Matthew W. F. Howse, Alan King-Hunt, Ocean Ripeka Mercier
et al.
Social support for pest management programs is essential to their success. In this study, we explored stakeholder perceptions of current wasp management and what attempting eradication means for them. Local stakeholders involved in 7 conservation or pest management projects across Aotearoa New Zealand were interviewed. Q-method analysis identified two major perspectives across the participants. A target-driven and ambitious perspective emerged where eradication of invasive wasps was the objective and any control method deemed effective could be used to achieve that goal. Negative impacts of management could be justified by removing the larger negative impact of wasps on the environment. The second perspective identified agreed that wasps must be managed but were characterised as more holistically minded. Control methods perceived to have negative impacts to the wider ecosystem were deemed less acceptable. Education and engagement were highlighted as essential to increase local support for future wasp management. Developing pest management strategies informed by mana whenua is especially crucial, and hapū enabled to draw on their mātauranga Māori may provide new insights into developing effective and acceptable pest management practices. Emphasis not just on technical but social and cultural aspects of wasp eradication and control will be vital for successful wasp management.Glossary of Māori words: Hapū: subtribal group; iwi: tribal group; maramataka: Māori lunar calendar; mātauranga Māori: Māori knowledge systems; mauri: life force or vital essence; taonga: precious thing or treasure; tapu: sacred, restricted or prohibited; te ao Māori: Māori worldview; tohu: a sign or indication; whakapapa: genealogy or line of descent
The nanohertz stochastic gravitational wave background (SGWB), generated by unresolved supermassive black hole binaries (SMBHBs), provides a unique probe of their population and its cosmic evolution. In this work, we explore the potential of uncovering the SMBHB population and its redshift dependence by combining the SGWB signal and its anisotropies with galaxy distribution through cross-correlation analyses. Using a Fisher analysis technique, we show that the SGWB power spectrum alone can not provide any information on the evolutionary history of SMBHBs, whereas the inclusion of the angular power spectrum of the SGWB and its cross-correlation with the galaxy distribution substantially improves constraints on the redshift evolution parameters. Assuming pulsar timing array configurations achievable in the Square Kilometre Array era, we find that the combined use of isotropic and anisotropic SGWB signals, together with galaxy surveys, can provide valuable measurements of the redshift evolution of the SMBH–galaxy connection and the frequency distribution of SMBHBs. These results highlight the potential of joint gravitational wave–galaxy studies to address the long-standing open question of SMBH growth and evolution across cosmic time.
Drawing on Asian adoptee-authored research, this article conceptualizes a critical adoptee standpoint. It underscores the significance of adoptees as knowledge producers and offers new insights into family dynamics, racialization processes, and adoptee personhood. Through three conceptual themes derived from adoptee-authored research, it illuminates the intersectional power dynamics shaping adoptees’ lived experiences and challenges traditional adoption narratives. This approach repositions adoptees as agentic subjects who have cultivated a group consciousness that transcends traditional boundaries of belonging. While focused on Asian adoptees, the essay ultimately calls for broader recognition of adoptees’ contributions to adoption discourse and a more comprehensive understanding of a critical adoptee standpoint in both academic and advocacy settings and among the broader adoptee population.
In the closing decades of the 19th century, a wide range of Tamil authors and public speakers in colonial India became acutely interested in the notion of a Dravidian “race”. This conception of a Dravidian race, rooted in European racial and philological scholarship on the peoples of South India, became an important symbol of Tamil cultural, religious, and social autonomy in colonial and post-colonial Tamil thought, art, politics, and literature. European racial thought depicted Dravidians as a savage race that had been subjugated or displaced by the superior Aryan race in ancient Indic history. Using several key works of colonial scholarship, non-Brahmin Tamil authors reversed and reconfigured this idea to ground their own broad-reaching critiques of Brahmin political and social dominance, Brahmanical Hinduism, and Indian nationalism. Whereas European scholarship largely presented Dravidians as the inferiors of Aryans, non-Brahmin Tamil thinkers argued that the ancient, Dravidian identity of the Tamil people could stand alone without Aryan interference. This symbolic contrast between Dravidian (Tamil, non-Brahmin, South Indian) and Aryan (Sanskritic, Brahmin, North Indian) is a central component of 20th- and 21st-century Tamil public discourse on caste, gender, and cultural autonomy. Tamil authors, speakers, activists, and politicians used and continue to use the symbolic frame of Dravidian racial history to advocate for many different political, cultural, and social causes. While not all of these “Dravidian” discourses are meaningfully politically or socially progressive, the long history of Dravidian-centered, anti-Brahmanical discourse in Tamil South India has helped Tamil Nadu largely rebuff the advances of Hindu nationalist politics, which have become dominant in other cultural regions of present-day India. This piece presents a background on the emergence of the term “Dravidian” in socially critical Tamil thought, as well as its reversal and reconfiguration by Tamil social thinkers, orators, and activists in the 19th, 20th, and 21st centuries. The piece begins with a brief history of the terms “Dravidian” and “Aryan” in Western racial thought. The piece then charts the evolution of this discourse in Tamil public thought by discussing several important examples of Tamil social and political movements that incorporate the conceptual poles of “Dravidian” and “Aryan” into their own platforms.
