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How can we map differing perceptions of the living environment? 'Mapping the Unmappable?' explores the potential of cartography to communicate the relations of Africa's indigenous peoples with other human and non-human actors within their environments. These relations transcend Western dichotomies such as culture-nature, human-animal, natural-supernatural. The volume brings two strands of research - cartography and "relational" anthropology - into a closer dialogue. It provides case studies in Africa as well as lessons to be learned from other continents (e.g. North America, Asia and Australia). The contributors create a deepened understanding of indigenous ontologies for a further decolonization of maps, and thus advance current debates in the social sciences.

World War I marks a well-known turning point in anthropology, and this volume is the first to examine the variety of forms it took in Europe. Distinct national traditions emerged and institutes were founded, partly due to collaborations with the military. Researchers in the cultural sciences used war zones to gain access to "informants": prisoner-of-war and refugee camps, occupied territories, even the front lines. Anthropologists tailored their inquiries to aid the war effort, contributed to interpretations of the war as a "struggle" between "races", and assessed the "warlike" nature of the Balkan region, whose crises were key to the outbreak of the Great War.

With the attack on the Capitol by the 'Proud Boys', Donald Trump's 'deep state' allegations reached the peak of US conspiracy ideologies. Conspiracy was at the core of Trump's policies, including his repeated claims that President Barack Obama was born in Africa. It reflects Trump's deep dislike of African states. After all, a third of the Republican electorate agreed with the far-right QAnon paranoia and other bizarre conspiracy theories. From the outside, the United States was taking on the shape of a banana republic. When US media identified a South African journalist as the mastermind behind QAnon's global rollout in 2019, many Republicans equated Africa with Pandora's box. However, it is no coincidence that the black continent is associated with occult powers. In the social sciences, the modernity of witchcraft beliefs in Africa has been debated hotly for decades. Modern techniques and utensils have become central to the occult's continued importance to Africans. The crisis of the modern nation-state is closely intertwined with the global spread of neoliberal capitalism and the 'invisible hand' that shapes its political and material conditions and forms of society. Beliefs in witchcraft and zombies reflect the alienation of labour, capitalist exploitation, and class formation in African societies. The poor of Africa and the people of the Global South in general, do not lack modernity but have been denied the promise of modernization. Today, even cybercriminals working in the Ivory Coast, impersonating Europeans on social media profiles and seducing partners into falling in love with them, feel compelled to seek the advice of witch doctors to outwit their prey. Given the worldwide importance of social media, this suggests that the virtual space of the global economy as a hotbed of magic and witchcraft is under researched. As in the US election campaign and its entanglement with fake news, examination of the cosmology of the occult in Africa and elsewhere reveals, Avec l'attaque du Capitole par les "Proud Boys", les allégations "d'État profond" de Donald Trump ont atteint le parangon des idéologies comploteuses américaines. Le complot était au cœur de la politique de Trump, y compris ses affirmations répétées selon lesquelles le président Barack Obama est né en Afrique. Cela reflète la profonde aversion de Trump pour les États africains. Après tout, un tiers de l'électorat républicain était d'accord avec la paranoïa d'extrême droite QAnon et d'autres théories du complot bizarres. De l'extérieur, les États-Unis prenaient la forme d'une république bananière. Lorsque les médias américains ont identifié un journaliste sud-africain comme le cerveau derrière le déploiement mondial de QAnon en 2019, de nombreux républicains ont assimilé l'Afrique à la boîte de Pandore. Cependant, ce n'est pas un hasard si le continent noir est associé à des puissances occultes. Dans les sciences sociales, la modernité des croyances sur la sorcellerie en Afrique fait l'objet de vifs débats depuis des décennies. Les techniques et ustensiles modernes sont devenus essentiels à l'importance continue de l'occultisme pour les Africains. La crise de l'État-nation moderne est étroitement liée à la propagation mondiale du capitalisme néolibéral et à la « invisible hand » qui façonne ses conditions politiques et matérielles et ses formes de société. Les croyances en la sorcellerie et les zombies reflètent l'aliénation du travail, l'exploitation capitaliste et la formation de classe dans les sociétés africaines. Les pauvres d'Afrique et les peuples du Sud en général ne manquent pas de modernité, mais ils se sont vu refuser la promesse de la modernisation. Aujourd'hui, même les cybercriminels travaillants en Côte d'Ivoire, se faisant passer pour des Européens sur les réseaux sociaux et incitant leurs partenaires à tomber amoureux d'eux, se sentent obligés de demander conseil à des sorciers pour déjouer leur proie. Compte tenu de l'importance mondiale des médias

