Xiomara Castro de Zelaya, candidate à la présidentielle du parti Liberté et Refondation (LIBRE), fondé en 2012 par son mari, l’ancien président Manuel Zelaya (2006-2009), a remporté les élections ...générales du 28 novembre 2021. Renversée par un coup d’État en 2009, la famille Zelaya-Castro revient à la tête de l’exécutif avec un programme que revendique le « socialisme démocratique », après douze ans de gouvernements du Parti National (PN) qui ont signifié une profonde régression démocratique pour le pays. Cet article cherche à offrir quelques clés analytiques sur le contexte politique dans lequel se sont déroulées les élections primaires et générales au Honduras. L’auteur propose une série de considérations sur les principales forces politiques au Honduras et sur les perspectives politiques immédiates.
The aim of this article is to examine how norms and values related to culture, religion, and spirituality were experienced and expressed by healthcare professionals caring for patients at the end of ...life in Advanced Care at Home (ACH) in Sweden, with a focus on how organisational aspects enabled or hindered spiritual care. Founded on participant observation with physicians and exploratory short-term fieldwork conducted between June and December 2019, findings show that physicians experienced communication problems relating to both religion and culture, yet were skilled in balancing hope and existential needs, medically and practically. However, all healthcare encompassed a secular bias complicating abilities to “read” religious and spiritual needs, reflecting a general lack of religious literacy among healthcare providers. ACH physicians and the palliative care team were facilitated by several organisational and structural conditions necessary for person-centred and spiritual care, including the non-hierarchical and interprofessional composition of care teams, continuity of care, space for physicians' reflection, and engagement in dialogue with patients and their relatives. Furthermore, the 6S palliative care ideology was promoted within the team, as was a creative outlook in supporting patients and their relatives' hope at the end of life. Nevertheless, interest varied. Some physicians were more skilled in dialogue, creativity and including the patient in medical decisions. Others were less focused on the person and maintained a strong emphasis on medicine, practicalities, and biomedical testing. Further, structural and organisational hindrances to person-centred and spiritual care were illuminated, including a lack of routines surrounding protecting the patient's needs in transitions from hospital to ACH. Even though the organisation of care in ACH provided conditions for person-centredness, the lack of religious literacy caused further hindrances to spiritual care. We conclude that, without religious literacy, and the ability to holistically meet patients' spiritual needs, care cannot be truly person-centred.
•Physicians reported communication problems related to religion and culture•A secular bias complicated the ability to “read” religious and spiritual care needs•The organisation met several conditions for spiritual and person-centred care•Physicians worked for the creation of hope together with patients and their families•Skill in dialogue, creativity and focusing the person varied among physicians
We present a theoretical framework bearing on the evolution of written communication. We analyze writing as a special kind of graphic code. Like languages, graphic codes consist of stable, ...conventional mappings between symbols and meanings, but (unlike spoken or signed languages) their symbols consist of enduring images. This gives them the unique capacity to transmit information in one go across time and space. Yet this capacity usually remains quite unexploited, because most graphic codes are insufficiently informative. They may only be used for mnemonic purposes or as props for oral communication in real‐time encounters. Writing systems, unlike other graphic codes, work by encoding a natural language. This allows them to support asynchronous communication in a more powerful and versatile way than any other graphic code. Yet, writing systems will not automatically unlock the capacity to communicate asynchronously. We argue that this capacity is a rarity in non‐literate societies, and not so frequent even in literate ones. Asynchronous communication is intrinsically inefficient because asynchrony constrains the amount of information that the interlocutors share and limits possibilities for repair. This would explain why synchronous, face‐to‐face communication always fosters the development of sophisticated codes (natural languages), but similar codes for asynchronous communication evolve with more difficulties. It also implies that writing cannot have evolved, at first, for supporting asynchronous communication.
Writing is the only type of graphic codes that enables the transmission of knowledge across space and time, which makes it a powerful tool for boosting cumulative culture. Based on a typology of graphic codes, Morin, Kelly, and Winters analyze the properties that endow writing with the potential to encode novel information in a productive way, and they show why the invention of writing is necessary, but not sufficient, for achieving asynchronous communication.
A sustainable future requires securing of the fundamental relationship between humans and biodiversity. This includes not only the conservation of biodiversity, but also the Indigenous and local ...knowledge (ILK) associated with it.Indigenous peoples and local communities (IPLCs) hold wide-ranging knowledge about plants and their ecology, properties, propagation, and cultivation from seed. ILK is globally threatened but rarely considered and conserved alongside ex situ seed collections, despite being key to the success of these collections.Co-conservation of biodiversity with ILK through support of IPLCs enhances conservation success and improves the prospects for the future uses of ex situ collections in worst-case scenarios such as extinction or in mitigating the negative impacts of climate change.
Indigenous and local knowledge (ILK) holders have deep ecological, horticultural, and practical knowledge of plants, but this knowledge is not routinely considered and supported along with seed collections conserved ex situ. In this opinion, conceived collaboratively by a team of botanists, ecologists, ethnobiologists, and practitioners in biodiversity and ILK systems conservation, we propose seven actions towards the co-conservation of seeds and associated knowledge to overcome obstacles and encourage ex situ conservation institutions to support knowledge holders in multiple ways. Success depends on simultaneous changes in conservation practices, new collaborative relationships, and shifts in policy to share and conserve biocultural diversity. Failure to act will witness the continued erosion of ILK and depreciation of ex situ plant collections.
