Etnologia Brasileira: Behind the Scenes

This text reflects on the changing role of anthropologists carrying out research with indigenous peoples in Brazil and on the increasing constraints that they are subjected to, both in terms of the legislation they must comply with and in terms of the way they are envisioned by contemporary indigenous peoples and non-anthropologists. At the time of this writing, sixty-seven people in Brazil who have acted in defense of the rights of indigenous peoples and Maroon descendants (Quilombolas) face bogus criminal charges. Frequently anthropologists are denigrated and accused of using the knowledge acquired during their research for personal enrichment and academic promotion. While the Code of Ethics (Resolution No. 510) of April 7, 2016 passed by the Brazilian Conselho Nacional de Saúde (National Health Council) that now guides conduct in the field purports to recognize the specificity of the social and human sciences, in reality it is an intromission of biomedicine and bioethics into anthropology, sociology, and related sciences. The bureaucratization involved, if followed to the letter, would discourage people from undertaking research. Field researchers must already avoid thorny issues such as polygamy, abortion, and the use and traffic of illegal drugs. Meanwhile, evangelical churches are undeterred in their zeal to convert Amerindians. They interfere in their way of life, often with devastating effects, and, acting in league with the bloc of large agribusiness interests (ruralistas), have become a force with which to be reckoned. The witch hunt against anthropologists has increased since the ousting of President Dilma Rousseff in May 2016, and the demarcation of Indigenous Lands (Terras Indígenas or TI) has ground to a halt. While miners and loggers invade existing Indigenous Lands with impunity, the 2016 Code of Ethics is a straitjacket that fails to come to grips with various legitimate ethical issues that concern anthropologists. In the present article, I draw on my several decades of research and university teaching in Brazil to explore the contradictions at the heart of anthropological work with indigenous peoples. Este texto reflexiona sobre el cambiante rol de los antropólogos que están llevando a cabo investigaciones con pueblos indígenas en Brasil y en las crecientes limitaciones a las que son sometidos, tanto en términos de la legislación que deben acatar, como en términos de la manera en la que están siendo percibidos por los indígenas contemporáneos y los no antropólogos. Al momento de la redacción de este artículo, 67 personas en Brasil que actuaron en defensa de los derechos de los indígenas y descendientes de cimarrones (Quilombolas) enfrentan cargos criminales falsos. Los antropólogos son con frecuencia denigrados y acusados de usar el conocimiento que adquieren durante las investigaciones para el enriquecimiento personal y la publicidad académica. Mientras el Código de Ética (Resolución No. 510) del 7 de abril del año 2016, promulgado por el Conselho Nacional de Saúde (Consejo Nacional de Salud) de Brasil que ahora guía la conducta en el campo, pretende reconocer la especificidad de las ciencias sociales y humanas, es en realidad una intromisión de la biomedicina y la bioética en la antropología, la sociología y sus ciencias afines. La burocratización involucrada, si se sigue al pie de la letra, podría disuadir a las personas de emprender investigaciones. Los investigadores de campo ya tienen que evadir asuntos espinosos como la poligamia, el aborto y el uso y tráfico de drogas ilícitas. Mientras tanto, las iglesias evangélicas siguen inamovibles en su empeño de convertir a los amerindios. Ellas interfieren en su estilo de vida, a menudo con efectos devastadores, y actuando en conjunto con el bloque de intereses de grandes agroindustrias (ruralistas), se han convertido en una fuerza a tener en cuenta. La cacería de brujas en contra de los antropólogos se ha incrementado desde el derrocamiento de la presidente Dilma Rousseff en mayo de 2016 y la demarcación de las Tierras Indígenas (Terras Indígenas o TI) se ha detenido. Mientras los mineros y los leñadores invaden en impunidad Tierras Indígenas existentes, el Código de Ética de 2016 es una camisa de fuerza que falla en impedir varios asuntos éticos legítimos que preocupan a los antropólogos. En el presente artículo me baso en mis varias décadas de investigadora y profesora universitaria en Brasil para explorar las contradicciones en el corazón del trabajo antropológico con los pueblos indígenas

Redesain Interior Fasilitas Pelayanan Administrasi Umum Universitas Kristen Indonesia (UKI) Berkonsep Modern Natural dengan Penerapan Nilai-Nilai Kristiani