With the attack on the Capitol by the 'Proud Boys', Donald Trump's 'deep state' allegations reached the peak of US conspiracy ideologies. Conspiracy was at the core of Trump's policies, including his repeated claims that President Barack Obama was born in Africa. It reflects Trump's deep dislike of African states. After all, a third of the Republican electorate agreed with the far-right QAnon paranoia and other bizarre conspiracy theories. From the outside, the United States was taking on the shape of a banana republic. When US media identified a South African journalist as the mastermind behind QAnon's global rollout in 2019, many Republicans equated Africa with Pandora's box. However, it is no coincidence that the black continent is associated with occult powers. In the social sciences, the modernity of witchcraft beliefs in Africa has been debated hotly for decades. Modern techniques and utensils have become central to the occult's continued importance to Africans. The crisis of the modern nation-state is closely intertwined with the global spread of neoliberal capitalism and the 'invisible hand' that shapes its political and material conditions and forms of society. Beliefs in witchcraft and zombies reflect the alienation of labour, capitalist exploitation, and class formation in African societies. The poor of Africa and the people of the Global South in general, do not lack modernity but have been denied the promise of modernization. Today, even cybercriminals working in the Ivory Coast, impersonating Europeans on social media profiles and seducing partners into falling in love with them, feel compelled to seek the advice of witch doctors to outwit their prey. Given the worldwide importance of social media, this suggests that the virtual space of the global economy as a hotbed of magic and witchcraft is under researched. As in the US election campaign and its entanglement with fake news, examination of the cosmology of the occult in Africa and elsewhere reveals, Mit dem Angriff der 'Proud Boys' auf das Kapitol erreichten die 'Deep State'-Anschuldigungen von Donald Trump den Höhepunkt der US-Verschwörungsideologien. Verschwörung war der Kern von Trumps Politik, einschließlich seiner wiederholten Behauptung, Präsident Barack Obama sei in Afrika geboren. Sie spiegelt Trumps tiefe Abneigung gegenüber afrikanischen Staaten wider. Immerhin ein Drittel der Wählerschaft der Republikaner stimmte der rechtsextremen QAnon-Paranoia und anderen bizarren Verschwörungstheorien zu. Von außen betrachtet nahmen die Vereinigten Staaten immer mehr die Form einer Bananenrepublik an. Als US-Medien 2019 einen südafrikanischen Journalisten als Vordenker hinter der weltweiten Verbreitung von QAnon identifizierten, wurde Afrika von vielen Republikanern mit der Büchse der Pandora gleichgesetzt. Es ist jedoch kein Zufall, dass der schwarze Kontinent mit okkulten Kräften in Verbindung gebracht wird. In der Sozialwissenschaft wird die Modernität des Hexenglaubens in Afrika seit Jahrzehnten heiß diskutiert. Moderne Techniken und Gebrauchsgegenstände, gewöhnlich westlichen Ursprungs, sind zentral für die anhaltende Bedeutung des Okkulten für Afrikaner geworden. Die Krise des modernen Nationalstaates ist eng verwoben mit der weltweiten Verbreitung des neoliberalen Kapitalismus und der 'invisible hand', die seine politischen und materiellen Voraussetzungen sowie seine Gesellschaftsformen prägt. Der Glaube an Hexerei und Zombies spiegelte die Entfremdung von Arbeit, kapitalistische Ausbeutung und Klassenbildung in afrikanischen Gesellschaften wider. So mangelt es den Armen Afrikas und den Menschen im globalen Süden im Allgemeinen nicht an Modernität, sondern ihnen wurde das Modernisierungsversprechen vorenthalten. Heute fühlen sich selbst in der Elfenbeinküste arbeitende Internetbetrüger, die sich in Social-Media-Profilen als Europäer ausgeben und Partner dazu verführen, sich in sie zu verlieben, genötigt, nach dem Rat von Hexendoktoren zu suchen, um ihre Be

Bayanihan spirit has been culturally embedded among Filipinos throughout history. Bayanihan also known as tulongan or damayan, is common among Filipinos. In the Philippines, this is a system of mutual assistance and care that serves as a foundation for family and community. In times of adversity, natural calamities, and acts of God, bayanihan becomes a distinct Filipino culture. During this pandemic, the educational system becomes vulnerable to ensure the safety of all learners as well as stakeholders. The study is qualitative research and employed a narrative approach. The study explores the educational and socio-cultural contexts of the experiences among participants, embracing the stories of the pandemic and how it affected them in the "new normal" of the educational processes. Five teachers and five external stakeholders participated in this study. The paper also converges and corroborates the aggregate of teacher and stakeholder narratives. The outcomes include an understanding of the new normal, school and community preparation for the start of classes, narratives of the Bayanihan spirit as manifested by teachers and stakeholders, symbols describing feelings about Bayanihan, and significant experiences during the pandemic.

Kulturelles Erbe spielt in Grenzregionen nicht nur im Kontext von Beheimatung eine zentrale Rolle, es kommt auch in energieindustriell bedingten Transformationsprozessen zum Tragen: so etwa im Wendland als ehemaligem "Zonenrandgebiet" und in der Lausitz als Nachbar zu Polen seit dem Ende des Zweiten Weltkriegs. Seinen zugrunde liegenden historischen Entwicklungen und aktuellen Handlungsräumen geht die Autorin in ihrer interdisziplinären Studie nach, indem sie historischen Vergleich, Diskursanalyse und qualitative Interviews miteinander verbindet. Sie liefert neue Erkenntnisse für Heritage Studies und Regionalgeschichte gleichermaßen und bietet erstmals Vorschläge zur Konzeptionalisierung von "regionalem Heritage" an.

