Ancestrality

"Antes de tocar la tierra hay que pedir permiso, porque la tierra es un lugar sagrado, donde existen millones de especies, unas que vemos y otras que no, ahí están los espíritus de los hermanos animales y los tíos árboles, la chagra es un lugar sagrado donde hay vida, por eso hay que respetarlo, sanearlo, protegerlo y multiplicarlo. Antes de ir a sembrar, tabaqueese mijo pa´ que no muerda culebra, pa´ que no pique sancudo, pa´que no se corte con el machete, pa´que no le pase nada. Ahora, chupe ambil y mambee, porque pa´ eso es la coca y el tabaco…para trabajar" (Mambeos con Uzuma F+ruya Buinaima)

o artigo aborda, a partir do conceito de ancestralidade e da linguagem como discurso, a moda com base em três peças do vestuário – turbante, túnica e chita. Partindo deste ponto, destaco e situo cada uma desses elementos ancestrais em diferentes usos, analisando as peças inseridas na história e na cultura afro-brasileira. Ressalto ainda a moda como hábito e como discurso, representação e, por isso, um elemento mediador importante nas construções e negociações identitárias.

Este trabalho tem como objetivo investigar o termo batuque a partir de uma abordagem etnomusicológica fundada em metodologia decolonial. Defendendo a tese de que batuque atuou enquanto um dispositivo de racialização sonora perante as musicalidades e gestualidades negras no Brasil, busca-se aqui compreender os processos de surgimento, atuação, continuidades e ressignificações deste dispositivo na esfera da vida social de determinadas populações negras, cuja alcunha batuqueiro/batuqueira lhes atravessam desde o fluxo passado-presente.

Esse é um trabalho ensaístico que tenta compreender a constelação de pensamento denominada Aceleracionismo. Parte-se da questão da bifurcação entre Humanidade e Não-Humanidade para explorar como estratégias contra ou além da aceleração podem ser imaginadas a partir de perspectivas mais incertas que deterministas. O texto se desenvolve como uma autocrítica em relação aos próprios comentários iniciais ao Aceleracionismo aqui realizados: nos primeiros capítulos segue-se uma crítica para no final propor uma outra forma de lidarmos com seus motes.
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This is an essay work that tries to understand the constellation of thought called Accelerationism from some displacements. It starts from the question of the bifurcation between Humanity and Non- Humanity to explore how strategies against or beyond acceleration can be imagined from more uncertain than deterministic perspectives. The text develops as a self-criticism in relation to the initial comments on Accelerationism made here: in the first chapters, there is a criticism to propose in the end another way of dealing with its motives.

Un thème courant dans la mythopoïétique et l’histoire du triangle polynésien est celui de la suicidée. Les mythes utilisent fréquemment ce motif pour susciter la peur de l'auditoire. Chaque île d'ailleurs possède un stock important d'histoires de tupapa’u.
Les femmes suicidées errent autour de leur demeure et s'attaquent à tous ceux qui, la nuit tombée, s'aventurent dans le vanua, l’espace communautaire. Elles refusent d'entrer dans le monde des invisibles, parallèle à celui des vivants et restent, au-delà de leurs funérailles, un danger latent.
Les histoires qui les concernent exigent une connaissance approfondie des toponymes dont elles sont étiologiques, des images conventionnelles et de la culture locale en général, qu'elles connotent allusivement. Récits des exploits des héros civilisateurs, des demi-dieux ou des ancêtres, les mythes fondent l'histoire des groupes qui s'en réclament. Ils s'intègrent généralement dans de vastes cycles dont certains fragments sont plus valorisés que d'autres : tandis que certains épisodes se récitent lors des moments d'exaltation religieuse ou sociale. Nous évoquerons un mythe des îles de la Société, étiologique de la spécificité de la tiare Apetahi à Raiatea et la pratique observée par les visiteurs des mêmes îles du chantage et de la vengeance exercés par des femmes se sentant délaissée par leur conjoint Les femmes se laissent gagner par la contagion de l'exemple et ont le plus souvent recours au poison. Certains poissons, certaines plantes insulaires leur en fournissent de très violents, qui donnent presque instantanément la mort. Chez les femmes, le suicide est un aveu de faiblesse. C'est un suicide "maniaque". Mais quand il s'agit de héros comme Maui ou Rata, ce sont des démiurges et leur mort-sacrifice est souvent à l'origine des plantes, des  rapports sociaux, des "institutions", ils cherchent l'immortalité pour les hommes mais évidemment échouent dans des mythes somptueux où la mort sacrifice est sublimée

PROBLEMÁTICA

El proyecto busca responder a la pregunta ¿Cómo poner en práctica la conversación
entre las memorias y sabidurías ancestrales con los programas de formación en
la academia? Se propone la gestión intercultural y la comunalidad creativa para darle
respuesta a través de la biolugargogía.

La biolugargogía es un acto político para conocer y poner en práctica los
onocimientos tradicionales del Abya yala, el Gran Kauka y la Madre Tierra. Los estudiantes generan creativamente una conversación multidimensional, significa que en compañía de sabedores puedan fortalecer su proceso formativo y tengan herramientas concretas para sus futuras prácticas profesionales.

