environmental history of the region. That the environment of the north shore of Lake Superior was a primordial space waiting to be discovered and conquered only seeks to ratify the landscape as a colonial space. Instead, by engaging with the ecological complexities and environmental aesthetics of Lake Superior and its surrounding shoreline, I challenge this colonial and ideological construct of the wilderness, accounting for the prevailing fur trade, fishing, and lumber industries that dominated during the nineteenth and early twentieth centuries. A discussion of environmental history and landscape painting further allows for a consideration of both the exploitation and the preservation of nature over the course of the twentieth century, and looks beyond the theosophical and mystical in relation to the Group’s Lake Superior works. As such, the timeliness of an ecocritical perspective on the Group of Seven’s landscapes represents an opportunity to consider how we might recontextualize these paintings in a time of unprecedented anthropogenic climate change, while recognizing the people and history to whom this land traditionally belongs.

est book from noted Pacific Island scholar Patrick Kirch. Kirch’s involvement in Pacific Island archaeology is broad, including theoretical contributions as well as information from key Lapita, West Polynesian and East Polynesian sites. For this book Kirch returns to Hawai’i, his homeland and the location of a significant portion of his research, to present an account of Hawaiian history using science, tradition and his personal stories. From the outset Kirch sheds the usual academic prose, instead attempting to convey complex, often contested, ideas with clarity. The reason for this approach becomes clear in Kirch’s first sojourn into personal anecdote. Here, the author finds two elderly fishermen on a beach and, after some discussion, asks what they know of a nearby spit of land. The fishermens’ knowledge extends back to 1816–1817 when a Russian fort was built on the land but not to the laukini heiau (temple of human sacrifice) located there at initial European contact. It is a simple story but in presenting it Kirch clearly conveys that findings published in traditional sources often do not reach beyond the bounds of academia. The book is composed of three parts. The first part, Voyages provides background to the story of human migrations in the Pacific. Through the lens of his excavations at Talepakemalai, Mussau Island, Kirch outlines the development of the Lapita culture and its rapid spread from Near Oceania to its eastern extent in the West Polynesian archipelagos of Tonga and Samoa. Kirch details the development of the ancestral Polynesian culture in Tonga and Samoa and the remarkable diaspora of Polynesians across the expanse of the Pacific Ocean, including the return voyages to South America and the movement to the marginal islands of Hawai’i and New Zealand. Toward the end of the section, archaeological data is interspersed with a fictional account of the Marquesan voyagers who, in their canoe, Mahina-i-te-Pue, discovered and settled Hawai’i. While fictional, this story serves to humanise the process of long-distance voyaging, adding weight to the achievement of settling the far-flung islands that comprise Polynesia. Part two, In Pele’s Islands, focuses on the settlement and development of Polynesian society in Hawai’i. Return voyages are discussed as an important part of the settlement process, both to maintain social bonds and to Brown, A A 2015 Review of A Shark Going Inland is My Chief: The Island Civilization of Ancient Hawai’i. Papers from the Institute of Archaeology, 25(2): 8, pp. 1–2, DOI: http://dx.doi.org/10.5334/ pia.485

International audience; This paper discusses George R. R. Martin’s literary saga, A Song of Ice and Fire, and its now famous adaptation as a TV show, Game of Thrones. Critics have been keen to underline the “realism” of these cycles; but the authors of the present study seek to re-examine what kind of real is being represented and re-created here. Which Middle Ages are we talking about? Far from being a unified historical block, the Middle Ages are a rich and complex period, marked by many evolutions. The world created by Martin thus merits close analysis: which elements are being used or left out, and which play a crucial or marginal role in the story? Such questions will allow us to gain a better understanding of how Middle Ages are represented today.; Cet article se penche sur la grande saga de George R.R. Martin, A Song of Ice and Fire, et sa célèbre adaptation en série télé, Game of Thrones. Là où tous les critiques soulignent le « réalisme » de ces cycles, les auteurs de cet article se demandent quel est ce réel représente et réimaginé : de quel Moyen Age parle-t-on ? Car le Moyen Age, loin d'être un bloc historique, est une période riche et complexe, marquée par de nombreuses évolutions. Il s'agit des lors de s'intéresser de près au monde crée par Martin, pour se demander quels éléments sont retenus ou laisses de cote, places au cœur de l'intrigue ou en marge de l'histoire, ce qui conduit aussi à s'interroger sur ce que cela nous dit des représentations contemporaines du Moyen Age.

