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Contemporary art, Amerindian rock art heritage, and decolonization in the Guadeloupean archipelago 瓜德罗普群岛的当代艺术、美洲印第安岩石艺术遗产和非殖民化
IF 3.5 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-02-17 DOI: 10.1111/aman.13952
Leila Baracchini, Julien Monney
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引用次数: 0
The legal limits of decolonizing heritage: Emancipation, the nation-state, and racial capitalism in Brazil 非殖民化遗产的法律限制:巴西的解放、民族国家和种族资本主义
IF 3.5 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-02-17 DOI: 10.1111/aman.13956
Lucas Lixinski
<p>Cultural heritage law and processes, it is widely known, authorize certain forms of identity that are more often than not aligned with a national project (Lowenthal, <span>1998</span>). What happens, however, when the national project turns away from being one of harmony and continuity with the past (as is still the case in many countries, most notably China, as Bideau and Bugnon show in this collection), and becomes about a break with—or at least renegotiation of—the past? What happens when, in the same breath, heritage becomes part of a project that is not just about recognition but also contains within it at least some elements of redistribution? Can we stretch the limits of the authorizing forces around heritage (Smith, <span>2006</span>) so that they operate in a register that can deliver on decolonial possibilities and promises? A recent example in Brazil speaks to these questions and suggests that there is potential, albeit limited, for decoloniality through heritage.</p><p>In 2018, the Brazilian Supreme Court upheld the constitutionality of legislation that grants land rights to Afro-descendants in Brazil. These populations, known as <i>quilombolas</i>, who live in <i>quilombos</i>, are entitled to their lands partly as a measure of reparation against their historical and ongoing oppression, rooted in slavery. Their land rights are grounded in legal mechanisms that protect cultural heritage in the Brazilian Constitution. I use this context to explore the uneasy relationships between heritage, the law, and racial capitalism. I argue that the authorizing register of legal discourse is, by and large, unable to live up to the aspirations of heritage as a decolonial tool, but it can still be somewhat promising strategically for historically oppressed groups.