Onondaga Lake, located in what is now Central New York, is the sacred place of the founding of the Haudenosaunee Confederacy. It is where the Peacemaker paddled his stone canoe and established the Great Law of Peace that has stood for centuries. In 1654 Simon Le Moyne, S. J. arrived on the shores of Onondaga Lake. In 1656 the French government, in accordance with the Christian Doctrine of Discovery, granted the Jesuits rights to the lake and the surrounding land, much prized for its abundant salt springs. They built a mission to lay claim to both the land and the souls who occupied it. It is this moment that sets off the contest for control of the lake and the history. The lake remains the sacred center of the Confederacy, which has survived despite attempts to eradicate it. The future of both is dependent on the recognition of its sacred status by those who have seen the lake as a source of profit and power as well as a convenient dumping ground. This is the story of that struggle.
奥农达加湖位于现在的纽约州中部，是豪德诺索尼部落联盟成立的圣地。在这里，和平缔造者划着他的石制独木舟，制定了绵延数百年的《和平大法》。1654 年，Simon Le Moyne, S. J. 来到奥农达加湖畔。1656 年，法国政府根据基督教的 "发现论"，授予耶稣会士对该湖及周边土地的所有权。他们建立了一个传教所，对这片土地和居住在这片土地上的灵魂提出要求。正是这一刻引发了对湖泊控制权的争夺和历史争夺。该湖仍然是联盟的神圣中心，尽管有人试图将其铲除，但联盟仍然存活了下来。两者的未来都取决于那些将湖视为利润和权力来源以及方便的垃圾场的人是否承认其神圣地位。这就是这场斗争的故事。
{"title":"Onondaga Lake as Sacred Space and Contested Space","authors":"H. Rine","doi":"10.31261/rias.13185","DOIUrl":"https://doi.org/10.31261/rias.13185","url":null,"abstract":"Onondaga Lake, located in what is now Central New York, is the sacred place of the founding of the Haudenosaunee Confederacy. It is where the Peacemaker paddled his stone canoe and established the Great Law of Peace that has stood for centuries. In 1654 Simon Le Moyne, S. J. arrived on the shores of Onondaga Lake. In 1656 the French government, in accordance with the Christian Doctrine of Discovery, granted the Jesuits rights to the lake and the surrounding land, much prized for its abundant salt springs. They built a mission to lay claim to both the land and the souls who occupied it. It is this moment that sets off the contest for control of the lake and the history. The lake remains the sacred center of the Confederacy, which has survived despite attempts to eradicate it. The future of both is dependent on the recognition of its sacred status by those who have seen the lake as a source of profit and power as well as a convenient dumping ground. This is the story of that struggle.","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348603","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}
Julia Faisst's review of Miles Orvell's Empire of Ruins: American Culture, Photography, and the Spectacle of Destruction
Julia Faisst 评论 Miles Orvell 的《废墟帝国》：美国文化、摄影和毁灭奇观
{"title":"Empire of Ruins: American Culture, Photography, and the Spectacle of Destruction by Miles Orvell","authors":"Julia Faisst","doi":"10.31261/rias.15408","DOIUrl":"https://doi.org/10.31261/rias.15408","url":null,"abstract":"Julia Faisst's review of Miles Orvell's Empire of Ruins: American Culture, Photography, and the Spectacle of Destruction","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"14 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348760","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}
This paper considers the topic of sacred spaces in North America through the vantage offered by Chacoan roads, monumental avenues constructed by Ancestral Four Corners people of the US Southwest from ca. AD 850-1150. I begin with a critique of the concept of the “sacred” as applied to the Chacoan past, suggesting instead that the Indigenous North American concept of power (in the sense of potent, generative force infused throughout the environment) offers a more culturally relevant framing. Next, I present three examples of locations along Chacoan roads that I argue were recognized as places of power due to the inherent landscape affordances of these locales. I close by briefly describing some of the practices carried out along Chacoan roads and drawing a connection between the understanding of “sacredness” evidenced through the archaeology of Chacoan roads and contemporary Native American activist efforts to protect landscapes of great power and meaning.