Von Fitnessstudios über Schlaf-Apps bis hin zu Heilsteinen - das Streben nach Selbstoptimierung hat einen festen Platz in der Alltagskultur der Gegenwart. Was unter dem ubiquitären Begriff zu verstehen ist, wird allerdings kontrovers diskutiert. Selbstoptimierung provoziert: Kritiker*innen lehnen sie als Teil eines neoliberalen Zwangs ab, Befürworter*innen deuten sie als Ausdruck von Autonomie. Die Beiträger*innen des interdisziplinären Bandes differenzieren den Diskurs über die Selbstoptimierung: Sie hinterfragen gegenwärtige Wertungsmuster, heben Ambiguitäten und Brüche hervor und decken die kulturelle Komplexität des Phänomens auf.

The outbreak of SARS-CoV-2 has threatened ethnographic inquiry, undermining its quintessential characteristic. Participant observation, then, has been thoroughly dismembered by the radical measures implemented to prevent the spread of the virus. This phenomenon, in short, has dragged anthropologists to a liminal state within which ethnography is paradoxically caught in an onto-epistemological unstable vortex. The question of being here and not there, during the pandemic, is epitomised in the instability of different spatio-temporal contexts that overlap through technological mediations. Reflecting on previous fieldwork experiences and current virtual inquiries with the Shuar of the Ecuadorian Amazon unfolds how COVID-19 has thoroughly reshaped how the author approaches subjects' socio-ecological settings. Against this background, the article argues that corporeal immersion remains a necessary condition for the anthropological scrutiny of multispecies relationalities amidst the challenging times of the Anthropocene. The article nevertheless demonstrates that the intellectual efforts to grasp the different material temporalities of virtual spaces embrace the ethical principles concerning the renunciation of fieldwork with vulnerable communities. Furthermore, a reflective and speculative stance is proposed to actualise the snapshots of faraway physicalities linking them to past embodied and multi-sensory experiences. It is ultimately theorised how these mnemonic devices operate as creative forms of inquiry that overcome the pandemic consequences, extra-stimulating our cognitive capabilities to reflect on prior and possible socio-material interactions.

Der Beitrag diskutiert den Stellenwert ethnografischer Perspektiven in der Hochschulforschung anhand von Pionierstudien und Schlüsseltexten. Ausgehend von Phänomenen aus dem Alltag von Studierenden, des Hochschulpersonals und der Wissensproduktion skizziert er Anknüpfungspunkte einer Ethnografie der Hochschule, die sich mithilfe des Konzepts des Settings neue Themenfelder und methodische Zugänge zur universitären Praxis erschließt und sich damit auch programmatisch zur gängigen Hochschulforschung positioniert.

Unter dem Schlagwort "ethnische Ökonomie" wird die berufliche Selbstständigkeit von Menschen mit Migrationshintergrund in Politik und Wissenschaft diskutiert. Indem die Selbstständigen ihren "Markt machen", positionieren sie sich mit dem und gegen diesen Diskurs. Der Autor zeigt aus einer wirtschaftsanthropologischen Perspektive, wie die Unternehmer*innen dabei ihre gesellschaftlichen Positionen und etablierte ökonomische Wissensbestände gleichermaßen verhandeln. Dazu folgt er dem Diskurs um "ethnische Ökonomie" von der politischen in die unternehmerische Praxis und zeigt: Geschäfte im Markt für muslimische Mode werden zum Resultat gesellschaftlicher Diskurse und der Markt zum Effekt beschreibbarer unternehmerischer Praxis - weit jenseits einer "unsichtbaren Hand".

The purpose of this article is to add information to the water policies design’s debate with intercultural view in Mexico. It analyses water resources management in the lands inhabited by indigenous peoples, focused on human right to water. Methodology consists on combining two relevant databases to understand water accessibility in those lands and to locate the concentration of indigenous population. Among its limitations is that the basis of ethnographic interpretation were anthropological publications even though it is necessary firsthand information to understand the conflictive relationship between water management and indigenous people; consequently it should have been better to select case studies. The originality of this document is that synthetizes hydrological and anthropological information within a context of collective rights. Conclusions lead to propose that water management strategies should take into account these communities organization in such a way they can participate in decision-making related to the procedures that actually are created in the National Water Law., El objetivo de este artículo es contribuir con información al debate sobre el diseño de una política hídrica con visión intercultural en México. Se analiza la gestión de los recursos hídricos en los territorios indígenas de México con un enfoque centrado en el derecho humano al agua. La metodología consiste en combinar dos bases de datos relevantes para entender la disponibilidad del recurso en esas regiones y localizar las concentraciones de población indígena. Entre las limitaciones de la investigación está que la interpretación etnográfica se basó sólo en publicaciones antropológicas, a pesar de que es necesaria la información de primera mano - un estudio de caso, por ejemplo - para comprender la relación conflictiva entre la gestión del agua y los pueblos indígenas. La originalidad del documento es que sintetiza la información hidrológica y antropológica en un contexto de derechos colectivos. En las conclusiones se propone que las estrategias para el manejo del agua tomen en cuenta la organización de estas comunidades para que puedan intervenir en la toma de decisiones para los mecanismos que se están creando en la Ley de Aguas Nacionales.