</p><p>Brazil was the last country to abolish the enslavement of African people in the Americas. When it finally did, in 1888, it chose not to compensate former slave owners for the loss of their “property” (as was somewhat common at the time in other countries), nor to compensate formerly enslaved people for what we today would call the expropriation of their labor and bodies (Robinson, <span>2021</span>). To avoid the former, the Brazilian government burned all the archives recording titles over enslaved persons. This action had significant impacts on the latter, and heritage processes and forms have since sought to correct that gap.</p><p>Specifically, 100 years after the abolition of slavery, in 1988, the Brazilian state adopted a new Constitution to mark the end of over two decades of military dictatorship. This constitution was the first to recognize multiculturalism and even acknowledge the existence of Afro-descendants in the country as a separate segment of the population with specific rights claims. Up until then, Brazil had been stuck in the myth of racial democracy, which suggests that it is a harmonious society where no racism exists, because all the distinctive ethnic group
众所周知,文化遗产法律和程序授权了某些形式的身份认同,而这些身份认同往往与国家项目相一致(Lowenthal,1998 年)。然而,如果国家项目不再是与过去的和谐与延续(正如比多和布格农在本文集中所展示的,在许多国家,尤其是中国,情况依然如此),而变成了与过去的决裂--或至少是对过去的重新谈判--会发生什么情况呢?同样,当遗产成为一个项目的一部分,而这个项目不仅仅是关于承认,还至少包含一些重新分配的因素时,又会发生什么呢?我们能否扩展遗产授权力量的局限性(Smith,2006 年),使其在注册登记时能够实现非殖民地的可能性和承诺?巴西最近的一个例子说明了这些问题,并表明通过遗产实现非殖民化是有潜力的,尽管是有限的。2018 年,巴西最高法院维持了赋予巴西非洲后裔土地权的立法的合宪性。这些居住在前逃亡黑奴区(quilombolas)的人被称为 "前逃亡黑奴"(quilombolas),他们有权获得自己的土地,部分原因是作为对其历史上和持续遭受的压迫(根源于奴隶制)的补偿措施。他们的土地权以巴西宪法中保护文化遗产的法律机制为基础。我利用这一背景来探讨遗产、法律和种族资本主义之间的不稳定关系。我认为,法律话语的授权注册总体上无法实现遗产作为非殖民化工具的愿望,但对于历史上被压迫的群体来说,它仍然具有一定的战略意义。巴西最终于 1888 年废除了对非洲人的奴役,但它选择不对前奴隶主失去的 "财产 "进行赔偿(这在当时的其他国家比较常见),也不对前被奴役者进行赔偿(我们今天称之为对其劳动力和身体的征用)(Robinson,2021 年)。为了避免前者,巴西政府烧毁了所有记录被奴役者所有权的档案。具体而言,在废除奴隶制 100 年后的 1988 年,巴西政府通过了一部新宪法,标志着二十多年军事独裁统治的结束。这部宪法首次承认了多元文化,甚至承认巴西的非洲后裔是人口中的一个独立群体,享有特定的权利要求。在此之前,巴西一直沉浸在种族民主的迷思中,认为巴西是一个和谐的社会,不存在种族主义,因为所有不同的种族群体(非洲黑人、土著居民和欧洲白人定居者)已经融合成一个 "巴西 "种族(Ribeiro,2000 年)。1988 年宪法试图打破这一迷思,以土地权的形式对非洲后裔和土著居民进行某种形式的补偿。为此,一些人认为,前逃亡黑奴需要证明对土地占领的历史连续性以及与奴役的联系,但如果没有被销毁的档案,很难证明这一点。宪法还承认这些群体以及欧洲殖民者的后裔对国家认同的 "贡献"(正如巴拉奇尼(Baracchini)和蒙尼(Monney)在本文集中结合另一种情况探讨的那样,以这种方式加强了殖民主义遗留下来的结构,以及正如比多(Bideau)和布格农(Bugnon)在本文集中讨论的那样,通过遗产进行 "社会工程 "的一种形式),保护他们的物质和非物质文化遗产。新宪法中的土地权和遗产条款试图使巴西的法律体系非殖民化。如今,人们通常认为前逃亡奴隶的后代是前逃亡奴隶。然而,他们的历史要复杂得多,主要特征并不是逃离奴役,而是前逃亡黑奴的形成是对奴隶制度和基于种族的整体压迫的一种反抗。逃离奴役只是反抗的一种形式;反抗一直持续到今天,前逃亡黑奴今天仍然可以形成(图 1)。前逃亡黑奴是与过去联系在一起的(这在某种程度上使其成为历史文物),还是现在的一部分(这使其仍然可以出现),这些截然不同的观点一直反映在学术和法律论述中。 前逃亡黑奴即过去的观点在很长一段时间内占据主导地位,至今仍在法律想象中占有一席之地(Moura, 2020),这种观点使遗产学科被当作静态的人工制品,成为反对少数群体身份的武器(Haputhanthri、Juleff 和 Thamotharampillai 在本文集中就斯里兰卡问题进行了讨论)。