Indigenous and local knowledge (ILK) holders have deep ecological, horticultural, and practical knowledge of plants, but this knowledge is not routinely considered and supported along with seed collections conserved ex situ. In this opinion, conceived collaboratively by a team of botanists, ecologists, ethnobiologists, and practitioners in biodiversity and ILK systems conservation, we propose seven actions towards the co-conservation of seeds and associated knowledge to overcome obstacles and encourage ex situ conservation institutions to support knowledge holders in multiple ways. Success depends on simultaneous changes in conservation practices, new collaborative relationships, and shifts in policy to share and conserve biocultural diversity. Failure to act will witness the continued erosion of ILK and depreciation of ex situ plant collections.
Esta entrevista es el resultado de una conversación con Rafael Palacios, coreógrafo y director de la compañía de danza contemporánea afrocolombiana Sankofa. En ella Palacios aborda ciertos aspectos ...de la evolución del contexto sociopolítico colombiano y del rol de las políticas culturales nacionales en el desarrollo de la compañía. Asimismo, analiza los principales aspectos teóricos y metodológicos de la propuesta creativa de su compañía, explicando su apuesta política y su visión particular del trabajo colectivo, participativo y comunitario. Palacios plantea la posibilidad de integrar las danzas folclóricas y urbanas y reflexiona sobre la consolidación de una propuesta de danza contemporánea afrodiaspórica.
Abstract
Based on the observation that the Anthropocene narrative signifies a departure from the Cartesian nature/culture division dominant within modernist science, this article explores notions of ...personhood and agency among Amerindian peoples in the Amazon, the Andes, and Mesoamerica in comparison to the corresponding notions in modernist discourses. We discuss the differences in conceptualizations in relation to diverging understandings of climate change and the Anthropocene, focusing on perspectives on agentivity both within our respective ethnographical fields and in modernist social sciences. This leads us to stress the significance of new materialists’ disregard for intentionality in relation to agency and the consequences this neglect has for understanding animist perspectives. We examine the different views in relation to their effects on morality and to perceived forms of accountability. In accordance, the modernist ‘global we’, prominent in the Anthropocene debate stressing the role of humanity as a species, is contrasted with what we call a ‘universal we’, which includes both human and other‐than‐human persons, in conformance with Amerindian animist perspectives on the world. This approach to the issue does not only mean that we challenge the obvious iniquity in blaming all of humanity for climate change but also that we point to the coloniality of reality implicit in the Anthropocene narrative.
Abstrait
Récit de l'Anthropocène et mondes vécus amérindiens :
anthropos
, agencéité et personne
Résumé
À partir du constat que le récit de l'Anthropocène s’écarte de la division cartésienne entre nature et culture qui domine la science moderniste, le présent article explore les notions de statut de la personne et d'agencéité parmi les peuples amérindiens d'Amazonie, des Andes et d'Amérique centrale et les compare aux notions correspondantes dans les discours modernistes. Les auteurs discutent des différences de conceptualisation au regard des manières divergentes d'appréhender le changement climatique et l'Anthropocène, en se concentrant sur les questions d'agencéité, à la fois dans leurs terrains ethnographiques respectifs et dans les sciences sociales modernistes. Ils en viennent ainsi à souligner combien la négligence des nouveaux matérialistes envers l'intentionnalité par rapport à l'agencéité est lourde de conséquences sur la compréhension des perspectives animistes. Examinant les effets de ces différentes visions sur la moralité et les formes perçues de responsabilité, ils confrontent le « nous planétaire » moderniste, monté en épingle dans le débat sur l'Anthropocène pour souligner le rôle de l'humanité en tant qu'espèce, à un « nous universel » incluant des personnes humaines mais aussi non humaines, conforme aux visions du monde animistes des Amérindiens. Cette approche de la question conduit les auteurs non seulement à contester l'attitude, manifestement inique, qui consiste à faire peser sur toute l'humanité la responsabilité du changement climatique, mais aussi à exposer la vision coloniale implicite dans le récit de l'Anthropocène.
•Integrated virological and anthropological approach to study Ebola virus circulation.•Multiplex serology used to determine seroprevalence of 878 participants.•No significant difference in ...seropositivity by age group.•Discussion on the endemicity of orthoebolaviruses for epidemic preparedness.
This study aimed to investigate the prevalence of orthoebolavirus antibodies in Madina Oula, a non-epidemic rural area in Guinea, in 2022.
A cross-sectional study was conducted from March 14 to April 3, 2022 involving recording household and socio-demographic characteristics, lifestyle data, and collecting dried blood spots from 878 individuals in 235 households. Dried blood spots were tested using multiplex serology to detect antibodies to different orthoebolaviruses: Ebola virus, Bundibugyo virus, Sudan virus, Reston virus, and Bombali virus. Seroprevalence was estimated with a 95% confidence interval and a Z-test was performed to compare the seropositivity between children aged under 15 years and those over 15 years. Household and participant characteristics were analyzed using descriptive statistic, and socio-historical conditions were discussed.
The serological analysis conducted in 2022 on 878 participants revealed varying reactivity to orthoebolavirus antigens, notably, with glycoprotein antigens, particularly, glycoprotein Sudan virus (16%). A total of 21 samples exhibited reactivity with at least two antigens, with a median age of 27 years (interquartile range 10.00-35.00), ranging from 2 to 80 years. There is no significant difference between seropositivity in children aged under 15 (2.86%) years and those over 15 (2.14%) years. The antibody presence varied per village, with the highest prevalence observed in Ouassou and Dar-es-Salam.
Serological data in a region unaffected by recent Ebola outbreaks indicate possible orthoebolavirus endemicity, emphasizing the need for preparedness against known or novel orthoebolaviruses with potential cross-reactivity.
