Pub Date : 2021-02-01Epub Date: 2021-03-08DOI: 10.1111/1469-8676.13000
Alf Hornborg
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Pub Date : 2021-02-01Epub Date: 2021-02-18DOI: 10.1111/1469-8676.13005
Lilian Von Storch, Lukas Ley, Jing Sun
The global climatic and ecological crisis becomes more apparent with every passing year. Shocking images of the burning Congo Basin, of bushfires devastating aboriginal land in Australia, of thawing permafrost in Siberia and mass coral bleaching have gone viral. Countless studies from independent scientists have linked these events to climate change and revealed their serious effects on human wellbeing (Oreskes 2004; Watts et al. 2018). These catastrophes killed tens of thousands of people and destroyed the livelihoods of millions. Yet, so far, linking them to climate change has not generated meaningful political action (Swyngedouw 2011; Hornborg 2017) to decrease consumption (Wilk 2009), stop fossil fuel extraction, reduce pollution or halt ecological destruction. Faced with this inaction, a new type of climate activism recently emerged in Europe. Since the first student strikes dating back to August 2018, millions of mainly young people have participated in climate protests, with the Global Climate Strike in September 2019 counting a staggering number of 7.6 million participants. Spurred by public celebrities, such as Swedish Greta Thunberg, various ‘for future’ movements organised peaceful mass protests and civil disobedient actions in the streets of cities all over the world, which have been regularly covered in media and noticed by politicians of all stripes. This new climate justice movement has accomplished exceptional things in a very short time: it created lasting international protest networks, managed to rally supporters through social media and public performances and, arguably, helped to raise the level of awareness of the climate crisis among youth and other generations. The emergence of this new type of mass activism poses a number of anthropological questions. For many activists, especially young people, involvement with climate change‐ related protest groups marks a sort of political coming‐ of‐ age. How do they learn political practice and citizenship? What examples and idols do they refer to? Studying novel climate action networks and their members and practices provides insights into contemporary forms of politicisation and the constitution of environmental subjectivities (Agrawal 2005; Callison 2014). Carefully weaving appealing graphic design and egalitarian language into their political messages, climate activists further constitute aesthetic systems (Sartwell 2010; Werbner et al. 2014; Meyer 2009) whose public acts are intricately planned performances of disruption. What systems of meaning and subjectivities are created in the context of these performances and what are their affective scaffoldings (Dave 2012)? Since public actions are planned as non‐ violent interventions, the movements challenge power structures by staging and publicly brandishing scientific knowledge. What is the role of science in acts of civil
{"title":"New climate change activism: before and after the Covid-19 pandemic.","authors":"Lilian Von Storch, Lukas Ley, Jing Sun","doi":"10.1111/1469-8676.13005","DOIUrl":"https://doi.org/10.1111/1469-8676.13005","url":null,"abstract":"The global climatic and ecological crisis becomes more apparent with every passing year. Shocking images of the burning Congo Basin, of bushfires devastating aboriginal land in Australia, of thawing permafrost in Siberia and mass coral bleaching have gone viral. Countless studies from independent scientists have linked these events to climate change and revealed their serious effects on human wellbeing (Oreskes 2004; Watts et al. 2018). These catastrophes killed tens of thousands of people and destroyed the livelihoods of millions. Yet, so far, linking them to climate change has not generated meaningful political action (Swyngedouw 2011; Hornborg 2017) to decrease consumption (Wilk 2009), stop fossil fuel extraction, reduce pollution or halt ecological destruction. Faced with this inaction, a new type of climate activism recently emerged in Europe. Since the first student strikes dating back to August 2018, millions of mainly young people have participated in climate protests, with the Global Climate Strike in September 2019 counting a staggering number of 7.6 million participants. Spurred by public celebrities, such as Swedish Greta Thunberg, various ‘for future’ movements organised peaceful mass protests and civil disobedient actions in the streets of cities all over the world, which have been regularly covered in