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data-work-id="123936350"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123936350/2024_Devenir_oveja_Soberan%C3%ADa_nacional_paz_y_gesti%C3%B3n_del_lobo_en_Euskadi"><img alt="Research paper thumbnail of 2024. Devenir oveja. Soberanía nacional, paz y gestión del lobo en Euskadi" class="work-thumbnail" src="https://attachments.academia-assets.com/118255770/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123936350/2024_Devenir_oveja_Soberan%C3%ADa_nacional_paz_y_gesti%C3%B3n_del_lobo_en_Euskadi">2024. Devenir oveja. Soberanía nacional, paz y gestión del lobo en Euskadi</a></div><div class="wp-workCard_item"><span>Animales y Antropología. CSIC</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Las políticas derivadas de la gestión de la convivencia con grandes carnívorosprotagonizan el cap...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Las políticas derivadas de la gestión de la convivencia con grandes carnívorosprotagonizan el capítulo de Olatz González-Abrisketa, titulado «Devenir oveja. Soberanía nacional, paz y gestión del lobo en Euskadi». Esta autora, que en 2023 se enfrentaba en el campo con una decisión que marca un posible cambio de rumbo en la gestión del cánido, explora qué ocurrió a mediados de los años ochenta, cuando los lobos retornan al territorio vasco después de tres décadas de ausencia y las recién inauguradas instituciones vascas deben hacer frente a la nueva situación. La hipótesis que moviliza el capítulo es que las decisiones en torno a la gestión del lobo no dependieron solo de factores medioambientales o agropecuarios, sino que cuestiones de índole política, de las que dependía la emergencia de un nuevo imaginario nacional, fueron también determinantes.<br />El interés de este capítulo radica en su intención de recuperar el estudio de<br />los imaginarios nacionales para los estudios interespecie, mostrando no solo que las ecologías animales se ven afectadas por los mismos, sino que los propios animales devienen actores en las derivas políticas de las comunidades concernidas. En este sentido, la irrupción de la soberanía e identidad nacional no solo propicia, como mencionara Haraway, «seguir con» o «vivir con el problema» del lobo, sino que lo catapulta a una dimensión que lo complejiza aún más, multiplica el problema, ya que se enreda con las características sociohistóricas de la situación que lo produce.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0748114a91c31c088e793df482d8d4c3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118255770,"asset_id":123936350,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118255770/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123936350"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123936350"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123936350; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123936350]").text(description); $(".js-view-count[data-work-id=123936350]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123936350; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123936350']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0748114a91c31c088e793df482d8d4c3" } } $('.js-work-strip[data-work-id=123936350]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123936350,"title":"2024. 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CSIC</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La aparición de los estudios interespecies en antropología, o lo que a principios de los 2000 se ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">La aparición de los estudios interespecies en antropología, o lo que a principios de los 2000 se empezó a denominar «giro animal» (Mullin 2002), dejó atrás la tendencia a analizar los animales como producciones materiales y/o simbólicas de las comunidades humanas, para empezar a reconocer su papel en la conformación de las diversas realidades sociales. El nuevo ámbito de estudio antropológico que delimitaron originalmente los trabajos de Eugenia Shanklin (1985), Molly Mullin (1999) o Barbara Noske (1989, 1993) experimentó desde entonces ciertas derivas teóricas que se ejemplificaron en las nomenclaturas utilizadas para definir el campo<br />en función de las miradas, métodos y perspectivas desde las cuales se partiera. Así, aparecen denominaciones como antrozoología, estudios animales, estudios críticos animales, etnozoología, o, finalmente y la más aceptada en la actualidad (Cruzada y Marvin 2020), estudios de las relaciones humano-animales o estudios humano-animales (Human-Animal Studies o HAS), con un fuerte desarrollo en países como Reino Unido, Australia, Estados Unidos, Francia y Brasil.