Die Tao verfügen über ein ganzheitliches Musikkonzept, das unlösbar mit allen Lebensbereichen verwoben ist. Die Autorin untersucht die Singpraxis der Tao daher anhand von ethnomusikologischen sowie sozial- und kulturanthropologischen Methoden und Ansätzen und fragt: Wie haben die Geister den Tao in früheren Zeiten das Singen beigebracht und wie kommunizieren sie, wenn jemand ein Tabu bricht? Was hat Singen mit der Nutzung von Naturressourcen zu tun? Und wie verändert sich das musikalische Verhalten im Lauf der Zeit? Dabei wird deutlich, dass ein tieferes Verständnis soziokultureller Transformationsprozesse nur erfolgen kann, wenn man berücksichtigt, dass zwischen Liedern, Geistern und Tabus wechselseitige Beziehungen bestehen.

Based on a discussion of the theoretical contributions of Claude Lévi-Strauss and Pierre Clastres, this article explores social relationships as more than a human dimension. Though strongly analysed by both anthropologists, these relationships appear to involve indigenous societies’ whole ecological and cosmological system. In this sense, reciprocity, social cohesion, and exchange can be understood as material and immaterial interrelationships between entities of a more than a corporeal world. I argue, then, that to go beyond the mere anthropocentric conceptualisation of sociality in a nature good to think, we need to holistically conceive the interconnected levels of trophic, socio-structural and socio-cosmic relationships and exchanges between human and non-human beings in the ecosystem.

In recent ethnographic research, videography represents the “gold standard,” promising to bring more into observable view of an investigated reality than the mere human eye possibly could. While some approaches to videographic research do reflect on the social-constructional contribution of video-technological methods of visualization, they do not reflect on this aspect with regard to researchers as researching subjects in the practices of videographic research. This commentary addresses this “black box.” From a praxeological and subjectification-theoretical perspective, it is interested in the construction of “videographically researching subjects” in the various social sites of videography, focuses on the materiality and (inter-)corporeality of these subjectivation processes, and addresses the epistemological risks inherent in the videographic privileging of the visual sense as well as the videotechnological possibilities of analyzing the collected data material, such as the risk of “scholastic fallacies“ (Bourdieu 2000). In conclusion, some consequences are drawn from this framework for videographic research on violence and for reflecting on the meaning of the body in videography.

Fake news, populismos, peligros ambientales por el antropoceno irradian en los últimos años señales de crisis desconcertantes. ¿Qué otras preguntas habría que hacer para encarar los desconciertos y preocupaciones que nos abren? ¿Qué nuevos enfoques están ensayándose en las Ciencias Sociales para afrontar los desafíos que se nos plantean? ¿Dónde buscar definiciones más certeras y alternativas? Este ensayo explora el devenir de las demandas indígenas en América Latina como ámbitos de diagnóstico que indican fallos en las convivencias y sugieren preguntas y caminos para repensar los tiempos que nos toca vivir.

Der Beitrag gibt einen Überblick über die Vielfalt studentischen Engagements in Deutschland und skizziert Eckpunkte einer Ethnografie studentischen Vereinslebens. Am Fallbeispiel des Kölner Organisationsforums Wirtschaftskongress (OFW) zeigt er auf, wie sich Studierendeninitiativen ethnografisch erforschen lassen und welche Bedeutung ihnen im Kontext der Hochschulethnografie zukommt. Hierzu erkundet er Praktiken der Vergemeinschaftung, Prozesse der beruflichen Sozialisation und Elemente der materiellen Kultur. Darauf aufbauend arbeitet der Beitrag methodische Besonderheiten einer Ethnografie studentischen Vereinslebens heraus und diskutiert die damit verbundenen Herausforderungen und Potenziale, darunter auch Fragen des Feldzugangs, der Fallauswahl und des Verhältnisses von Nähe und Distanz.

The pseudo-events -events that are created through and for the media- are one of the main opportunities to increase the visibility of micro-celebrities and to grow and maintain their audiences. This study aims to find what happens behind the scenes of pseudo-events that micro-celebrities organize. The primary purpose of this article is to study pseudo-events on social media accounts of Iranian female micro-celebrities on Instagram. Therefore, we aim to answer the following questions: What are pseudo-events on Instagram and what are their characteristics? How do Iranian female micro-celebrities create these pseudo-events? And What are the motivations behind creating these events and the way they are held? The methodology of this research is online ethnography and to answer the questions, we conducted unstructured interviews with 16 micro-celebrities and informants on micro-celebrities’ personal lives. Then, raw data were analyzed using the content analysis method. Based on the analysis, the central theme was fake events whose characteristics are: 1. participants (present and absent), 2. time (event occurrence time, event receipt time), 3. location (in real space, on virtual space), 4. etiquettes and form of performance (type of gifts, music, food, and the well-staged nature of events). The findings also showed that in these events, the represented image is more important than the event itself. In fact, these events are designed and performed for filming and display.