media and noticed by politicians of all stripes. This new climate justice movement has accomplished exceptional things in a very short time: it created lasting international protest networks, managed to rally supporters through social media and public performances and, arguably, helped to raise the level of awareness of the climate crisis among youth and other generations. The emergence of this new type of mass activism poses a number of anthropological questions. For many activists, especially young people, involvement with climate change‐ related protest groups marks a sort of political coming‐ of‐ age. How do they learn political practice and citizenship? What examples and idols do they refer to? Studying novel climate action networks and their members and practices provides insights into contemporary forms of politicisation and the constitution of environmental subjectivities (Agrawal 2005; Callison 2014). Carefully weaving appealing graphic design and egalitarian language into their political messages, climate activists further constitute aesthetic systems (Sartwell 2010; Werbner et al. 2014; Meyer 2009) whose public acts are intricately planned performances of disruption. What systems of meaning and subjectivities are created in the context of these performances and what are their affective scaffoldings (Dave 2012)? Since public actions are planned as non‐ violent interventions, the movements challenge power structures by staging and publicly brandishing scientific knowledge. What is the role of science in acts of civil","PeriodicalId":87362,"journal":{"name":"Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/1469-8676.13005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"25565557","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-02-01Epub Date: 2021-02-13DOI: 10.1111/1469-8676.12993
Werner Krauß
‘Meat is stupid’ (Fleisch ist doof, fig.1) was my favourite protest sign at a Fridays for Future demonstration in April 2019, in Lower Saxony in the north of Germany. In retrospect, the slogan anticipated the outbreak of the Covid‐ 19 virus among the workers in the regional slaughterhouses the following year. Covid‐ 19 also interrupted my research about co‐ developing local climate activism, with a special focus on narratives of change as the missing link between science and society (Krauß and Bremer 2020). Anthropologists like developing stories and are well equipped to follow the process of how climate change turns from a global matter of fact into a locally meaningful matter of concern (Callison 2014). ‘Meat is stupid’ contains such a narrative of change, which is easily dismissed as a high school student joke, but it is much more than that. At the end of the Fridays for Future demonstration, I met an activist of an environmental NGO who had attended a public climate workshop which I had previously held in a nearby coastal village. We spontaneously decided to organise another workshop, to transform the spirit of the demonstration into sustainable civic activity. In September 2019, the event, dubbed Klimamarkt (climate market), took place in an old farmhouse in Westerstede in the Ammerland district, with about 60 people attending. We asked the participants to imagine a climate‐ friendly future for the Ammerland. What does it take to get there, what is urgently needed, what exactly has to change? We roughly ordered the contributions into categories such as health, nutrition, land use, building, mobility, water, energy and construction. For each of these categories, working groups were organised that met in the following weeks. Our intention was to stage a follow‐ up workshop in spring 2020, where the results should be discussed with local politicians and administrators. But suddenly, the outbreak of Covid‐ 19 impeded all public activities, and we had to postpone the workshop. In Germany and elsewhere, new forms of civic climate activities are urgently needed. As a matter of fact, technologies of climate governance already shape the coastal landscape with its wind turbines, the new climate‐ proof dykes and biogas tanks, and climate increasingly pervades public administration and political rhetoric. But while there are hardly any climate sceptics in this coastal area, the hidden climate costs of our way of life are still poorly represented in politics. As I learned during my fieldwork, these repressed climate issues are increasingly addressed by concerned citizens at the local level, in everyday conversations and daily routines. This is one of the reasons why Fridays for Future is such a success story, and it was the starting point for our initiative to co‐ develop new forms of climate activism with coastal dwellers.