Contrary to received opinion, and despite the fact the concept of tolerance is not really valid for the historical period in question, many interfaith relationships took place during the Middle Ages. At least until the 12th century, adherents to different religions came into contact with each other, whether for the purposes of trade or economic exchange, or as a result of religious disputes. If many rituals or oaths were prescribed so as to regulate these relationships, they nonetheless allowed them to take place in spite of the limits imposed on members of different faiths. Both Catalonia and Sicily, where members of the three great religions lived in close proximity, offer exceptional examples of these relationships. All this was to change at the end of the Middle Ages when the strengthened Christian Church was no longer prepared to tolerate religious diversity. Contrairement aux idées reçues et même si le concept de tolérance n’est pas opérant pour cette période, le Moyen Âge voit se dérouler des échanges interconfessionnels fructueux. Jusqu’au xiie siècle au moins les membres des diverses religions se rencontrent, soit dans le cadre des échanges économiques et commerciaux, soit dans le cadre des disputes religieuses. Et si des formes particulières sont prescrites pour encadrer ces échanges, elles constituent la garantie que les limites ne sont pas étanches. La Catalogne, où sont présents les représentants des trois grands monothéismes, en est une illustration frappante, comparable à la Sicile. Les choses changent à la fin du Moyen Âge lorsque le consensus augustinien ne s’impose plus et que la Chrétienté renforcée n’accepte plus les dissidences en son sein.

Through the impetus of postcolonial studies, British medievalists have, since the 1980s, examined the diverse multicultural identities that have, over the long course of time, fed into the definition of “Britishness”. How did identities evolve under the pressure of English imperialism during the course of the twelfth century? Definitions of boundaries by treaties between the Plantagenets and their Celtic neighbours have been crucial to the formation of political spaces as well as the acculturation of marginal societies. Their feudalisation and submission to the English Kings were part of the process of their cultural Europeanisation. Sous l’influence des études postcoloniales, les médiévistes britanniques se sont interrogés sur les constructions identitaires multiples qui ont contribué, dans la longue durée, à la formation de la « Britishness ». Après un aperçu des récents débats historiographiques sur la question des identités, l’évolution des identités au cours du XIIe siècle, sous l’effet de l’impérialisme anglais, est analysée. Les délimitations frontalières, définies par une série de traités passés dans les années 1170, ont été centrales non seulement dans la formation des espaces politiques britanniques, mais également dans l’acculturation des sociétés des marges dont l’inféodation au royaume d’Angleterre s’est accompagnée de leur européanisation culturelle.

This study explores the contemporary foodscape of Jersey City, New Jersey. Although Jersey City has a long history as a destination for immigrants from a wide range of countries, few studies exist ...

This essay aims to analyze the significance of Canadian “eco-horror” film within the so-called “Anthropocene” era, wherein it functions as a form of nostalgia and vehicle for imagining the liberation of nature from under the yoke of cultural repression. Assuming Canadian director Adam MacDonald’s critically lauded natural horror film Backcountry as its centerpiece, this essay surveys eco-horror’s reversal of heteropatriarchal masculinity and settler thinking by confronting it with a monstrous image of nature wholly distinct from the Canadian mythos of “beneficent” natural world submitted to the will of Man.

O artigo teve como objetivo classificar, analisar e especializar o nível de modernidade agrícola das microrregiões do estado da Bahia. Foi utilizado o Índice de Modernidade Agrícola (IMA) como indicador construído a partir de estatística multivariada, especificamente, análise fatorial com dados do Censo Agropecuário de 2006. A partir dos escores fatoriais foi construído o IMA que evidenciou a presença de heterogeneidade estrutural tecnológica no segmento agrícola no território baiano. Das 32 microrregiões, 18 apresentaram IMA inferior à média, caracterizando a convivência de bolsões de modernidade agrícola com microrregiões à margem do desenvolvimento tecnológico. Todas as microrregiões do extremo oeste baiano, fronteira agrícola do estado na região conhecida como MATOPIBA, onde predomina a produção de grãos voltados à exportação estão entre as microrregiões de elevado nível de modernidade bem como as microrregiões situadas ao sul do estado onde se concentram o segundo maior polo florestal e de celulose do país e a mais importante cultura agrícola do estado, o cacau, ambos direcionados a exportação. Palavras-chave: Tecnologia. Desenvolvimento agrícola. Epacialização.

