STS (Anthropology)

This article focuses on a series of connections between space infrastructures and environments in northern Sweden. Swedish space professionals often highlight the centrality of outer space for contemporary imaginaries about the planet as an interconnected whole. At the same time, the country's sounding rocket range outside the city of Kiruna relies on deep-seated constructions of the subarctic environment as empty wilderness. With the ongoing development of small satellite launch capability, the surrounding landscape needs to be sustained as an impact area, with the consequence that Sámi land practices are increasingly pushed to the sidelines. By turning to reindeer herders' own uses of satellite technology, I delineate an oligoptic-satellitarian environment that runs athwart panopticonic understandings of satellite vision. Rather than trying to see everything from nowhere, the herders bring into view a limited set of more-than-human relations in order to challenge conceptions of the landscape as empty and exploitable. While showing that space activities in Sweden fold into and reproduce colonial histories, the article also argues that space infrastructures contain the potential for their own reconfiguration by eliciting the other worlds that are already being performed from within dominant socio-technical regimes.

This research used the Systematized Descriptive Literature Review, divided into three phases: identification, selection and inclusion/interpretation. We established initially as a time frame the year of 1997, recognizing the landmark publication of the CFM Resolution number 1,482/97 for health care for transgender people. The terms applied in the search were "transexual," "transvestite", "transgender" and "health." The virtual databases Scielo, PubMed and Lilacs were used. The research period follows the interval set by the researchers from 1997 to 2014, including productions in Portuguese and English, focusing on the national scene. The initial universe of this review consisted of 337 works, including theses, dissertations and scientific articles. After deletion of duplicates, it was reduced to 279, which were analyzed according to the inclusion and exclusion criteria, resulting in 74 productions. After analyzing the academic production in th...

This article explores the conceptual and methodological transformations necessary to understand the "social" in the age of digital networks, with a particular focus on ethnographic approaches to computer-mediated communication (CMC). Drawing on debates in science and technology studies (STS), the author proposes an expansion of the principle of symmetry-originally formulated in the sociology of scientific knowledge-to include not only truth and falsity, or success and failure, but also qualitative and quantitative data, and academic versus commercial knowledge production. By situating CMC within the broader historical context of anthropology and sociology, the article argues that digital networks are radically reshaping our conceptual apparatus for understanding human behavior, social relations, and knowledge itself. The proposed notion of hybrid ethnography reflects the methodological plasticity required to conduct research in multi-sited, asynchronous, and often unobtrusive digital environments. As humans become increasingly embedded in networks, the data collected by platform corporations hold critical epistemic value for the social sciences. The article concludes by calling for renewed academic engagement with such data sources, as well as vigilance against the potential misuse of social insights by powerful commercial actors.

Active participation and engagement of citizens in matters of science, technology and technoscience have increased significantly in the last decade. This expansion has led to an increased use of the term "citizen science". However, this expression is employed in an indiscriminate way. This makes it more socially attractive than academically useful. We can distinguish two main types of "citizen science": one is activist and more critical, while the other is amateur, yet more integrated. However, their forms and manifestations are quite heterogeneous. This heterogeneity makes it difficult to devise a theoretical framework to explain this phenomenon. This is also reflected in the lack of a more precise terminology that would allow us to go beyond the mere description of the asymmetry with which knowledge is produced and distributed in society, and of the political and symbolic effects of this asymmetry. In this paper I first review the history of the phenomenon of citizen science in its social context. Then, we offer a taxonomy of the several kinds of citizen science, understood as forms of collective action. Finally, we identify four theoretical models of social participation in science by combining its two basic dimensions: the political and the cognitive.

The following post is the third and final in a multi-part, co-authored piece of scholarship, continuing Backchannels’ experimental tradition in short-form communication. In a series of posts, Gonzalo Correa and Arthur Arruda Leal Ferreira examine multispecies relations in science and technology.

¿Qué podemos decir sobre las aves que viven en la fronteras? ¿Cómo se vinculan estas aves con las personas y las prácticas colectivas de producción de conocimiento, las pedagogías urbanas, la ciudad y la frontera?
En este trabajo propongo que las aves y las personas se constituyen en coagentes para la construcción de la frontera a través de un análisis de las prácticas de observación y documentación de aves realizadas por personas que viven en Ciudad Juárez. Desde una perspectiva más que humana y en diálogo con estudios feministas de la ciencia, se muestra cómo las observaciones que realizan estas personas responden a intereses diversos, desde los científicos hasta aquellos relacionados con el reclamo ciudadano de contar con más espacios públicos, las prácticas artísticas y de denuncia por un entorno lastimado y vulnerado en ambos. Se trata de prácticas que buscan poner atención en las distintas formas de vida que participan en la construcción de las ciudades y las fronteras e involucrarse con su cuidado, por lo que las denomino como ecologías plurales del cuidado.

Special Section: Knowing Borders: Materialidades, ecologías, estéticas
lados de la frontera.