{"title":"'Meat is stupid': Covid-19 and the co-development of climate activism.","authors":"Werner Krauß","doi":"10.1111/1469-8676.12993","DOIUrl":"https://doi.org/10.1111/1469-8676.12993","url":null,"abstract":"‘Meat is stupid’ (Fleisch ist doof, fig.1) was my favourite protest sign at a Fridays for Future demonstration in April 2019, in Lower Saxony in the north of Germany. In retrospect, the slogan anticipated the outbreak of the Covid‐ 19 virus among the workers in the regional slaughterhouses the following year. Covid‐ 19 also interrupted my research about co‐ developing local climate activism, with a special focus on narratives of change as the missing link between science and society (Krauß and Bremer 2020). Anthropologists like developing stories and are well equipped to follow the process of how climate change turns from a global matter of fact into a locally meaningful matter of concern (Callison 2014). ‘Meat is stupid’ contains such a narrative of change, which is easily dismissed as a high school student joke, but it is much more than that. At the end of the Fridays for Future demonstration, I met an activist of an environmental NGO who had attended a public climate workshop which I had previously held in a nearby coastal village. We spontaneously decided to organise another workshop, to transform the spirit of the demonstration into sustainable civic activity. In September 2019, the event, dubbed Klimamarkt (climate market), took place in an old farmhouse in Westerstede in the Ammerland district, with about 60 people attending. We asked the participants to imagine a climate‐ friendly future for the Ammerland. What does it take to get there, what is urgently needed, what exactly has to change? We roughly ordered the contributions into categories such as health, nutrition, land use, building, mobility, water, energy and construction. For each of these categories, working groups were organised that met in the following weeks. Our intention was to stage a follow‐ up workshop in spring 2020, where the results should be discussed with local politicians and administrators. But suddenly, the outbreak of Covid‐ 19 impeded all public activities, and we had to postpone the workshop. In Germany and elsewhere, new forms of civic climate activities are urgently needed. As a matter of fact, technologies of climate governance already shape the coastal landscape with its wind turbines, the new climate‐ proof dykes and biogas tanks, and climate increasingly pervades public administration and political rhetoric. But while there are hardly any climate sceptics in this coastal area, the hidden climate costs of our way of life are still poorly represented in politics. As I learned during my fieldwork, these repressed climate issues are increasingly addressed by concerned citizens at the local level, in everyday conversations and daily routines. This is one of the reasons why Fridays for Future is such a success story, and it was the starting point for our initiative to co‐ develop new forms of climate activism with coastal dwellers.","PeriodicalId":87362,"journal":{"name":"Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/1469-8676.12993","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"25565558","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-01Epub Date: 2021-01-03DOI: 10.1111/1469-8676.12961
Osmara Mesa Cumbrera, Lázara Yolanda Carrazana Fuentes, Dialvys Rodríguez Hernández, Martin Holbraad, Isabel Reyes Mora, María Regina Cano Orúe
Based on our collective ethnography of Cuba's socialist system for the provision of state-subsidised food, this article explores manners in which the state weaves itself into the fabric of people's everyday lives in state-socialist society. Instituted by Cuba's revolutionary government in the early 1960s, Cuba's 'state system for provisioning' is still today the backbone of household subsistence, propelling individuals into direct daily relations with the state via its neighbourhood-level network of stores that distribute food catering to citizens' 'basic needs'. Our ethnography brings together a series of studies conducted by the members of our team in different parts of Havana, charting the most salient aspects of people's interaction with the state in this alimentary context. We argue that the state becomes pervasive in people's daily lives not just because it is present in so much of it, but also as the basic normative premise on which people interpret and evaluate everyday comportments in the interactions food provisioning involves. Life in state socialism involves the constant and intricate comparison of its own realities against the normative ideals the state purports to institute. These 'vernacular comparisons' between life and state, as we call them, are the 'local knowledge' of state socialism in Cuba.
{"title":"State and life in Cuba: calibrating ideals and realities in a state-socialist system for food provision.","authors":"Osmara Mesa Cumbrera, Lázara Yolanda Carrazana Fuentes, Dialvys Rodríguez Hernández, Martin Holbraad, Isabel Reyes Mora, María Regina Cano Orúe","doi":"10.1111/1469-8676.12961","DOIUrl":"https://doi.org/10.1111/1469-8676.12961","url":null,"abstract":"<p><p>Based on our collective ethnography of Cuba's socialist system for the provision of state-subsidised food, this article explores manners in which the state weaves itself into the fabric of people's everyday lives in state-socialist society. Instituted by Cuba's revolutionary government in the early 1960s, Cuba's 'state system for provisioning' is still today the backbone of household subsistence, propelling individuals into direct daily relations with the state via its neighbourhood-level network of stores that distribute food catering to citizens' 'basic needs'. Our ethnography brings together a series of studies conducted by the members of our team in different parts of Havana, charting the most salient aspects of people's interaction with the state in this alimentary context. We argue that the state becomes pervasive in people's daily lives not just because it is present in so much of it, but also as the basic normative premise on which people interpret and evaluate everyday comportments in the interactions food provisioning involves. Life in state socialism involves the constant and intricate comparison of its own realities against the normative ideals the state purports to institute. These 'vernacular comparisons' between life and state, as we call them, are the 'local knowledge' of state socialism in Cuba.