Pub Date : 2023-02-01DOI: 10.1017/S0001972023000049
E. Keunen
{"title":"the","authors":"E. Keunen","doi":"10.1017/S0001972023000049","DOIUrl":"https://doi.org/10.1017/S0001972023000049","url":null,"abstract":"","PeriodicalId":80373,"journal":{"name":"Africa : notiziario dell'Associazione fra le imprese italiane in Africa","volume":"52 1","pages":"182 - 183"},"PeriodicalIF":0.0,"publicationDate":"2023-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77279679","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-01DOI: 10.1017/S0001972023000165
Trisha M. Phippard
Abstract Changing practices of motorized mobility in Kikwit, Democratic Republic of Congo (DRC) have given rise to what residents call the ‘accidenté’: a victim of a traffic accident, often involving the city’s increasingly ubiquitous motorcycles. This article explores the significance of the accidenté in Kikwit’s social universe and considers how everyday urban mobilities are imbued with a sense of bodily exposure, risk and the threat of broken bones, so much so that ‘fracture’ has come to be seen as an urban condition. This entanglement of perceptions of mobility, risk, fracture and urbanity represents both a particular spatialization of risk in relation to city life and a critique of how corporeal vulnerability is tied into other vulnerabilities in the daily lives of urbanites. By analysing how one can become an accidenté and what trajectories of care transpire after the moment of injury, this article reveals how this new patient subjectivity necessitates a confrontation with potentially enduring motility limitations and risky navigations of the city long after the accident.
{"title":"Urban fractures: mobility, risk and the accidenté in Kikwit, Democratic Republic of Congo","authors":"Trisha M. Phippard","doi":"10.1017/S0001972023000165","DOIUrl":"https://doi.org/10.1017/S0001972023000165","url":null,"abstract":"Abstract Changing practices of motorized mobility in Kikwit, Democratic Republic of Congo (DRC) have given rise to what residents call the ‘accidenté’: a victim of a traffic accident, often involving the city’s increasingly ubiquitous motorcycles. This article explores the significance of the accidenté in Kikwit’s social universe and considers how everyday urban mobilities are imbued with a sense of bodily exposure, risk and the threat of broken bones, so much so that ‘fracture’ has come to be seen as an urban condition. This entanglement of perceptions of mobility, risk, fracture and urbanity represents both a particular spatialization of risk in relation to city life and a critique of how corporeal vulnerability is tied into other vulnerabilities in the daily lives of urbanites. By analysing how one can become an accidenté and what trajectories of care transpire after the moment of injury, this article reveals how this new patient subjectivity necessitates a confrontation with potentially enduring motility limitations and risky navigations of the city long after the accident.","PeriodicalId":80373,"journal":{"name":"Africa : notiziario dell'Associazione fra le imprese italiane in Africa","volume":"1 1","pages":"140 - 158"},"PeriodicalIF":0.0,"publicationDate":"2023-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88766982","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":"The New Communist Third World","authors":"C. Clapham, P. Wiles","doi":"10.2307/20041286","DOIUrl":"https://doi.org/10.2307/20041286","url":null,"abstract":"","PeriodicalId":80373,"journal":{"name":"Africa : notiziario dell'Associazione fra le imprese italiane in Africa","volume":"14 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81237965","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1017/S0001972022000523
Camilla Houeland
Abstract This article brings new perspectives on state–citizen relations in African petro-states by analysing the role of Nigerian trade unions in the recurring fuel subsidy protests. Nigerian trade unions have played an instrumental role in protests against fuel subsidy removals since the mid-1980s, most recently in the massive 2012 protest known as ‘Occupy Nigeria’. Based on the idea that the fuel subsidy forms part of a social contract in Nigeria, and through revisiting T. H. Marshall’s seminal work on citizenship and industrial citizenship, I propose that the protests are sites for popular assertions of broader citizenship, as people rally behind the fuel subsidy as a social right and affirm political rights to participate and civil rights to bargain. This article further argues that the trade unions act as a mediator between state and citizens – that is, embedded in their industrial citizenship with collective forms of representation, organizing and bargaining. In this way, Nigerian trade unions have kept their relevance for workers and beyond, despite eroded labour rights. However, this social contract is fragile, contextual and contradictory, and the mediating role of the unions carries challenges and ambiguities, which became particularly clear in the 2012 protest.
