Abstract:In February 2018, several women leveled allegations of sexual misconduct against Sherman Alexie, an author known for championing Native causes, challenging racism, and serving as a mentor for Native writers. Through a textual analysis, this article examines how two essayists, Deborah A. Miranda and Tracy Rector, embrace a Native feminist approach in responding to the allegations. I argue that these texts complicate the dominant narrative of the #MeToo movement and Western ideas of justice through a rhetoric of felt knowledge, or the sharing of personal narratives in which the emotional content is shaped by the settler colonialist experience, that explores other ways of knowing.
{"title":"Communicating Felt Knowledge to Decolonize #MeToo: A Native Feminist Approach to the Sherman Alexie Allegations","authors":"Cortney L. Smith","doi":"10.1353/ff.2022.0035","DOIUrl":"https://doi.org/10.1353/ff.2022.0035","url":null,"abstract":"Abstract:In February 2018, several women leveled allegations of sexual misconduct against Sherman Alexie, an author known for championing Native causes, challenging racism, and serving as a mentor for Native writers. Through a textual analysis, this article examines how two essayists, Deborah A. Miranda and Tracy Rector, embrace a Native feminist approach in responding to the allegations. I argue that these texts complicate the dominant narrative of the #MeToo movement and Western ideas of justice through a rhetoric of felt knowledge, or the sharing of personal narratives in which the emotional content is shaped by the settler colonialist experience, that explores other ways of knowing.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129446842","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}
By "space," I mean a physical or digital, real or imagined, virtual and material environment in which social relations—individual or collective—can take place. Private property in the form of the home and land ownership—also a core element of American capitalist colonialist dream—continued to define legal claims to land that furthered policing, racial segregation, cisheteropatriarchal marriage, and other state violence. [...]community publics presume designers can produce environmentally-determined "community," Third, liberal publics are accessible to all—in a fictional world where everyone is equal. Relatedly, when nineteenth century, WASP, upper-class policies, laws, and norms deemed sex a private matter, gay men were forced to create their own counterpublics for their sexual rendezvous.
{"title":"Privates: Theorizing Private Space in Trans Care","authors":"Jack Jen Gieseking","doi":"10.1353/ff.2022.0041","DOIUrl":"https://doi.org/10.1353/ff.2022.0041","url":null,"abstract":"By \"space,\" I mean a physical or digital, real or imagined, virtual and material environment in which social relations—individual or collective—can take place. Private property in the form of the home and land ownership—also a core element of American capitalist colonialist dream—continued to define legal claims to land that furthered policing, racial segregation, cisheteropatriarchal marriage, and other state violence. [...]community publics presume designers can produce environmentally-determined \"community,\" Third, liberal publics are accessible to all—in a fictional world where everyone is equal. Relatedly, when nineteenth century, WASP, upper-class policies, laws, and norms deemed sex a private matter, gay men were forced to create their own counterpublics for their sexual rendezvous.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122107915","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}
inflicted upon them. Similarly, in the negative media portrayals about welfare recipients, women like Yvonne Johnson and others come through as making deliberate choices about the kinds of work they will do or their use of recreational drugs to mitigate stress caused by the oppressive structure and sheer disrespect of welfare-to-work programs. However, these concrete examples of Black women’s agency, even within structural limitations, are much too few. More of these would have buttressed Kandaswamy’s queer theorizations. They would also have furthered Kandaswamy’s methodological commitment to working with a hostile archive to further illuminate a more complex history, specifically the ways in which Black women utilized mobility and migration, leisure and recreation, and epistemologies and praxis to not just resist the structural violences of Reconstruction and welfare era policy, but also the ways they worked to manifest their freedom dreams. Domestic Contradictions serves as a methodological model in interdisciplinarity. More importantly though, it offers readers ideological and policy linkages between Reconstruction and Welfare Reform, connections not generally clear to students at all levels—from high school to graduate school, whether US history or gender studies majors. The book demonstrates the ways both eras constituted economic, political, and cultural crises ripe for the emergence of more just approaches to human need. And yet state policies and practices of these two eras “forced Black women to adhere to heteronormative ideals and [to] engage in highly exploitative forms of labor,” in order to be citizens deserving of support (196). Examining the similarities across the eras showcases the “centrality of forced labor” (194) and the role of “gendered forms of anti-Black racism” (196) in US welfare ideas and policies.
