Conversation with Ernestina Mamaní

This paper records a conversation that took place on Thursday 23rd November 2006 at the Museo del Hombre de Antofagasta de la Sierra (Museum of Man of Antofagasta de la Sierra), Catamarca, Argentina. The conversation involved different research groups co-investigating, each formed by a student of archaeology and a member of the personnel of the museum and/or other areas of the culture of the municipality of Antofagasta de la Sierra. Each presented the state of his/her enquiry into a particular object in the museum collection. The task was to tie stories to objects: stories by the elders of the town, the people who had discovered the item, the personnel of the museum and the texts written by archaeologists. This paper focuses on the conversation with Ernestina Mamaní, about a stone slab by Antofagasta elder, Don Anacleto Cháves, which she and Laura Roda had chosen to research.

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Résumé Cet article rapporte une conversation qui a eu lieu le jeudi 23 novembre 2006 au Museo del Hombre de Antofagasta de la Sierra (Musée de l'homme d'Antofagasta de la Sierra), Catamarca, Argentine. La conversation mettait en scène différents groupes de recherche travaillant conjointement, chacun constitué d’un étudiant en archéologie, d’un membre du personnel du musée et/ou d'autres secteurs du service de la Culture de la municipalité d'Antofagasta de la Sierra. Chacun a présenté l'état de ses recherches autour d’un objet particulier des collections de musée. Il s’agissait d’accoler des récits aux objets: histoires rapportées par les anciens du village, les personnes ayant découvert l'objet, le personnel du musée et les rapports écrits par les archéologues. Cet article relate particulièrement la conversation avec Ernestina Mamaní, au sujet d'une dalle de pierre faite par un ancien d'Antofagasta, Don Anacleto Cháves, qu’elle même et Laura Roda avaient choisie pour leur recherche.

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Resumen Esta ponencia registra una conversación que sucedió el jueves 23 de noviembre de 2006 en el Museo del Hombre de Antofagasta de la Sierra, Catamarca, Argentina. La conversación involucraba diferentes grupos de co-investigación, integrado por una estudiante de arqueología y un miembro del personal del museo y/o otras areas de cultura de la municipalidad de Antofagasta de la Sierra. Cada una presentaba el estado de su indagación acerca de un objeto particular de la colección del museo. La consigna era anudar historias a cada objeto, historias ofrecidas por los ancianos del pueblo, los descubridores de la pieza, el personal del museo y los textos escritos por arqueólogos. Esta ponencia se focaliza en la conversación con Ernestina Mamaní, sobre una laja encontrada por un vecino de Antofagasta, Don Anacleto Cháves, que ella y Laura Roda habían elegido para investigar.

     

安全需求大于经贸需求——冷战时期中美共同利益汇合点分析

冷战时期,无论安全领域的利益汇合点还是经贸领域的利益汇合点,都在解冻、维系和推动中美关系中发挥着重要作用,但是这两个利益汇合点的作用并不是等同的,彼此间的安全需求大于经贸需求,而且社会制度和意识形态的根本对立并没有因安全利益汇合点而消失,其对中美两国关系的消极影响一直存在。     

江苏淮安财富广场南北朝墓群发掘报告

江苏淮安财富广场南北朝家族墓是一处典型的家族墓地,墓葬排列有序,随葬器物较为丰富精美,时代特征明显,文化因素较为复杂,对研究南北朝时期丧葬礼俗及淮安地方历史文化具有重要的价值。     

The Multifunctional Transition in Australia's Tropical Savannas: the Emergence of Consumption,Protection and Indigenous Values

As elsewhere in affluent, western nations, the direction, complexity and pace of rural change in Australia can be conceptualised as a multifunctional transition in which a variable mix of consumption and protection values has emerged, contesting the former dominance of production values, and leading to greater complexity and heterogeneity in rural occupance at all scales. This transition has been explored in accessible, high-amenity landscapes driven by enhanced consumption values. Less attention has been directed to remote, marginal lands where a flimsy mode of productivist occupance can, in part, be displaced by alternative modes with the transitions being facilitated by low transfer costs. Such is the case in Australia's northern tropical savannas where an extensive mode of pastoral occupance is selectively displaced by alternative consumption, protection and Indigenous values. This transition towards multifunctional occupance is most readily documented by mapping changes in land tenure and ownership over the last three decades. Tenure changes have been accompanied by new regimes of property rights and land ownership, including: native titles derived from common law; non-transferable, common-property Aboriginal freehold tenures; transfers of pastoral leases to Indigenous and conservation interests; expansion of conservation lands under public tenures; and revisions of the rights and duties of pastoral lessees. Future occupance scenarios remain unclear, given the sensitivity of this frontier zone to national and global driving forces.     

Thomas Hobbes as a Theorist of Anarchy: A Theological Interpretation

Summary

Scholars of international relations generally invoke Hobbes as the quintessential theorist of international anarchy. David Armitage challenges this characterisation, arguing that Hobbes is regarded as a foundational figure in international relations theory in spite of as much as because of what he wrote on the subject. Thus, for Armitage, Hobbes is not the theorist of anarchy that he is made out to be. This article agrees with the general thrust of Armitage's critique while maintaining that it is still possible to imagine Hobbes as a theorist of anarchy. Hobbes is a theorist of anarchy, not in a political sense, but in a metaphysical sense. This conception of anarchy is a reflection of a comprehensive theological account of reality that is grounded in an omnipotent God. Any historical inquiry into the foundations of modern international thought must take account of theology, because theology defines the ultimate coordinates of reality in terms of which the concepts of international thought are intelligible.     