{"title":"Ritual Roadways and Places of Power in the Chaco World (ca. AD 850-1150)","authors":"Robert Weiner","doi":"10.31261/rias.13171","DOIUrl":"https://doi.org/10.31261/rias.13171","url":null,"abstract":"This paper considers the topic of sacred spaces in North America through the vantage offered by Chacoan roads, monumental avenues constructed by Ancestral Four Corners people of the US Southwest from ca. AD 850-1150. I begin with a critique of the concept of the “sacred” as applied to the Chacoan past, suggesting instead that the Indigenous North American concept of power (in the sense of potent, generative force infused throughout the environment) offers a more culturally relevant framing. Next, I present three examples of locations along Chacoan roads that I argue were recognized as places of power due to the inherent landscape affordances of these locales. I close by briefly describing some of the practices carried out along Chacoan roads and drawing a connection between the understanding of “sacredness” evidenced through the archaeology of Chacoan roads and contemporary Native American activist efforts to protect landscapes of great power and meaning.","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"48 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348755","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}
Navajo claims pertaining to the sacredness of the San Francisco Peaks (as well as those of several other Native American tribes), while no doubt profoundly sincere, are necessarily and strategically positioned in relation to the contemporary legal struggles within which they have arisen. However, I cannot stress too heavily that this should not suggest that their claims are spurious, invented, or in other words “inauthentic.” Greg Johnson asserts that “frequently, the specter against which authenticity is measured is what critics might call “postured tradition,” a shorthand means of suggesting that tradition expressed in political contexts is ‘merely political’” (2007: 3). To be sure, the discourses that posit the sacredness of the Peaks are fundamentally and simultaneously both religious and political; yet this does not necessarily mean that traditional religious claims made in contemporary political contexts are motivated by purely political considerations. Although these claims are necessarily formulated to persuade others of the incontestable “authenticity” of their claims, I suggest that the degree to which this incontestability is achieved is directly related to an accumulation and accretion of discourse resulting from nearly four decades of continuing conflict at the Peaks.
{"title":"Making Indigenous Religion at the San Francisco Peaks","authors":"Seth Schermerhorn","doi":"10.31261/rias.13800","DOIUrl":"https://doi.org/10.31261/rias.13800","url":null,"abstract":"Navajo claims pertaining to the sacredness of the San Francisco Peaks (as well as those of several other Native American tribes), while no doubt profoundly sincere, are necessarily and strategically positioned in relation to the contemporary legal struggles within which they have arisen. However, I cannot stress too heavily that this should not suggest that their claims are spurious, invented, or in other words “inauthentic.” Greg Johnson asserts that “frequently, the specter against which authenticity is measured is what critics might call “postured tradition,” a shorthand means of suggesting that tradition expressed in political contexts is ‘merely political’” (2007: 3). To be sure, the discourses that posit the sacredness of the Peaks are fundamentally and simultaneously both religious and political; yet this does not necessarily mean that traditional religious claims made in contemporary political contexts are motivated by purely political considerations. Although these claims are necessarily formulated to persuade others of the incontestable “authenticity” of their claims, I suggest that the degree to which this incontestability is achieved is directly related to an accumulation and accretion of discourse resulting from nearly four decades of continuing conflict at the Peaks.","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"102 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348671","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}
Intricately concocted temples—seemingly historically accurate down to the pixel—flash across the gamer’s screen, as the player-conquistador re-creates the downfall of the so-called “Aztec Empire,” circa 1521, a keyboard at hand instead of a cutlass. Playing the Spanish Conquest has never been easier or more exciting for the victor. Today’s recreational sundering of Indigenous-American sacred spaces and cultural monuments repeats disturbing patterns in colonialism and cultural imperialism from the Early Modern past (Carpenter 2021; Ford 2016; Mukherjee 2017). What are the lessons gamers learn by reducing digitized Mesoamerican temples, such as the grand teocalli of Tenochtitlan, to rubble? This article explores sacred landscapes, archaeology, and art relating to acts of conquest and sixteenth-century Spanish invasion of Mesoamerica. This study of Mesoamerican sacred environments supports my interpretation that careless approaches to early-modern contexts and virtual geographies created by game designers reduce the presence of Mesoamerican place-identity. I highlight empire-building games based on historical events and situate gaming experiences, old and new, as interventions in sacred architecture. The study draws in ethnospatial considerations of settings and ornamentation to furthering the recent Game Studies critiques on cartographies, narratologies, and play mechanics, here focusing on the geo-spiritual components of playing out aspects of Mesoamerica’s encounters with Spanish military and cultural conflict (Lammes et al. 2018). I reveal the importance of place attachment, ethnohistory, and archaeology in making more meaningful experiences and argue that current art history-adjacent gaming agendas create fun and profit at the expense of iconic structures of Mexico’s heritage, such as the Postclassic single- and double-topped teocalli (temple-pyramids). The final thoughts call for increased interventions from scholars upon developer-player negative feedback loops that repurpose inaccurate mythos from historiography of the “Spiritual Conquest” paradigm.
