Pub Date : 2016-06-01DOI: 10.1177/0976343020160113
M. Naidu, S. Khumalo
Male circumcision, or removal of the foreskin, is a rite of passage in many communities, and one that is entangled and steeped in tradition and culturally (constructed) normatives and deeply embedded expectations. Male medical circumcision is a much more recently initiated medical procedure that is promoted in sub-Saharan Africa as part of the arsenal of HIV / AIDS preventative strategies meant to aid in combating the rampant spread of the pandemic. Many scholars point to the Higher Education context as (already) being a space for experimental and risky sexual behaviours. Male university students in turn comprise an important communitt; in interventions against HIV /AIDS and medical male circumcision is seen as one such intervention. This study proceeds through the lens of social constructionism and the qualitative narratives shared by young Black African (circumcised) university students, to shed light on male students' understanding of the 'benefits' of medical male circumcision or MMC. The findings reveal that while some students see the benefits of medical circumcision in the context of reducing susceptibility to sexually transmitted diseases and HIV I AIDS, other students believe that they are rendered insusceptible and 'immune' and cannot contract the disease due to being medically circumcised, additionally compounding and placing the male students and their partners at serious risk. The study shows how densely knitted constructions of African masculinity and manhood circulating within the campus may potentially retard the health benefit effects of medical circumcision by throwing light on male students' sexual practices at the University ofKwaZulu-Natal.
{"title":"I am circumcised so HIV/AIDS can't touch me!? Young Black African University Men and Narratives of Masculinity","authors":"M. Naidu, S. Khumalo","doi":"10.1177/0976343020160113","DOIUrl":"https://doi.org/10.1177/0976343020160113","url":null,"abstract":"Male circumcision, or removal of the foreskin, is a rite of passage in many communities, and one that is entangled and steeped in tradition and culturally (constructed) normatives and deeply embedded expectations. Male medical circumcision is a much more recently initiated medical procedure that is promoted in sub-Saharan Africa as part of the arsenal of HIV / AIDS preventative strategies meant to aid in combating the rampant spread of the pandemic. Many scholars point to the Higher Education context as (already) being a space for experimental and risky sexual behaviours. Male university students in turn comprise an important communitt; in interventions against HIV /AIDS and medical male circumcision is seen as one such intervention. This study proceeds through the lens of social constructionism and the qualitative narratives shared by young Black African (circumcised) university students, to shed light on male students' understanding of the 'benefits' of medical male circumcision or MMC. The findings reveal that while some students see the benefits of medical circumcision in the context of reducing susceptibility to sexually transmitted diseases and HIV I AIDS, other students believe that they are rendered insusceptible and 'immune' and cannot contract the disease due to being medically circumcised, additionally compounding and placing the male students and their partners at serious risk. The study shows how densely knitted constructions of African masculinity and manhood circulating within the campus may potentially retard the health benefit effects of medical circumcision by throwing light on male students' sexual practices at the University ofKwaZulu-Natal.","PeriodicalId":186168,"journal":{"name":"The Oriental Anthropologist","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124730055","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-01DOI: 10.1177/0976343020160102
Vijoy S. Sahay
The term 'syncretism' has often been misinterpreted by scholars of different disciplines of social science, including anthropology. A number of articles could be found in anthropology relating to syncretism that interprets the term as mere borrowing of cultural traits among two or more than two groups; more specifically, between Hindus and Muslims, or Hindus and Christian, or even between tribals and non-tribals, or tribals and Christianih;. Such interpretations are gross deviations from the root-meaning of the term. The essential components of syncretism are; first, that it emerges only when two incompatible groups unite together as a front to face a common crisis or a common foe, and secondly, that it is a temporary phenomena. The paper deals with a number of examples of mistakenly suggested syncretistic phenomena put forward by anthropologists, and concludes with this remark that syncretism hardly exists in the daily life and culture of India. It is a myth, a utopia.