{"title":"The social contract and industrial citizenship: Nigerian trade unions’ role in the recurring fuel subsidy protests","authors":"Camilla Houeland","doi":"10.1017/S0001972022000523","DOIUrl":"https://doi.org/10.1017/S0001972022000523","url":null,"abstract":"Abstract This article brings new perspectives on state–citizen relations in African petro-states by analysing the role of Nigerian trade unions in the recurring fuel subsidy protests. Nigerian trade unions have played an instrumental role in protests against fuel subsidy removals since the mid-1980s, most recently in the massive 2012 protest known as ‘Occupy Nigeria’. Based on the idea that the fuel subsidy forms part of a social contract in Nigeria, and through revisiting T. H. Marshall’s seminal work on citizenship and industrial citizenship, I propose that the protests are sites for popular assertions of broader citizenship, as people rally behind the fuel subsidy as a social right and affirm political rights to participate and civil rights to bargain. This article further argues that the trade unions act as a mediator between state and citizens – that is, embedded in their industrial citizenship with collective forms of representation, organizing and bargaining. In this way, Nigerian trade unions have kept their relevance for workers and beyond, despite eroded labour rights. However, this social contract is fragile, contextual and contradictory, and the mediating role of the unions carries challenges and ambiguities, which became particularly clear in the 2012 protest.","PeriodicalId":80373,"journal":{"name":"Africa : notiziario dell'Associazione fra le imprese italiane in Africa","volume":"36 1","pages":"860 - 879"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81644948","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1017/S0001972022000626
K. Isa
Abstract ‘Yan haƙiƙa are a Sufi group that has come to prominence in the second decade of the twenty-first century in northern Nigeria, with a significant following in Kano. Although members of the group perceive themselves to be bona fide followers of the path of Shaykh Ibrahim Niasse (Senegalese Islamic scholar and founder of Tijaniyya-Ibrahimiyya), they are considered by Sunni Muslims (both Salafis and Sufis) as a heretical faction. The basic ideology of this group is that Niasse Allah ne (Niasse is God); they also apotheosize their members. Their ideology stems from the concepts of Wahadat al-Wujud (oneness of being and unity of existence) and Tarbiyya (spiritual training), which is a method used by Sufi shaykhs to guide their disciples on the mystical journey to direct experiences of the Divine Essence – a method popularized by Tijaniyya-Ibrahimiyya. Initially, the group operated clandestinely, but in recent years its members have attracted public attention through Mawlid Baaye (celebrating the birthday of Niasse). During the celebration, they shower praises on Niasse and rank him above the Prophet Muhammad. Their comments generate violent reactions from Salafi and Sufi communities. While Salafis consider the creed of ‘Yan haƙiƙa as typical Sufi heresy, the Sufis not only disown them but also question their ‘Muslimness’. The emergence of ‘Yan haƙiƙa has changed the contours and composition of Tijaniyya in Kano because its defining ideology of deifying Niasse and its members contradict the teaching and doctrine of the mainstream Tijaniyya. This article unpacks the place of ‘Yan haƙiƙa in the highly contested and tense religious geography of Kano, exploring how its emergence complicates the category of ‘Muslim’ within mainstream Sunni Islam.