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1c0f4975ac7d3b6defd27f5a18882488" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118255629,"asset_id":123936182,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118255629/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123936182"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123936182"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123936182; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="115018750"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/115018750/2023_El_g%C3%A9nero_en_la_profesionalidad_del_deporte"><img alt="Research paper thumbnail of 2023. El género en la profesionalidad del deporte" class="work-thumbnail" src="https://attachments.academia-assets.com/111549723/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/115018750/2023_El_g%C3%A9nero_en_la_profesionalidad_del_deporte">2023. El género en la profesionalidad del deporte</a></div><div class="wp-workCard_item"><span>Sociologia del deporte</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Este artículo pretende mostrar, por tanto, que la actual situación del deporte profesional no es ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Este artículo pretende mostrar, por tanto, que la actual situación del deporte profesional no es consecuencia de abstractas lógicas del mercado, sino de procesos y dinámicas sociales que han dominado parte del siglo XX. El actual abismo que separa el deporte profesional femenino del masculino tiene trazas históricas fácilmente identificables y hay casos precedentes que muestran que las mujeres dominaron prácticas deportivas que concebimos hoy como masculinas, como es el caso de la pelota vasca.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8fbd8a5c5e354c2468dccd3446dedf5c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111549723,"asset_id":115018750,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111549723/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="115018750"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="115018750"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 115018750; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=115018750]").text(description); $(".js-view-count[data-work-id=115018750]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 115018750; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='115018750']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8fbd8a5c5e354c2468dccd3446dedf5c" } } $('.js-work-strip[data-work-id=115018750]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":115018750,"title":"2023. 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¿Y si le digo que eran, además, de los deportistas profesionales mejor pagados?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109685571"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109685571"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109685571; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=109685571]").text(description); $(".js-view-count[data-work-id=109685571]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 109685571; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='109685571']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=109685571]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":109685571,"title":"2023. ¿Por qué dejó de haber más deportistas profesionales mujeres que hombres en España?","internal_url":"https://www.academia.edu/109685571/2023_Por_qu%C3%A9_dej%C3%B3_de_haber_m%C3%A1s_deportistas_profesionales_mujeres_que_hombres_en_Espa%C3%B1a","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="109685272"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/109685272/2023_La_ley_oculta_Opini%C3%B3n_en_El_Pa%C3%ADs"><img alt="Research paper thumbnail of 2023. La ley oculta. Opinión en El País" class="work-thumbnail" src="https://attachments.academia-assets.com/107735741/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/109685272/2023_La_ley_oculta_Opini%C3%B3n_en_El_Pa%C3%ADs">2023. La ley oculta. 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Al fin y a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden"><a href="https://ankulegi.hypotheses.org/3883" rel="nofollow">https://ankulegi.hypotheses.org/3883</a> <br />Este texto desacraliza héroes, bandos y guerras. Al fin y al cabo, todos favorecen lo mismo: la dominación masculina. El mismo proviene de una mesa redonda junto a Joseba Zulaika e Ignacio Mendiola el pasado 26 de mayo en Tabakalera, Donostia, a la que fui invitada con motivo de las actividades paralelas de la exposición El ojo de la guerra, comisariada por Oier Etxeberria. El texto se presenta aquí como invitación a futuros episodios que anhelen un escenario post-bélico.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109685223"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109685223"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109685223; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=109685223]").text(description); $(".js-view-count[data-work-id=109685223]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 109685223; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='109685223']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=109685223]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":109685223,"title":"2023. ¿Es posible un más allá de la guerra?","internal_url":"https://www.academia.edu/109685223/2023_Es_posible_un_m%C3%A1s_all%C3%A1_de_la_guerra","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="94689476"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/94689476/2022_Mujeres_en_la_cancha_auge_represi%C3%B3n_y_olvido_de_las_raquetistas_profesionales_1917_1980_1"><img alt="Research paper thumbnail of 2022. Mujeres en la cancha: auge, represión y olvido de las raquetistas profesionales (1917-1980) 1" class="work-thumbnail" src="https://attachments.academia-assets.com/97077215/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94689476/2022_Mujeres_en_la_cancha_auge_represi%C3%B3n_y_olvido_de_las_raquetistas_profesionales_1917_1980_1">2022. Mujeres en la cancha: auge, represión y olvido de las raquetistas profesionales (1917-1980) 1</a></div><div class="wp-workCard_item"><span>Ankulegi</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En enero de 1917 se inauguró el Frontón Madrid. En él, dieciséis mujeres iniciaron una nueva moda...