En sociologie, la dématérialisation administrative est souvent approchée comme un mouvement brutal qui engendre des inégalités dans l’accès aux droits. Cet article en explore une autre facette. Basé sur une enquête par entretiens auprès d’internautes plutôt familiarisés aux usages de l’écrit (n=36), il déploie une approche pragmatique qui suit l’expérience de la numérisation des démarches au plus près du maniement des interfaces utilisées pour déposer et recueillir des documents. Nous montrons d’abord que le passage en ligne se fait de manière incrémentale, en suivant l’évolution des dispositifs socio-techniques, selon les parcours de vie administrative des individus, les infrastructures et les ressources domestiques et professionnelles dont ils disposent. Nous montrons ensuite à quel point la numérisation progressive des démarches invite les individus à enquêter de manière itérative sur ce qu’il convient de faire. Nous mettons finalement en lumière que se construit, au cœur de l’exercice ordinaire du travail administratif domestique, une compétence à poursuivre des démarches tout en se méfiant.

Borders are complex configurations intertwined with political regimes,
ecosystems, flows of bodies, objects, technologies, and affects. Feminist STS, with its attention to infrastructure and its intimacies, more-than-human relationalities, and investigative aesthetics, is ripe for a re-engagement with contemporary securitized borders and their lifeworlds. Using a mix of Spanish and English, we perform and theorize the importance of pocho linguistic third spaces for feminist community and offer practical tools for reading beyond English to frame the Spanish-language contributions in this Special Section. We ask how we
can “know borders” otherwise and offer three emergent paths of reflexive
engagement: Materialidades: Intimate Infrastructures, Ecologías: More-than￾Human Migrations and Ecologies of Care, and Estéticas: The Research-Creation Nexus. After a curated review of the literature on borders and migration in the United States and Mexico, we suggest the analytic power of these lenses to nurture feminist attention to both the vibrancy and violences of contemporary borders and foster a grounded and generative politics of care and solidarity.

The following post is the second in a multi-part, co-authored piece of scholarship, continuing Backchannels' experimental tradition in short-form communication. In a series of three posts, Gonzalo Correa and Arthur Arruda Leal Ferreira examine multispecies relations in science and technology. Part Three will appear on 31st.

L'historien en alimentation dans l'exercice de sa profession doit avoir des compétences intellectuelles qui passent par la collecte de données alimentaires historiques. Il doit faire des enquêtes pour parvenir à la reconstruction des faits historiques. Or le moyen le plus approprié semble souvent les sources orales avec l'intelligence artificielle. Ce système est récent et plus dynamique. Cependant, il existe tout de même l'ancien système de collecte des sources orales qui fait ou a fait ses preuves. Dans ce programme « traditionnel » le support papier est toujours d'actualité. La question qu'on peut se poser est la suivante : quelles sont les spécificités de ces deux systèmes et les enjeux qui ressortent ? L'étude veut nous mentionner que les systèmes de collecte des données historiques en alimentation, ont évolué considérablement. C'est une étude qualitative. Elle a fait appel à une diversité de sources dont les sources orales, écrites et audio-visuelles.

Os casos de infecção com o novo Coronavírus
(nome científico SARS-CoV-2), causador da doença
Covid-19, aumentam de maneira estrondosa pelo
globo, assim como as teorias da conspiração de
como este vírus teria surgido. Há diversas histórias
espalhadas pelas rede sociais – como o WhatsApp,
o Facebook e outros veículos do gênero – de que o
vírus teria sido criado pela China visando deturbar
o comércio mundial e/ou seus principais rivais
políticos, sobretudo os Estados Unidos da América
(EUA), país o qual a China tem uma série de
disputas fiscais/comerciais desde 2018. Do outro
lado, fontes chinesas também já insinuaram que
os norte-americanos, praticamente pelos mesmos
motivos que são acusados, de terem criado o vírus
para atrapalhar o crescimento econômico e ou crescimento
da influência política chinesa no mundo.
Há muitas dúvidas de como o vírus surgiu, apesar
da hipótese mais plausível até o momento é que
a origem deste agente patogênico se deu de forma
natural. Porém, apesar disto, abriu-se margem
para uma série de especulações, ou melhor, teorias
da conspiração, sobre a origem do SARS-CoV-2. A
mais conhecida de todas é que o vírus foi criado
pela China. Antes de fazer acusações, precisamos
de provas, para explorar esta possibilidade o texto
foi dividido da seguinte maneira: 1. Apresentar um
panorama sobre armas biológicas; e 2. Se há indícios
que o coronavírus foi criado em laboratório e
se faz sentido a criação de uma arma com as características
do SARS-CoV-2.
Para realizar este trabalho foram utilizados fontes
secundárias, consulta de livros, de artigos e de notícias
que tratam sobre os temas abordados aqui. A
hipótese deste texto é que, apesar da pesquisa de
diversos cientistas afirmarem que o coronavírus
não foi criado em laboratório, também não faria
sentido a criação de uma arma biológica com as características
deste vírus.

Journal Published titled,” Feminist Narratives and Social Ontology” at IOSR Journal of Humanities and Social Science, ISSN: 2279-0837, Publisher- International Organization of Scientific Research. Publishing Model: Open Access Publishing Review Type: Blind Peer Review Process Journal Type: Indexed Refereed Journal Volume No.: 29, Issue No.: 04

This article explores how the competitive quest for bone samples used in genomic analyses of ancient DNA (aDNA) creates a pressing concern for anthropological research. It investigates the premises and effects of this phenomenon-a global hunt for petrous bones as treasured sources of DNA resembling a gold fever-from the situated perspectives of archaeologists and curators of ancient human remains. We present findings from an anonymous questionnaire involving 60 archaeologists and curators from major museums and research projects across the world, complemented with 16 semistructured interviews, providing a unique empirical basis to analyze professional relations and structural issues in this expansive sector of anthropology. Through a thematic analysis, we discuss how industrial-scale ambitions and competition among large laboratories promote colonial attitudes and the hoarding of samples. Comparing our results with recent discussions within the field, we identify a gap between the ideal practices advocated by researchers invested in archaeogenomic research and the actual practices of aDNA research fostered by the tangled incentives of high-impact publications and research grants. This gap between ideal and actual practices unveils a fundamentally asymmetrical academic landscape that engenders conflict and ethical dilemmas.