Universitas Kristen Indonesia (UKI) sebagai salah satu perguruan tinggi swasta Kristen dalam eksistensinya sebagai lembaga institusi pendidikan selalu menjaga kualitas dan pelayanan bagi mahasiswa, calon mahasiswa, para orangtua, hingga masyarakat umum. Salah satu alasan calon mahasiswa dalam memilih kampus yaitu faktor fisik bangunan serta fasilitas sarana dan prasarananya. Fenomena ini menjadi dasar bagi UKI untuk mendesain ulang interior pada sarana dan prasarana fasilitas pelayanan administasi umum, untuk menunjang aktifitas sivitas akademik. Desain interior pada pelayanan administrasi umum, meliputi tiga ruang terpilih, yaitu lobi utama, ruang seminar, serta information office. Konsep desain interior yang dapat menyelaraskan visi dan misi UKI, dengan menerapkan nilai-nilai kristiani dalam langgam modern natural. Konsep desain diperoleh berdasarkan metodologi desain yang meliputi tahapan pengumpulan data, observasi lapangan, wawancara, dan pembuatan desain. Nilai-nilai kristiani muncul dalam filosofi melayani dan menunjang kegiatan sivitas akademik UKI. Simbol-simbol kristiani yang digunakan adalah simbol salib dan burung merpati, juga menggunakan kutipan-kutipan rohani yang dapat memotivasi pembacanya. Nilai-nilai dan simbol-simbol kristiani diterapkan dalam desain yang dapat dinikmati oleh semua kalangan di sivitas akademik UKI, yang terdiri dari multikultural, agama dan suku. Konsep yang digunakan adalah transformasi bentuk. Transformasi bentuk diatas diterapkan pada elemen lantai, dinding, plafon, furnitur dan elemen estetis. Transformasi bentuk nilai dan simbol kristiani memberikan tampilan desain yang modern, dan dapat selaras dengan langgam natural. Sehingga tercapai suasana interior yang ramah, hangat, dan nyaman. Suasana tersebut diharapkan mampu memberikan rasa senang dan motivasi dalam belajar dan beraktifitas di lingkungan Kampus UKI

Keep Calm and Carry On: The Short- vs. Long-Run Effects of Mindfulness Meditation on (Academic) Performance

Mindfulness-based meditation practices are becoming increasingly popular in Western societies, including in the business world and in education. While the scientific literature has largely documented the benefits of mindfulness meditation for mental health, little is still known about potential spillovers of these practices on other important life outcomes, such as performance. We address this question through a field experiment in an educational setting. We study the causal impact of mindfulness meditation on academic performance through a randomized evaluation of a well-known 8-week mindfulness meditation training delivered to university students on campus. As expected, the intervention improves students' mental health and non-cognitive skills. However, it takes time before students' performance can benefit from mindfulness meditation: we find that, if anything, the intervention marginally decreases average grades in the short run, i.e., during the exam period right after the end of the intervention, whereas it significantly increases academic performance, by about 0.4 standard deviations, in the long run (ca. 6 months after the end of intervention). We investigate the underlying mechanisms and discuss the implications of our results

Fonctionnement des réseaux de diffusion des silex bédouliens du Vème au IVème millénaire : questions ouvertes

Bien qu'abondamment datés, les contextes du Néolithique moyen et supérieur méditerranéens, restent trop souvent mal calés chronologiquement, et leur sériation interne pose de nombreux problèmes. En contexte chasséen, les styles de débitage lithiques, qui ont mené à une périodisation de référence (Binder, 1991), ne sont pas encore bien situés en terme de datation C14. Dans ce contexte culturel, les écart-types des datations, (souvent réalisées il y a 20 ou 30 ans), sont d'ailleurs en général beaucoup trop importants (Vaquer, 1998, p. 427-433 ; Evin et Oberlin, 2001, p. 98-99). L'objectif est donc, à travers ce poster, de préciser la chronologie en confrontant les données issues des études du mobilier lithique, avec les données stratigraphiques et les datations C14 . Des corrélations entre sites seront de même effectuées. De manière plus précise, les auteurs tenteront, après un examen critique des dates, de mieux caler en chronologie absolue certains faits techniques liés au fonctionnement des réseaux de circulation des silex bédouliens : traitement thermique, style de débitage, et typologie.Pour cela, les auteurs considèrent un ensemble de sites sélectionnés du Néolithique méridional datés des 5ème et 4ème millénaires av. J.-C. calibré. L'horizon géographique envisagé comprend l'arc méditerranéen de la Ligurie à la Catalogne, en passant par la Provence, la vallée du Rhône, et le Languedoc. Les sites choisis sont la plupart du temps des stratigraphies : Arene Candide (Ligurie), Chiris (Alpes-Maritimes), Villa Giribaldi (Alpes-Maritimes), Fontbrégoua (Var), Trou Arnaud (Drôme), Port-Ariane (Hérault), Font-Juvénal (Aude), Montou (Pyrénées-orientales).Le recours à ce corpus de dates, et l'utilisation d'une méthode statistique bayesienne permettra de combiner les informations issues des séquences stratigraphiques avec les données du C14, afin d'obtenir des informations quantifiables avec des probabilités connues

Does limited working memory capacity underlie age differences in associative long-term memory?