{"title":"Care Ethics in the Age of Precarity ed. Maurice Hamington and Michael Flower (review)","authors":"Christine L. Garlough","doi":"10.1353/ff.2022.0050","DOIUrl":"https://doi.org/10.1353/ff.2022.0050","url":null,"abstract":"inflicted upon them. Similarly, in the negative media portrayals about welfare recipients, women like Yvonne Johnson and others come through as making deliberate choices about the kinds of work they will do or their use of recreational drugs to mitigate stress caused by the oppressive structure and sheer disrespect of welfare-to-work programs. However, these concrete examples of Black women’s agency, even within structural limitations, are much too few. More of these would have buttressed Kandaswamy’s queer theorizations. They would also have furthered Kandaswamy’s methodological commitment to working with a hostile archive to further illuminate a more complex history, specifically the ways in which Black women utilized mobility and migration, leisure and recreation, and epistemologies and praxis to not just resist the structural violences of Reconstruction and welfare era policy, but also the ways they worked to manifest their freedom dreams. Domestic Contradictions serves as a methodological model in interdisciplinarity. More importantly though, it offers readers ideological and policy linkages between Reconstruction and Welfare Reform, connections not generally clear to students at all levels—from high school to graduate school, whether US history or gender studies majors. The book demonstrates the ways both eras constituted economic, political, and cultural crises ripe for the emergence of more just approaches to human need. And yet state policies and practices of these two eras “forced Black women to adhere to heteronormative ideals and [to] engage in highly exploitative forms of labor,” in order to be citizens deserving of support (196). Examining the similarities across the eras showcases the “centrality of forced labor” (194) and the role of “gendered forms of anti-Black racism” (196) in US welfare ideas and policies.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"88 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116013725","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}
Abstract:A conversation between a feminist scholar and a women's right activist on the US-NATO military withdrawal from Afghanistan (August 2021), this piece aims to share an alternative strand of Afghan feminist thought to the dominant gender apartheid rhetoric presented in popular Euromerican media. From a transnational feminist lens, the article offers Afghan feminist strategies for survival in the face of war, terrorism, imperialism, and misogyny. In this conversation, the parliamentarian Malalai Joya recounts the political stakes involved in her fight for justice, her resistance to imperial feminism, and thoughtful critique of some Afghan women leaders, conservative or liberal, who maintain patriarchal power but fail to wield their privileged positionalities to foreground the economic and social needs of the vast majority of Afghan women. The conversation steers toward questions about whether Joya's socialist dream of achieving freedom and democracy in Afghanistan is too idealistic, or potentially feasible through her theory of democratization of knowledge as resistance to oppression. Given the geopolitical power dynamic between the two speakers, from a critical transnational feminist lens, this conversation seeks to shift epistemology from the colonial model of knowledge extraction to a more collaborative practice of decolonization of feminist knowledge formation.
