How do blind people walk and cross the streets? This has been the guiding question, only simple at first glance, of our ethnographic study at the crossroads of Sensory Anthropology and Science and Technology Studies (STS), undertaken in the last six years in the city of Barcelona. In it we have followed different activists for the rights of people with “visual diversity” in their everyday urban displacements, and in their politicizations of urban infrastructures. Paying attention to the multiple and distributed agency that equips and dis/ables modes of moving about in the city, this question allows a description of the embodied, social, material and technical complexity that this mundane act entails. Our inquiry foregrounds two main elements: (a) the description of the sensory practices unfolded in blind walks; and (b) the description and close examination of the role played by non-human actors — animals and technologies — which constitute the “equipment” to walk as a blind person. Deepening urban anthropology’s material and embodied turn to the understanding of the circumstances of pedestrians, the present work wishes to highlight the relevance of considering pedestrian assemblages and the techno-sensory practices enabling particular types of displacements. A description around assemblages allows us to unfold a description of the city not as a place for the indifferent encounter of abled subjects, but as a complex ecology of supports and accompaniments to host bodily diversity.
{"title":"Ensamblajes peatonales: Los andares a ciegas como prácticas tecno-sensoriales","authors":"Marcos Cereceda Otárola, Tomás Sánchez Criado","doi":"10.11156/aibr.160108","DOIUrl":"https://doi.org/10.11156/aibr.160108","url":null,"abstract":"How do blind people walk and cross the streets? This has been the guiding question, only simple at first glance, of our ethnographic study at the crossroads of Sensory Anthropology and Science and Technology Studies (STS), undertaken in the last six years in the city of Barcelona. In it we have followed different activists for the rights of people with “visual diversity” in their everyday urban displacements, and in their politicizations of urban infrastructures. Paying attention to the multiple and distributed agency that equips and dis/ables modes of moving about in the city, this question allows a description of the embodied, social, material and technical complexity that this mundane act entails. Our inquiry foregrounds two main elements: (a) the description of the sensory practices unfolded in blind walks; and (b) the description and close examination of the role played by non-human actors — animals and technologies — which constitute the “equipment” to walk as a blind person. Deepening urban anthropology’s material and embodied turn to the understanding of the circumstances of pedestrians, the present work wishes to highlight the relevance of considering pedestrian assemblages and the techno-sensory practices enabling particular types of displacements. A description around assemblages allows us to unfold a description of the city not as a place for the indifferent encounter of abled subjects, but as a complex ecology of supports and accompaniments to host bodily diversity.","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"28 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78184722","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Many of our longstanding set of methods and denotative conventions of representation are no longer in harmony with the state of contemporary social, political, environmental and economic dysfunction. How can we create a representation that goes beyond the academic communication in a troubled world? How can we create “stories”, which work as the glue that holds people together, in order to connect with them? This is the basic question in the Art of Ethnography, an idea that begins with Maurice Merleau-Ponty’s, in his essay Eye and Mind. This piece suggests that the work of art is a pathway to an embodied enlightenment that can enable us to practice what Michael Jackson has called “the art of life”. It is the result of several aspects. For example, space and place, which are alive with memory, or dialogue, which is a window into personality of the characters, since it defines the people we study and makes them particular. This is a moment of troubled times, but also a moment of adaptation to our modes of representation, and an opportunity to develop the Art of Ethnography.
