PENGARUH PEMBERIAN SARI KULIT NANAS (Ananas comosus (L) Merr) TERHADAP JUMLAH KOLONI BAKTERI PADA IKAN BANDENG (Chanos chanos F.) by Zainal Berlian, Fitratul Aini, Melda Yunita

“…Pineapple rind (Anana chomosus (L) Merr) is household waste has not been used optimally. Rind the  pineapple contains bromelain enzymes, citric acid and phenols, to inhibit bacterial growth. …”
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PENATAAN TAMAN KARTINI SEBAGAI HUTAN KOTA DI KOTA CIMAHI by Ika Kusumawati, Hilwati Hindersah

“… Cimahi has been known since the Dutch colonial period, in 1811, when the Governor-General Willem Daendeles made road from Anyer to Panarukan and right in Cimahi square now was made Loji (Pos Penjagaan). …”
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As galinhas incontáveis. Tupis, europeus e aves domésticas na conquista no Brasil by Felipe Ferreira Vander Velden

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Antiguos actores de un nuevo régimen: indígenas y afrodescendientes en el Paraguay de la Independencia by Ignacio Telesca, Guillermo Wilde

“…We suggest that said discourse, even though at a first glance seems to be oriented to define a « new political actor », actually expressed an important level of continuity with the directions of the Colonial State in its late phase. …”
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Del Vaingka al Choqueo. Sociabilidad y ritual de los angaité a partir de la colonización del Chaco (1880) by Rodrigo Villagra Carron

“…In order to do so, I analyze the geographic location and ethnic distinction of the villages of the Western Angaité territory, using the testimonies of aged men and women. In the same vein, I refer to the colonization process and the relocation and integration of such villages into the emerging ranches and Anglican missions. …”
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Proto-maya y lingüística diacrónica. Una (breve y necesaria) introducción by José Andrés Alonso de la Fuente

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El siglo xvi en los lienzos de Coixtlahuaca by Sebastian van Doesburg

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Espaces, parcours cérémoniels et fabrication d’objets rituels dans la fête mexica d’etzalcualiztli by Elena Mazzetto

“…Nevertheless, the spatial dimension regarding the characterization and the distribution of the places of worship, as well as the urban itineraries taken by the participants are research topics that have not been investigated enough. …”
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Pukara de los wak’a. Cerros, muros concéntricos y divinidades tutelares en el altiplano centro-sur andino by Pablo Cruz, Richard Joffre

“…According to information provided by colonial documentary sources, a large number of ceremonial spaces linked to the ancient cults of the tutelary wak’a were identified in different regions of the central-southern Andean highlands (Bolivia). …”
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Quand les morts reviennent… Réflexion sur l’ancestralité chez les Mayas des Basses Terres by Olivier Le Guen

“…When the dead come home… Remarks on ancestor worship among the Lowland Mayas. …”
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Sur les ailes du vautour. Genre, violence et « résistance » dans un récit nahua de voyage à Chiknâujtipan, le monde des morts (Mexique) by Dominique Raby

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Could the Mexica toztli have been a sun parakeet? Connecting Mexica featherwork to South America by Louise Deglin

“…The thorough study of two manuscripts written under the direction of Fray Bernardino de Sahagún, the Primeros Memoriales and the Florentine Codex, has revealed an inconsistency between the way the toztli, or “yellow parrot,” has been described and depicted in the colonial sources, and its current identification as the Amazona oratrix. …”
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Revendiquer le patrimoine archéologique par le rituel : la cérémonie pan-maya du fuego sagrado dans le Petén et le Quintana Roo by Mathieu Picas

“…This is particularly true in areas where the remains of ancient cities are subject to negotiations between national, local and/or ethnic identities. …”
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Qu’est le quilombo aujourd’hui devenu ? De la catégorie coloniale au concept anthropologique by Véronique Boyer

“…The construction of the quilombo object : from colonial category to anthropological concept. After the enactment of the article 68 of the 1988 Brazilian Constitution, anthropology became interested in the emergence of a quilombola identity in a society where the quilombo is supposed to belong to the past. …”
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Un regard hétérodoxe sur le Nouveau Monde : la géographie d’Élisée Reclus et l’extermination des Amérindiens (1861-1905) by Federico Ferretti

“…The construction of this heterodox look gives us an original idea about the relationships between Europe and its Others at the time of the colonial empires.…”
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Construindo e reconstruindo territórios Guarani: dinâmica territorial na fronteira entre Brasil e Paraguai (séc. xix-xx) by Pablo Antunha Barbosa, Fabio Mura

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Andinos y buenos cristianos. La inversión en lo sagrado en los trámites legales de dos caciques en el virreinato del Perú (siglo xvi) by Elfie Guyau

“…It also illustrates what is at stake behind their identification as “exemplary Christians” by the colonial authorities. Moreover, the entanglement of elements taken from the Hispanic legal and political culture with more ancient forms and criteria of legitimacy enlightens how two indigenous lords balanced a new identity as Christian elites with their previous function in Andean communities by reformulating prehispanic practices and customs in the everyday life of their parishes.…”
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La divine comédie dans les Andes ou les tribulations du mort dans son voyage vers l’au-delà by Valérie Robin Azevedo

“…This ritual opens a cycle of exchange between the living and the dead it is only possible when the latter have already concluded their purgatory voyage and have reached their final salvation. …”
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De los candires a Kandire. La invención de un mito chiriguano by Isabelle Combès

“…Currently « Kandire » is assimilated to the « land without evil » of the Bolivian Guaraní-Chiriguano. The analysis of colonial texts, however, reveals that the first mention of the term designates a concrete people called « the Candires », who can easily be associated with the Incas; the second « Candire » is assimilated to the idea of Paytiti; and, finally, the third use of the term relates to the « Candire » god of the Itatin Chiriguano. …”
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La querelle des noms. Chaînes et strates ethnonymiques dans le Chaco boréal by Nicolas Richard

“…The ethnic names, still in use in 1940, to designate the indigenous peoples of the Chaco Boreal (Chulupi, Moro, Chamacoco, Lenguas…) were gradually replaced over the following decades by a new layer of names (Nivaclé, Ayoreo, Ishir, Enlhet…) all of which can be translated as « men », or « humans ». Is this simply a semantic evolution or a more profound transformation in the social and historical agency of these groups? …”
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