2. SOME KEYWORDS TOWARD DECOLONIAL METHODS: STUDYING SETTLER COLONIAL HISTORIES AND ENVIRONMENTAL VIOLENCE FROM TKARONTO

This article provides keywords and reflections for decolonial methods, drawing on insights from the Indigenous-led Land and the Refinery project, which concerns the history of Canada's Chemical Valley. This project is crucially organized as Indigenous people co-researching the Imperial Oil Refinery, not as academics studying Aamjiwnaang, and asks how Indigenous and decolonial methods might reorient the use of archives toward other futures. Together, the keywords begin to outline a particular place-based theory of change within decolonial historical practice.     

7. TOWARD A GENEALOGY OF THE RESEARCHER AS SUBJECT IN POST/DECOLONIAL PACIFIC HISTORIES

Recent discussion has drawn out some important differences between postcolonial and decolonial theories. The former are associated primarily with the work of South Asian scholars working in cultural, literary, or historical studies; decolonial scholarship, by contrast, is located in Latin America and has emerged from sociological critiques of dependency theory. Shifting the locus of debate to the Pacific centers another subject in globalizing critiques of colonialism: the historian in indigenous communities. In this article, I examine how the role of the researcher is conceptualized in Linda Tuhiwai Smith's landmark work Decolonizing Methodologies: Research and Indigenous Peoples (1999). Revealing tensions between objectivity and intersubjectivity, on the one hand, and between essentialist identity and hybridity, on the other, I ask why Smith's book hinges on dichotomizing nonindigenous and indigenous researchers, who are by turn enabled or constrained in a colonial present. I situate this late twentieth-century subject in a genealogy of indigenous engagement with history and anthropology in New Zealand and contemporary problems of historical justice.     

To what extent can online mapping be decolonial? A journey throughout Indigenous cartography in Canada

In this paper, we describe and reflect upon our journey through Indigenous online mapping in Canada. This journey has been planned according to an academic goal: assessing the potential of online cartography for decolonial purposes. To reach this goal, we have followed methodological directions provided by Indigenous scholar Linda Tuhiwai Smith to review 18 Indigenous web-mapping sites across Canada. Supported by a series of ten interviews, this content analysis enabled us to sketch some of the contours of contemporary Indigenous cartography. On one hand, Indigenous communities largely control the data that are shared on these websites. They also partially control the way these data are represented through the mobilization of digital storytelling technologies that are better aligned with Indigenous ways of envisioning relationships to places than conventional maps. On the other hand, they do not have much control over the technological aspects of these projects, for which they remain heavily dependent on non-Indigenous partners. Throughout this journey, we noticed that women's voices remained marginal in most of these mapping projects, but we also identified evidence supporting the idea that these voices are starting to play a vital role in the on-going effort of decolonizing mapping processes.     

The Unflinching Mr. Smith and the Nuclear Age**

This article focuses on the U.S. diplomat and nuclear arms control negotiator Gerald (Gerry) Coat Smith in order to cast new light on the importance of diplomats in the context of the set of international activities currently labelled as “science diplomacy.” Smith, a lawyer by training, was a key negotiator in many international agreements on post-WW2 atomic energy projects, from those on uranium prospecting and mining, to reactors technologies to later ones on non-proliferation and disarmament. His career in science (nuclear) diplomacy also epitomized the shortcomings of efforts to align other countries’ posture on nuclear affairs to U.S. wishes. In particular, the unswerving diplomat increasingly understood that strong-arm tactics to dissuade other countries from acquiring nuclear weapons would not limit proliferation. Not only did this inform later U.S. diplomacy approaches, but it lent itself to the ascendancy of the new notion of “soft power” as critical to the re-definition of international affairs.     

Dukarr lakarama: Listening to Guwak,talking back to space colonization

Guided by the Yolŋu songspiral of Guwak, in this collaboratively written paper we argue that the extension of earth-based colonization into space disrupts and colonises the plural lifeworlds of many Indigenous people who have ongoing connections with and beyond the sky. Listening to Guwak, we speak back to promoters of space colonization who frame their projects as harmless according to four core understandings. First, they assume that there are no people or other beings Indigenous to what they think of as ‘outer space’, and that none of the Indigenous people or beings who also live on earth have travelled to or inhabited this space. Second, they assume that space is dead or non-sentient in itself, and that it is incapable of fostering life. Third, they understand that space is cleanly separated from earth, meaning that what happens in space has no effect on earth, or vice versa. Fourth, because of these three assumptions, they do not identify any ethical objections to occupying and exploiting space.We follow Guwak as she undermines each of these assumptions, by moving through and as Sky Country. These learnings emphasize the presence and role of Law, order and negotiation in Sky Country; the active, animate, agential presence of beings in Sky Country; the connectivity and co-becoming-ness of earth and sky; and the ethical obligations to attend to and care for and as Sky Country. We contend that the argument applies to many worlds that intimately connect with, extend into (or beyond) what Western sciences call ‘outer space’. Indeed, we hope that in sharing Guwak we encourage broader conversations about Sky Country and its relations with other Indigenous worlds.