This work intends to explore the nature of socio-political change in historical periods usually referred to as interregnal which, for the purposes of this paper, is defined as a period of discontinuity or gap in political and social organization. It traces the survival of a historical monument through two interregnal centuries of medieval Indian sub-continental history (11th–12th and 14th) to argue that modern historiographical templates which study these periods as precursors or remnants of succeeding and preceding centuries, respectively, do not sufficiently explore the socio-political possibilities innate in these periods of distributed political agency. In the context of Indian history, while historians have focused on the confrontational aspect of Hindu-Muslim polities or communities in interregnal centuries, I suggest that these periods provided fertile ground for political innovation and negotiation, thus breaking the confrontational stasis usually associated with regnal centuries.

En este artículo se pretende aportar luz a las preguntas de por qué, cuándo y cómo se llevó a efecto el trazado urbano de la renacida ciudad de la Navarrería. Se trata de un exhaustivo estudio que ha profundizado en todos los registros de pagos de rentas, cartas, privilegios y libros de fuegos relacionados con estos primeros vecinos que la repoblaron. El análisis de datos históricos se completa con el estudio de la planimetría de la ciudad actual, una realidad física que se ha conservado bastante bien, aun sufriendo alteraciones que hoy permanecen invisibles. El resultado es sorprendente, ya que relaciona el presente con los primeros repobladores que levantaron sus edificaciones.

The bulk of Confederate monuments were constructed by White southerners in the early 1900s, but some were built much later. Recent research has assessed average relationships across the decades, but comparable evidence for distinct peaks in construction is lacking. My objective is to determine whether the timing of monument construction is connected to unique social contexts, particularly different manifestations of racism. I use multinomial regression analysis and a rich dataset spanning the U.S. South. Results confirm the central role of the United Daughters of the Confederacy (UDC), but also suggest stronger attachments to slavery and greater reliance on lynching increase the risk of erecting a monument in the early 1900s. In contrast, the resurgence of construction in the 1960s is unrelated to the presence of a UDC chapter and positively related to the presence of an National Association for the Advancement of Colored People (NAACP) chapter. Construction in the decades after the 1960s shift again, suggesting the renewed importance of the UDC (in addition to the location of Civil War battles), but no role of racialized dynamics. Results suggest three distinct regimes of Confederate monument construction that broadly reflect the structural racism that dominated the early 1900s; the group threat/countermovement dynamics of the 1960s; and the “colorblind” era of racism associated with contemporary decades. This research contributes to knowledge of the factors associated with Confederate monument construction and provides a foundation for public and academic discussions of how racism is intertwined with these divisive public symbols.

Arunachal Pradesh is a tribal state inhabitant by 28 major tribes and 110 of sub tribes. The Adi is one of prominent community which covers the central part of Arunachal Pradesh. The Adis have unique socio cultural entity among other tribes of the state. They celebrate a number of festivals; in particular their prime festivals are Aran, Solung, and Etor. Trapping and hunting is a part of their culture and they use different indigenous traps and methods for hunting the rodents during Aran festival. The study was aimed to know the different rodent traps and importance of Aran festival in relation to rodent control. The Adi tribal community has invented their own indigenous traditional traps and methods to control the rodents. Four indigenous traps viz., Etku, Odde, Uju and Middu mainly made up of bamboo and one traditional method i.e. Buroo were commonly used for rodent trapping by the Adi people. The Aran festival is celebrated during March month of every year and rodent trapping is the main activity during the festival. It helps in controlling the rodents before growing the main crop of rice side by side they have got ethnical importance being the exchangeable gift item during the engagement of bride and groom. The rodent meat is used during worship of various benevolent god, goddess, deities and spirits for well being of human kind.

A partir da perspectiva construtivista e de conceitos como injustiça e racismo socioambientais, apresento uma reflexão acerca dos efeitos da omissão do Estado sobre a vida dos moradores das áreas de morro do Recife (PE). Mediante o risco ou a ocorrência de um deslizamento de barreira, os indivíduos acionam redes, arranjos e práticas que revelam a família, o parentesco e a vizinhança como instituições fundamentais para sua permanência na cidade. Ao passo que a (auto)responsabilização, a culpabilização e a competição se desencadeiam como as consequências mais perversas. A precarização do espaço de moradia se constitui em medida de forçar a expulsão nas áreas de morro. Assim, as estratégias dos moradores para persistirem nestas áreas se constituem em práticas de resistência.