{"title":"Syncretism in India: A Reality or an Unreality?","authors":"Vijoy S. Sahay","doi":"10.1177/0976343020160102","DOIUrl":"https://doi.org/10.1177/0976343020160102","url":null,"abstract":"The term 'syncretism' has often been misinterpreted by scholars of different disciplines of social science, including anthropology. A number of articles could be found in anthropology relating to syncretism that interprets the term as mere borrowing of cultural traits among two or more than two groups; more specifically, between Hindus and Muslims, or Hindus and Christian, or even between tribals and non-tribals, or tribals and Christianih;. Such interpretations are gross deviations from the root-meaning of the term. The essential components of syncretism are; first, that it emerges only when two incompatible groups unite together as a front to face a common crisis or a common foe, and secondly, that it is a temporary phenomena. The paper deals with a number of examples of mistakenly suggested syncretistic phenomena put forward by anthropologists, and concludes with this remark that syncretism hardly exists in the daily life and culture of India. It is a myth, a utopia.","PeriodicalId":186168,"journal":{"name":"The Oriental Anthropologist","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130711098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-01DOI: 10.1177/0976343020160101
M. Naidu, N. Mazibuko
South African women are vulnerable to rape and other forms ofbrutality experienced at the hands of men, including their intimate partners. The culturally entrenched patriarchal system encourages the dominance of women by men and expresses the underlying tenor of sexual domination of women. So called 'traditional' forms of African masculinity in turn appear to disempower women and portray the African man as 'strong and aggressive.' The further socialization (normalization?) of various strands of hegemonic masculinity has been identified as the root of gender based violence. The izikhothani('township slang' for a man who is supposedly well groomed, and obsessive about fashion and styling his body) offer potentially (ln alternative construction of (heterosexual) masculinity. For the izikhothani, sex and sexualihj play a huge role, especially when it comes to their sense of how they see themselves and how they wish to be seen (by women). However, in tandem with their keen fashion sense and body grooming is their claim that women should be respected and not abused. Given this claim by the izikhothani, this paper brings an empirical gaze to how izikhothani construct their masculinity as well as their perceptions on how women should be treated sexually. The paper asks whether this can be viewed as a potentially alternate and 'softer' kind of African masculinih;. Findings reveal however, that rather than offer an alternate form of masculinih;, the izikhothani further objectify women, whilst simultaneously chorusing their respect for the opposite sex.
{"title":"Izikhothani Perceptions on Women, Sex and Sexuality","authors":"M. Naidu, N. Mazibuko","doi":"10.1177/0976343020160101","DOIUrl":"https://doi.org/10.1177/0976343020160101","url":null,"abstract":"South African women are vulnerable to rape and other forms ofbrutality experienced at the hands of men, including their intimate partners. The culturally entrenched patriarchal system encourages the dominance of women by men and expresses the underlying tenor of sexual domination of women. So called 'traditional' forms of African masculinity in turn appear to disempower women and portray the African man as 'strong and aggressive.' The further socialization (normalization?) of various strands of hegemonic masculinity has been identified as the root of gender based violence. The izikhothani('township slang' for a man who is supposedly well groomed, and obsessive about fashion and styling his body) offer potentially (ln alternative construction of (heterosexual) masculinity. For the izikhothani, sex and sexualihj play a huge role, especially when it comes to their sense of how they see themselves and how they wish to be seen (by women). However, in tandem with their keen fashion sense and body grooming is their claim that women should be respected and not abused. Given this claim by the izikhothani, this paper brings an empirical gaze to how izikhothani construct their masculinity as well as their perceptions on how women should be treated sexually. The paper asks whether this can be viewed as a potentially alternate and 'softer' kind of African masculinih;. Findings reveal however, that rather than offer an alternate form of masculinih;, the izikhothani further objectify women, whilst simultaneously chorusing their respect for the opposite sex.","PeriodicalId":186168,"journal":{"name":"The Oriental Anthropologist","volume":"108 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117251085","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-01DOI: 10.1177/0976343020160108
Ranjita Naorem, D. K. Limbu
The purpose of the present study is to examine the timing and sequence of eruption of the permanent teeth among the Chakhesang children ofSodzulhou village, Dimapur District, Nagaland. A total sample of105 boys and 110 girls aged between 5 and 15 years were orally examined. The statistical tabulations like percentages, frequencies and median ages were used for analytical purposes. The earliest tooth to erupt is mandibular first molar and the last is the maxillary second molar in both the sexes. Boys are ahead of the girls with regards to the eruption ages of the permanent teeth. All the permanent teeth tend to erupt earlier in the mandible than in maxilla in both the boys and girls. An overall comparison of the median ages of the permanent tooth emergence of the Chakhesang population with some other Indian populations shows that, in the Chakhesang population, the eruption timing is distinctly delayed in the maxillary as well as mandibular second molars, maxillary lateral incisors and canines as compared to other populations. However, the maxillary first premolars and mandibular lateral incisors emerged earlier among the Chakhesang population than among the other Indian populations.