Has productive diversification allowed peasant families of Los Altos de Chiapas to consolidate their strategies of social reproduction? To answer this question, this article analyzes peasant family agriculture to understand its level of economic consolidation. The research methodology is a case study on a regional and local scale, including a statistical review to describe the problem, conducting a survey in two municipalities in the region, participatory observation of traditional agriculture work in demonstration plots for native corn improvement, and observation of organic production processes of vegetables, honey and coffee. The result is a profile of the regional agricultural economy that makes it possible to analize productive diversification strategies, highlighting the processes of agroecological management of corn, coffee and honey. These results permit a discussion of the typology of Peasant Family Agriculture (CFA) proposed by the FAO for describing the level of consolidation of peasant family agriculture. The conclusions contribute to an understanding of the stage of economic consolidation stage of peasant strategies. The study provides guidelines to improve the processes of organization of the peasant family economy., ¿La diversificación productiva ha permitido a las familias campesinas de Los Altos de Chiapas consolidar sus estrategias de reproducción social? Para contestar esta pregunta, en este artículo se caracteriza la agricultura familiar campesina a fin de comprender su nivel de consolidación económica. La metodología investigativa es un estudio de casos a escala regional y local, que incluyó revisión estadística para caracterizar la problemática, levantamiento de una encuesta en dos municipios de la región, observación participativa de las labores de agricultura tradicional en parcelas demostrativas de mejoramiento de maíz nativo, seguimiento a procesos de producción orgánica de hortalizas, miel y café. El resultado es un perfil de la economía agrícola regional que permite analizar las estrategias de diversificación productiva y destacar los procesos de manejo agroecológico de maíz, café y miel. El estudio posibilita discutir la tipología de Agricultura Familiar Campesina (AFC) que propone la FAO para caracterizar el nivel de consolidación de la agricultura familiar campesina. Las conclusiones nos permiten comprender en qué fase de consolidación económica se encuentran las estrategias campesinas. El estudio ofrece pautas para mejorar los procesos de organización de la economía familiar campesina.

¿Ha mejorado la calidad de vida de los pueblos indígenas en América Latina luego de tres décadas en las que se ha construido una legislación que los reconoce? La información estadística y el aumento de la conflictividad social en los territorios indígenas conduce a responder negativamente esa interrogante. Este ensayo es una reflexión crítica sobre el agotamiento del momento multicultural en América Latina a partir del diálogo con el pensamiento crítico que ha surgido de los propios movimientos, especialmente de activistas e intelectuales que denuncian la relación que existe entre políticas de reconocimiento y capitalismo extractivista, resistiéndose a las imágenes colonialistas que esas políticas reproducen por cuanto niegan la historicidad y el potencial político de sus pueblos.

This article studies citizenship beyond its manifestation as a formal legal status, by exploring citizenship as a process shaped by people’s everyday practices and experiences of belonging. Through investigating the daily struggles over belonging and membership of young people with migrant background in the autonomous province of South Tyrol in Northern Italy, this study pays particular attention to the ways in which belonging on the macro scale (the nation, the state) and the micro scale (the village, the city, the region) clash, intersect and interact with each other. By highlighting practices of belonging at the margins of a state by actors considered to be at the margins of the state, this article contributes to scholarly debates that “decentre” citizenship by studying it at, from and for the margins.

Objective: To analyze the contribution of family agriculture in the construction of peasant food strategies as a response to socio-productive problems in communities in the municipalities of Tenejapa and San Juan Cancuc, in the Tseltal region of Chiapas’ Highlands. Methodology: The research is a case study that serves to characterize the strategies of social reproduction in a rural self-subsistence economy. The data were obtained through qualitative research techniques, including interviews, field visits, analysis of corn, coffee, honey and vegetable production systems, and focus group discussions. Results: It can be highlighted that agro-food diversity is the main strategy for social reproduction among self-subsistence farmers and that the most valued assets are land and production techniques, as well as the multifunctional nature of agriculture. Limitations: The study and its method can be a reference for analysis of social reproduction strategies in peasant families of indigenous peoples, specifically in contexts of self-subsistence economy. To analyze strategies of farming families with little economic or agricultural diversification, it is necessary to consider other variables and possibly complement the qualitative research method with other quantitative methods to quantify income, for example, a socioeconomic survey. Conclusions. The diversification of agriculture and family food is a viable method to strength social reproduction strategies among peasant families in an economic context of self-subsistence. The agro-food policies could take a multi-scalar approach., Objetivo: analizar el aporte de la agricultura familiar en el diseño de estrategias alimentarias campesinas, como respuesta a los problemas socio-productivos en comunidades de los municipios Tenejapa y San Juan Cancuc, en la región tseltal de Los Altos de Chiapas. Metodología: la investigación es un estudio de caso para caracterizar las estrategias de reproducción social en una economía rural de autosubsistencia. Los datos se obtuvieron a partir de técnicas de investigación cualitativas entre las que destacan entrevistas, recorridos en parcelas, análisis de los sistemas productivos maíz, café, miel y hortalizas y discusión con grupos focales. Resultados: la diversidad agroalimentaria es la principal estrategia de reproducción social entre los campesinos de autosubsistencia y que los bienes más preciados son las tierras, las semillas nativas y las técnicas de producción, así como el carácter multifuncional de la agricultura. Limitaciones: el estudio y su método puede ser un referente para análisis de estrategias de reproducción social en familias campesinas de pueblos indígenas, específicamente en contextos de economía de autosubsistencia. Para analizar estrategias de familias campesinas con poca diversificación económica o agrícola, se requiere considerar otras variables y posiblemente complementar el método de investigación cualitativo con otros métodos cuantitativos que permitan cuantificar los ingresos, por ejemplo, una encuesta socioeconómica. Conclusiones: la diversificación de la agricultura y de la alimentación familiar es un método viable para fortalecer las estrategias de reproducción social entre las familias campesinas en contexto económico de autosubsistencia. Las políticas públicas para fortalecer la agricultura familiar campesina podrían adoptar un enfoque multi-escalar.