In this article, I address the inadequacies in how we currently conceptualize spaces for dialogue and debate around issues involving race and religion. Even in a climate where many organizations now acknowledge equity, diversity, and inclusion requirements, there are still numerous challenges, particularly for racialized individuals, including those who may experience overlapping forms of oppression. Drawing on concepts such as intersectionality, muted group theory, and the public sphere, I suggest that many existing channels and approaches are especially inadequate for academics and activists who are racialized or belong to religions that are marginalized in Western societies, such as Islam. These avenues do not allow for an articulation of the complex, sometimes contradictory realities lived by these individuals, where choosing a seemingly progressive side consistently and publicly may mean disowning or disadvantaging one’s own family or community members. Ultimately, I argue both that we must reconsider the potential for education and dialogue enabled by seemingly one-way platforms, such as film and television, and that the platform is less important than the approach we bring to using it, since increasingly we must prioritize windows for empathy within any mediated spaces we employ for learning or dialogue.
ABSTRACT: Humans have selectively bred domestic pigeons (Columba livia domestica) to create breeds with a diversity of shapes, colors and other attributes. Since Darwin, the domestic pigeon has always been a popular model species for scientific research because of its richness of form, colouration and behaviour. It is believed that the world's squab pigeon industry uses breeds and hybrids from the Mediterranean region. An exception is the indigenous giant pigeon breeds of the Carpathian Basin, whose origin is not known. Therefore, our aims were 1) to understand the phylogenetic relationships of giant pigeons, which sheds light on the origin of Hungarian breeds and their relationship to the Mediterranean giant pigeon breed group; 2) to contribute molecular genetic data to the genealogy of 2 Iraqi pigeon breeds close to the pigeon domestication center, including the culturally important Iraqi Red Pigeon, and 3) to compare the genetic diversity of European and Middle Eastern domestic pigeon populations and to draw conclusions on the phylogenetic relationships between pigeon breeds and molecular clues to their different breeding practices of both regions. A 655-bp-long sequence of the cytochrome oxidase 1 (COI) region of the mitochondrial DNA was studied in a total of 276 pigeons (19 breeds). A total of 27 haplotypes were found, of which 22 were unique. The highest genetic diversity was found in the Carpathian Basin, and the lowest in the Iraqi region. STRUCTURE analysis revealed low structurality, K=3 was the most likely. The majority of the samples belong to the most ancient haplotype H_2=219, however the Jacobin pigeon is on a very separate evolutionary branch with a large number of mutations. None of the 19 breeds investigated in this study have been previously studied in phylogenetics, and most of these breeds have potential as squab pigeons, and have good meat forms for utilization, therefore the results of this study may also be of help to the squab pigeon industry.
Inspired by the work of Christine Sleeter and Avril Bell, among others, the articles that comprise this Special Issue seek to respond to questions focused on the relationship between family history and the processes of migration and colonisation and how this might impact on a family’s sense of itself today [...]