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En enero de 1917 se inauguró el Frontón Madrid. En él, dieciséis mujeres iniciaron una nueva modalidad de pelota que fue practicada profesionalmente por miles de mujeres durante sesenta y tres años consecutivos. Vinculada a un sistema simultáneo de apuesta, la raqueta se convirtió en una industria, con más de treinta frontones activos en España, Cuba, Brasil y México, y con escuelas para entrenar distribuidas por el País Vasco, de donde provenían gran parte de las jugadoras. Basado en archivos materiales y entrevistas informales, este artículo examina las condiciones históricas y culturales que hicieron posible la emergencia de este nuevo deporte femenino y explora su paradójico desarrollo durante el régimen de Franco y su desaparición y posterior olvido a principios de los años 80.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="910bf2908f8c1dfc825741b073f52446" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":97077215,"asset_id":94689476,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/97077215/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94689476"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94689476"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94689476; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=94689476]").text(description); $(".js-view-count[data-work-id=94689476]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 94689476; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='94689476']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "910bf2908f8c1dfc825741b073f52446" } } $('.js-work-strip[data-work-id=94689476]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":94689476,"title":"2022. 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I Corpi della Nazione" class="work-thumbnail" src="https://attachments.academia-assets.com/97076155/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94687881/2022_I_Corpi_della_Nazione">2022. I Corpi della Nazione</a></div><div class="wp-workCard_item"><span>Menelique</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Il popolo basco scelse lo sport della pelota come simbolo della propria identità nazionale. Il ca...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Il popolo basco scelse lo sport della pelota come simbolo della propria identità nazionale. Il campione di pelota è il plaza-gizon, l’uomo che incarna la piazza e quindi la comunità. Non c'è spazio per le donne, ridotte a riproduttrici che danno corpo alla nazione.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ec422886c62f0887e7dfe9ca4ad0cf4a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":97076155,"asset_id":94687881,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/97076155/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94687881"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94687881"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94687881; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=94687881]").text(description); $(".js-view-count[data-work-id=94687881]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 94687881; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='94687881']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ec422886c62f0887e7dfe9ca4ad0cf4a" } } $('.js-work-strip[data-work-id=94687881]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":94687881,"title":"2022. 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Modern Flesh" class="work-thumbnail" src="https://attachments.academia-assets.com/97076727/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94688670/2021_Modern_Flesh">2021. 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La trayectoria de Ankulegi discurre en paralelo al desarrollo de la disciplina antropológica en el País Vasco y en el Estado español, con su implantación en las universidades y la evolución de su estatuto en el ámbito profesional y laboral, así como su capacidad de incidencia e intervención en lo social. Ankulegi es un espacio de encuentro, de debate y generación de conocimiento, de dinamización social en torno a la antropología. Como cualquier entidad asociativa, ha ido afrontando retos que siguen vigentes, entre los que se encuentran: mantener el relevo generacional, ampliar las redes de colaboración, impulsar procesos de investigación y actualizar constantemente el enfoque de su trabajo a partir de un análisis de la sociedad y sus necesidades.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="db9ffcc13c80e72c31b0e44c645c5dd4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":97077345,"asset_id":94689699,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/97077345/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94689699"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94689699"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94689699; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="45225643"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45225643/2021_Retos_%C3%A9ticos_y_pol%C3%ADticos_de_la_antropolog%C3%ADa_ambiental"><img alt="Research paper thumbnail of 2021. Retos éticos y políticos de la antropología ambiental" class="work-thumbnail" src="https://attachments.academia-assets.com/65802560/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45225643/2021_Retos_%C3%A9ticos_y_pol%C3%ADticos_de_la_antropolog%C3%ADa_ambiental">2021. Retos éticos y políticos de la antropología ambiental</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Retos éticos y políticos desde la antropología ambiental Olatz G. Abrisketa. Universidad del País...