Yan haƙiƙa是一个苏菲派团体，在21世纪的第二个十年在尼日利亚北部崭露头角，在卡诺有很多追随者。虽然该组织的成员认为自己是Shaykh Ibrahim Niasse(塞内加尔伊斯兰学者，Tijaniyya-Ibrahimiyya的创始人)道路的忠实追随者，但他们被逊尼派穆斯林(萨拉菲派和苏菲派)视为异端派别。这个团体的基本意识形态是Niasse Allah ne (Niasse是上帝);他们也崇拜他们的成员。他们的意识形态源于wahaat al-Wujud(存在的统一性和存在的统一性)和Tarbiyya(精神训练)的概念，Tarbiyya是苏菲派谢赫用来指导他们的门徒进行直接体验神圣本质的神秘之旅的一种方法——Tijaniyya-Ibrahimiyya推广的一种方法。最初，该组织秘密运作，但近年来，其成员通过Mawlid Baaye(庆祝Niasse的生日)吸引了公众的注意。在庆祝活动中，他们对尼亚斯赞不绝口，并将他置于先知穆罕默德之上。他们的评论引起了萨拉菲派和苏菲派社区的激烈反应。虽然萨拉菲派认为“Yan haƙiƙa”的信条是典型的苏菲异端，但苏菲派不仅与他们断绝关系，还质疑他们的“穆斯林性”。' Yan haƙiƙa的出现改变了卡诺的Tijaniyya的轮廓和构成，因为它的神化Niasse及其成员的定义意识形态与主流Tijaniyya的教学和教义相矛盾。这篇文章揭示了' Yan haƙiƙa在卡诺高度争议和紧张的宗教地理中的地位，探讨了它的出现如何使主流逊尼派伊斯兰教中的'穆斯林'类别复杂化。
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Pub Date : 2022-11-01DOI: 10.1017/S0001972022000535
Scott Timcke
{"title":"Sean Jacobs, Media in Postapartheid South Africa: postcolonial politics in the age of globalization. Johannesburg: Wits University Press (pb ZAR 300 – 978 1 7761 4489 1). 2019, ix + 191 pp.","authors":"Scott Timcke","doi":"10.1017/S0001972022000535","DOIUrl":"https://doi.org/10.1017/S0001972022000535","url":null,"abstract":"","PeriodicalId":80373,"journal":{"name":"Africa : notiziario dell'Associazione fra le imprese italiane in Africa","volume":"10 1","pages":"880 - 881"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72794211","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1017/S0001972022000596
Adeyemi Balogun
Abstract The Muslim Students’ Society of Nigeria (MSSN) is a movement that promotes the Islamic identity of Muslims in Nigeria’s educational institutions. Despite promoting the same objectives around the country, a comparison of the MSSN’s activities between the northern and southern regions of Nigeria suggests that the success of the movement varies in many aspects. This is because there are two main types of regional variation relating to the MSSN: the success of Christian opposition to the MSSN’s objectives; and the attitude of many Muslims and the government to those objectives. For example, in the Muslim-dominated northern states, the call by the MSSN to let Muslim girls wear the hijab in schools and the MSSN’s support for the reintroduction of sharia were welcomed by the state governors. However, in the south-west region, where the populations of Muslims and Christians are roughly equal, the MSSN struggled to get the state governors to accept the hijab and the call for sharia was rejected. This article thus argues that, despite envisioning the same notion of Islam for all Muslim students in Nigeria, the MSSN’s activities do not produce a monolithic Islam, and that this reflects differences in the practice of the religion across the country.
