Transdisciplinarity involves knowledge co-production with non-academics. This co-production can be horizontal when equal consideration is given to the contributions from different knowledges and ways ...of knowing. However, asymmetric power relations and colonial patterns of behavior, which are deeply rooted in academic culture, may hinder horizontality. Using Icek Ajzen's Theory of Planned Behavior, we elicited and analyzed the attitudes, perceptions, and behavioral intentions towards knowledge co-production of a team of seven Ecuadorian biologists while they were conducting fieldwork in Indigenous communities. All biologists acknowledged the benefits of collaborating with indigenous people. However, researchers with less fieldwork experience held unfavorable attitudes towards knowledge co-production. While all criticized the colonial biases of Ecuadorian society, more experienced participants were the only ones who perceived colonial dynamics as intrinsic to dominant scientific practices, and who expressed favorable attitudes towards horizontal co-production. They also perceived lower social pressure against co-production and greater behavioral control (i.e., greater confidence in their ability to perform co-production) than their peers; all of which confirmed their stronger behavioral intention to perform transdisciplinary co-production. Our analysis identified three structural factors affecting researchers' intentions: (1) disciplinarity predispositions acquired through formal education, (2) lack of decolonial approaches in academic curricula, and (3) pressures in academia to do more in less time. Personal decisions by more experienced participants, such as voluntarily engaging with transdisciplinary training or cultivating personal connections with Indigenous culture, appeared to be key enablers of horizontal forms of co-production. Understanding researchers' behavioral intentions might be key to seize, or waste, the decolonization opportunities brought about by the rapid advance of transdisciplinarity that is taking place in fields like sustainability or conservation science.
Resumen El concepto de gentrificación trasnacional ha tomado relevancia recientemente en el debate teórico anglosajón sobre la gentrificación (Hayes, 2020). Sin embargo, en América Latina el tema aún ...se encuentra poco explorado, a pesar de que se han revelado varios casos que apuntan su presencia en varias ciudades de la región. En ese sentido, el objetivo de este artículo busca conceptualizar la gentrificación trasnacional en América Latina a través del caso de San Miguel de Allende, como un punto de partida para comprender el proceso en el subcontinente. Se realizó una investigación mixta de índole cualitativa de los principales frentes estructuradores de la gentrificación trasnacional en el centro histórico de San Miguel. La gentrificación trasnacional latinoamericana presenta una combinación diversa de actores y factores comparada con la de los países centrales y periféricos del norte global. El caso de San Miguel de Allende demuestra que el papel del estado y de las élites económicas es central en el proceso y remarca el poder transformador de una clase media internacional como actores de cambio en el orden urbano de ciudades turísticas.
Inner worlds and subjectivity are increasingly recognized as key dimensions of sustainability transformations. This paper explores the potential of cross-cultural learning and Indigenous knowledge as ...deep leverage points—hard to pull but truly transformative—for inner world sustainability transformations. In this exploratory study we propose a theoretical model of the inner transformation–sustainability nexus based on three distinctive
inside-out pathways
of transformation. Each pathway is activated at the inner world of individuals and cascades through the outer levels (individual and collective) of the
iceberg model
, ultimately resulting in transformations of the individual’s relationship with others, non-humans, or oneself. Our main purpose is to empirically investigate the activation of inner leverage points among graduate students who are alumni of an Indigenous language field school in the Ecuadorian Amazon. Semi-structured interviews designed around three core aspects—(1) human–nature relationships; (2) subjective change; and (3) acknowledgment for Indigenous culture—yielded expressions of becoming aware of new forms of relationships and empirically illustrate the roles of deep leverage points in triggering the three inside-out pathways of our model. A strategic focus on activating inner levers could increase the effectiveness of cross-cultural learning in fostering transformations in relationships with non-humans, oneself and others that may yield sustainability outcomes.