我们长期以来的许多方法和代表性的外延惯例不再与当代社会、政治、环境和经济功能失调的状态相协调。在纷乱的世界中，我们如何创造一种超越学术交流的表现?我们怎样才能创造“故事”，把人们粘合在一起，从而与他们建立联系?这是《民族志的艺术》中的基本问题，这个想法始于莫里斯·梅洛-庞蒂(Maurice merlo - ponty)的论文《眼睛与心灵》(Eye and Mind)。这件作品表明，艺术作品是通往具体化启蒙的途径，它可以使我们实践迈克尔·杰克逊所说的“生活的艺术”。这是几个方面的结果。例如，空间和地点，这是鲜活的记忆，或对话，这是一个窗口，了解人物的个性，因为它定义了我们研究的人，使他们与众不同。这是一个混乱的时刻，但也是一个适应我们的表现模式的时刻，也是一个发展民族志艺术的机会。
{"title":"The Art of Ethnography in Troubled Times","authors":"P. Stoller","doi":"10.11156/aibr.160102e","DOIUrl":"https://doi.org/10.11156/aibr.160102e","url":null,"abstract":"Many of our longstanding set of methods and denotative conventions of representation are no longer in harmony with the state of contemporary social, political, environmental and economic dysfunction. How can we create a representation that goes beyond the academic communication in a troubled world? How can we create “stories”, which work as the glue that holds people together, in order to connect with them? This is the basic question in the Art of Ethnography, an idea that begins with Maurice Merleau-Ponty’s, in his essay Eye and Mind. This piece suggests that the work of art is a pathway to an embodied enlightenment that can enable us to practice what Michael Jackson has called “the art of life”. It is the result of several aspects. For example, space and place, which are alive with memory, or dialogue, which is a window into personality of the characters, since it defines the people we study and makes them particular. This is a moment of troubled times, but also a moment of adaptation to our modes of representation, and an opportunity to develop the Art of Ethnography.","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"6 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88030523","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
After a brief theoretical presentation on the studies on spirituality from the anthropology, our object of investigation is introduced: the Circles of Anima. These Circles are the rituals of the Anima Network, one of the networks of a non-profit group that began in 2009 in Barcelona, Spain, and that has spread to several Iberoamerican countries. The Circles of Anima are named after the group of people who, sitting in a circular way, meet to help the souls in transit, that is, people who, after their death, have not gone to the Light. Approached this research from the subdiscipline of the anthropology of death, the contributions of Louis-Vincent Thomas and Louis Dumont are presented. His dichotomous vision of societies (holistic and individualistic) serves as a paradigm of interpretation. The Circles of Anima represent a cultural manifestation of life-death that partially reaffirms the dichotomy, and partly subverts it. For this, three of its components are analyzed in this article: its development in postmodernity cities, its individualism and, thirdly, the high percentage of women both in the coordination of the group and in the realization of the rituals.
{"title":"Los Círculos de Ánima en países iberoamericanos: Antropología de la muerte en el siglo XXI","authors":"Sara Pastor-Talboom","doi":"10.11156/aibr.160105","DOIUrl":"https://doi.org/10.11156/aibr.160105","url":null,"abstract":"After a brief theoretical presentation on the studies on spirituality from the anthropology, our object of investigation is introduced: the Circles of Anima. These Circles are the rituals of the Anima Network, one of the networks of a non-profit group that began in 2009 in Barcelona, Spain, and that has spread to several Iberoamerican countries. The Circles of Anima are named after the group of people who, sitting in a circular way, meet to help the souls in transit, that is, people who, after their death, have not gone to the Light. Approached this research from the subdiscipline of the anthropology of death, the contributions of Louis-Vincent Thomas and Louis Dumont are presented. His dichotomous vision of societies (holistic and individualistic) serves as a paradigm of interpretation. The Circles of Anima represent a cultural manifestation of life-death that partially reaffirms the dichotomy, and partly subverts it. For this, three of its components are analyzed in this article: its development in postmodernity cities, its individualism and, thirdly, the high percentage of women both in the coordination of the group and in the realization of the rituals.","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"29 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86225274","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mauricio Torres-Solís, B. Ramírez-Valverde, J. P. Juárez-Sánchez, Daniel Claudio Martínez Carrera, Mario Aliphat Fernández, Manuel Roberto Parra Vázquez
The work revalues the idea of a way of life within the community, called Tapaxuwan Latamat or Life in Happiness, by the Totonaca of Huehuetla, where the zest for the existence is born from serving and working in and for the community, celebrating with it, the principles and forces that dwell in the natural world. Tapaxuwan Latamat, as a contribution of the Totonaca from Huehuetla, joins the multitude of concrete Amerindian initiatives that seek the cognitive, ethnic and existential regeneration needed to build a more equitable and plural society.