{"title":"The Muslim Students’ Society of Nigeria (MSSN) since 1954: education, Muslim–Christian encounters and regional variation","authors":"Adeyemi Balogun","doi":"10.1017/S0001972022000596","DOIUrl":"https://doi.org/10.1017/S0001972022000596","url":null,"abstract":"Abstract The Muslim Students’ Society of Nigeria (MSSN) is a movement that promotes the Islamic identity of Muslims in Nigeria’s educational institutions. Despite promoting the same objectives around the country, a comparison of the MSSN’s activities between the northern and southern regions of Nigeria suggests that the success of the movement varies in many aspects. This is because there are two main types of regional variation relating to the MSSN: the success of Christian opposition to the MSSN’s objectives; and the attitude of many Muslims and the government to those objectives. For example, in the Muslim-dominated northern states, the call by the MSSN to let Muslim girls wear the hijab in schools and the MSSN’s support for the reintroduction of sharia were welcomed by the state governors. However, in the south-west region, where the populations of Muslims and Christians are roughly equal, the MSSN struggled to get the state governors to accept the hijab and the call for sharia was rejected. This article thus argues that, despite envisioning the same notion of Islam for all Muslim students in Nigeria, the MSSN’s activities do not produce a monolithic Islam, and that this reflects differences in the practice of the religion across the country.","PeriodicalId":80373,"journal":{"name":"Africa : notiziario dell'Associazione fra le imprese italiane in Africa","volume":"104 1","pages":"699 - 717"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79123050","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1017/S0001972022000584
M. Ibrahim, Sara Katz
1. During the 2014 hajj season, a video of a group of Yoruba pilgrims singing and dancing to music went viral in Nigeria. One of us (Sara), then in Ibadan, first learned of the video from a Hausa money changer, Umaru. He had received the video from a business associate from Borno State who clearly ‘wanted to make [him] laugh’ by showing what ‘your’ people are doing in Saudi Arabia. A bit of friendly teasing, since although Umaru was Hausa, he was born in Ibadan, a predominately Yoruba city. Yet Umaru did not share his associate’s interpretation that the video confirmed the established stereotype that Yoruba Muslims are less devout and learned compared with Muslims from northern Nigeria. Rather, he argued that the difference was ‘culture’, not religion. Umaru understood such stereotypes as rooted in the past when there were ‘few [Yoruba Muslims] that go deep into Islam’, but he countered that, since the 1960s, ‘Yoruba people know Qur’an; now they go deep’.1 Yoruba Muslims in Ibadan provided different perspectives. Professor Dawud Noibi, then executive secretary of the Muslim Ummah of South West Nigeria (MUSWN), admitted that he had seen such behaviour since his first hajj in 1968.2 Unlike Umaru, he saw the video as evidence that much educational work was needed for Nigerian pilgrims. Similarly, a Yoruba Muslim who had undertaken the hajj that year found the video appalling, especially since they were still in ihram cloth; he went on to denounce other ‘cultural’ practices, such as wearing a sabaka cap.3 Another Yoruba Muslim, yet to make the hajj himself, accused the Oyo State Pilgrims Welfare Board of not adequately screening out pilgrims who disgrace the reputations of
{"title":"Remapping the study of Islam and Muslim cultures in postcolonial Nigeria","authors":"M. Ibrahim, Sara Katz","doi":"10.1017/S0001972022000584","DOIUrl":"https://doi.org/10.1017/S0001972022000584","url":null,"abstract":"1. During the 2014 hajj season, a video of a group of Yoruba pilgrims singing and dancing to music went viral in Nigeria. One of us (Sara), then in Ibadan, first learned of the video from a Hausa money changer, Umaru. He had received the video from a business associate from Borno State who clearly ‘wanted to make [him] laugh’ by showing what ‘your’ people are doing in Saudi Arabia. A bit of friendly teasing, since although Umaru was Hausa, he was born in Ibadan, a predominately Yoruba city. Yet Umaru did not share his associate’s interpretation that the video confirmed the established stereotype that Yoruba Muslims are less devout and learned compared with