Este ensayo une el trabajo de campo etnográfico con un guion gráfico para explorar futuros especulativos que surgen de procesos de despojo y pérdida en las estribaciones de la cordillera de los Andes en Chile Central. En 2022, activistas locales y miembros de la comunidad de Putaendo llevaron a Los Andes Copper, la empresa minera responsable del proyecto Vizcachitas, ante el Tribunal Ambiental de Chile. Alegaron que la empresa no había tenido en cuenta la presencia del gato andino en sus estudios de impacto ambiental. Un descuido que podría tener consecuencias graves e irreversibles para el ecosistema local y las fuentes de agua que sustentan a la comunidad. Me enteré del caso del gato andino hace dos años a través de una colega y amiga, Kristina Lyons, quien conocía mis intereses de investigación y me informó sobre el caso presentado contra la corporación minera en el Tribunal Ambiental de Chile. Mi investigación postdoctoral en curso se centra en los derechos de la naturaleza y la justicia ecológica en América Latina, especialmente en asuntos judiciales que reconocen a los animales y las plantas como partes en el proceso. Así, entiendo que los animales y las plantas en estos procesos judiciales no solo participan como pruebas, sino como actores no humanos activamente presentes en la elaboración del caso y las discusiones en los tribunales. En 2024, finalmente emprendí un viaje para conocer a las personas que habían presentado el caso y aprender más sobre la lucha por salvar al gato. Imagen 1: Una foto del río Rocín, Putaendo, Chile, durante el verano. Esta imagen sirve de fondo a las imágenes posteriores. Captada en febrero de 2024 por el autor.

This essay joins ethnographic fieldwork with a visual storyboard to explore speculative futures that arise from ongoing processes of dispossession and loss in the foothills of the Andes mountains in Central Chile. In 2022, local activists and community members from Putaendo took Los Andes Copper, the mining corporation responsible for the Vizcachitas mining project, to the Environmental Tribunal in Chile. They claimed that the corporation had failed to consider the presence of the Andean mountain cat in their environmental impact studies.

The authors thank Roberto Iunes, Inder Ruprah, Yuri Soares, and Diego Ubfal for useful discussions. The findings and interpretations of the authors do not necessarily represent the views of the Inter-American Development Bank. The usual disclaimer applies.

This talk examines the operations of what Trouillot (1991) named the “Savage slot” in science. Indigenous efforts to break out of the “Savage Slot” (to which they are continuously re-allocated) threatens a foundational narrative of Western science. This is that the West has rational, experimentally validated facts and “they” have beliefs and traditions. Unsettling the dichotomy between Indigenous and Western sciences is often caught in double-bind: it requires contrasting the two to make the point, thereby reanimating the distinction it is trying to dismantle. This talk will suggest that the reiteration of the idea of radical incommensurability between these knowledge systems might at times serve to circumvent the difficult labour of creating Otherwise modes of engagement between Western and Indigenous Sciences. Drawing on a series of ethnographic vignettes of working alongside Indigenous colleagues in the psychedelic science renaissance, the talk maps how Indigenous ways of knowing about healing are strategically (and oftentimes partially) appropriated while Indigenous past contributions to the field are erased. Against the focus on human brains and cognition that predominate in psychedelic science, Indigenous experts locate knowledge in territories and remind Westerners that other beings may also be thinking with us.

In this talk, I propose to think of ayahuasca as a peculiar kind of “inter-scalar vehicle” (Hecht 2018) to help us think through anthropology’s problem with scale. The first scalar challenge I address concerns mapping what happens when Ayahuasca is set into circulation, as it moves out of Amazonia, so to speak. What kind of a scalar displacement was, and does this continue to be? What of ayahuasca travels between sites? The second relates to analysis as a form of scaling that links phenomena across scales, linking parts (such as individuals) to wholes (such as societies). Strathern deployed the notion of a merographic connection to unwrite the tacit part-whole grammars that make otherwise ways of worlding so difficult to represent. In this talk, I focus on three aspects of what I call Capitalocenic-scaling: its appropriation and/or erasure of difference, its [Western]-Human-centeredness and its colonial-expansionist-frontiering dynamics. This talk is a first attempt to think about otherwise ways of scaling that are encountering – via the circulation of ayahuasca –Capitalocenic-scaling. Could thinking through the way myriad collectives “do” scaling differently help us revisit older anthropological debates on comparison, multi-sited ethnographic research and the radical incommensurability of the ontological turn? Because ayahuasca so explicitly ruptures the frames of habitual perception it problematises any reference we can make to a (singular) anthropocentric “native scale.” In sum I am trying to set up a dialogue between STS work on scaling and anthropological work on ways of relating beyond the human that could also be thought of as scalar – but otherwise. To examine this tension between Capitalocenic-scaling and Otherwise-scaling I turn to the foundationally scalar practice of “holding space” for ayahuasca.

