L’agriculture itinérante sur brûlis, une menace sur la forêt tropicale humide ? by Serge Bahuchet, Jean-Marie Betsch

“…(Kleinman et al. 1995).In the context of the announcement of the creation of the National Park of the South of French Guiana, an interdisciplinary program (ecology, pedobiology, ethnology; MNHN-CNRS-IRD) Effects of the traditional cultural practices on soils and forest (French Environment Ministry) studied the effects of the itinerant agriculture on slash-and-burn field from an analysis of the conditions which allow Amerindian communities to satisfy their material and spiritual needs in a forest system.This program set up the following points:– the fine practices of this agriculture, constituting a real strategy, supply efficiently the mineral elements in the cultures, without purchase of fertilizers, and ensure a rapid forest recovery after at least 10 years; the cycles short culture - long fallow allow the self regeneration of an agroforestry system registered since millenniums in the forest dynamics of the river banks;– the adoption of the long fallow limits the spatial extent of every family to 10-15 hectares at most;– the transportation on foot of the harvest towards the village limits the extent of the agriculture to a 3-4 km band from the river; beyond, the forest is protected from an agricultural pressure;– the absence of the market does not lead to an increase of the cultivated surfaces and the pressure on the forest is not increasing thus at present;– the forest of the hinterland includes wide zones restricted by strong social taboos; the conservation of the social organization of the Amerindian ethnic groups is the first condition of the preservation of the forest domain.The real solution for the preservation of the forest heritage in the South of French Guiana, obviously social, was thus already political, before the creation of the “Amazonian Park of Guyana” (2007).…”
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Engagement féminin en Kabylie et intersection des revendications (1980-2001). Dominations, expériences et négociations identitaires by Margherita Rasulo

“…From a methodological point of view, with regard to its object and geographical context, this work relies on a hybrid theoretical approach that combines Berber/Amazigh studies (Abrous, 1988, 1995, 2004; Chaker, 1988, 1998; Tilmatine, 1989, 2017; Ould Fella, 2021), Kabyle ethnology studies (Bourdieu, 1998; Lacoste-Dujardin, 1985, 2008) and the experiential approach to the minority condition (Chassain et al., 2016), gender studies and subaltern studies (Spivak, 1988). …”
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YHSeqY3000 panel captures all founding lineages in the Chinese paternal genomic diversity database by Mengge Wang, Shuhan Duan, Qiuxia Sun, Kaijun Liu, Yan Liu, Zhiyong Wang, Xiangping Li, Lanhai Wei, Yunhui Liu, Shengjie Nie, Kun Zhou, 10K_CPGDP consortium, Yongxin Ma, Huijun Yuan, Bing Liu, Lan Hu, Chao Liu, Guanglin He

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Hexane extract from Lindera communis roots: wound healing properties and membrane-disruptive activities against methicillin-resistant Staphylococcus aureus by Miaomiao Wang, Miaomiao Wang, Miaomiao Wang, Xian Hu, Xian Hu, Xian Hu, Liya Liu, Liya Liu, Liya Liu, Liya Liu, Yi Zhong, Yi Zhong, Yi Zhong, Wanlin Li, Wanlin Li, Wanlin Li, Qing Zhang, Qing Zhang, Qing Zhang, Congli Xu, Chunlin Long, Chunlin Long, Chunlin Long, Chunlin Long, Chunlin Long

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Culture matérielle et changement : Alfred Métraux chez les Chiriguano by Diego Villar

“…The early ethnological works of Alfred Métraux are analysed bearing in mind his first fieldwork trip to the Chiriguano, in 1929. …”
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Alfred Métraux y la utopía del Gran Chaco by Federico Bossert

“…In light of this biographical context, the article discusses the unrelenting place of the Chaco as an object of ethnological interest for Metraux from his first field trip (1922) to his final ethnographic project (1963), and explores the impact of his relationship with Swedish anthropologist Erland Nordenskiöld.…”
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D’une rive, l’autre by Brigitte Baptandier