{"title":"Eruption of Permanent Teeth among the Chakhesang Children of Sodzulhou Village, Dimapur District, Nagaland","authors":"Ranjita Naorem, D. K. Limbu","doi":"10.1177/0976343020160108","DOIUrl":"https://doi.org/10.1177/0976343020160108","url":null,"abstract":"The purpose of the present study is to examine the timing and sequence of eruption of the permanent teeth among the Chakhesang children ofSodzulhou village, Dimapur District, Nagaland. A total sample of105 boys and 110 girls aged between 5 and 15 years were orally examined. The statistical tabulations like percentages, frequencies and median ages were used for analytical purposes. The earliest tooth to erupt is mandibular first molar and the last is the maxillary second molar in both the sexes. Boys are ahead of the girls with regards to the eruption ages of the permanent teeth. All the permanent teeth tend to erupt earlier in the mandible than in maxilla in both the boys and girls. An overall comparison of the median ages of the permanent tooth emergence of the Chakhesang population with some other Indian populations shows that, in the Chakhesang population, the eruption timing is distinctly delayed in the maxillary as well as mandibular second molars, maxillary lateral incisors and canines as compared to other populations. However, the maxillary first premolars and mandibular lateral incisors emerged earlier among the Chakhesang population than among the other Indian populations.","PeriodicalId":186168,"journal":{"name":"The Oriental Anthropologist","volume":"86 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130096700","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-01DOI: 10.1177/0976343020160106
Amit K. Ghosh, S. S. Barik
Throughout the world honey is symbolically associated with different aspects of societies and cultures. Holistic studies on honey-community relationship are rare and particularly in case of Jarawa, it's very scanty. Jarawa is a classic hunter-gatherer communi h) of Andaman Islands and honey is an inseparable component o!Jarawa society and culture. It contributes as a major food item for the Jarawas for about half of the calendric year when other foremost food resources are of scanh;. Moreover, honey-Jarawa relationship may be observed from their every activity starting from searching ofbee-hive to marking it, collection procedure to consumption pattern, storing procedure to use of by-products, social dynamics to medicinal use etc. Use of different herbs as bee repellent during honey collection and dynamicih; of its application is also of immense importance. This manuscript attempts to make a holistic ethnographic enquin; on honey-community relationship of Jarawa community with special reference to traditional knowledge system and socio-cultural dynamics.