Past research has consistently shown that episodic memory (EM) declines with adult age and, according to the associative-deficit hypothesis, the locus of this decline is binding difficulties. We investigated the importance of establishing and maintaining bindings in working memory (WM) for age differences in associative EM. In Experiment 1 we adapted the presentation rate of word pairs for each participant to achieve 67% correct responses during a WM test of bindings in young and older adults. EM for the pairs was tested thereafter in the same way as WM. Equating WM for bindings between young and older adults reduced, but did not fully eliminate, the associative EM deficit in the older adults. In Experiment 2 we varied the set size of word pairs in a WM test, retaining the mean presentation rates for each age group from Experiment 1. If a WM deficit at encoding causes the EM deficit in older adults, both WM and EM performance should decrease with increasing set size. Against this prediction, increasing set size did not affect EM. We conclude that reduced WM capacity does not cause the EM deficit of older adults. Rather, both WM and EM deficits are reflections of a common cause, which can be compensated for by longer encoding time

Aguçando O Entendimento Dos Ter Mos Triádicos Me)bengôkre Via Aborígenes Australianos: Dialogando Com Merlan E Outros

O trabalho enfoca os termos triádicos encontrados na língua Me)bengokre, com o intuito de estimularcomparações com as demais sociedades Jê. Alguns antropólogos notaram a existência de tais termos, mas osconsideraram circunlocuções, relativas à afinidade. O leque de termos que encontrei demonstra que não selimita a termos referentes aos afins. Tentei reduzi-los a uma espécie de equação, do tipo: ‘meu filho = teufilho classificatório’. Após vinte anos sem conseguir avançar esta discussão, descobri termos análogos naAustrália, onde foram analisadas por F. Merlan e mais alguns autores.Tais termos compõem uma série distinta dos termos básicos de referência e vocativos. Demonstram umrequinte lógico, preenchendo uma lacuna semântica que falta em línguas como inglês ou português.Manifestam noções de geometria (ou etno-matemática), demonstrando, no caso Me)bengôkre, a sofisticaçãode uma sociedade que há pouco mais de meio século atrás foi rotulada como ‘marginal’ à floresta tropical.0

Production, gestion et utilisation des outillages lithiques du Chasséen méridional

Is the opposition between specialized and non specialized productions a key to characterizethe lithic assemblages from the southern Chassey Culture ? The former have been used to define the culture itself and to build up theories based on craft specialization to approach the social organization of these Neolithic groups. Our first studies about the latter show that they reveal specific technical activities conducted at the site or that they are useful to build up interpretation on both site functions and social organization.We base our study on a corpus of sites localized in the south of France–from Alpes-Maritimes to Lot–between 4300 and 353500 BC cal. Different site function are here represented and these sites are situated at different levels in the area of bedoulien flint diffusion,from the production zone to the border of the diffusion area : when and where do the different degrees of know-how appear ? How far are the consumption modes (i.e., tool curation and use) directly related to the production modes ?On note au sein des assemblages lithiques du Chasséen méridional une opposition très marquée entre productions non spécialisées et productions spécialisées, à partir desquelles ont été proposées une définition chronoculturelle et des théories sur l'organisation sociale, autour de la notion de spécialisation artisanale. Les productions non spécialisées ont souvent été négligées. Elles témoignent pourtant fréquemment d'activités techniques particulières, et permettent de discuter du fonctionnement des sites et de l'organisationsociale des groupes.Nous nous fondons ici sur un corpus de sites du Midi de la France, des Alpes-Maritimes au Lot, entre 4300 et 353500 av. J.-C. Ces sites relèvent de statuts fonctionnels variés et se placent à différents niveaux des réseaux de diffusion des silex bédouliens du Vaucluse, depuis l'aire de production jusqu'à ses marges : à quels stades de production et de circulationapparaissent les divers degrés de savoir-faire ? Les modes de gestion et d'utilisationdes supports sont-ils largement partagés