Gracias a la interacción intercultural, buen vivir y la práctica transdisciplinaria se
han creado tres espacios: Memoriandar la palabra, los Círculos de biolugargogía y los
Círculos de la palabra. Con estas acciones sentipensamos los conocimientos tradicionales para corazonar una sociedad intercultural, justa y en una constante construcción del equilibrio entre la humanidad y la Madre Tierra.

[first published in "Open monument : research into ephemeral, commemorative architecture and modernist patrimony ; [on the occasion of the Exhibition Open Monument at Kunstraum Kreuzberg, Bethanien Berlin, 4th May to 16th June 2013] / ed. by Bauer Stephane and Marta Jecu."]
The article deals with an unlikely unlikely alliance of time forging enthusiasts that group together as fossil manufacturers of all sorts: artists interested in future paleontology, poetic technology fans, animatronics workers and designers in dinosaur parks, inventors of lost civilizations, and archaeologists of theme parks and lost movie sets.

Species traits have been hypothesized by one of us (Ponge, 2013) to evolve in a correlated manner as species colonize stable, undisturbed habitats, shifting from “ancestral” to “derived” strategies. We predicted that generalism, r-selection, sexual monomorphism, and migration/gregariousness are the ancestral states (collectively called strategy A) and evolved correlatively toward specialism, K-selection, sexual dimorphism, and residence/territoriality as habitat stabilized (collectively called B strategy). We analyzed the correlated evolution of four syndromes, summarizing the covariation between 53 traits, respectively, involved in ecological specialization, r-K gradient, sexual selection, and dispersal/social behaviors in 81 species representative of Fringillidae, a bird family with available natural history information and that shows variability for all these traits. The ancestrality of strategy A was supported for three of the four syndromes, the ancestrality of generalism having a weaker support, except for the core group Carduelinae (69 species). It appeared that two different B-strategies evolved from the ancestral state A, both associated with highly predictable environments: one in poorly seasonal environments, called B1, with species living permanently in lowland tropics, with “slow pace of life” and weak sexual dimorphism, and one in highly seasonal environments, called B2, with species breeding out-of-the-tropics, migratory, with a “fast pace of life” and high sexual dimorphism.

The existence of two groups of acidophilic (mostly present in soils at pH less than 5) and acid-intolerant Collembolan species has been demonstrated concurrently by several authors in the course of biocoenotic studies. The examination of morphological features points to a strong relationship between acidophily and hypothetical phyletic relationships between both groups. In the light of Earth history I postulate that acidophilic springtails are relicts from the time when adaptive radiation took place within Collembola, i.e. before the Carboniferous age. At this tirne soils were poor in nutrients, vegetation was of the acidifying type, and the atmosphere was richer than now in carbon dioxide. Thus Paleozoic environmental conditions were quite similar to those now prevailing in the most acid soils.

This is the introduction to a special issue of Asian Ethnicity that includes six papers on the issue of citizenship in the Indian state of Sikkim, from the perspectives of anthropology, political science, sociology and history. These contributions explore the entanglement of migration and ethnicity that defines political membership and exclusion in Sikkim, as it does in other parts of India. They give a central place to the consequences of the combination of the 1961 Sikkim Subject regulation (that remained valid after Sikkim became a part of India in 1975) and ‘group-differentiated citizenship’ in a context where Sikkim’s population – formed through people’s mobility within a region that has long been a crossroads between Nepal, Tibet, Bhutan and India – was brought into the frame of a territorial concept of the nation. These papers also explore the means used by people in Sikkim to contest their categorisation by the state.

Este Kino-zine es resultado del taller La ancestralidad como futuro y otros modos de hacerse a experiencias cinematográficas ofrecido por Sebastian Wiedemann dentro de las actividades de la Maestría en Cine Documental propuestas para la Escuela de Verano Saberes UPB – Retrofuturos 2021.

Aim Certain species have few living relatives (i.e. they occupy low clade ranks) and hence they possess high conservation value and scientific interest as unique representatives of ancient lineages. However, we do not know whether particular environments favour the maintenance of low clade ranks or whether the distribution of environments across the globe affects the global distribution of clade ranks and, hence, evolutionary uniqueness. In this study, we tested whether and how harsh environments decrease the clade ranks of the species that inhabit them. Location Global. Methods We described the phylogeny of the collembolan genus Willemia by a parsimonious method based on 52 morphological characters and estimated the species' use of harsh environments (polar, high mountain, desert, polluted, waterlogged, saline and acidic) from 248 publications. Results We found that the use of different types of harsh environments is maintained among close relatives and has similar phylogenetic signals (except for the use of salinity). The use of harsh environments might therefore affect the diversification of lineages. Correcting for the phylogenetic non-independence of species, we found that species using harsh environments have comparatively low clade ranks. We also found that species using harsh environments occur almost exclusively on former Laurasian continents and that, as a statistical consequence, Laurasian species tend to have lower clade ranks. Main conclusions We suggest that harsh environments maintain low-clade-rank species by decreasing, simultaneoulsy or successively, extinction and speci-ation, which may eventually explain the major variation in clade rank across the globe.