{"title":"The Jarawa and Honey: An Ethnographic Enquiry on Honey-Community Relationship among the Jarawas of Andaman Islands","authors":"Amit K. Ghosh, S. S. Barik","doi":"10.1177/0976343020160106","DOIUrl":"https://doi.org/10.1177/0976343020160106","url":null,"abstract":"Throughout the world honey is symbolically associated with different aspects of societies and cultures. Holistic studies on honey-community relationship are rare and particularly in case of Jarawa, it's very scanty. Jarawa is a classic hunter-gatherer communi h) of Andaman Islands and honey is an inseparable component o!Jarawa society and culture. It contributes as a major food item for the Jarawas for about half of the calendric year when other foremost food resources are of scanh;. Moreover, honey-Jarawa relationship may be observed from their every activity starting from searching ofbee-hive to marking it, collection procedure to consumption pattern, storing procedure to use of by-products, social dynamics to medicinal use etc. Use of different herbs as bee repellent during honey collection and dynamicih; of its application is also of immense importance. This manuscript attempts to make a holistic ethnographic enquin; on honey-community relationship of Jarawa community with special reference to traditional knowledge system and socio-cultural dynamics.","PeriodicalId":186168,"journal":{"name":"The Oriental Anthropologist","volume":"46 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116708815","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-01DOI: 10.1177/0976343020160116
Anupma Bharadwaj
Syncretism is the process by which two or more independent cultural systems, or elements thereof, conjoin together at a given time and space to form altogether a new and distinct system. The process of syncretism occurs largely due to long time and continued interaction of different cultural systems; howsoever they may be opposed to each other, theoretically and conceptually. In India, due to age-old interaction of the Hindus with the Muslims and the Christians, a number of syncretistic phenomena can be observed in the cultural systems of the respective populations. It should be very clearly noted that syncretism is much more than merely borrowing of cultural traits among two groups, which often takes place when two cultural systems meet together. In syncretism, the elements of a culture, by virtue of circumstances, is so deeply imbibed in another culture that it appears to be its integral part. There are innumerable numbers ofDargah (a Muslim Shrine) in India, where the Hindus pay reverence and propitiate before the shrine to achieve their desired goals. Similarly, a number of Hindu beliefs, rituals, and observances have moved into the Christian and Muslim cultural systems in India, and vice versa. The paper furnishes a number of significant instances ofbeliefs, rituals, and observances that are observed among the Hindus, Muslims, and Christians that manifest syncretistic values.
{"title":"A Note on the Syncretistic Values among the Indian Population","authors":"Anupma Bharadwaj","doi":"10.1177/0976343020160116","DOIUrl":"https://doi.org/10.1177/0976343020160116","url":null,"abstract":"Syncretism is the process by which two or more independent cultural systems, or elements thereof, conjoin together at a given time and space to form altogether a new and distinct system. The process of syncretism occurs largely due to long time and continued interaction of different cultural systems; howsoever they may be opposed to each other, theoretically and conceptually. In India, due to age-old interaction of the Hindus with the Muslims and the Christians, a number of syncretistic phenomena can be observed in the cultural systems of the respective populations. It should be very clearly noted that syncretism is much more than merely borrowing of cultural traits among two groups, which often takes place when two cultural systems meet together. In syncretism, the elements of a culture, by virtue of circumstances, is so deeply imbibed in another culture that it appears to be its integral part. There are innumerable numbers ofDargah (a Muslim Shrine) in India, where the Hindus pay reverence and propitiate before the shrine to achieve their desired goals. Similarly, a number of Hindu beliefs, rituals, and observances have moved into the Christian and Muslim cultural systems in India, and vice versa. The paper furnishes a number of significant instances ofbeliefs, rituals, and observances that are observed among the Hindus, Muslims, and Christians that manifest syncretistic values.","PeriodicalId":186168,"journal":{"name":"The Oriental Anthropologist","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126125733","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-01DOI: 10.1177/0976343020160112
Prakash Chandra Deogharia
Present paper presents the possible explanations for differing social diversihj in employment of workers in units owned by various social groups of entrepreneurs. This perplexing pattern requires an in depth research on understanding recruitment preferences of employers and underlying causes thereof It is equally important to understand that whether SCjST entrepreneurs are driven more by labour market signals while hiring workers without any prejudices of caste and gender, or they though do exhibit such preferences but are unable to get trained workers from their own social background. The paper also demonstrates how employment in OC/OBC owned enterprises is largely organized on caste lines, whereas same is not true in case of units owned by SC/ST. The paper explores possible causes for differing enterprise ownership and social diversity in employment of workers in units owned by various social groups of entrepreneurs.