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CEKLJ, EMUNI, FIS, FZAB, GEOZS, GIS, IJS, IMTLJ, KILJ, KISLJ, MFDPS, NLZOH, NUK, OILJ, PNG, SAZU, SBCE, SBJE, SBMB, SBNM, UKNU, UL, UM, UPUK, VKSCE, ZAGLJ
Most attempts to formalize climate politics have focused on the reform of current governance regimes, including norms, rules, regulations, political will, and decision‐making procedures. Emphasis on ...reform entails a realist political approach, which only accounts for those incremental changes in power that can be objectively justified in terms of solving practical problems. This paper argues that political realism implicitly supports developmentalist logics of perpetual material growth which are precisely at the root of global environmental problems. Therefore, climate researchers have to move beyond this tradition of political thought, and engage in ‘critical theories’ and idealist approaches that question contemporary power relations. A few scholars have drawn on critical theory, historical materialism, Foucault, and Gramsci to explore power and human emancipation in the context of global environmental politics. These scholars identify hegemonic structures as essential causes of climate change. Accordingly, current power relations need to be fundamentally challenged, not only whenever extreme poverty averts the basic exercise of adaptive capacities, but, more broadly, whenever modernity and globalization set societies on unsustainable paths. This entails, on the one hand, redefining climate change as an opportunity to transform the structures under which modernity and global capitalism take place. On the other hand, it calls for reinterpreting adaptation within a broader project of universal emancipation from the structures that constrain our essential freedom and, with that, hinder effective and just societal responses to the challenges of climate change. WIREs Clim Change 2010 1 781–785 DOI: 10.1002/wcc.87
This article is categorized under:
Social Status of Climate Change Knowledge > Sociology/Anthropology of Climate Knowledge
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BFBNIB, FZAB, GIS, IJS, KILJ, NLZOH, NUK, OILJ, SAZU, SBCE, SBMB, UL, UM, UPUK
This essay examines the flow of music associated with orisha—anthropomorphic deities—across networks defined variously by art, scholarship, folklore, and religion, all of which overlap and nourish ...each other. Transmitted via oral tradition, written texts, and multimedia technologies, a handful of orisha-themed songs are analyzed as case studies in the subtle nexus of liturgy and cultural authenticity. Taken together, the songs shed light on a broader phenomenon in which creatively-minded, ostensibly-secular iterations of culture play a significant role in the dissemination and ongoing codification of ritual orthodoxy. Orisha music traditions are analyzed as a fertile ground for a multitude of devotional and/or artistic expressions, many of which have a particularly ambiguous relationship to the concept of religion. In this context, the fluid movements of orisha music between ostensibly sacred and secular contexts can be usefully understood as not only common, but as a conspicuous and characteristic aspect of the tradition. The essay’s structure and rhetorical strategies offer distinct layers of cultural and historical commentary, reflecting a multi-vocal tradition of exchanges among orisha music scholars, artists, and ritual experts. The essay’s historical analysis of orisha music further suggests that a host of subtle, seldom-discussed phenomena—multilingualism, liturgical ambiguity, and transmission via multimedia technologies—are not necessarily aberrant or irregular, but rather vital themes which have resonated clearly across the Afro-Atlantic for at least a century. By obligating us to attend to both musical meaning and cultural context, the essay’s case studies of orisha music shed light on the mingling and synthesis of elements from varied historical sources, languages, and cultural idioms, each of which represent distinct notions of tradition, creativity, religiosity, and secularism.
A key challenge in addressing the global degradation of natural resources and the environment is to effectively transfer successful strategies across heterogeneous contexts. Archetype analysis is a ...particularly salient approach in this regard that helps researchers to understand and compare patterns of (un)sustainability in heterogeneous cases. Archetype analysis avoids traps of overgeneralization and ideography by identifying reappearing but nonuniversal patterns that hold for well-defined subsets of cases. It can be applied by researchers working in inter- or transdisciplinary settings to study sustainability issues from a broad range of theoretical and methodological standpoints. However, there is still an urgent need for quality standards to guide the design of theoretically rigorous and practically useful archetype analyses. To this end, we propose four quality criteria and corresponding research strategies to address them: (1) specify the domain of validity for each archetype, (2) ensure that archetypes can be combined to characterize single cases, (3) explicitly navigate levels of abstraction, and (4) obtain a fit between attribute configurations, theories, and empirical domains of validity. These criteria are based on a stocktaking of current methodological challenges in archetypes research, including: to demonstrate the validity of the analysis, delineate boundaries of archetypes, and select appropriate attributes to define them. We thus contribute to a better common understanding of the approach and to the improvement of the research design of future archetype analyses.
Frailty is an age-related condition that implies a vulnerability status affecting quality of life and independence of the elderly. Physical fitness is closely related to frailty, as some of its ...components are used for the detection of this condition.
This systematic review and meta-analysis was conducted to investigate the magnitude of the associations between frailty and different physical fitness components and to analyse if several health-related factors can act as mediators in the relationship between physical fitness and frailty.
A systematic search was conducted of PubMed, SPORTDiscus, and Web of Science, covering the period from the respective start date of each database to March 2020, published in English, Spanish or Portuguese. Two investigators evaluated 1649 studies against the inclusion criteria (cohort and cross-sectional studies in humans aged ≥ 60 years that measured physical fitness with validated tests and frailty according to the Fried Frailty Phenotype or the Rockwood Frailty Index). The quality assessment tool for observational cross-sectional studies was used to assess the quality of the studies.
Twenty studies including 13,527 participants met the inclusion criteria. A significant relationship was found between frailty and each physical fitness component. Usual walking speed was the physical fitness variable most strongly associated with frailty status, followed by aerobic capacity, maximum walking speed, lower body strength and grip strength. Potential mediators such as age, sex, body mass index or institutionalization status did not account for the heterogeneity between studies following a meta-regression.