{"title":"As the Digital Teocalli Burns: Mesoamerica as Gamified Space and the Displacement of Sacred Pixels","authors":"Joshua Jacob Fitzgerald","doi":"10.31261/rias.13932","DOIUrl":"https://doi.org/10.31261/rias.13932","url":null,"abstract":"Intricately concocted temples—seemingly historically accurate down to the pixel—flash across the gamer’s screen, as the player-conquistador re-creates the downfall of the so-called “Aztec Empire,” circa 1521, a keyboard at hand instead of a cutlass. Playing the Spanish Conquest has never been easier or more exciting for the victor. Today’s recreational sundering of Indigenous-American sacred spaces and cultural monuments repeats disturbing patterns in colonialism and cultural imperialism from the Early Modern past (Carpenter 2021; Ford 2016; Mukherjee 2017). What are the lessons gamers learn by reducing digitized Mesoamerican temples, such as the grand teocalli of Tenochtitlan, to rubble? This article explores sacred landscapes, archaeology, and art relating to acts of conquest and sixteenth-century Spanish invasion of Mesoamerica. This study of Mesoamerican sacred environments supports my interpretation that careless approaches to early-modern contexts and virtual geographies created by game designers reduce the presence of Mesoamerican place-identity. I highlight empire-building games based on historical events and situate gaming experiences, old and new, as interventions in sacred architecture. The study draws in ethnospatial considerations of settings and ornamentation to furthering the recent Game Studies critiques on cartographies, narratologies, and play mechanics, here focusing on the geo-spiritual components of playing out aspects of Mesoamerica’s encounters with Spanish military and cultural conflict (Lammes et al. 2018). I reveal the importance of place attachment, ethnohistory, and archaeology in making more meaningful experiences and argue that current art history-adjacent gaming agendas create fun and profit at the expense of iconic structures of Mexico’s heritage, such as the Postclassic single- and double-topped teocalli (temple-pyramids). The final thoughts call for increased interventions from scholars upon developer-player negative feedback loops that repurpose inaccurate mythos from historiography of the “Spiritual Conquest” paradigm.","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348681","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}
The article opening the present issue is based on Paweł Jędrzejko's "Presidential Address" prepared for the audiences of the 11th World Congress of the International American Studies Association. Offering an insight into the most recent transformations of the IASA and of its journal, the Review of International American Studies, the author of the text pays homage to scholars, whose committment has proven instrumental for the development of the Organization itself, but also for the standing of the RIAS, which enjoys the status of a ranking periodical. The article, essentially historical in its assumptions, indicates the need of the adjustment of the Organization's bylaws to account for the changing academic reality in which it now functions.
{"title":"A New Opening: Presidential Address for the 11th World Congress of the IASA, Katowice, Poland, 7-10 September 2023","authors":"Paweł Jędrzejko","doi":"10.31261/rias.15161","DOIUrl":"https://doi.org/10.31261/rias.15161","url":null,"abstract":"The article opening the present issue is based on Paweł Jędrzejko's \"Presidential Address\" prepared for the audiences of the 11th World Congress of the International American Studies Association. Offering an insight into the most recent transformations of the IASA and of its journal, the Review of International American Studies, the author of the text pays homage to scholars, whose committment has proven instrumental for the development of the Organization itself, but also for the standing of the RIAS, which enjoys the status of a ranking periodical. The article, essentially historical in its assumptions, indicates the need of the adjustment of the Organization's bylaws to account for the changing academic reality in which it now functions.","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348754","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}
Mound-building was a preoccupation for the original, Indigenous occupants of the eastern portion of North America for at least six centuries. The efforts, from small to monumental, reflect a precision, often reflecting astronomical phenomena and are proliferated across the region. Today many remnants of these extraordinary efforts remain despite the systems of erasure that are characteristic of settler colonialism. Two such sites are the focus of this paper: the Newark Earthworks and Serpent Mound. Both sites are short-listed for UNESCO World Heritage status. Newark, Hopewell, and Serpent are all names given by dominant culture with no relation to the Indigenous architects and builders. They endure and resist, despite a long and complicated history of dominance. This paper offers a brief historical contextualization to demonstrate the ramifications of settler colonialism, which ruptured connections between Indigenous people and this land while simultaneously reinterpreting the sites as distinctly American. This lays a foundation for the web of narratives refashioned and recirculated in today’s contest over World Heritage status. Central to these narratives is ascribing the label of “sacred” to the sites and the vast number of constituents who claim “ownership” of them, including both local and global governmental agencies, historical societies, Native peoples, academics, and golfers. Furthermore, we can include those with religious and/or spiritual claims to the mounds such as the Mormons, new-agers, fundamentalist Christians, and contemporary Native tribes. Many of these stakeholders have come together to work toward the coveted World Heritage Status. But, if and when that happens, whose story will dominate? Who will make decisions? Whose voice will be heard?