但至少在过去四十年里,随着巴西黑人抵抗运动的 "重新发现",对话变得更加复杂(Ioruba、de Moraes 和 Gomes,2016 年)。这两种观点并存的后果是法律的模糊性,其解释和执行受制于法官或其他法律权威的个人世界观。1988 年《宪法》是巴西第一部公开讨论黑人问题的宪法文本。黑人活动家和负责起草下一部宪法的制宪会议的少数黑人成员对种族问题的主张有着丰富而复杂的历史(Engle 和 Lixinski,2021 年)。但是,在他们成功加入宪法的少数条款中,有一条承认了前逃亡黑奴对其所占土地的权利(过渡条款,第 68 条)。另一项条款提到前逃亡黑奴是巴西国家遗产的一部分(第 216 条)。在起草过程中,这两条规定曾一度被合并,但最后又被分开,因为起草者试图取消土地权,并将前逃亡黑奴身份纳入(种族和谐的)国家遗产。在 20 世纪余下的时间里,曾有多个立法草案,但直到 2003 年,(左派)总统才签署了一项法令,以落实这一规定(第 4.887 号法令,2003 年 11 月 20 日)。该法案通过后,农业和右翼利益集团立即对其合宪性提出质疑。直到 2018 年,最高法院才最终对此案做出判决,维持了该法令的合宪性。在此过程中,最高法院将《宪法》文本中分离的土地权和遗产条款合并在一起,以一种在其他情况下也很常见的方式(见本文集中的 Korstanje 和 CIIVAC),利用遗产来保护少数群体的财产权。具体而言,法庭面临的部分挑战是,有关土地权的条款是否允许征用私人(其中许多人是奴隶主的后代,因为前逃亡黑奴往往是在他们曾居住过的大规模地产的边界内建立自己的前逃亡黑奴村)持有的所有权。法令是这样规定的,但《宪法》第 68 条的过渡性条款中并没有明确说明这一授权的宪法依据。法院于是从《宪法》其他地方寻找依据,将前逃亡黑奴指定为遗产。具体而言,法院的多数法官认为,既然土地权允许前逃亡黑奴的文化生存,前逃亡黑奴就是遗产,而且允许以保护遗产的名义征用土地,那么就可以征用土地所有者的所有权(并给予补偿),以有利于前逃亡黑奴。一位持反对意见的法官坚持认为,前逃亡黑奴只有权获得他们在废除奴隶制时已经占有的土地(这使得前逃亡黑奴被牢牢地置于过去,此外还有我在上文提到的与法律证据和被烧毁的档案有关的障碍)。然而,在大多数情况下,承认持续不断的反抗就必须接受一个并不像种族民主的国家基础神话所希望的那样和谐的现在。事实上,许多法官明确表示,前逃亡黑奴的土地权是对其所受压迫的补偿措施。然而,与此同时,法院需要依据遗产条款,将前逃亡黑奴遗产作为国家的一个组成部分,这一条款强化了三个民族共同创造统一民族身份的理念。尽管 1988 年《宪法》在很多方面都是国家的新开端,但它并没有与过去彻底决裂。恰恰相反,对国家叙事的认同而非拒绝,是非洲裔首次被纳入国家宪法文本的代价。而且,由于法院必须根据《宪法》的限制来检查法律,因此法院也需要接受《宪法》的前提。 换句话说,该法的运作仍然只能有限地实现其变革性承诺,即使遗产确实有可能支持一般的权利诉求,正如本文集中翁丘尔(Onciul)所展示的那样。一旦这些承诺在 1988 年转化为宪法文本,制宪会议设定的基本参数就不再受到质疑。法院将遗产条款与土地权再分配条款联系在一起,前者要求对遗产的承认非常有限。许多法官将这两个条款联系起来,为至少承认种族资本主义的持续影响以及在法律机构和话语中对其进行批判的重要性创造了一些喘
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引用次数: 0
Heritage as new social engineering in China: (De)colonial avenues 遗产作为中国的新社会工程:(去)殖民主义途径
IF 3.5 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-02-17 DOI: 10.1111/aman.13950
Florence Graezer Bideau, Pascale Bugnon
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引用次数: 0
Bulk osteochondral allograft for massive Hill-Sachs defect combined with Latarjet procedure for bipolar bone loss in anterior instability. 大块骨软骨同种异体移植治疗大面积 Hill-Sachs 缺损,结合 Latarjet 手术治疗前方不稳的双极骨缺损。
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-02-01 Epub Date: 2022-12-19 DOI: 10.1177/17585732221146177
Raymond Y L Liow, John Adam, Philip Holland, Amjad Bhatti

A proportion of patients with anterior glenohumeral instability present with bipolar bone loss comprising large Hill-Sachs lesions and substantial glenoid defect. These are surgically difficult cases to treat. We describe a novel surgical procedure of bulk size-matched osteochondral allograft reconstruction for massive Hill-Sachs lesions combined with the Latarjet procedure for these challenging cases.