{"title":"A Transnational Feminist Perspective on the US-NATO Military Withdrawal from Afghanistan: In Conversation with Malalai Joya","authors":"Devaleena Das, M. Joya","doi":"10.1353/ff.2022.0037","DOIUrl":"https://doi.org/10.1353/ff.2022.0037","url":null,"abstract":"Abstract:A conversation between a feminist scholar and a women's right activist on the US-NATO military withdrawal from Afghanistan (August 2021), this piece aims to share an alternative strand of Afghan feminist thought to the dominant gender apartheid rhetoric presented in popular Euromerican media. From a transnational feminist lens, the article offers Afghan feminist strategies for survival in the face of war, terrorism, imperialism, and misogyny. In this conversation, the parliamentarian Malalai Joya recounts the political stakes involved in her fight for justice, her resistance to imperial feminism, and thoughtful critique of some Afghan women leaders, conservative or liberal, who maintain patriarchal power but fail to wield their privileged positionalities to foreground the economic and social needs of the vast majority of Afghan women. The conversation steers toward questions about whether Joya's socialist dream of achieving freedom and democracy in Afghanistan is too idealistic, or potentially feasible through her theory of democratization of knowledge as resistance to oppression. Given the geopolitical power dynamic between the two speakers, from a critical transnational feminist lens, this conversation seeks to shift epistemology from the colonial model of knowledge extraction to a more collaborative practice of decolonization of feminist knowledge formation.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"60 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126461851","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}
Abstract:This article engages the earth-body, or Silueta (Silhouette) (1973–80), works of Cuban-American artist Ana Mendieta to signal the Western limits of ecofeminist discourses and imagine a human-earthly relation beyond them. Ecofeminist thought has gained traction in feminist studies, especially given new materialist interventions which mark its ability to think a non-anthropocentric feminism in a time of environmental crisis. I recognize the potential of ecofeminism, and explore the ways it informed Mendieta's practice. Yet, drawing on decolonial feminist theory, I argue that a global South context and the "coloniality of [her] being" (Maldonaldo-Torres 2007) shifted Mendieta's engagement with the ecofeminist project. I read Mendieta as enacting an "aesthetics of re-existence" (Alban Achinte 2013) in response to a dehumanizing colonial context, using her art to "re-member" (Anzaldúa 2015) the negated dimensions of her existence in the Americas. Doing so reveals a persistent Western humanist lens that underwrites mainstream ecofeminist understandings of human-earthly relation, and also thinks with the African and Indigenous cosmologies Mendieta incorporated into her Siluetas about alternative modes of human relation to the earth. As Mendieta re-membered her own colonized being through her art, she helps us re-member ecofeminism's relation to the earth.
{"title":"Earth-Bodies as Re-Existence: Ana Mendieta's Siluetas Beyond the Limits of Ecofeminism","authors":"J. E. Jones","doi":"10.1353/ff.2022.0034","DOIUrl":"https://doi.org/10.1353/ff.2022.0034","url":null,"abstract":"Abstract:This article engages the earth-body, or Silueta (Silhouette) (1973–80), works of Cuban-American artist Ana Mendieta to signal the Western limits of ecofeminist discourses and imagine a human-earthly relation beyond them. Ecofeminist thought has gained traction in feminist studies, especially given new materialist interventions which mark its ability to think a non-anthropocentric feminism in a time of environmental crisis. I recognize the potential of ecofeminism, and explore the ways it informed Mendieta's practice. Yet, drawing on decolonial feminist theory, I argue that a global South context and the \"coloniality of [her] being\" (Maldonaldo-Torres 2007) shifted Mendieta's engagement with the ecofeminist project. I read Mendieta as enacting an \"aesthetics of re-existence\" (Alban Achinte 2013) in response to a dehumanizing colonial context, using her art to \"re-member\" (Anzaldúa 2015) the negated dimensions of her existence in the Americas. Doing so reveals a persistent Western humanist lens that underwrites mainstream ecofeminist understandings of human-earthly relation, and also thinks with the African and Indigenous cosmologies Mendieta incorporated into her Siluetas about alternative modes of human relation to the earth. As Mendieta re-membered her own colonized being through her art, she helps us re-member ecofeminism's relation to the earth.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125347304","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}
Abstract:In this article, I investigate a feminist action–the "Serzh is not our daddy!" action–that took place during the liminal time-space of Armenia's 2018 "Velvet Revolution." Recognizing authoritarian governance as a problem of patriarchy, feminist activists, as part of a makeshift group known as Aghchiknots (Girl's Place), organized an action where they contested not only the legitimacy of Prime Minister Serzh Sargsyan, the object of refutation of the larger "Velvet Revolution," but the very problem of patriarchal centralization of authority, including that of the opposition Nikol Pashinyan who led the decentralized (apakentronacvac) protests in 2018. The action, as a public event, enabled a multiplicity of meanings, including the potentiality of fatherlessness as an ontological site from which to refuse authority centralized in patriarchal hands. In discussion with more recent feminist theory that has taken patriarchy seriously without losing the important resonances of race and class, this article contributes to how we might imagine patriarchy as an ongoing problem within authoritarian regimes as sites of public intimacy as well as everyday intimate life worlds and how an otherwise masculinist and patriarchal popular movement opens spaces from which to contest patriarchy.