{"title":"Buen vivir entre las familias indígenas totonacas del municipio de Huehuetla, Puebla-México","authors":"Mauricio Torres-Solís, B. Ramírez-Valverde, J. P. Juárez-Sánchez, Daniel Claudio Martínez Carrera, Mario Aliphat Fernández, Manuel Roberto Parra Vázquez","doi":"10.11156/aibr.160106","DOIUrl":"https://doi.org/10.11156/aibr.160106","url":null,"abstract":"The work revalues the idea of a way of life within the community, called Tapaxuwan Latamat or Life in Happiness, by the Totonaca of Huehuetla, where the zest for the existence is born from serving and working in and for the community, celebrating with it, the principles and forces that dwell in the natural world. Tapaxuwan Latamat, as a contribution of the Totonaca from Huehuetla, joins the multitude of concrete Amerindian initiatives that seek the cognitive, ethnic and existential regeneration needed to build a more equitable and plural society.","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"35 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89474396","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Vital Diplomacy. The Ritual Everyday on a Dammed River in Amazonia, de Chloe Nahum-Claudel","authors":"Juan Javier Rivera Andía","doi":"10.11156/aibr.160113","DOIUrl":"https://doi.org/10.11156/aibr.160113","url":null,"abstract":"","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"363 8","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72388578","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
espanolMuchos de nuestros metodos clasicos y de las convenciones de representacion han quedado desfasados con la situacion disfuncional social, politica, ambiental y economica de nuestros tiempos. ?Como podemos crear una representacion que vaya mas alla de la comunicacion academica en un mundo turbulento? ?Como podemos crear las «historias», lo que mantiene unida a la gente, para poder conectar con ella? Esta es la pregunta de partida en El arte de la Etnografia, una idea que comienza con el texto Eye and Mind, de Maurice Merleau-Ponty. Este ensayo sugiere que la obra de arte es una manera de alcanzar una forma ilustrada de aquello que Michael Jackson llamo «el arte de la vida». Nos llega a traves de la combinacion de varios aspectos. Por ejemplo, del espacio y el tiempo, que estan vivos en la memoria de las cosas, o el dialogo, que es una ventana a la personalidad de los personajes y les hace ser especiales. Vivimos tiempos turbulentos, pero tambien tiempos de adaptacion en nuestros modos de representacion, y esto supone una oportunidad de desarrollar el arte de la Etnografia. EnglishMany of our longstanding set of methods and denotative conventions of representation are no longer in harmony with the state of contemporary social, political, environmental and economic dysfunction. How can we create a representation that goes beyond the academic communication in a troubled world? How can we create “stories”, which work as the glue that holds people together, in order to connect with them? This is the basic question in the Art of Ethnography, an idea that begins with Maurice Merleau-Ponty’s, in his essay Eye and Mind. This piece suggests that the work of art is a pathway to an embodied enlightenment that can enable us to practice what Michael Jackson has called “the art of life”. It is the result of several aspects. For example, space and place, which are alive with memory, or dialogue, which is a window into personality of the characters, since it defines the people we study and makes them particular. This is a moment of troubled times, but also a moment of adaptation to our modes of representation, and an opportunity to develop the Art of Ethnography.
我们的许多传统方法和代表惯例已经与我们这个时代功能失调的社会、政治、环境和经济状况脱节。在一个动荡的世界里，我们如何创造一种超越学术交流的表现形式?我们如何创造“故事”，让人们团结在一起，与他们建立联系?这是民族志艺术的基本问题，这个想法始于莫里斯·梅洛-庞蒂的文本《眼睛与心灵》。这篇文章表明，艺术作品是一种实现迈克尔·杰克逊所说的“生活的艺术”的插图形式的方式。它是通过几个方面的结合来达到我们的。例如，空间和时间，它们活在事物的记忆中，或者对话，这是一扇窗户，让角色的个性变得特别。我们生活在一个动荡的时代，但我们的表现方式也在适应，这是一个发展民族志艺术的机会。我们的许多长期确立的代表方法和外延惯例已不再符合当代社会、政治、环境和经济功能障碍的状况。在一个麻烦的世界里，我们怎样才能创造出超越学术交流的表现呢?How can we create“,which work as the glue的故事”的人在一起,in order to connect with them ?This is the basic问题in the Art of Ethnography, an与莫里斯Merleau-Ponty’s的主意,开始在他的essay Eye and Mind。This piece复核that the work of art is a pathway to an违反enlightenment杰克逊that can enable us to practice what has called " the art of life”。这是几个方面的结果。例如，空间和地方，它是活的记忆，或对话，它是性格的一个方面，因为它定义了我们研究的人，并使他们特别。这是一个动荡的时代，但也是一个适应我们的表现方式的时代，也是一个发展民族志艺术的机会。
{"title":"El arte de la Etnografía en tiempos turbulentos","authors":"Paul Stoller","doi":"10.11156/AIBR.160102","DOIUrl":"https://doi.org/10.11156/AIBR.160102","url":null,"abstract":"espanolMuchos de nuestros metodos clasicos y de las convenciones de representacion han quedado desfasados con la situacion disfuncional social, politica, ambiental y economica de nuestros tiempos. ?Como podemos crear una representacion que vaya mas alla de la comunicacion academica en un mundo turbulento? ?Como podemos crear las «historias», lo que mantiene unida a la gente, para poder conectar con ella? Esta es la pregunta de partida en El arte de la Etnografia, una idea que comienza con el texto Eye and Mind, de Maurice Merleau-Ponty. Este ensayo sugiere que la obra de arte es una manera de alcanzar una forma ilustrada de aquello que Michael Jackson llamo «el arte de la vida». Nos llega a traves de la combinacion de varios aspectos. Por ejemplo, del espacio y el tiempo, que estan vivos en la memoria de las cosas, o el dialogo, que es una ventana a la personalidad de los personajes y les hace ser especiales. Vivimos tiempos turbulentos, pero tambien tiempos de adaptacion en nuestros modos de representacion, y esto supone una