Whether Julian Assange, Chelsea Manning, and Edward Snowden are traitors or heroes is one of those “debates” that is yet to be settled, judging by the never-ending stream of op-eds, polls, interviews, and the like. The question has almost become a rite of passage: are you with us or with them, left or right? Geoffroy de Lagasnerie’s The Art of Revolt is not an account of these whistleblowers’ deeds, but rather an interrogation of the categories and assumptions implicit in such questions. To couch the discussion in terms of legality or illegality, loyalty or disloyalty, is to accede in advance to the authority of the law or the state and to one’s own position as their legal subject. Lagasnerie, on the contrary, insists on the novelty and singularity of the movement represented by Assange, Manning, and Snowden, in that it repoliticizes these fundamental assumptions, puts them back on the table, and invites us “to imagine other modes of relation to the law, the nation, citizenship” (6).

En 2016 el gobierno colombiano, en cabeza de Colciencias 1 (hoy Minciencias), lanzó el proyecto Colombia Bio. Este patrocinó una serie de expediciones científicas para reconocer la biodiversidad del país en regiones antes ocupadas por la guerrilla de las farc. El proyecto se posicionó como la base para el desarrollo de la bioeconomía en el país, que sería posible a partir del conocimiento de sus recursos naturales. Pero también, en el contexto de la firma del Acuerdo, demostró que la paz permitía acceder a lugares donde, se dice, no había sido posible llegar debido al conflicto armado. Este momento se presentaba como una oportunidad única para la ciencia y se celebraba con los anuncios sobre el descubrimiento de nuevas especies durante las expediciones. Una de estas, Eleagea pacisnacis (Mendoza y Aguilar 2018), mejor conocida como "la flor de la paz naciente", fue la primera en representar los nuevos tiempos. Asimismo, Raputia santosii (Kallunki 2020), dedicada a Juan Manuel Santos por promover el Acuerdo, registra en su nombre la articulación del proceso de paz con la investigación en biología. Estas especies, que he denominado especies-paz (Angel 2020) por hacer referencia de manera particular al Acuerdo con las farc, me permiten presentar un argumento sobre la participación de la comunidad de científicos naturales, más específicamente biólogos, produciendo definiciones de paz a través de sus prácticas. Mi interés en este artículo es mostrar de qué manera en ese proceso de describir especies y hacer inventarios biológicos durante

Статья посвящена рассмотрению особенностей функционирования тела
в эпоху развития и широкого внедрения цифровых технологий, прежде всего искусственного
интеллекта. Сначала авторы показывают, как зарождаются исследования тела в социальных
и гуманитарных науках — с периода античных представлений о теле до современных концеп-
ций, включающих широкий спектр вопросов, подходов и теорий, обращающихся к категории
тела с самых разных позиций. Затем рассматриваются базовые функции тела: формирова-
ния идентичности, коммуникативная, функция культурного образца, политического контро-
ля и формирования субъективного опыта. Обосновывается трансформация этих функций
под влиянием все большего сближения тела человека с новейшими технологиями. Особое
внимание уделяется функциям формирования субъективного опыта и идентичности, а так-
же коммуникативной функции. Авторы анализируют процесс сближения тела и технических
устройств, показывают, как по мере сокращения дистанции между ними возникают их гибри-
ды. В статье обозначены основные современные смарт-технологии
(смарт-часы
и фитнес-браслеты,
смарт-кольца,
смарт-одежда,
смарт-импланты,
мониторы сна, VR и AR техноло-
гии) и ключевые аспекты взаимодействия индивида со смарт-устройствами
с точки зрения
физиологии, психологии, социального взаимодействия и рабочей эффективности. Поставлен
вопрос о взаимоотношениях тела и технологий искусственного интеллекта в двух плоско-
стях: первая связана с трансформациями человеческого тела в эпоху развития новейших циф-
ровых технологий, с обретением телом новых качеств и свойств; вторая касается обретения
телесности технологиями искусственного интеллекта и социальных последствий сближения
тела и технологий — как положительных (улучшение качества жизни и медицинской помо-
щи, расширение возможностей отдельных социальных групп и др.), так и негативных (воз-
никновение зависимости от технологий, рост социального неравенства и др.). В заключении
делается вывод о необходимости более глубокого изучения рассматриваемых вопросов и обо-
значен ряд других дискуссионных вопросов в рамках взаимодействия человека и технологий.

This chapter draws a series of connections between anthropology and science fictional world-building to reflect on the possibilities of ethnographic enquiry into the extraterrestrial. More specifically, the chapter hones in on Adrian Tchaikovsky’s novella Elder Race, in which an anthropologist-protagonist on another planet is used to displace earthbound assumptions in a manner that is strikingly reminiscent of how anthropologists engage in frontal comparison through ethnographic immersion on Earth. As such, Elder Race serves to highlight the science fictional qualities of anthropology, and especially those evinced by topological approaches to socio-material relations developed in the anthropology of infrastructures. Whereas situating anthropos in space becomes a means to investigate and unsettle earthbound categories, the anthropology of infrastructures helps foreground cosmic relations by exploring how extraterrestrial processes are brought down to Earth.