This article offers an overview of a four-month research project, conducted in 2019/2020, which studied extremism in the Bosnia and Herzegovina (BiH) football terraces. This work was funded by the International Organisation for Migration - United Nations and by the United States Agency for International Development (USAID). The research focused on risk factors and how these may govern the “entry” of BiH youth into extreme hard-core football fans groups (Ultras1) and prolong their involvement in them. The study highlighted the nature of these groups and their activity providing detailed recommendations for BiH policymakers, security agencies, and football federations and clubs who wish to understand and effectively respond to this emergent threat for public security in BiH.

Die Ujghuren sind in den letzten Monaten durch Beijings Unterdrückung seiner muslimischen Bevölkerung in den Fokus der Öffentlichkeit gerückt. Doch leben auch in Kasachstan (und Kirgistan) viele Angehörige dieser Ethnie. Im vorliegenden Beitrag werden Traditionen und Lebensweisen der nahe der chinesischen Grenze lebenden kasachstanischen Ujghuren wie auch ihre ökonomische Situation, ihre Anpassung an die Öffnung der Grenze zu China nach dem Zerfall der Sowjetunion, beschrieben.

Wie ist Solidarität in zunehmend diverseren Gesellschaften möglich? Der Autor geht dieser Frage auf der Ebene individueller Praktiken nach. Am Beispiel des Weltsozialforums 2016 in Montreal analysiert er die mühevollen, situativen Praktiken, die im transnationalen Aktivismus - insbesondere zwischen indigenen und nicht-indigenen Aktivist*innen - notwendig sind, um vor dem Hintergrund einer gewaltvollen Kolonialgeschichte und ungleicher Machtverhältnisse Solidarität herzustellen. Dabei wird deutlich, inwiefern Aushandlungen und ein produktiver Umgang mit Konflikten eine zentrale Bedeutung für das Entstehen von solidarischen Beziehungen haben.

In Kirgistan ist seit der Unabhängigkeit unter wechselnden Regierungen ein Staat errichtet worden, der sich an der Sprache, an imaginierten Ursprüngen, an der neu geschriebenen Geschichte und an als "typisch kirgisisch" verstandenen Werten und Traditionen orientiert. Andere ethnische Gruppen werden geduldet, aber nicht aktiv in den Prozess der Nationswerdung einbezogen. Der Konflikt zwischen ethnischen Kirgisen und ethnischen Usbeken im Juni 2010 geht daher nach Ansicht der Autorin nicht auf weit in der Vergangenheit liegende historische Unterschiede zwischen den beiden Bevölkerungsgruppen oder die Problematik der Grenzziehung in der Sowjetzeit zurück. Das Problem liegt vielmehr darin, dass in den letzten zwanzig Jahren kirgisische Ethnizität zum Hauptmarker kirgisischer Staatlichkeit gemacht wurde.

Pospopulares: Las culturas populares después de la hibridación es un balance profundo de los debates que, desde hace treinta años, organizaron los estudios sobre las culturas populares latinoamericanas. A la vez, propone nuevas perspectivas en tiempos de crisis de la categoría: la pregunta central es ¿qué significa hoy lo popular? La relación entre las culturas populares y la cultura de masas ha cambiado radicalmente en este siglo, de un modo que los textos clásicos no podían prever. La cultura de masas se ha transformado en el gran organizador y jerarquizador cultural; pero las culturas populares siguen señalando en América Latina un exceso, algo que persiste fuera de lo mediático. Y lo que permanece inalterable, aunque con ropajes siempre renovados, es la desigualdad material y simbólica. Aunque cada vez cuesta más hablar de el pueblo, lo que permanece es la jerarquización, la discriminación, la subalternidad - de clase, de etnia, de raza, de género-, la invisibilización, el silencio. Todos los espacios donde, tercamente, habla lo popular.

