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211.More information
Potatoes have a soul in the Andes. There are "dead corpse potatoes" (aya papa), "potatoes of the bad-dead" (papa de los gentiles), which share the characteristic of not being domesticated. There are also deshydrated potatoes (chuño) that are almost dead. How does this inform us about how the dead, for the populations of the Andean communities, still participate in life? Here is the main point of this article. The conceptions of life and death are anchored in a set of practices that go beyond the human world, into a practical and productive logic that gives them meaning. According to these conceptions, death is closely associated with fertility, with the vital force which animates plants and individuals and does not disappear altogether after death but continues to circulate. This is a central point in how Andean people conceive the world. This article relies on bibliographic data drown from agronomy and ethnology about the Andes, which is supplemented and illuminated by data from the region of Cusco (Peru), including primary ethnographic data's.
Keywords: Andes, pommes de terre, ethnobotanique, ancêtres, temps, lieux, mémoire, Andes, potatoes, ethnobotany, ancestors, time, places, memory
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This article offers an unprecedented exploration of Villa-Lobos' contribution to stage dance by highlighting his collaboration with prominent Russian choreographers such as Adolph Bolm, Léonide Massine, George Balanchine, and Serge Lifar, who promoted his modernist music not only in Brazil but also internationally. This fresh research reveals an unexpected wealth of choreographic work and relevant artistic projects, although sometimes unfinished, that could be revisited today.
Keywords: musicologie de la danse, modernisme, ballet, chorégraphie, Heitor Villa-Lobos, musicology of dance, modernism, ballet, choreography, Heitor Villa-Lobos
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A gust of red ochre takes us by surprise, awakes us suddenly and intensively, like an insufflation of spicy rapé. Healing remedy, rapé is typically tobacco powder blown directly in the nose used in shamanic practices in South America with which we are familiar. We are however in Cameroon with a basaa healer, in the periphery of Yaoundé or in the ancestral forest. Recounting this travel narrative as a “psychotropic” experience, we wonder with Deleuze (1969) and others, if its experience cannot be relived for itself, regardless of the use of its substance. Co-writing this travel narrative in an anthropology of suspension can be understood in the sense of épochè (suspension of the natural attitude) and in the sense that air holds us dispersed and maintained in a particulate fellowship with suspended and suspensible others (Choy et Zee, 2015). The “voyage” first presents itself in its intense vivid red rise. A second section describes its persistence and expansion in a “neutral” color and approach, and a third blue section falls into the night during which the spicy rapé sensation slides into one of yagé recut to Cameroonian flavors. Ocher, color and drawing provide an « interstitial space of activity » (Taussig 2018) enabling to bring this imaging consciousness to the text which inhabits the in-between on the point where thresholds are reached and make us pass from red to blue, from virtual to actual, from asleep to awake, from iron dust in the air to a vegetal “psychotropic” sensation, and from fieldwork to voyage. By uniting the form of our text-drawing co-writing to an exploratory method-theory of an anthropology in suspension, we seek to inhabit the breath's vitality.
Keywords: anthropologie, ocre, dessin, voyage, Cameroun, Colombie, anthropology, ochre, drawing, voyage, Cameroon, Colombia, antropología, ocre, dibujo, viaje, Camerún, Colombia
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Co-offending has not been a major area of research for students of crime careers. This paper, however, offers a preliminary analysis of an extensive set of intelligence files gathered by law enforcement agencies on biker groups over a 14 year period (1974-1988). Data has been collected on size, location, network status, life span and degree of crime involvement of 62 criminally involved adult biker groups having operated in Eastern Canada (Quebec) during that period. Findings show a substantial drop in participating groups. Further, remaining groups have not become larger as shown by the equally substantial drop in the overall core underworld biker population. Alternative explanatory accounts for this overall drop are considered.