</p>","PeriodicalId":87362,"journal":{"name":"Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/1469-8676.12961","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"25328482","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-01Epub Date: 2020-06-14DOI: 10.1111/1469-8676.12815
Rosalie Jones McVey, Izzy Clancy, Anna Curzon Price, Stella Rose Hall Dixon, Jiayu Qiu, Mingwei Song
Our experiences of COVID‐19 have caused us to reflect on youth as an orientation in time. Writing as mostly undergraduates from Cambridge University, before COVID‐19, we lived among expectations that young people’s time should be sociable, memorable, ambitious and self‐discovering. The modern world watches young people for evidence of ‘potential’ in a way that is both exciting and stifling. Young people’s actions are like timepieces: they act as measures for the emergence of new worlds. We might have been forging the future or allowing societal degradation: either way, our actions were timely. Since COVID‐19, our potential futures have been threatened and suspended. ‘Young people are at less risk’, we are told. This is a fortunate, thankful, strangeness for us. Young people’s lives, in our normal times, are defined by risk. Now, we are in a new sort of accelerated standstill. We must hurry up and do nothing. Our inertness will buy time for our grandparents, our health service, our nations. We nervously wait for the pages to load. We are holding our breath for what is to come, and we are on hold. Our digital newsfeeds are clogged with a race against time, but we are not running. Ominous doom accompanies everyday boredom. This time will pass, we reassure one another, which is a strange reassurance. With the world less urgently invested in our time, some of us are finding new freedoms. Some are enjoying nostalgia, playing games with our families and spending time with siblings. Screen‐time is no longer monitored with the same sense of ration. What was reclusive is now appropriate. Some of us find this is a time to experiment with alternative selves: new haircuts or hobbies. Though for some, time trapped in parental homes will stunt or scar our growth. We are rethinking what we are to others, as a generation. We are finding new sorts of comparison between our youth and those of our war‐time relations. Our (presumed) technological prowess has become a wireless lifeline for others. Some of us apply ourselves to innovation: hackathons and other forms of technological creativity. Our families look to us to know how to use technology both to waste time and to make meaning. Some of us set up Facetime for those denied face‐to‐face time. We show them it will be OK, that digital relationships are real relationships – though in fact we are not always sure. We liked it when sociality happened in hallways, by coincidence of schedule. We miss accidental, unedited intimacies and unfiltered proximities. Intercorporeal
{"title":"Youth in a viral age: a collated auto-ethnographic response by young people (dis)orientated in strange times.","authors":"Rosalie Jones McVey, Izzy Clancy, Anna Curzon Price, Stella Rose Hall Dixon, Jiayu Qiu, Mingwei Song","doi":"10.1111/1469-8676.12815","DOIUrl":"https://doi.org/10.1111/1469-8676.12815","url":null,"abstract":"Our experiences of COVID‐19 have caused us to reflect on youth as an orientation in time. Writing as mostly undergraduates from Cambridge University, before COVID‐19, we lived among expectations that young people’s time should be sociable, memorable, ambitious and self‐discovering. The modern world watches young people for evidence of ‘potential’ in a way that is both exciting and stifling. Young people’s actions are like timepieces: they act as measures for the emergence of new worlds. We might have been forging the future or allowing societal degradation: either way, our actions were timely. Since COVID‐19, our potential futures have been threatened and suspended. ‘Young people are at less risk’, we are told. This is a fortunate, thankful, strangeness for us. Young people’s lives, in our normal times, are defined by risk. Now, we are in a new sort of accelerated standstill. We must hurry up and do nothing. Our inertness will buy time for our grandparents, our health service, our nations. We nervously wait for the pages to load. We are holding our breath for what is to come, and we are on hold. Our digital newsfeeds are clogged with a race against time, but we are not running. Ominous doom accompanies everyday boredom. This time will pass, we reassure one another, which is a strange reassurance. With the world less urgently invested in our time, some of us are finding new freedoms. Some are enjoying nostalgia, playing games with our families and spending time with siblings. Screen‐time is no longer monitored with the same sense of ration. What was reclusive is now appropriate. Some of us find this is a time to experiment with alternative selves: new haircuts or hobbies. Though for some, time