Abordar la existencia de unas clases medias negras en Colombia no sólo es difícil sino un aparente contrasentido, un oxímoron, porque la gente negra es imaginada como inevitablemente pobre y de "clase baja". Pero ¿acaso no existen otras experiencias de clase dentro de esta población? Para responder al vacío investigativo sobre este grupo social este libro examina la configuración de las clases medias negras desde finales de los años treinta del siglo xx, a partir de las historias de vida de miembros de tres generaciones de familias originarias de la región del Pacífico y el Caribe que se identifican como parte de esta clase. Esta indagación se hace desde una perspectiva interseccional, que asume que no se puede entender el funcionamiento de las relaciones de poder que dan forma a estas experiencias desde un solo marco explicativo (de clase, género o raza), y que para hacerlo se deben considerar sus mutuas interrelaciones y afectaciones.

Artificial Intelligence (AI) has been embraced enthusiastically by Africans as a new resource for African development. AI could improve well-being by enabling innovation in business, education, health, ecology, urban planning, industry, etc. However, the high expectations could be little more than pious wishes. There are still too many open questions regarding the transfer required, and the selection of appropriate technology and its mastery. Given that the 'technology transfer' concept of modernization theories of the 1960s utterly failed because it had not been adapted to local needs, some scholars have called for an endogenous concept of African AI. However, this caused a lot of controversies. Africa became a battlefield of 'digital empires' of global powers due to its virtually non-existent digital infrastructure. Still, African solutions to African problems would be needed. Additionally, the dominant narratives and default settings of AI-related technologies have been denounced as male, gendered, white, heteronormative, powerful, and western. The previous focus on the formal sector is also questionable. Innovators from the informal sector and civil society, embedded in the local sociocultural environment but closely linked to transnational social spaces, often outperform government development efforts. UNESCO also warned that the effective use of AI in Africa requires the appropriate skills, legal framework and infrastructure. As in the past, calls by African politicians for a pooling of resources, a pan-African strategy, were probably in vain. AI may develop fastest in the already established African technology hubs of South Africa, Nigeria and Kenya. But promising AI-focused activities have also been identified in Ethiopia and Uganda. Gender equality, cultural and linguistic diversity, and changes in labour markets would also be required for AI to enhance rather than undermine socioeconomic inclusion. In addition, ethical questions related to a specific Afric, L'intelligence artificielle (IA) a été accueillie avec enthousiasme par les Africains comme une nouvelle ressource pour le développement de l'Afrique. L'IA pourrait améliorer le bien-être en permettant l'innovation dans les affaires, l'éducation, la santé, l'écologie, l'urbanisme, l'industrie, etc. Cependant, les attentes élevées pourraient n'être rien de plus que des vœux pieux. Il y a encore trop de questions ouvertes sur le transfert nécessaire, le choix de la technologie appropriée et sa maîtrise. Étant donné que le concept de « transfert de technologie » des théories de la modernisation des années 1960 a complètement échoué parce qu'il n'avait pas été adapté aux besoins locaux, certains chercheurs ont appelé à un concept endogène de l'IA africaine. Cependant, cela a provoqué de nombreuses controverses. L'Afrique est devenue un champ de bataille des empires numériques des puissances mondiales en raison de son infrastructure numérique pratiquement inexistant. Pourtant, des solutions africaines aux problèmes africains seraient nécessaires. De plus, les récits dominants et les paramètres par défaut des technologies liées à l'IA ont été dénoncés comme masculins, sexués, blancs, hétéro-normatifs, puissants et occidentaux. L'accent mis précédemment sur le secteur formel est également discutable. Les innovateurs du secteur informel et de la société civile, ancrés dans l'environnement socioculturel local, mais étroitement liés aux espaces sociaux transnationaux, surpassent souvent les efforts de développement du gouvernement. L'UNESCO a également averti que l'utilisation efficace de l'IA en Afrique nécessite des compétences, un cadre juridique et une infrastructure appropriés. Comme par le passé, les appels des politiques africains à une mutualisation des ressources, une stratégie panafricaine, ont probablement été vains. L'IA pourrait se développer plus rapidement dans les pôles technologiques africains déjà établis que sont l'Afrique du Sud, le Nigeria et le Kenya. Ma

There is a long-standing idea that societies with too many men, particularly young and single men - the so-called "bare branches" - have a tendency for vice, risk-taking and violence, ultimately threatening social order and stability. Marriage is an important marker for adulthood across the globe. Yet, participation in the marriage market - looking for a spouse and forming a union - in sub-Saharan Africa is constrained, and the marriage market is an important institution shaping and maintaining inequality in income and opportunities. Traditional marriage practices, such as that of polygyny, where one man is married to more than one woman at the same time, are still prevalent in sub-Saharan Africa and lead to a situation where some men, particularly the young, struggle to find a wife and start a family. Having more men than women in the marriage market gives rise to competition amongst men, spurring frustration and anger among those that struggle to find a bride. The imbalance between men and women in the marriage market has been associated with increasing rebel attacks and intergroup conflict in the region. Hence, there is a palpable need to pay more attention to the marriage market, particularly in sub-Saharan African countries, many of which are already struggling with political and societal instability. A more complete characterisation of the marriage market and its actors is necessary to better understand the underlying forces that cause young and unmarried men to gravitate towards violence. Governments must begin to recognise the importance of the marriage market as an institution perpetrating injustices and economic grievances. At the same time, targeted strategies need to be developed that recognise and address perceived inequalities and thus pre-empt promises by extremist groups, who exploit the relative dearth of brides as a recruitment strategy. Targeted information campaigns and appeals are only short-term solutions. Direct interventions in the marriage m