Глазистова Наталья Ивановна, Кочкина Анна Федоровна, Сташенков Дмитрий Алексеевич
Барбашинский могильник расположен на территории г.Самара и является крупнейшим некрополем мордвы золотоордынского периода в Самарском Заволжье. Первые изыскания на памятнике были организованы В.Н.Глазовым в 1907г. и В.А.Миллером в 1908 г. В дореволюционный период и в первые годы советской власти исследования на Барбашинском могильнике проводили краеведы К.П.Головкин (в 1916 и 1918 гг.), Г.О.Досталь (1909г.), П.Н.Ефимов (1918г.) и Ф.Т.Яковлев (1919 г.). В 1921г. раскопки на могильнике осуществлял А.С.Башкиров, в 1935 г. – Б.А.Латынин. В 2010-х гг. исследования были возобновлены Д.А.Сташенковым. За это время было изучено около 220 погребений, в том числе 56 мужских, из которых 38 – с топорами. В фондах СОИКМ им.П.В.Алабина хранятся 10 коллекций из раскопок на Барбашинском могильнике, из которых происходит 41 топор. В статье представлены результаты типологического анализа топоров Барбашинского могильника. Наиболее часто встречаются среднелезвийные клиновидные (11экз.), широколезвийные клиновидные (9экз.), среднелезвийные лопастные (11 экз.) инструменты. Единичные экземпляры имеют выраженные индивидуальные особенности – топор с молотообразным обухом и секирообразный широколезвийный топор. В целом, топоры Барбашинского могильника соответствуют традициям технологического производства золотоордынского периода, имевшего место на памятниках Самарского Заволжья и других регионов. Варианты положения топоров в погребениях различны – у головы, в руках, вдоль туловища у ног, во всех случаях лезвие повернуто наружу от тела, реже топор воткнут в землю. Наибольшая взаимовстречаемость у топоров прослеживается с ножами, наконечниками стрел, кресалами, пряжками и сюльгамами. Из орудий труда в комплекте с топором чаще всего встречается шило. Судя по антропологическим данным, возраст мужчин в захоронениях с топором Барбашинского могильника составлял от 20 до 60лет
In the second half of the 19th century, East Turkistan (Xinjiang Uyghur Autonomous Region) was a place where many religions and cultures coexisted and attracted the interest of travelers from all around the world. These travelers were motivated by the desire to delve into the unexplored language and culture of the Silk Road. One classic example of the efforts of Eastern scholars involved the four German (Prussian) Turfan expeditions known from 1902-1914. The primary goal of these expeditions was to obtain Buddhist artifacts as well as other cultural relics and written records from pre-Islamic Central Asia. Albert von Le Coq (1860-1930) led the second and fourth expeditions and acquired many friends in the region. Among the notable figures in the local aristocracy was Emin Khwāja Wang (1885-1933) from Lukchun, Turfan. The manuscript this article evaluates delves into the genealogy of the Wang family in Turfan, spanning from Feridun Wang to Emin Wang. This manuscript, referred to as Manuscript Arab 4, is currently housed in the Turfan Room of the Oriental Department at the Berlin State Library (Staatsbibliothek zu Berlin). It had likely been brought to Berlin during the German Turfan expeditions. This study provides an introduction tothe Wang family in Turfan and presents additional sources related to their history, a copy of the manuscript, and insights into its linguistic characteristics. It also includes a transcription of the text into Turkish and an index/glossary of select words. This primary source document from the period allows valuable information to be gained about Wang’s empire in Turfan.
Nawawi, Muntaha Artalim Zaim, Ahmad Azaim Ibrahimy
et al.
This study explores the controversy of SIGMA (Konsultasi Agama or Religious Consultation) at Bhasa Radio 93.1 FM Situbondo as the representation of how grassroots Muslims perceive Islamic law. SIGMA is an aired interactive forum discussing current issues of Islamic law engaging a host, a speaker, and listeners. However, it sparks controversy particularly because of the stigma of a liberalist. This research, therefore, focuses on the typology of SIGMA perspective through the opinion of its speakers, genealogy beyond their thought, and the controversy that comes along. As a qualitative field study with a socio-philosophical approach, it used interviews with 14 informants consisting of SIGMA speakers and staff as well as listeners from diverse backgrounds. It turns out that; firstly, SIGMA’s perspective indicates a progressive type of thought rather than liberal as stigmatized because of the employment of maqas{id al-syari’ah during discussing the issue and making decisions afterward. Secondly, the thinking model can be traced back historically to NU (Nahdlatul Ulama’) reformists who likely use maqas{id al-syari'ah to examine Islamic law along with a progressive mindset. SIGMA speakers furthermore tend to employ advancement of ijtihad and contextual fiqh like what bahs| al-masa'il forums typically do. Thirdly, the controversy stems mainly from the negative stigma which tends to be loudly and sporadically expressed making sympathetic voices unheard. This implies how grassroots Muslims interact with Islamic law in both textual and contextual realms particularly when coping with the changing situation and dynamic methodologies.