有一部分盂肱关节前部不稳定的患者会出现双极骨缺损,包括大的希尔-萨克斯病变和严重的盂缺损。这些病例很难通过手术治疗。我们介绍了一种新颖的手术方法,即对大块Hill-Sachs病变进行大块大小匹配的骨软骨异体移植重建,并结合Latarjet手术来治疗这些具有挑战性的病例。
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引用次数: 0
Living ruins: Native engagements with past materialities in contemporary Mesoamerica, Amazonia, and the Andes Edited by Philippe Erikson and Valentina Vapnarsky. Louisville: University of Colorado Press, 2022. 269 pp. 生活废墟:菲利普-埃里克森(PhilippeErikson)和瓦伦蒂娜-瓦普纳尔斯基(ValentinaVapnarsky)编辑。路易斯维尔:科罗拉多大学出版社,2022 年。269 页。
IF 3.5 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-01-28 DOI: 10.1111/aman.13948
Gillian E. Newell
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引用次数: 0
The sustainability myth: Environmental gentrification and the politics of justice By Melissa Checker. New York: NYU Press, 2020. 280 pp. 可持续发展的神话:环境绅士化与正义政治 MelissaChecker 著。纽约:纽约大学出版社,2020 年。280 页。
IF 3.5 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-01-23 DOI: 10.1111/aman.13947
Krista M. Harper
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引用次数: 0
On special sections 关于特别章节
IF 3.5 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-01-02 DOI: 10.1111/aman.13946
Elizabeth Chin
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引用次数: 0
Clinical Utility of Pro-inflammatory Oligomeric Glycoprotein Tenascin-C in the Diagnosis of Seropositive and Seronegative Rheumatoid Arthritis. 原炎性寡聚糖蛋白 Tenascin-C 在诊断血清反应阳性和血清反应阴性类风湿性关节炎中的临床应用。
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-01-01 Epub Date: 2022-09-13 DOI: 10.1007/s12291-022-01086-0
Sachin Dominic, K S S Sai Baba, N N Sreedevi, Arshi Sanober, Liza Rajasekhar, Siraj Ahmed Khan, Noorjahan Mohammed, M Vijaya Bhaskar, Iyyapu Krishna Mohan

Owing to limited usefulness of Rheumatoid Factor and anti-CCP in rheumatoid arthritis, there is a need to identify a more sensitive and specific biomarker to detect rheumatoid arthritis (RA), particularly seronegative RA cases. Tenascin-C is an extracellular matrix glycoprotein, which has been implicated in the pathophysiology of RA. The objective of our study was to evaluate the diagnostic utility of serum Tenascin-C in seropositive and seronegative rheumatoid arthritis patients. We conducted a cross-sectional case control study. Sixty patients who fulfilled the ACR 2010 criteria for rheumatoid arthritis were included in the study. Thirty patients were found to be positive for RF and/or anti-CCP and 30 were negative for both RF and anti-CCP. Thirty age and gender-matched healthy subjects were taken as controls. Serum Tenascin-C was measured by quantitative sandwich enzyme immunoassay technique. The mean serum concentration of Tenascin-C in controls, seronegative and seropositive cases was 0.66 ng/ml, 20.54 ng/ml and 23.42 ng/ml, respectively. Tenascin-C levels were significantly higher in RA cases compared to controls (p < 0.0001). There was no significant difference in Tenascin-C between seropositive and seronegative cases (p = 0.603). ROC curve analysis showed a sensitivity of 96.6% and specificity of 100% with AUC of 0.98 at 2.21 ng/ml as cut-off value for diagnosing RA. Tenascin-C is elevated in both seronegative and seropositive RA, which indicates that it can be used as a sensitive marker for RA. The addition of Tenascin-C to the existing RF and anti-CCP may help in identifying a large number of patients with RA, particularly seronegative rheumatoid arthritis cases.

由于类风湿因子和抗CCP在类风湿性关节炎中的作用有限,因此需要确定一种更灵敏、更特异的生物标志物来检测类风湿性关节炎(RA),尤其是血清阴性的RA病例。Tenascin-C是一种细胞外基质糖蛋白,与类风湿性关节炎的病理生理学有关。我们的研究旨在评估血清 Tenascin-C 在血清阳性和血清阴性类风湿关节炎患者中的诊断作用。我们进行了一项横断面病例对照研究。研究共纳入了 60 名符合 ACR 2010 类风湿性关节炎标准的患者。研究发现,30 名患者的射频和/或抗-胆碱酯酶呈阳性,30 名患者的射频和抗-胆碱酯酶均呈阴性。30 名年龄和性别匹配的健康人作为对照组。血清 Tenascin-C 采用定量夹心酶免疫测定技术进行测定。对照组、血清阴性和血清阳性病例血清中 Tenascin-C 的平均浓度分别为 0.66 纳克/毫升、20.54 纳克/毫升和 23.42 纳克/毫升。与对照组相比,RA 病例的 Tenascin-C 水平明显更高(P = 0.603)。ROC 曲线分析显示,以 2.21 纳克/毫升作为诊断 RA 的临界值,灵敏度为 96.6%,特异度为 100%,AUC 为 0.98。血清阴性和血清阳性 RA 中的 Tenascin-C 均升高,这表明它可作为 RA 的敏感标记物。在现有的RF和抗CCP基础上增加Tenascin-C,可能有助于识别大量的RA患者,尤其是血清阴性的类风湿性关节炎病例。