This article explores how internal conflicts influenced ZAPU/ZIPRA's efforts to transition from guerrilla tactics to conventional warfare in its struggle against the Rhodesian regime between 1977 and 1979. The assassinations of Jason Moyo, the vice president of ZAPU, Charles Sotsha Ngwenya, the ZIPRA chief of operations in 1977, and Rogers Mangena, the commander of ZIPRA in 1978, significantly weakened the combat effectiveness of ZAPU/ZIPRA during a crucial phase of the armed struggle. Some ZIPRA insurgents loyal to the trio suspected of plotting a coup against Joshua Nkomo, the president of ZAPU, deserted, increasing renegade activities in the operational areas of Rhodesia. Drawing from various sources, this paper argues that these upheavals were not isolated cases but continuities of the internecine power struggles between ZAPU/ZIPRA political and military leadership that can be traced back to the 1960s. The military effectiveness of ZIPRA was compromised by the implosions of the late 1970s, leading to its failure to overthrow the Rhodesian regime through full-scale conventional warfare.

Marie-Gabrielle Bertran, « Françoise Daucé, Benjamin Loveluck & Francesca Musiani (éd.), Genèse d’un autoritarisme numérique : répression et résistance sur Internet en Russie, 2012-2022 (2023) », Slavica Occitania, n°60, 2025, p. 327-332.

Comment l’emprise des autorités s’est-elle peu à peu refermée sur le réseau Internet en Russie, malgré sa construction historiquement décentralisée et les espoirs qu’il portait pour la démocratisation du pays ? Cette question est au centre de l’ouvrage dirigé par Françoise Daucé, Benjamin Loveluck et Francesca Musiani et constitue le fil conducteur de ses huit chapitres.

A partir de uma analise tematica exploratoria do conteudo veiculado em websites de centros de fertilidade portugueses que utilizam bancos de gâmetas, neste texto pretende-se mapear as dinâmicas intercambiais envolvidas no fluxo de gâmetas para fins reprodutivos, explorando como estas podem refletir desigualdades sociais na doacao de gâmetas. Existem diferencas no intercâmbio de ovocitos e de esperma: o recrutamento de dadoras acontece, sobretudo, no proprio centro de fertilidade, enquanto os gâmetas masculinos provem de diversos bancos nacionais e espanhois. A compensacao e descrita de acordo com o significado moral da dadiva (altruismo e voluntarismo), distinguindo a compensacao pelo desconforto (dadores) da compensacao pelos incomodos ou inconvenientes (dadoras). O valor da compensacao economica e do numero maximo de doacoes diverge entre centros de fertilidade. Importa refletir sobre a equidade e a acessibilidade como principios eticos que devem orientar o fluxo de gâmetas em cen...

What does it mean to conduct ethnography “among white coats”
today? Specifically, what kinds of practices, roles, and power relations
does being an ethnographer “among” clinicians and scientists entail?
This volume addresses these questions through a fascinating set of case
studies from anthropologists and science and technology studies (STS)
scholars working with physicians and STEM professionals. Building on
several decades of discussions and debates about “reflexivity” and epistemology in anthropology and neighboring disciplines (Clifford & Marcus 1986; Haraway, 1991; Boyer, 2014; Günel et al., 2020) the contributors to Among White Coats present us with a thoroughly experimental ethos, demonstrating a range of ways in which forms of engagement, epistemological assumptions, and positionality play out when studying “up,” “through,” or “sideways” (Nader, 1974; Shore & Wright, 1997; Hannerz, 1998).

Over the last four decades, Human Sciences have decentralized the human in the analysis of biosocial processes (including health), and blurred the lines separating the social and biological domains, as well as the human from nature and technology.

Human ageing is per se not the end of the world, but it brings me inevitably closer to the end of my world. Older people are often said to live more in the past, while the future, sometimes dreaded, loses its importance (Wright & Lovatt, 2024). "A limited future, a frozen past: that's the situation of the old person," as Beauvoir famously stated. (....)

Taking Guatemala as a case study, this case study helps understand energy governance where multiethnicity and pluriculturality should inform decisions on energy systems' design. To do so, drawing on a mixed methodological approach that involves content and narrative analysis, coupled with a proposed theory framework articulated from the constructivist approaches of Foucault, discourse analysis, critical discourse analysis, and discursive psychology, this research mainly analyses two documents: the Energy Policy 2019-2050 elaborated by the Mines and Energy Ministry (MEM) of Guatemala and, the Study on the Guatemalan energy model and its socioenvironmental repercussions by the Asociación Comisión Paz y Ecología (COPAE). The COPAE document represents the only alternative energy model proposed so far. Such a proposal is based on the perspective of Maya's People Board. This research seeks to answer the following questions: How do energy security discourses produce and reproduce worlds and subjectivities? What are the implications of energy security discourses over the right of existence, decolonial justice, and territorial sovereignty? Are current energy justice frameworks enough to capture what is at stake? Given Guatemala's pluricultural and multiethnic nature and its implications for energy policy and vice versa, this case study can inform energy governance in other contexts, especially where sociocultural conflicts linked to energy transition emerge. The ontological awareness this research raises unveils that "the world that we design [through energy security discourses], designs us back.