Вопреки существующему мнению о том, что кочевники Южного Урала, покинув Magna Hungaria, пришли на новую Родину как язычники и шаманисты, материалы исследований последних лет убеждают, что население урало-казахстанских степей задолго до своего исхода было втянуто в культурно-религиозную орбиту мировых религий. Очагом этого влияния явились кочевые империи Центральной Азии. В кочевой среде оно нашло свое отражение в разнообразных изобразительных формах торевтики. До недавнего времени в описании этих образов присутствовали абстрактные орнаменты. В этой связи целью и задачами настоящего исследования являются проведение стилистического анализа этого изобразительного ряда и дальнейшее идентифицирование образов, связанных с пантеоном манихейских традиций. Основным методом исследования является сравнительно-интерпретационный анализ стилистических изобразительных традиций. При этом основной упор сделан на находки из Уелгинского погребального комплекса, также приводится широкий круг подтверждающих аналогий из памятников Урала (Ишимбаевские курганы, Редикор, Баяновский могильник, Шадринские находки), Восточного Казахстана (Зевакинский могильник) и Поднепровья (Субботцевский могильник). Стилистические линии содержат целый ряд манихейско-несторианских и манихейско-буддийских образов: крестообразные накладки из Уелгинского могильника являются яркими аналогиями несторианских крестов, обнаруженных в тюркских столицах Семиречья (Суяб, Невкет и др.), буддийско-индуистский символ на круглых серебряных накладках с изображением богини плодородия Парвати; несторианско-христианский символ Христа с поднятым двуперстием на обломке накладки из Уелгов и на щитке пряжки из Субботцевского могильника; буддийский сюжет в виде образа многорукого Авалоки на пряжке из Ишимбаевских курганов и из клада Редикор; и, наконец, основной манихейский символ связан с элементами растительного орнамента, изображающего цветы, плоды и ветви Древа жизни, которым в манихейское время являлась смоква (инжир, фига), а также образы парных птиц. Этими изображениями изобилует большая часть орнаментированных накладок, серег и медальонов, найденных в Уелгинском могильнике. Приведенная символика и взаимосвязь с манихейскими признаками указывает на глубокое проникновение этих представлений в культурную религиозную среду южноуральских кочевников. Дальнейший поиск и развитие этих изобразительных форм обусловил возникновение особых изобразительных традиций среди кочевого населения от Урала до Карпатской котловины.
In the medieval to early modern eras, legal manuals used visual cues to help teach the church laws of consanguinity and affinity as well as concepts of inheritance. Visual aids such as the trees of consanguinity or affinity helped the viewer such as a notary, law student or member of the clergy to do the ‘computation,’ or reckon how closely kin were related to each other by blood or by marriage and by lines of descent or collateral relations. Printed riddles in these early legal manuals were exercises to test how well the reader could calculate whether a marriage should be deemed incest. The riddles moved from legal textbooks into visual culture in the form of paintings and cheap broadside prints. This article examines a riddle painting ‘devoted’ to William Cecil when he was Elizabeth I’s principal secretary, before he became Lord Burghley and explores the painting’s links to the Dutch and Flemish kinship riddles circulating in the Low Countries in manuscript, print and painting. Cecil had a keen interest in genealogies and pedigrees as well as puzzles and ciphers. As a remarried widower with an eldest son from a first marriage and children from his longer second marriage, Cecil lived in a stepfamily typical of the sixteenth century in England and Europe. The visual kinship riddles in England and the Low Countries had a common root but branched into separate traditions. A shared element was the young woman at the centre of the images. To solve the riddle the viewer needed to determine how all the men in the painting were related to her as if she were the ego, or self, at the centre of a consanguinity tree. This article seeks to compare the elements that connect and diverge in the visual kinship riddle traditions of the sixteenth and seventeenth centuries in the Low Countries and England.
Previous studies have indicated gender-based discriminatory practices as a result of son preference up to the first half of the 20th century in Greece. Demographic indices calculated from published vital statistics, such as sex ratios at birth and at childhood, were distorted to such an extent that certain scholars suggest that this distortion was due to sex-selective infanticide and neglect of the girls. Although we cannot exclude this possibility, the aim of this paper is to assess to what extent under-registration of female births (in the civil registration system) and under-enumeration of females (in censuses) accounted for the skewed sex ratios and to pinpoint that gender-based discrimination was not the same all over Greece. There were areas in insular Greece, notably the Ionian islands and the Aegean Archipelago, and one area in mainland Greece (Epirus) where demographic indices imply that gender inequalities were less acute. On the other hand, there were areas in mainland Greece, notably in Thessaly, where sex-differential mortality denotes extremely unequal treatment of girls.