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引用次数: 0
“Our blood is becoming white”: Race, religion, and Siddi becoming in Hyderabad, India "我们的血液正在变白印度海得拉巴的种族、宗教和 Siddi 成年人
IF 3.5 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2023-12-23 DOI: 10.1111/aman.13945
Gayatri Reddy

“Our blood is becoming white.” This was a constant lament I heard from siddis in contemporary Hyderabad, India—third- and fourth-generation descendants of East African slaves and soldiers recruited by the local ruler or Nizam in the 1860s to form the African Cavalry Guard in his army. The article explores this siddi lament and the multivalent symbols—of color, blood, affect, belonging—latent in it. It draws on fieldwork conducted over the course of the last decade among siddis in Hyderabad, ambivalently situated as Indian citizens who are racialized as “Black” in an Indian and global order that denigrates Blackness and marked by their religious identification as Muslim in a virulently Hindu nation. The article unpacks these contexts, exploring the forces of empire and region and constructions of race, gender, and religion that have prodded and inflected siddi processes of becoming. In so doing, it unearths the ways in which Blackness, Muslimness, and masculinity are constituted as (intersecting) social and political categories, caught in the dialectics of alienation and intimacy, belonging and otherness, with enduring effects on the lives and cosmologies of siddis in Hyderabad and on the contemporary politics of race, gender, and religion in India.

"我们的血正在变白"。这是我在当代印度海得拉巴听到的西迪人经常发出的感叹,他们是东非奴隶的第三代和第四代后裔,也是 19 世纪 60 年代被当地统治者或尼扎姆征召入伍组建非洲骑兵卫队的士兵。文章探讨了这种 "siddi哀歌 "以及其中蕴含的肤色、血缘、情感和归属等多重象征。他们作为印度公民,在诋毁黑人的印度和全球秩序中被种族化为 "黑人",他们的宗教身份是穆斯林,而在印度教盛行的印度,他们的身份又被烙上了 "黑人 "的印记。文章对这些背景进行了解读,探讨了帝国和地区的力量以及种族、性别和宗教的构建,这些力量推动并影响了西迪的成长过程。在此过程中,文章揭示了黑人、穆斯林和男子气概如何构成(相互交织的)社会和政治范畴,如何陷入疏远与亲密、归属与他者的辩证关系,如何对海德拉巴的锡迪人的生活和宇宙观以及印度当代的种族、性别和宗教政治产生持久影响。
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引用次数: 0
Weathered remains: Bioarchaeology, identity, and the landscape 风化的遗骸:生物考古学、身份和景观
IF 3.5 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2023-12-06 DOI: 10.1111/aman.13944
Meredith A. B. Ellis

This article explores the making of identity for two sets of human skeletal remains, labeled 1928 Hurricane Victims 1 and 2 Belle Glade. The remains are so poorly preserved that traditional bioarchaeological analysis to explore their perimortem identity is not possible. However, an exploration of their postmortem identity allows us to examine the relationship between landscape, soil, memory, and bodies in bioarchaeology. This article challenges us to consider how bioarchaeology “makes” identity. It does so against the backdrop of one of the worst natural history disasters in United States history, the 1928 Lake Okeechobee Hurricane in Belle Glade, Florida. The loss of some 2,000 to 3,000 individuals in one night, primarily Black migrant farm laborers, is little remembered in national history, but it profoundly shaped the region, and contributes to an ongoing creation of a category of skeletal remains found in the area even today and labeled hurricane victims.

这篇文章探讨了两组人类骨骼遗骸的身份,标记为1928年飓风受害者1号和2 Belle Glade。这些遗骸保存得如此之差,以至于传统的生物考古分析无法探索他们死前的身份。然而,对他们死后身份的探索使我们能够在生物考古学中检查景观,土壤,记忆和身体之间的关系。这篇文章挑战我们去思考生物考古学是如何“制造”身份的。它的背景是美国历史上最严重的自然灾害之一,1928年佛罗里达州贝尔格莱德的奥基乔比湖飓风。一夜之间,大约2000到3000人的死亡,主要是黑人移民农场工人,在国家历史上几乎没有人记得,但它深刻地影响了这个地区,并有助于创造一个类别的骨骼遗骸,即使在今天也在该地区发现,并被称为飓风受害者。
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引用次数: 0
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American Anthropologist
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