This study explores the intricate relationship between technology and the state, with a specific focus on China's strategic technological advancements and their broader sociopolitical implications. By examining China's digital platforms-WeChat, TikTok, and Weiboalongside the concepts of techno-economy, techno-nationalism, metamorphic thought, and platform sub-imperialism, the research provides a comprehensive framework for understanding how technological innovation serves as both a tool of state control and a driver of global influence. China's state-led strategies, such as the "dual circulation" policy and initiatives like "Made in China 2025," reveal a dual approach of fostering indigenous innovation while leveraging global market dynamics. These strategies are deeply intertwined with technonationalist ambitions that seek to achieve technological self-reliance, enhance national identity, and establish geopolitical dominance. Moreover, the study highlights the emergence of platform sub-imperialism, wherein Chinese digital platforms act as instruments of both regional control and global economic expansion. The analysis situates China's digital infrastructure within the global platform economy, emphasizing its role in reshaping power dynamics, economic systems, and cultural narratives. By integrating concepts like metamorphic thought, the study also sheds light on the transformative potential of technological systems to dismantle existing power structures while creating new forms of resistance and identity. Through comparative analysis, the research reveals how China's approach to technology not only challenges Western-led models of globalization but also redefines the role of technology in contemporary statecraft. The findings underscore the need to critically engage with the implications of state-driven technological innovation, particularly in the context of global inequality, digital sovereignty, and geopolitical competition.

This book offers an ethnographic and conceptual analysis of contemporary UFO phenomena, focusing specifically on Chilean ufology and the ufological "absurd", nonsensical instances for their experiencers in which there is no conceptual way out. It asks how anthropology can come to terms with what is not said, what is not known, what is in the dark, or even with what both "is" and "is not". The work draws on three years of participant observation with empirical ufologists, amateur sky watchers, and contactees of varying kinds in Chile. The chapters mobilize three main bodies of literature to elucidate the ufological absurd: negative theology, anthropology of play and deceit, and the physics of dark matter. They explore notions of parallax, paradox, and trickster anthropology. The author takes UFO phenomena, specifically the absurd aspects, as a heuristic with which to posit a conversation between domains; a conversation which highlights darknesses, finiteness, and the limits of representation and media in anthropology, one that could perhaps signal the route to a new language. Consideration is given to how not-knowing can be a space of extreme productiveness for the discipline. The argument put forward is that only by doing an anthropology that looks outside of itself for conceptual inspiration can we come to terms with the non-representable, the un-con-

O objetivo deste trabalho foi destacar os esforços da comunidade científica brasileira, para se adequar à mudança do conceito de status moral de seres não humanos ocorrida sobretudo no século XX. A doutrina cartesiana que justificou, no século XVII, o uso indiscriminado de animais para as necessidades humanas, inclusive para experimentos científicos, foi confrontada por novas abordagens que definiram os animais como seres sencientes e autônomos, merecedores de consideração e dignos de respeito. Atualmente, aceita-se amplamente que o respeito aos animais é necessário. Embora nossa legislação nacional sobre experimentação animal não expresse de maneira satisfatória este conceito de status moral, ele está na presente da comunidade científica, por meio de esforços e práticas que visam a substituição dos modelos animais in vivo por técnicas baseadas em modelos in vitro e in silico. Quando a substituição completa não for possível, deve-se reduzir ao mínimo o número de animais para uso em experimentos e seu sofrimento deve ser abrandado, de acordo com o princípio dos 3Rs -dos termos em inglês reduction, refinement and replacement -que significam redução, refinamento e substituição. Termos para indexação: alternativas ao uso de animais, experimentação animal, ciência, tecnologia e sociedade, ética na pesquisa.

George Marcus has enabled us to rethink ethnographic encounters in terms that reflect novel objects and contexts of inquiry. Marcus (2001, 2011) coined the term "para-site"-an opportunity for ethnographers and their "epistemic partners" to reflect upon a shared intellectual purpose. To me, it is the signature fieldwork encounter. This chapter draws on various encounters with "epistemic communities" that comprise different layers at different sites of our research (Ahmed 1999; Gilbert 2015). In this chapter, I try to attempt to carve out a parasite of my own. Troubled by the political turbulence at different sites in Bangladesh, I try to sketch out a more critical ethnographic research in "studying up" (Nader 1972). Ethnography is a methodological and theoretical approach to studying different cultures. Emma Crewe argues that to undertake an ethnography, one does not require particular research techniques but that it "is rather a process of 'fieldwork', that is, prolonged engagement with a specific group of people to find out how they act, think, talk and relate with and to each other, and then writing about them" (2016; see also Abéles 1991; Gupta and Ferguson 1992; Marcus 1995; Marcus and Fisher 1999). My research is situated in this broader tradition of research, regardless of whether they talk about parliaments or members of parliament (MPs) or not. Reflexivity, as Crewe (2021) argues, is a pressing urgency in doing a good ethnographic research. Easier said than done, what is the framework for it? She provides a starting point, but in this chapter I will explore what that kind of methodological approach means in practice. In answering this kind of question, Marcus argues that there is some sort of data, and in some ways we have to compare our own kind of process of investigation. But it is not just about how people are related with each other in research situations but also their feelings and experiences. In my recent research in Bangladesh, the idea was to carry out fieldwork in different parts of the country, implying some sort of multi-sited ethnography that is more theirs rather than ours (Ahmed 2021). Also, I strongly believed that if you allow yourself to be open to opportunities, then you always encounter people who are reflecting on what is happening to them, irrespective of their level of education. It is not just self-involved reflecting that they do, but it is a

[TEXTE COMPLET] Cette présentation du troisième numéro de la revue Mεtascience offre un aperçu des articles consacrés à l'épistémologie métascientifique, en s'appuyant sur la pensée de Mario Bunge. L'épistémologie métascientifique est présentée comme une discipline distincte de la philosophie des sciences, se concentrant sur l'étude des construits scientifiques et des opérations épistémiques. La présentation souligne la différence entre les processus cognitifs (étudiés par les neurosciences) et les opérations épistémiques (objets de l'épistémologie métascientifique). Ce numéro de Mεtascience vise à explorer et développer la pensée de Mario Bunge dans le domaine de l'épistémologie métascientifique, tout en proposant des applications pratiques et des réflexions critiques sur la nature de la science et de la connaissance scientifique.