{"title":"Social and Ethnic Diversity in Employment : Under Micro, Small and Medium Enterprises (MSMEs) in India","authors":"Prakash Chandra Deogharia","doi":"10.1177/0976343020160112","DOIUrl":"https://doi.org/10.1177/0976343020160112","url":null,"abstract":"Present paper presents the possible explanations for differing social diversihj in employment of workers in units owned by various social groups of entrepreneurs. This perplexing pattern requires an in depth research on understanding recruitment preferences of employers and underlying causes thereof It is equally important to understand that whether SCjST entrepreneurs are driven more by labour market signals while hiring workers without any prejudices of caste and gender, or they though do exhibit such preferences but are unable to get trained workers from their own social background. The paper also demonstrates how employment in OC/OBC owned enterprises is largely organized on caste lines, whereas same is not true in case of units owned by SC/ST. The paper explores possible causes for differing enterprise ownership and social diversity in employment of workers in units owned by various social groups of entrepreneurs.","PeriodicalId":186168,"journal":{"name":"The Oriental Anthropologist","volume":"95 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123000146","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-01DOI: 10.1177/0976343020160104
Dhananjay Kumar, N. Mishra
The material aspect of culture is used by the human being in the adaptation to their immediate local environmwt. This adaptation in an ecological setting is done by means of traditional technolog1;. Traditional technolOgJJ is part and parcel of human culture and passed through generations through the means of cultural communication. For the mountain ecosystem, such as Himalayan, there specific requirement is the reason for development of traditional technology. Often this technology is blend with traditional knowledge, local ecological resources, combined with the new technolog1; (that include innovative ideas developed within the group as well the borrowed knowledge system from the mainstream urban setup). In this paper authors have examined the traditional technolog1; and atltural adaptation to mountain ecosystem in a Himalayan village.
{"title":"Traditional Technology and Cultural Adaptation to Mountain Ecosystem: A Case Study of a Himalayan Village","authors":"Dhananjay Kumar, N. Mishra","doi":"10.1177/0976343020160104","DOIUrl":"https://doi.org/10.1177/0976343020160104","url":null,"abstract":"The material aspect of culture is used by the human being in the adaptation to their immediate local environmwt. This adaptation in an ecological setting is done by means of traditional technolog1;. Traditional technolOgJJ is part and parcel of human culture and passed through generations through the means of cultural communication. For the mountain ecosystem, such as Himalayan, there specific requirement is the reason for development of traditional technology. Often this technology is blend with traditional knowledge, local ecological resources, combined with the new technolog1; (that include innovative ideas developed within the group as well the borrowed knowledge system from the mainstream urban setup). In this paper authors have examined the traditional technolog1; and atltural adaptation to mountain ecosystem in a Himalayan village.","PeriodicalId":186168,"journal":{"name":"The Oriental Anthropologist","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126662295","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2016-06-01DOI: 10.1177/0976343020160110
Q. Marak
This paper discusses the first-borns among the matrilineal Garos, and their statuses, positions, privileges and responsibilities. Interestingly this ascribed status is rather fluid among them, and thus the paper discusses the circumstances which lead to a change in the status that was bestowed by birth, reiterating the fact that birth alone is not the criterion in the status given to the "first-born". The paper follows the narrative sh;le and uses the auto-ethnographical methodologt; since it discusses the author's own experiences and community.
{"title":"The Gendered Paradoxes of the First-Born: An Auto-Enthnographical Study of a Matrilineal Society","authors":"Q. Marak","doi":"10.1177/0976343020160110","DOIUrl":"https://doi.org/10.1177/0976343020160110","url":null,"abstract":"This paper discusses the first-borns among the matrilineal Garos, and their statuses, positions, privileges and responsibilities. Interestingly this ascribed status is rather fluid among them, and thus the paper discusses the circumstances which lead to a change in the status that was bestowed by birth, reiterating the fact that birth alone is not the criterion in the status given to the \"first-born\". The paper follows the narrative sh;le and uses the auto-ethnographical methodologt; since it discusses the author's own experiences and community.","PeriodicalId":186168,"journal":{"name":"The Oriental Anthropologist","volume":"137 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133457598","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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