“…In the style of a story, this article recounts the journey from one bank to the other (from Taiwan to China) that characterises my ethnological fieldwork. Through the cult of the Lady of Linshui, Linshui furen, and the Daoist ritual tradition of the Lüshan pai, strongly tinged with Tantrism, we skirt along the boundaries between those different sociological, imaginary and symbolic spaces. …”
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Desafíos de la colaboración digital entre museos etnológicos y comunidades indígenas: dos perspectivas, una conclusión by Andrea Scholz, Mirῖgõ-Diana Guzmán Ocampo

“…From 2015 to 2021, the project “Sharing Knowledge” at the Ethnological Museum of Berlin has been meeting the challenges associated with this new field of collaborative work. …”
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Las dinámicas de clasificación y exposición de las colecciones etnográficas en el Museo Etnológico de Berlín a través de algunos ejemplos americanos by Margarita Valdovinos

“…This text offers a close look to the dynamics of classification and exhibition of the ethnographic collections of the Ethnological Museum of Berlin from the end of the 19th Century to the first half of the 20th Century. …”
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Du teikei à l’AMAP, un modèle acculturé by Jean Lagane

“…After two ethnological fieldworks completed in France and Japan, this article deals with the French system of Community Supported Agriculture - AMAP - and its Japanese inspiration counterpart, the Teikei system built upon local solidarity-based partnerships between farmers and members. …”
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Leslie Marmon Silko i jej Opowiadaczka z Puebla Laguna. Kolaż autobiograficzny by Ewa Dżurak

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Quand les morts reviennent… Réflexion sur l’ancestralité chez les Mayas des Basses Terres by Olivier Le Guen

“…This article will try to demonstrate that some Lowland Maya do worship ancestors; it will use precise criteria taken from ethnological studies of societies where ancestor worship is common, compared to maya beliefs and practices. …”
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Sous couleur de race… by Jean-Luc Jamard

“…Then, with the help of a few examples, it briefly highlights the ethnological need to probe the reciprocity of body perceptions—how “others” perceive us. …”
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Kilka myśli od redaktora by Waldemar Kuligowski

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De la violencia mítica al « mundo flor ». Transformaciones de la Semana Santa en el Norte de México by Carlo Bonfiglioli, Arturo Gutiérrez, María Eugenia Olavarría

“…Despite the evident differences both in religious ethos and in cosmology, an ethnological comparison shows how the four cases analysed here refer to the same structural model in which the role of the mediators is essential for seeing how the negative characteristics of one pole become beneficial for the community.…”
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Quelles frontières pour les populations cholanes ? by Cédric Becquey

“…A study of this kind could certainly have been limited to historical data, but ethnological and linguistic observations make it possible to refine the parameters needed for the characterization of these boundaries, and to appreciate the interrelations these populations maintain with each other and with the “outer” world.…”
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Compensation projects priority assessment by various population groups in the Arctic industrial development by E. V. Potravnaya, O. A. Krivoshapkina

“…The article is based on the materials of the ethnological expertise of this project and the results of the authors’sociological research. …”
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Un archéologue capucin en Éthiopie (1922-1936) : François Bernardin Azaïs by Amélie Chekroun

“…In total, he achieved ten archaeological and ethnological missions in the South and the East of the country. …”
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La culture de la patate douce et du maïs chez les Krahô by Ana Gabriela Morim de Lima

“…In the context of recent ethnological debate, Krahô’s ethnography offers original elements for thinking about other forms of human-plant interaction that, going beyond human exceptionalism, reveal a general effort to produce kinship ties with cultivated plants.…”
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Los límites de la humanidad. El mito de los ch’ullpa en Marcapata (Quispicanchi), Perú by Pablo F. Sendón

“…This paper presents and discusses the myth of the ch’ullpa – beings of the pre-solar time – such as it is narrated by the members of the ayllu Collana from the district of Marcapata (province of Quispicanchi, Cusco) in relation to three kind of sources: a) the archaeological information about the geographical and spatial localization of the mortuary monuments which received that name in the Central Andes; b) the ethnological information about other versions of the myth registered among other indigenous-peasant populations from Southern Peru and the Bolivian altiplano; c) the ethnohistorical information which, in relation with the myth, has been registered by several scholars. …”
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