Pamela Cordeiro Marques Correa, André Luiz Carvalho Cardoso
When building a brief genealogy of Latin American social thought, it is noticeable that the search for delinking from the Western modernity imposed by the colonial project is at its essence. In this way, this article proposes, through Laó-Montes and Vásquez’s doble crítica (double criticism), to initiate an immanent critique of the production of life in Latin America and the Caribbean, and its relation to Design and related areas, articulating the ideas of anthropologists Arturo Escobar and Tim Ingold. It also aims to develop a transcendent critique, a subaltern interpretation of this production based on the materiality found in the urban space of the capitalist periphery; specifically, peripheral spontaneous design or (re)existence design, as a device for an enchanted pedagogy: the Brazilian gambiarra, the Cuban technological disobedience, among others. As a result, it is pointed out that the knowledge of reality as well as the recognition both of humanity and the struggle for emancipation, all present in the production of life through subaltern history, constitute, together, a path to decolonization.
Critical family history illuminates societal relations of inequality through focusing on the experiences and trajectories of particular families. Here, I focus on unequal relations between white settler colonizers and indigenous communities within Aotearoa, New Zealand. I use data gathered from family wills and archival research to sketch aspects of the economic privilege of branches of my own ancestral families in contrast to the economic dispossession and injustices faced by the Māori communities alongside whom they lived. The concept of historical privilege forms the analytic basis of this exploration, beginning with the founding historical windfalls experienced by the Bell and Graham families through their initial acquisition of Māori lands and the parallel historical trauma experienced by Māori at the loss of these lands. I then explore how these windfalls and traumas underpinned the divergent economic trajectories on both sides of this colonial relationship, touching on issues of family inheritance and structural and symbolic privilege. Neither the Bells nor the Grahams accumulated significant wealth, but the stories of such “middling” families are helpful in illuminating mechanisms of historical privilege that we inheritors of such privilege find it difficult to “see” or remember.
Contemporary Buddhist violence against minority Muslims in Myanmar is rightfully surprising: a religion with its particular moral philosophies of non-violence and asceticism and with its functional polytheism in practice should not generate genocidal nationalist violence. Yet, there are resources within the Buddhist canon that people can draw from to justify violence in defense of the religion and of a Buddhist-based polity. When those resources are exploited in the context of particular Theravāda Buddhist practices and the history of Buddhism and Buddhist identity in Burma from ancient times through its colonial and contemporary periods, it perpetuates an ongoing tragedy that is less about religion than about ethno-nationalism.
This Special Issue acknowledges genealogy as a critical method and mode for tracing power-laden, taken-for-granted assumptions about childhood, motherhood, family and community [...]
The present article focuses on how ‘sexual orientation’ is represented and produced in a Swedish preschool policy document regarding discrimination and equal treatment. ‘Poststuctural policy analysis’ is employed, in line with Foucault) and Bacchi. The results show that ‘sexual orientation’ is represented as a matter for families, but for parents rather than children. In the plans for equal treatment, visualizing different families stands out as the goal of working preventively against discrimination based on ‘sexual orientation’ in preschool, and the active measures planned for are reading books and spontaneous conversations. The article argues that the discrimination perspective represented in the documents, together with discourses on childhood innocence, establish certain conditions for how ‘sexual orientation’ is produced in preschool.
This paper looks at current migrant crossing on the Alps from the standpoint of a history of runaways. It interrogates the traces left by the recent migrants’ fleeting presence at the Northern French-Italian Alpine border situating these in connection with both the memory of past migrants’ passages and with mountain rescue practices and solidarity networks that have shaped those Alpine valleys. It starts with a section on mobile infrastructures of solidarity deployed at the French-Italian Alpine border, retracing its brief history as well as of the sedimented memory of the struggles in the Susa Valley. The paper moves on with a section about the history of mountain rescue at the French-Alpine border, showing how foreigners and also Italian “clandestine emigrants” were rescued there in the past. It concludes by advancing a history of mountain runaways as an analytical framework to politicise migrants’ passages on the Alps.