Os museus comemorativos têm a possibilidade de representar e reescrever a história. Apesar de qualquer museu ter o poder de tornar uma história visível e de estabelecer a sua interpretação, o tratamento de histórias globais dentro de um sistema orientado pelo Ocidente está sempre a prevalecer. Actualmente, movimentos de reconhecimento da identidade das minorias sociais e étnicas estão a florescer em todo o mundo: comunidades outrora marginalizadas e silenciadas apelam agora a uma análise mais profunda da construção da identidade, questionando e reescrevendo a sua história. Como estudo de caso do meu doutoramento, trouxe o Museu Internacional da Escravatura de Liverpool para Angola, a fim de adquirir uma leitura alternativa da exposição mais premiada do mundo, e dar voz a uma audiência até agora não ouvida. Visitantes de Angola – de cujas costas milhões de africanos escravizados foram enviados para as América – viraram finalmente a perspectiva interpretativa expressando as suas opiniões.

East Timor's history, from its beginnings with indigenous tribes to the present day of postmodern society, has undergone several moments of transformation due to human actions. With the arrival of the Portuguese colony and the invasion of Indonesia in what would now be recognized as East Timor, there was the exploitation of indigenous people and, later, slaves in Timor Empire, until the abolition of slavery. With that, one can notice the trend of the evolution of thought, being that thought, arising from education in philosophy and its contribution to the changes that were seen as necessary, were initial instruments for Timor to become a republic, not exploited and enslaved by the Portuguese and Indonesians, but an autonomous people. Thus, the objective of this article is to present a reflection on the role of philosophy in the history of the Timorese people.

Cada año, muchas personas que viven en la colonia de Tzinil bajan a cortar la caña de productoras y productores del pueblo de Socoltenango en el estado de Chiapas, México. La trama social entre el pueblo y la colonia aparece en los haceres y dirime los sentidos de producir y cortar caña, desbordando relaciones y espacios productivos. Esa trama social está hecha de fiestas, de riñas de gallos y de vínculos en el mercado. Se hace subiendo y bajando. Este artículo presenta los hallazgos (si así se me permite llamarles) de una investigación etnográfica que, situada entre el trabajo de campo y otros estudios sobre el trabajo cañero, se encuentra con el desafío de tener que escribir movimiento. En Tzinil y Socoltenango trabajar con la caña es una parte (total) de las cosas de la vida. Para los cortadores se hace al calor de las milpas y las fiestas en la colonia; y para los productores implica atravesar las vicisitudes de sostener el cultivo a través de un contrato. No todos los cortadores se consideran “proletarios rurales”, a pesar de que bajan al corte; ni todos los productores serían “empresarios cañeros”, aunque contraten mano de obra de arriba para sus cañales o puedan obtener algo así como una “ganancia”. Todo es mucho más fluido en la vida social en esta zona de Chiapas, contemporánea, rural y moderna: ¿cómo narrar la fluidez del trabajo sin que su peculiaridad se disuelva en la generalidad del concepto?

This research paper is qualitative research, and the objectives are as follows: 1) To study the context of the community and society Political Culture and economy that facilitate coexistence 2) To study the factors contributing to coexistence and peace based on diversity in a multicultural society. Data was collected by gathering them from relevant documents, In-depth interviews with informants, small group chat, and participatory observation. The groups that provide information consists of community leaders, religious leaders, ethnic leader’s expert and the villagers, totalling 39 people. The researcher found out that: The social community context has strong relationships between networks. In terms of governance, there is a decentralized government to divide the government into a community worthwhile. Common village rules in terms of culture, beliefs, traditions, and rituals are inherited from ancestors and economic aspects, the concept of sufficiency economy is applied to the practice of integrated agriculture. It leads to the integration and formation of groups for the production, distribution, fundraising within the community. This is an important mechanism to ensure the sustainability of a shared learning community.

El presente artículo es producto de una revisión documental cuyo objetivo consistió en sistematizar la información y describir las condiciones sociopolíticas del entablamiento de las relaciones diplomáticas bilaterales entre México y Polonia. Se aplicó el método de selección y análisis de fuentes, el tipo de investigación es cualitativa. Se encontró que la relación política de Polonia y México partió del desconocimiento mutuo y una serie de tópicos, siendo una de las primeras tareas de los gobiernos la de rectificar o confirmar las respectivas imágenes de los países. Se concluye que las dos décadas iniciales de contactos oficiales testimonian la evolución de los conceptos sociopolíticos y la consolidación de estas imágenes estereotipadas.