Muslims from northern Nigeria. Rather, he argued that the difference was ‘culture’, not religion. Umaru understood such stereotypes as rooted in the past when there were ‘few [Yoruba Muslims] that go deep into Islam’, but he countered that, since the 1960s, ‘Yoruba people know Qur’an; now they go deep’.1 Yoruba Muslims in Ibadan provided different perspectives. Professor Dawud Noibi, then executive secretary of the Muslim Ummah of South West Nigeria (MUSWN), admitted that he had seen such behaviour since his first hajj in 1968.2 Unlike Umaru, he saw the video as evidence that much educational work was needed for Nigerian pilgrims. Similarly, a Yoruba Muslim who had undertaken the hajj that year found the video appalling, especially since they were still in ihram cloth; he went on to denounce other ‘cultural’ practices, such as wearing a sabaka cap.3 Another Yoruba Muslim, yet to make the hajj himself, accused the Oyo State Pilgrims Welfare Board of not adequately screening out pilgrims who disgrace the reputations of","PeriodicalId":80373,"journal":{"name":"Africa : notiziario dell'Associazione fra le imprese italiane in Africa","volume":"5 1","pages":"663 - 677"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76032604","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1017/s0001972022000705
{"title":"AFR volume 92 issue 5 Cover and Back matter","authors":"","doi":"10.1017/s0001972022000705","DOIUrl":"https://doi.org/10.1017/s0001972022000705","url":null,"abstract":"","PeriodicalId":80373,"journal":{"name":"Africa : notiziario dell'Associazione fra le imprese italiane in Africa","volume":"32 1","pages":"b1 - b2"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88792999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1017/s0001972022000699
A. Branford, Camilla Houeland, J. Archambault, Maxim Bolt, K. Barber, T. Bassett, Heike Becker, J. Beuving, K. Breckenridge, Filip De Boeck, Greg Dobler, H. Englund, R. Fardon, J. Fokwang, J. Fontein, Eric Gable, P. Geschiere, J. Guyer, Danny Hoffman, N. Hunt, Emma Hunter, F. N. Ikanda, Deborah James, M. Janson, F. D. Jong, H. N. Kringelbach, B. Larkin, Derek R. Peterson, D. Pratten, Katrien Pype, Noah Salomon, AbdouMaliq Simone, Benjamin Soares, J. Steinberg, S. Whyte, Alcinda Honwana, Odile Goerg, A. Cutolo, M. Diawara, Andreas Eckert, J. Gewald, Adam T. Jones, O. Kane, M. Lambek, Elísio Macamo, B. Meyer, Mauro Nobili, K. Barlow, Philip Burnham, Keren Weitzberg
Introduction Musa Ibrahim and Sara Katz Sunni and Shia Muslim and Christian encounters Musa Ibrahim Muslim Students’ Society of Nigeria Adeyemi Balogun The ‘Mecca uniform’ in Nigerian media Sara Katz Cosmopolitan unity in northern Nigeria Carmen McCain Intra-religious entanglements in Jos Murtala Ibrahim A history of ‘Yan haƙiƙa Kabiru Haruna Isa Eclecticism in contemporary Islamic thought Alexander Thurston
{"title":"AFR volume 92 issue 5 Cover and Front matter","authors":"A. Branford, Camilla Houeland, J. Archambault, Maxim Bolt, K. Barber, T. Bassett, Heike Becker, J. Beuving, K. Breckenridge, Filip De Boeck, Greg Dobler, H. Englund, R. Fardon, J. Fokwang, J. Fontein, Eric Gable, P. Geschiere, J. Guyer, Danny Hoffman, N. Hunt, Emma Hunter, F. N. Ikanda, Deborah James, M. Janson, F. D. Jong, H. N. Kringelbach, B. Larkin, Derek R. Peterson, D. Pratten, Katrien Pype, Noah Salomon, AbdouMaliq Simone, Benjamin Soares, J. Steinberg, S. Whyte, Alcinda Honwana, Odile Goerg, A. Cutolo, M. Diawara, Andreas Eckert, J. Gewald, Adam T. Jones, O. Kane, M. Lambek, Elísio Macamo, B. Meyer, Mauro Nobili, K. Barlow, Philip Burnham, Keren Weitzberg","doi":"10.1017/s0001972022000699","DOIUrl":"https://doi.org/10.1017/s0001972022000699","url":null,"abstract":"Introduction Musa Ibrahim and Sara Katz Sunni and Shia Muslim and Christian encounters Musa Ibrahim Muslim Students’ Society of Nigeria Adeyemi Balogun The ‘Mecca uniform’ in Nigerian media Sara Katz Cosmopolitan unity in northern Nigeria Carmen McCain Intra-religious entanglements in Jos Murtala Ibrahim A history of ‘Yan haƙiƙa Kabiru Haruna Isa Eclecticism in contemporary Islamic thought Alexander Thurston","PeriodicalId":80373,"journal":{"name":"Africa : notiziario dell'Associazione fra le imprese italiane in Africa","volume":"43 1","pages":"f1 - f4"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82223033","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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