Les moyens de subsistance pour la survie ont toujours préoccupé l’homme dans son existence. De ce fait, il est en tout temps guidé par la recherche d'un mieux-être dans son élan de colonisation des espaces pourvoyeurs de ressources nécessaires pour la satisfaction des besoins vitaux au quotidien. Ainsi, du stade du nomadisme, l’homme est arrivé à se sédentariser à un endroit précis autour des ressources naturelles pour la subsistance dans une relation homme-nature. Dès lors, dans la dynamique du peuplement des villages péri-urbains de Daloa, la ville capitale du Centre-ouest de la Côte d'Ivoire, quelles sont les facteurs qui ont présidé à la sédentarisation des pionniers respectifs? Cette étude a pour but de comprendre les facteurs de sédentarisation des premiers occupants de quatre villages péri-urbains de Daloa, notamment Sapia, Zaguiguia, Bribouo et Wandaué. Dans une logique compréhensive, l'étude a été réalisée dans une approche qualitative pour les investigations dans les villages. Elle a permis de cerner la sociohistoire de ces villages mettant en exergue les considérations anthropologiques qui ont présidé à la sédentarisation des différents pionniers dans le peuplement des villages objets de l’étude., The means o f subsistence for survival have always preoccupied man in his life. As a result, he is at all times guided by search for better being in his impetus for coloni­zation o f the spaces providing the resources necessary for satisfaction of his daily vital needs. Thus, from nomadism, man has become sedentary around natural resources for his subsistence. Therefore, in dynamic for settlement of urban outskirts villages of Daloa, the capital of west-central Cote d'Ivoire, what physical and human factors contributed to the settlement of respective pioneers? This study aims to understand different factors of sedentarization of the first occupants of four urban outskirts villages of Daloa, like Sapia, Zaguiguia, Bribouo and Wandague. In understanding logic, this study mobilized the techniques and tools of the qualitative approach for investigations. It made it possible to identify the socio-history of these villages, highlighting the anthropological considerations at the basis of settlement of the different pioneers in settlement of the villages studied process.

Violaine Girard: Le vote FN au village: Trajectoires de ménages populaires du périurbain. Paris: Editions du Croquant 2017. 978-2-36512-110-1

Der Artikel befasst sich mit der Situation der jüdischen Bevölkerung Zentralasiens. Dabei liegt der Fokus auf Kasachstan und Kirgistan, wo die zweit- bzw. die drittgrößte jüdische Gemeinschaft der Region lebt. Die Anzahl der jüdischen Einwohner von Kasachstan und Kirgistan ist aufgrund der massiven Emigration nach Israel sehr gering, jedoch versuchen die nicht-emigrierten Gemeindemitglieder eine gemeinsame Identität zu wahren. Diese ist durch gemeinsame Kapazitäten und das Erbe sowjetischen jüdischen Lebens geprägt. Verschiedene Aspekte dieser Identität sollen in diesem Text beleuchtet werden. Dazu gehören unter anderem die gemeinsame Erfahrung alltäglichen jüdischen Lebens in der ehemaligen Sowjetunion, der post-sowjetische Einfluss von internationalen jüdischen Hilfsorganisationen, die Wiederkehr des religiösen Judentums und auch die Einflüsse von Diasporanetzwerken zwischen den Juden in Zentralasien und ihren Verwandten in Israel.

This article discusses how Russian and Russian-speaking (Ruszabon) inhabitants of Dushanbe, the capital city of Tajikistan, shape and maintain their securityscapes through languages, identities, memories, networks and physical structures of the urban space. Securityscapes are physically built and mentally imagined spaces securing individual or collective life from what people perceive as existential dangers. These dangers reflect both objective and imagined conditions threatening individual and collective extinction. Depending on different existential contexts, securityscapes serve either as distinct or as merged and intertwined spatial categories of individuals and collectives. When the Ruszabon face violence in public due to their ethnic and religious origins, they hide their identities or adapt their lifestyle to the hegemonic demands of the Muslim society. Social networks and the physical structures of urban neighbourhoods shape inner securityscapes, as reflected in the physical isolation of individuals and segregation of families,family friends and religious communities from the public. In particular, the memories of the interethnic clashes in the 1990s in Dushanbe, which are substantially influenced by political interpretations, condition and diminish the everyday practices and future expectations of the Ruszabon.