Between 1953 and 1973, emigration depleted the Modern Greek state by roughly one fifth of its total population. A significant number of those migrants relocated to Germany, which since 1960, has been home to a sizeable community of former Gastarbeiter (guest-workers) and their descendants. Following three decades of European Integration and relative prosperity, the 2009 Greek sovereign debt crisis initiated a new wave of Greek emigration, analogous, yet different to that of the post-war era. Germany remains an attractive destination for Greek expatriates, but in contrast to guest-workers from the 1960s, "neo-migrants" are typically skilled or highly-skilled persons who relocate individually. This paper examines the qualitative attributes of Greek expatriates and "neo-migrants" in Germany and compares them to those of former guest-workers; furthermore, this paper compares the narratives of Gastarbeiter to those of European expatriates. Finally, the perceptions of Greek expatriates for the established Greek community in Germany are looked into, as well as the individual and collective efforts of the Greek community and institutions to help and ease their socioeconomic integration. Keywords: Gastarbeiter, neo-migrants, expatriates, Germany, Greece

The book under review consists of seven chapters which are broadly divided into three parts. The first section discusses larger context of African Immigrants and France which includes the need to s...

How does the collective granary (agadir) of the Atlas survive “modernity” when everywhere else in the Maghreb it has died out? Years of research in the Atlas (in 2000–2019, identifying 300 active, disused or ruined granaries) support the notion of there being a wider community, beyond blood ties, whose identity is affirmed by the collective institution of the sacred agadir. For on fixed dates each year all the tribes with an active granary bring their offerings or gifts to the southern zawaya, on the fringes of the Sahara, and thus renew their oaths of allegiance to the great regional saints. Over the past two decades we have been able to identify more than a hundred active granaries in the Central Atlas, the High Atlas and the Anti-Atlas, and have ourselves endeavored to restore them in an attempt to ensure the survival of this emblematic resource.

Blackface minstrelsy, which began in the American northeast in the 1820s and 1830s, featured White, mostly male performers, who crossed racial boundaries by mimicking African Americans with the supposedly “authentic” music, humour, and dance ostensibly common on southern plantations. By the 1860s, newly emancipated African Americans also performed on stages in blackface. By the end of the nineteenth century, however, Black actors performed out of blackface, but they were still required to perpetuate stereotypes plucked from the plantation. These troupes were led by both Black and White managers who promoted their performances as “authentic” and “nostalgic.” These elements of the black minstrel show — most prominently its supposedly “real” depictions of the American South and plantation slavery — resonated with Canadian audiences. It therefore provides another lens — outside of immigration policies and de facto Jim Crow — through which to explain the presence of anti-Black racism and xenophobia in late-nineteenth and early-twentieth-century Canada. By examining the content of black minstrelsy, the role its managers play in its productions, and promotion in newspapers, this article raises questions about the extent to which Canadians have been historically complicit in the denigration of Black people., Le blackface minstrelsy, qui a vu le jour dans le nord-est des États-Unis dans les années 1820 et 1830, mettait en scène des artistes blancs, principalement des hommes, qui franchissaient les frontières raciales en imitant des Afro-Américains avec la musique, l’humour et la danse prétendument « authentiques », courants dans les plantations du sud. Dans les années 1860, les Afro-Américains nouvellement émancipés se produisaient également sur scène en blackface. À la fin du XIXe siècle, cependant, les acteurs noirs ne se grimaient plus en noir, mais ils devaient toujours perpétuer les stéréotypes de la plantation. Ces troupes étaient dirigées par des directeurs noirs et blancs qui présentaient leurs spectacles comme « authentiques » et « nostalgiques ». Ces éléments du spectacle de minstrel noir — surtout ses représentations soi-disant « réelles » du Sud des États-Unis et de l’esclavage dans les plantations — ont trouvé un écho auprès du public canadien. Ils constituent donc une autre perspective d’approche — en dehors des politiques d’immigration et Jim Crow de facto — pour expliquer la présence du racisme et de la xénophobie anti-Noirs au Canada à la fin du XIXe siècle et au début du XXe siècle. En examinant le contenu de la minstrelsy noire, le rôle joué par les directeurs dans ses productions et la promotion dans les journaux, cet article soulève des questions sur l’étendue à laquelle les Canadiens ont été historiquement complices du dénigrement des Noirs.

The interlacustrine states and kingdoms were some of the most influential African kingdoms that arose during the Late Iron Age, after AD 1000. As agrarian tribal units, they evolved into chiefdoms, some becoming powerful centralized kingdoms engaged in interregional trade, warfare, and colonial expansion. The Rwandan political elite developed and manipulated complex royal rituals to sustain the state. We draw from archaeological, ethnographic, historical, and oral traditions to contextualize results from our recent excavations at Rubengera, the royal capital of King Kigeri Rwabugiri IV, who ruled Rwanda in 1874–1895. The study aims to understand how ritual knowledge and the technical expertise of various actors were collectively and collaboratively organized. This understanding is crucial for explaining how power dynamics between stakeholders were negotiated for or against the state’s sustenance.