Over the past decades, processes of (de-)industrialization have produced zones of structural change as well as pockets of technological devolution. Modernist paradigms presumed a teleological understanding of progress whose limitations are becoming all the more evident through the ruptures and toxic effects that shape people’s experiences of the contemporary.
In what Kim Fortun (2012) has labeled “late industrialism,” exhausted infrastructures, industrial ruins, scarred landscapes, and depleted resources are all symptoms of failed attempts to create smooth circulations of resources, commodities, and capital. Arguably, as
the means “whereby capitalism reflects, revises, and restarts without challenging underlying structures” (Ojani 2023a: 228), such failures are, in fact, integral to our current politicoeconomic system. In this context, it is becoming increasingly apparent to more and more actors that
our infrastructures of global transportation and consumption have had severe effects on the environments by which such infrastructures are sustained (Hetherington 2019a). In consequence, experts and citizens around the world are looking for alternatives to progress, and ask about the possibilities for life in the ruins of a damaged planet (Tsing et al. 2017). The question is no longer if anthropology should address these concerns, but how, with recourse to ethnographic methods.

R ice is a major staple crop that feeds the world's people, accounting for 19 per cent of global food calories. 1 As the world's popu lation grows, increasing numbers of people are in regions where rice dominates the diet, such as Asia, or where it is becoming more important, as is happening in Sub-Saharan Africa. Genetically modified (GM) rice, unlike maize, soybeans, canola and cotton, is not yet produced or commercialised. But its promise includes nutritional and health benefits for poor households who suffer from childhood mortality, anaemia, blindness and other maladies that result from vitamin deficiencies in conventional non-GM varieties. Drought tolerance and plant-disease and insect resistance are also available from GM rice. Rice is water intensive and the intro duction of drought tolerance would free up scarce water resources. Heavy use of herbicides, insecticides and fung icides can also be re duced through genetic modification, helping

This article examines the film Ya no estoy aquí, written and directed by Fernando Frías de la Parra, vis-à-vis recent attempts to interrogate the emotional and political response to migrant suffering (Moraña, Žižek, Tobar). Specifically, this article looks at how while the protagonist's infatuation with cumbias rebajadas represents an attempt to reject the institutions, values, and economics in neoliberal society. Ultimately, it is argued, the film interrogates whether this refusal constitutes little more than a revolutionary fix, a regressive force that fails to provide liberation. More precisely, the film explicitly engages concerns similar to those of Héctor Tobar (2023), who worries that images of "helpless brown people" are little more than "static, one-dimensional images of immigration porn." The article thus corrects incomplete assessments of Frías's film and suggests a new direction in youth culture cinema for neoliberal times.

Este artículo evalúa cómo las instituciones en Colombia abordan la crisis climática. A partir del análisis documental, notas de campo y revisión teórica, se examina la validez de datos oficiales sobre el cambio climático, las interpretaciones y las expectativas asociados a estos, y las implicaciones de su implementación en acciones políticas. Este estudio encuentra que el uso de modelos climáticos y las iniciativas de reparación internacional están pasando por alto diversas incertidumbres científicas. Hay un empleo acrítico de datos institucionales como proyecciones climáticas erróneas en la toma de decisiones de adaptación climática, y se están ignorando los obstáculos de cuantificar económicamente la deuda ambiental de los países del norte global. Estas falencias son producto de estructuras burocráticas que limitan el rango de comprensión ante la crisis climática y de falta de pensamiento crítico frente a las medidas planteadas. Debido a la necesidad de proponer estrategias metodológicas innovadoras para evaluar las iniciativas climáticas actuales, esta investigación resalta la productividad intelectual de combinar el análisis de las incertidumbres en la ciencia climática con la crítica a la burocracia institucional.

Political ecology has been slow to examine solar panel factories, even though manufacturing lower-carbon technologies sits at the crossroads of climate change mitigation and global markets. Influenced by environmental and energy justice, this article takes a political ecology approach to explore First Solar's manufacturing facilities in Perrysburg, Ohio. Employing participant observation, document analysis, semistructured and informal interviewing, and focus groups, this article investigates solar panel production's local impact. Besides offering a background to First Solar's industrial development, this article has revealed the general community outlook, labor issues and negative impacts related to First Solar factory expansions. This entailed a largely indifferent, 'passively positive' and uninformed public. Solar panel manufacturing sat alongside automobile manufacturing, numerous corporate retail distribution hubs and, to many residents, was "just another factory." This, however, did not take away from people's appreciation of employment and investment in the community.