oportunidad de desarrollar el arte de la Etnografia. EnglishMany of our longstanding set of methods and denotative conventions of representation are no longer in harmony with the state of contemporary social, political, environmental and economic dysfunction. How can we create a representation that goes beyond the academic communication in a troubled world? How can we create “stories”, which work as the glue that holds people together, in order to connect with them? This is the basic question in the Art of Ethnography, an idea that begins with Maurice Merleau-Ponty’s, in his essay Eye and Mind. This piece suggests that the work of art is a pathway to an embodied enlightenment that can enable us to practice what Michael Jackson has called “the art of life”. It is the result of several aspects. For example, space and place, which are alive with memory, or dialogue, which is a window into personality of the characters, since it defines the people we study and makes them particular. This is a moment of troubled times, but also a moment of adaptation to our modes of representation, and an opportunity to develop the Art of Ethnography.","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"63 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75861549","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Montevideo, ciudad obrera. El tiempo libre desde las izquierdas (1920-1950), de Rodolfo Porrini Beracochea","authors":"Sergio Yanes Torrado","doi":"10.11156/aibr.160111","DOIUrl":"https://doi.org/10.11156/aibr.160111","url":null,"abstract":"","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"27 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74790853","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"De Job a Kafka. El sentido en nuestro tiempo, de Ricardo Sanmartín","authors":"Eloy Gómez Pellón","doi":"10.11156/aibr.160114","DOIUrl":"https://doi.org/10.11156/aibr.160114","url":null,"abstract":"","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"87 3 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77292755","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"La Invención de la Cultura, de Roy Wagner","authors":"Ion Fernández de las Heras","doi":"10.11156/aibr.160110","DOIUrl":"https://doi.org/10.11156/aibr.160110","url":null,"abstract":"","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"50 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81646858","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
M. J. Reyes Andreani, F. J. Jeanneret Brith, M. A. Cruz Contreras, César Castillo Vega, Manuela Badilla Rajevic, Centro de interpretación FiSura
Memory studies in Latin America have focused on understanding the form in which societies remember and transmit the violence perpetrated by the dictatorships that affected the region between 1970 and 1990. In this regard, more recent research has recognized the need to focus on local territories. In this context, studies on “emblematic” neighborhoods have emerged in Chile given the active role of these urban territories during the resistance against the dictatorship. However, not enough attention has been paid to what and how the past is transmitted considering that these territories face not only past but also present violence, such as police harassment or drug trafficking. This research contributes to this field. Based on a 3-year ethnographic study (2016-2018), the article analyzes the date produced in one of the observation settings — the “Heritage Day” — organized in an emblematic population of Santiago labeled by the State as a “critical neighborhood” for its levels of violence and social conflict. The analysis shows how memory transmission, in this case, operates as an intervention mechanism, overlooking and marginalizing lifestyles and closing the debate about different forms to live.
{"title":"La transmisión de memoria como mecanismo de intervención: Estudio de caso de una población «emblemática» y «crítica» en Santiago de Chile","authors":"M. J. Reyes Andreani, F. J. Jeanneret Brith, M. A. Cruz Contreras, César Castillo Vega, Manuela Badilla Rajevic, Centro de interpretación FiSura","doi":"10.11156/aibr.160107","DOIUrl":"https://doi.org/10.11156/aibr.160107","url":null,"abstract":"Memory studies in Latin America have focused on understanding the form in which societies remember and transmit the violence perpetrated by the dictatorships that affected the region between 1970 and 1990. In this regard, more recent research has recognized the need to focus on local territories. In this context, studies on “emblematic” neighborhoods have emerged in Chile given the active role of these urban territories during the resistance against the dictatorship. However, not enough attention has been paid to what and how the past is transmitted considering that these territories face not only past but also present violence, such as police harassment or drug trafficking. This research contributes to this field. Based on a 3-year ethnographic study (2016-2018), the article analyzes the date produced in one of the observation settings — the “Heritage Day” — organized in an emblematic population of Santiago labeled by the State as a “critical neighborhood” for its levels of violence and social conflict. The analysis shows how memory transmission, in this case, operates as an intervention mechanism, overlooking and marginalizing lifestyles and closing the debate about different forms to live.","PeriodicalId":44251,"journal":{"name":"Aibr-Revista De Antropologia Iberoamericana","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88593000","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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