{"title":"\"We Don't Have a Daddy!\": Marking Armenia's 2018 \"Velvet Revolution\" as a Site of Contesting Patriarchy","authors":"Tamar Shirinian","doi":"10.1353/ff.2022.0025","DOIUrl":"https://doi.org/10.1353/ff.2022.0025","url":null,"abstract":"Abstract:In this article, I investigate a feminist action–the \"Serzh is not our daddy!\" action–that took place during the liminal time-space of Armenia's 2018 \"Velvet Revolution.\" Recognizing authoritarian governance as a problem of patriarchy, feminist activists, as part of a makeshift group known as Aghchiknots (Girl's Place), organized an action where they contested not only the legitimacy of Prime Minister Serzh Sargsyan, the object of refutation of the larger \"Velvet Revolution,\" but the very problem of patriarchal centralization of authority, including that of the opposition Nikol Pashinyan who led the decentralized (apakentronacvac) protests in 2018. The action, as a public event, enabled a multiplicity of meanings, including the potentiality of fatherlessness as an ontological site from which to refuse authority centralized in patriarchal hands. In discussion with more recent feminist theory that has taken patriarchy seriously without losing the important resonances of race and class, this article contributes to how we might imagine patriarchy as an ongoing problem within authoritarian regimes as sites of public intimacy as well as everyday intimate life worlds and how an otherwise masculinist and patriarchal popular movement opens spaces from which to contest patriarchy.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"103 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123541306","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}
Abstract:In the United States, feminists within mainstream rape crisis advocacy have been working to address rape by advocating to end the DNA backlog and therefore, the expansion of DNA databases, locally and nationally. Despite criticisms from radical abolition feminists for practicing carceral feminism that incarcerates more Black and Brown people, rape crisis advocates have been continuing their entanglements with criminal justice, fully recognizing the contradictory ends of such investments. In this paper, I explore their continued carceral investments, through underlying logics and justifications based in science and law and the impacts of doing so, as it relates to the problem of racialized policing. Relying on Black feminist epistemologies and interdisciplinary methodologies, my analysis draws upon archived documents, reports, legislations, and ethnographically driven interviews and observations with and amongst state and non-state actors, who are stakeholders in DNA biosurveillance. I argue that carceral feminists continue their carceral investments through two justifications—materiality and recidivism—that results in intensification of policing in communities of color by expanding genome based racialized biosurveillance. The implications of their justifications further harm survivors of violence, and produce a multifaceted recidivism, that is unbounded spacio-temporally, deepening and furthering state reach within communities of color in perpetuity.