{"title":"Reinterpretation of ‘Sacred Space’ at The Newark Earthworks and Serpent Mound","authors":"Sandra Garner","doi":"10.31261/rias.13857","DOIUrl":"https://doi.org/10.31261/rias.13857","url":null,"abstract":"Mound-building was a preoccupation for the original, Indigenous occupants of the eastern portion of North America for at least six centuries. The efforts, from small to monumental, reflect a precision, often reflecting astronomical phenomena and are proliferated across the region. Today many remnants of these extraordinary efforts remain despite the systems of erasure that are characteristic of settler colonialism. Two such sites are the focus of this paper: the Newark Earthworks and Serpent Mound. Both sites are short-listed for UNESCO World Heritage status. Newark, Hopewell, and Serpent are all names given by dominant culture with no relation to the Indigenous architects and builders. They endure and resist, despite a long and complicated history of dominance. This paper offers a brief historical contextualization to demonstrate the ramifications of settler colonialism, which ruptured connections between Indigenous people and this land while simultaneously reinterpreting the sites as distinctly American. This lays a foundation for the web of narratives refashioned and recirculated in today’s contest over World Heritage status. Central to these narratives is ascribing the label of “sacred” to the sites and the vast number of constituents who claim “ownership” of them, including both local and global governmental agencies, historical societies, Native peoples, academics, and golfers. Furthermore, we can include those with religious and/or spiritual claims to the mounds such as the Mormons, new-agers, fundamentalist Christians, and contemporary Native tribes. Many of these stakeholders have come together to work toward the coveted World Heritage Status. But, if and when that happens, whose story will dominate? Who will make decisions? Whose voice will be heard?","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"52 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348783","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}
In Canada, Yukon First Nations are politically powerful and, when viewed by an outsider, everything appears to be progressing well. But the adoption of the Western political model has a downside. We have generally sacrificed our culture for that political power. The loss of our culture has resulted in many social problems and this essay discusses what has resulted from those problems, specifically our high death rate. Ironically, our death ritual, the Potlatch, is one of the strongest surviving cultural traditions we still exercise, while our languages, laws, art, lifestyle, and spirituality are almost all forgotten.
{"title":"Our Death is Our Strongest Surviving Tradition. A Guest Essay by the Artist of Our Cover Image","authors":"Ukjese Van Kampen","doi":"10.31261/rias.15431","DOIUrl":"https://doi.org/10.31261/rias.15431","url":null,"abstract":"In Canada, Yukon First Nations are politically powerful and, when viewed by an outsider, everything appears to be progressing well. But the adoption of the Western political model has a downside. We have generally sacrificed our culture for that political power. The loss of our culture has resulted in many social problems and this essay discusses what has resulted from those problems, specifically our high death rate. Ironically, our death ritual, the Potlatch, is one of the strongest surviving cultural traditions we still exercise, while our languages, laws, art, lifestyle, and spirituality are almost all forgotten.","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"39 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348790","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}
Review of: Lacrosse – It’s a Way of Life (2014), directed by Lívia Šavelková, Tomáš Petráň and Milan Durňak, Global Lacrosse Village/Lakrosová vesnice (2015), directed by Lívia Šavelková and Milan Durňak, and On the Shore/Na Břehu (2022), directed by Lívia Šavelková and Milan Durňak
回顾《长曲棍球--这是一种生活方式》（2014 年），导演：Lívia Šavelková、Tomáš Petráň和 Milan Durňak；《长曲棍球地球村》（2015 年），导演：Lívia Šavelková 和 Milan Durňak；《海岸上》（2022 年），导演：Lívia Šavelková 和 Milan Durňak
{"title":"Lacrosse – It’s a Way of Life, dir. Lívia Šavelková, Tomáš Petráň and Milan Durňak, Global Lacrosse Village/Lakrosová vesnice, dir. Lívia Šavelková and Milan Durňak, On the Shore/Na Břehu, dir. Lívia Šavelková and Milan Durňak","authors":"Zuzanna Kruk-Buchowska","doi":"10.31261/rias.15319","DOIUrl":"https://doi.org/10.31261/rias.15319","url":null,"abstract":"Review of: Lacrosse – It’s a Way of Life (2014), directed by Lívia Šavelková, Tomáš Petráň and Milan Durňak, Global Lacrosse Village/Lakrosová vesnice (2015), directed by Lívia Šavelková and Milan Durňak, and On the Shore/Na Břehu (2022), directed by Lívia Šavelková and Milan Durňak","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"48 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348713","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}
Libby Cook's review of Building the Brafferton: The Founding, Funding, and Legacy of America's Indian School edited by Danielle Moretti-Langholtz and Buck Woodard
{"title":"Building the Brafferton: The Founding, Funding, and Legacy of America's Indian School edited by Danielle Moretti-Langholtz and Buck Woodard","authors":"Libby Cook","doi":"10.31261/rias.15326","DOIUrl":"https://doi.org/10.31261/rias.15326","url":null,"abstract":"Libby Cook's review of Building the Brafferton: The Founding, Funding, and Legacy of America's Indian School edited by Danielle Moretti-Langholtz and Buck Woodard","PeriodicalId":37268,"journal":{"name":"Review of International American Studies","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348699","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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