Taken together, these findings suggest a clear association between physical fitness components and frailty syndrome in elderly people, with usual walking speed being the most strongly associated fitness test. These results may help to design useful strategies, to attenuate or prevent frailty in elders.
PROSPERO registration no. CRD42020149604 (date of registration: 03/12/2019).
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EMUNI, FIS, FZAB, GEOZS, GIS, IJS, IMTLJ, KILJ, KISLJ, MFDPS, NLZOH, NUK, OILJ, PNG, SAZU, SBCE, SBJE, SBMB, SBNM, UKNU, UL, UM, UPUK, VKSCE, ZAGLJ
Extending a model relating xenophobia to disease avoidance Faulkner, J., Schaller, M., Park, J. H., & Duncan, L. A. (2004). Evolved disease-avoidance mechanisms and contemporary xenophobic attitudes. ...Group Processes & Intergroup Relations, 7(4), 333–353., we argue that both inter- and intragroup attitudes can be understood in terms of the costs and benefits of interacting with the in-group versus out-groups. In ancestral environments, interaction with members of the in-group will generally have posed less risk of disease transmission than interaction with members of an out-group, as individuals will have possessed antibodies to many of the pathogens present in the former, in contrast to those prevalent among the latter. Moreover, because coalitions are more likely among in-group members, the in-group would have been a potential source of aid in the event of debilitating illness. We conducted two online studies exploring the relationship between disease threat and intergroup attitudes. Study 1 found that ethnocentric attitudes increase as a function of perceived disease vulnerability. Study 2 found that in-group attraction increases as a function of disgust sensitivity, both when measured as an individual difference variable and when experimentally primed. We discuss these results with attention to the relationships among disease salience, out-group negativity, and in-group attraction.
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GEOZS, IJS, IMTLJ, KILJ, KISLJ, NUK, OILJ, PNG, SAZU, SBCE, SBJE, UL, UM, UPCLJ, UPUK
► Links between the dark triad and a fast life strategy (LS) have been inconsistent. ► These inconsistencies may be due to multifaceted constructs. ► A factor analysis of the dark triad and other LS ...indicators was performed. ► Machiavellianism, sociosexuality, and aggression loaded on a fast LS factor. ► Different elements of psychopathy and narcissism loaded on fast and slow LS factors.
Researchers adopting an evolutionary perspective have conceptualized the Dark Triad as an exploitative interpersonal style reflective of a fast life history strategy. However, not all research has supported this claim. We posit that different elements of the constructs associated with the Dark Triad may reflect different life history strategies. Our results indicate that the measures of the Dark Triad and other indicators of life history strategies form two distinct factors: (1) a fast life strategy factor that includes the impulsive antisociality facet of psychopathy, the entitlement/exploitativeness facet of narcissism, Machiavellianism, unrestricted sociosexuality, and aggression, and (2) a slow life strategy factor that includes the fearless dominance facet of psychopathy and both the leadership/authority and grandiose exhibitionism facets of narcissism. These factors differentially correlate with established measures of life history strategy. These findings add to the literature by clarifying how the Dark Triad fits into a life history framework.
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GEOZS, IJS, IMTLJ, KILJ, KISLJ, NUK, OILJ, PNG, SAZU, SBCE, SBJE, UL, UM, UPCLJ, UPUK
20.
Measuring what matters in the Great Barrier Reef Marshall, Nadine; Barnes, Michele L; Birtles, Alistair ...
Frontiers in ecology and the environment,
06/2018, Volume:
16, Issue:
5
Journal Article
Peer reviewed
Open access
The natural environment plays an integral role in the culture of all people. Although the cultural services provided by ecosystems are often acknowledged, these abstract qualities are difficult to ...capture and are rarely incorporated into environmental strategic planning. We propose an approach for decision makers to weigh different cultural values across a range of stakeholder groups. We assessed the importance of the Great Barrier Reef (GBR) to the lifestyle, sense of place, pride, identity, and well-being of 8300 people across multiple cultural groups, as well as each of these groups' belief in the aesthetic, scientific, and biodiversity-based value of the GBR. The surveyed population included indigenous and non-indigenous local residents, Australians (non-local), international and domestic tourists, tourism operators, and commercial fishers. We discuss how some groups grant similar levels of importance to some values and how other groups differ in their attachment to certain values. All of the groups possessed the selected cultural values to some extent, suggesting that these values matter, and could be leveraged to secure the future of iconic ecosystems such as the GBR.
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BFBNIB, FZAB, GIS, IJS, KILJ, NLZOH, NMLJ, NUK, OILJ, PNG, SAZU, SBCE, SBMB, UL, UM, UPUK
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