{"title":"\"A Little Right of Center\": Carceral Feminism and the Expansion of Biosurveillance","authors":"S. Ravichandran","doi":"10.1353/ff.2022.0022","DOIUrl":"https://doi.org/10.1353/ff.2022.0022","url":null,"abstract":"Abstract:In the United States, feminists within mainstream rape crisis advocacy have been working to address rape by advocating to end the DNA backlog and therefore, the expansion of DNA databases, locally and nationally. Despite criticisms from radical abolition feminists for practicing carceral feminism that incarcerates more Black and Brown people, rape crisis advocates have been continuing their entanglements with criminal justice, fully recognizing the contradictory ends of such investments. In this paper, I explore their continued carceral investments, through underlying logics and justifications based in science and law and the impacts of doing so, as it relates to the problem of racialized policing. Relying on Black feminist epistemologies and interdisciplinary methodologies, my analysis draws upon archived documents, reports, legislations, and ethnographically driven interviews and observations with and amongst state and non-state actors, who are stakeholders in DNA biosurveillance. I argue that carceral feminists continue their carceral investments through two justifications—materiality and recidivism—that results in intensification of policing in communities of color by expanding genome based racialized biosurveillance. The implications of their justifications further harm survivors of violence, and produce a multifaceted recidivism, that is unbounded spacio-temporally, deepening and furthering state reach within communities of color in perpetuity.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122484884","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}
Abstract:The 2014 documentary Kumu Hina describes protagonist and narrator Hina as a trans woman though she teaches viewers and students at a Hawaiian charter school about her non-trans māhū identity. The settler colonial effects of equating "trans" and "māhū reverberate across multiple relationships in the documentary, as we learn about Hina's protection of burial grounds of her community's ancestors from a construction project, recent marriage in Fiji, and student who also identifies "in the middle." The documentary reveals the construction site, archipelagos, and school all as archaeological time-spaces wherein Hina negotiates māhū preservation, continuity, and futurity despite colonial mediation. Despite the film's circulation within a global LGBTQI+ movement, Hina asks audiences to understand Kanaka Maoli epistemologies and life as comprehensive, neither alternative to nor assimilable with settler LGBTQI+ frameworks. Extending works by Sylvia Wynter, Katherine McKittrick, and Mark Rifkin, we examine Kanaka Maoli gendered inhabitations of the archipelago spatio-temporally and as impossible to reconcile either as "past" or within LGBTQI+ futures. In structural and representational tensions between Hina's work and disciplinary institutions of school, city-planning, marriage, and the medium of documentary itself, we find a living (archaeo)logics incommensurate with settler colonial time and epistemologies.
{"title":"A Queer Dig: Kanaka Maoli Gendered and Temporal (Archaeo)logics in Kumu Hina","authors":"Mary Zaborskis, E. Reich","doi":"10.1353/ff.2022.0021","DOIUrl":"https://doi.org/10.1353/ff.2022.0021","url":null,"abstract":"Abstract:The 2014 documentary Kumu Hina describes protagonist and narrator Hina as a trans woman though she teaches viewers and students at a Hawaiian charter school about her non-trans māhū identity. The settler colonial effects of equating \"trans\" and \"māhū reverberate across multiple relationships in the documentary, as we learn about Hina's protection of burial grounds of her community's ancestors from a construction project, recent marriage in Fiji, and student who also identifies \"in the middle.\" The documentary reveals the construction site, archipelagos, and school all as archaeological time-spaces wherein Hina negotiates māhū preservation, continuity, and futurity despite colonial mediation. Despite the film's circulation within a global LGBTQI+ movement, Hina asks audiences to understand Kanaka Maoli epistemologies and life as comprehensive, neither alternative to nor assimilable with settler LGBTQI+ frameworks. Extending works by Sylvia Wynter, Katherine McKittrick, and Mark Rifkin, we examine Kanaka Maoli gendered inhabitations of the archipelago spatio-temporally and as impossible to reconcile either as \"past\" or within LGBTQI+ futures. In structural and representational tensions between Hina's work and disciplinary institutions of school, city-planning, marriage, and the medium of documentary itself, we find a living (archaeo)logics incommensurate with settler colonial time and epistemologies.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124265539","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}
{"title":"Mapping Gendered Ecologies: Engaging with and beyond Ecowomanism and Ecofeminism ed. by K. Melchor Quick Hall and Gwyn Kirk (review)","authors":"P. Chandrasekaran","doi":"10.1353/ff.2022.0030","DOIUrl":"https://doi.org/10.1353/ff.2022.0030","url":null,"abstract":"","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"44 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130707200","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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