This piece interrogates aporias of epistemic certainty by thinking through categories of medicine and uchawi (witchcraft) in Tanzania. I open with an account of how I misrecognized the meaning of a newspaper article about "head-switching operations" posted on a hospital bulletin board. I then offer a close reading of the colonial/anthropological archive and its epistemic disavowal of uchawi nearly a century ago to demonstrate this disavowal's similarities to my own mistake. I learned from this mistake to question the grounds on which I (like my colonial predecessors) separate and purify categories like medicine, religion, and witchcraft. I conclude by discussing how to interrupt that impulse: to recognize and refuse the epistemic conceits of singularity and closure, I propose epistemic humility enabled by "not knowing" and by inhabiting the undecided situation. This resists the colonial, anti-Black violence of the single story about Africa and opens to the possibility of storying otherwise.

Je tiens à remercier les personnes qui m'ont entourée au long de ces quatre années de thèse. Il serait impossible de citer tous ceux qui m'ont apporté leur soutien mais certains ont été déterminants pour l'aboutissement de ce travail : En premier lieu, les membres du jury : John Humbley, Shaeda Isani, Jacqueline Percebois et Michel Van der Yeught, qui ont accepté de lire ce travail, de l'évaluer et de partager leurs impressions. Les membres des entreprises et des organisations qui m'ont reçue au cours de mon étude de terrain. J'ai appris beaucoup au cours de ces rencontres. L'ensemble des personnes qui ont répondu aux questionnaires de perception créés pour cette thèse. L'École Doctorale V et l'équipe du CELTA, qui m'ont permis de finir cette thèse dans les meilleures conditions et de présenter mes travaux à l'université d'Albany. L'équipe du Pôle Langues de l'Université Paris 2, plus particulièrement Solène, Virginie, Brian, Elizabeth, Marisette et Christelle qui ont tout fait pour que je puisse consacrer le plus de temps possible à ma thèse. Toute l'équipe de l'ENS Cachan (Camille, Lucy, Rebecca, Hélène, Annick, Anne-Marie, Dominique), qui m'a soutenue pendant ces quatre années et plus particulièrement Anthony, qui m'a offert des conditions de travail exceptionnelles ; Carine, pour son oreille attentive ; Benjamin, pour son humour irremplaçable et Catherine, pour sa relecture attentive, ses tutoriels magiques et ses conseils avisés. Cachan, c'est aussi les amis du DGM : Zerty, Manue, Robin, Pierre-Yves, Mirana, Danielle, Topho, Claire, sans oublier Mika et Perline. J'espère qu'ils ont fini par comprendre ce que l'on cherche en anglais de spécialité. Les membres du GERAS, avec qui j'ai fait mes premiers pas dans la recherche et plus particulièrement Monique Mémet et Jean-Louis Trouillon, qui m'ont encouragée et aidée à la moindre l'occasion. Tous deux ont réalisé un travail de relecture considérable et je les en remercie infiniment. Tout espace insécable restant dans le manuscrit est de ma seule responsabilité. Catherine Resche, sans qui je ne serais jamais venue à bout de ce travail. Son optimisme, ses conseils précieux et son soutien sans faille m'ont accompagnée pendant ces quatre années et elle a été pour moi bien plus qu'une directrice de thèse. Caroline, qui a été un modèle pour moi ces derniers mois et Rachel et sa bonne humeur à toute épreuve, pour nos déjeuners quasi-hebdomadaires et tous nos échanges, sur la thèse (beaucoup) et sur tout le reste. Marianna, mon amie de toujours, pour toutes les étapes que nous avons partagées toutes les deux et toutes celles qui restent. Mes beaux-parents, ma belle-soeur, mon beau-frère et Claudette, ma tante et ma cousine qui ont su me rassurer et m'apporter leur aide quand j'en ai eu besoin. Mes parents, Domi et Gillou qui, malgré la distance, ont toujours cru en moi et m'ont transmis leur volonté de fer et leur optimisme. Sans eux, je ne serais pas là aujourd'hui. Mathieu, pour son soutien sans faille, son aide précieuse pour les aspects pratiques, sa contribution majeure à l'analyse des jeux en ligne et sa faculté à me conforter dans mon idée que « les petits ruisseaux font les grandes montagnes ». Mes grands-parents, avec qui j'ai commencé cette thèse et pour qui je la finis. vii x Remerciements .

A response to Ben Burgis 13mar24 Burgis writes in Jabobin that arguments 'over whether Israelis or Palestinians count as "really indigenous" are beside the point' (Ben Burgis, 'No One's Rights Should Depend on Where Their Ancestors Lived', Jacobin,

This special issue examines the concept of 'technomoral governance', a framework that describes the intertwining of moral imperatives with technocratic and technological solutions in contemporary political governance. Building on Erica Bornstein and Aradhana Sharma's (2016) notion of 'technomoral politics', which looked at how moral projects become intertwined with legal-technical interventions, we explore how political tactics increasingly rely on technical and technologically driven innovations to address fundamental societal challenges. Confronted with issues that range from climate change to rampant urban inequalities and humanitarian crises, actors across China, India, Ghana, Denmark, the UK and Mexico come to invoke the language of technomoral interventions to justify political decision-making. These approaches, executed under the guise of neutrality, mask existing inequalities while also offering opportunities for unexpected forms of resistance. We argue that the convergence of moral and technological strategies represents a significant development in contemporary governance, producing murky, contradictory and often highly unequal effects.