trapped in parental homes will stunt or scar our growth. We are rethinking what we are to others, as a generation. We are finding new sorts of comparison between our youth and those of our war‐time relations. Our (presumed) technological prowess has become a wireless lifeline for others. Some of us apply ourselves to innovation: hackathons and other forms of technological creativity. Our families look to us to know how to use technology both to waste time and to make meaning. Some of us set up Facetime for those denied face‐to‐face time. We show them it will be OK, that digital relationships are real relationships – though in fact we are not always sure. We liked it when sociality happened in hallways, by coincidence of schedule. We miss accidental, unedited intimacies and unfiltered proximities. Intercorporeal","PeriodicalId":87362,"journal":{"name":"Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/1469-8676.12815","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"38297224","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-01Epub Date: 2020-05-18DOI: 10.1111/1469-8676.12851
Nasima Selim
Dear humans, you cannot see me with naked eyes, and yet you can no longer ignore my existence My official title is long: Severe Acute Respiratory Syndrome‐Coronavirus‐2 (SARS‐CoV‐2) I am also known as nCoV, the 2019 Novel Coronavirus, or simply Corona In early December 2019, I was making the usual rounds in a Wuhan food market in Hubei province in China The market was thick with humans and nonhumans in proximity I attached myself to a tiny droplet slipping inside ‘patient zero’, who sneezed, coughed, suffered from high temperature and breathing difficulty, and recovered after two weeks ‘Patient zero’ thought I was an ordinary virus that caused the endemic, seasonal flu It was not until I had multiplied in hundreds and thousands, and an unusually high number of pneumonia cases had been reported, that the global health authorities took notice (Heymann and Shindo 2020)
{"title":"Letter from the (un)seen virus: (post)humanist perspective in corona times.","authors":"Nasima Selim","doi":"10.1111/1469-8676.12851","DOIUrl":"https://doi.org/10.1111/1469-8676.12851","url":null,"abstract":"Dear humans, you cannot see me with naked eyes, and yet you can no longer ignore my existence My official title is long: Severe Acute Respiratory Syndrome‐Coronavirus‐2 (SARS‐CoV‐2) I am also known as nCoV, the 2019 Novel Coronavirus, or simply Corona In early December 2019, I was making the usual rounds in a Wuhan food market in Hubei province in China The market was thick with humans and nonhumans in proximity I attached myself to a tiny droplet slipping inside ‘patient zero’, who sneezed, coughed, suffered from high temperature and breathing difficulty, and recovered after two weeks ‘Patient zero’ thought I was an ordinary virus that caused the endemic, seasonal flu It was not until I had multiplied in hundreds and thousands, and an unusually high number of pneumonia cases had been reported, that the global health authorities took notice (Heymann and Shindo 2020)","PeriodicalId":87362,"journal":{"name":"Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/1469-8676.12851","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"38298933","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-01Epub Date: 2020-05-24DOI: 10.1111/1469-8676.12855
Zane Linde-Ozola
{"title":"COVID-19 and human-virus relationality.","authors":"Zane Linde-Ozola","doi":"10.1111/1469-8676.12855","DOIUrl":"https://doi.org/10.1111/1469-8676.12855","url":null,"abstract":"","PeriodicalId":87362,"journal":{"name":"Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/1469-8676.12855","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"38298962","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-01Epub Date: 2020-06-03DOI: 10.1111/1469-8676.12885
Setha Low, Mark Maguire
{"title":"Public space during COVID-19.","authors":"Setha Low, Mark Maguire","doi":"10.1111/1469-8676.12885","DOIUrl":"https://doi.org/10.1111/1469-8676.12885","url":null,"abstract":"","PeriodicalId":87362,"journal":{"name":"Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/1469-8676.12885","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"38298966","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-01Epub Date: 2020-05-14DOI: 10.1111/1469-8676.12809
Anika König
{"title":"Reproductive health in the time of SARS-CoV-2.","authors":"Anika König","doi":"10.1111/1469-8676.12809","DOIUrl":"https://doi.org/10.1111/1469-8676.12809","url":null,"abstract":"","PeriodicalId":87362,"journal":{"name":"Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/1469-8676.12809","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"38302264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-05-01Epub Date: 2020-05-14DOI: 10.1111/1469-8676.12798
Kim Hendrickx
Observing voices claim that times are troubling, when they really mean that times are interesting Interesting to analyse society when it supposedly lays bare its hidden structures
{"title":"Contagion and memory.","authors":"Kim Hendrickx","doi":"10.1111/1469-8676.12798","DOIUrl":"https://doi.org/10.1111/1469-8676.12798","url":null,"abstract":"Observing voices claim that times are troubling, when they really mean that times are interesting Interesting to analyse society when it supposedly lays bare its hidden structures","PeriodicalId":87362,"journal":{"name":"Social anthropology : the journal of the European Association of Social Anthropologists = Anthropologie sociale","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/1469-8676.12798","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"38302267","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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