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Retos éticos y políticos desde la antropología ambiental Olatz G. Abrisketa. Universidad del País Vasco (UPV/EHU) José A. Cortés Vázquez. Universidade da Coruña En el último medio siglo, la naturaleza y el medio ambiente han pasado de ser considerados meros entornos de adaptación, más o menos generosos ante las demandas humanas, a convertirse en agentes integrales de la ecuación política. La clásica dicotomía moderna entre naturaleza y cultura está dando paso a una pluralidad de mundos o pluriversos en los que seres humanos y más que humanos se involucran en complejas redes de encuentros, colaboración, contiendas, rivalidad, afectos, cuidados o aniquilación. La vida no se piensa ya en tanto propiedad de los seres individuales, sino como una necesaria interdependencia entre múltiples formas de ser y habitar espacios y tiempos en mutua coafección; algo que exige poner sobre la mesa la cuestión de distintas posturas éticas y políticas frente a esos mundos presentes y esos otros "por venir" (Danowski y Viverios de Castro, 2017). En definitiva, aclarar nuestras (dis)posiciones cosmopolíticas se ha convertido en una cuestión central para la disciplina antropológica y para la comprensión de nuestras múltiples formas de estar y ser en el mundo (Stengers, 2014; Blaser, 2018). Por otro lado, hay pocas dudas ya de que la crisis ecológica se está acelerando y está condicionando la vida de la mayoría de personas y especies vivas. Tanto la ética moderna, centrada en el individuo, como los sistemas de gobierno, basados en la configuración territorial del estado-nación y en una lógica económica neoliberal, ofrecen pocas salidas para la resolución de esta crisis. Más bien, son sus causas principales. La antropología, con su atención a otras formas de habitar y relacionarse con la naturaleza y de concebirse humano, se perfila como una disciplina privilegiada desde la que afrontar los dilemas éticos y políticos a los que nos enfrenta la crisis ecológica, ofrecer pensamientos y acciones alternativas y urdir alianzas con otros saberes, colectivos y seres que nos permitan esquivar los escenarios más pesimistas, que hablan de un deterioro generalizado de la vida tal y como la hemos conocido en los últimos siglos (Chakrabarty, 2009), con consecuencias catastróficas a todos los niveles. La cuestión ambiental es hoy un problema urgente, inaplazable, y como tal se ha colocado también en el centro de nuestra disciplina. Estos son sólo dos de los motivos de mayor calado y urgencia que han hecho que la antropología</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ffb4a2207585ed0016dea11061cae969" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65802560,"asset_id":45225643,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65802560/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45225643"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45225643"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45225643; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45225643]").text(description); $(".js-view-count[data-work-id=45225643]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45225643; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45225643']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ffb4a2207585ed0016dea11061cae969" } } $('.js-work-strip[data-work-id=45225643]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45225643,"title":"2021. Retos éticos y políticos de la antropología ambiental","translated_title":"","metadata":{"abstract":"Retos éticos y políticos desde la antropología ambiental Olatz G. Abrisketa. Universidad del País Vasco (UPV/EHU) José A. Cortés Vázquez. Universidade da Coruña En el último medio siglo, la naturaleza y el medio ambiente han pasado de ser considerados meros entornos de adaptación, más o menos generosos ante las demandas humanas, a convertirse en agentes integrales de la ecuación política. La clásica dicotomía moderna entre naturaleza y cultura está dando paso a una pluralidad de mundos o pluriversos en los que seres humanos y más que humanos se involucran en complejas redes de encuentros, colaboración, contiendas, rivalidad, afectos, cuidados o aniquilación. La vida no se piensa ya en tanto propiedad de los seres individuales, sino como una necesaria interdependencia entre múltiples formas de ser y habitar espacios y tiempos en mutua coafección; algo que exige poner sobre la mesa la cuestión de distintas posturas éticas y políticas frente a esos mundos presentes y esos otros \"por venir\" (Danowski y Viverios de Castro, 2017). En definitiva, aclarar nuestras (dis)posiciones cosmopolíticas se ha convertido en una cuestión central para la disciplina antropológica y para la comprensión de nuestras múltiples formas de estar y ser en el mundo (Stengers, 2014; Blaser, 2018). Por otro lado, hay pocas dudas ya de que la crisis ecológica se está acelerando y está condicionando la vida de la mayoría de personas y especies vivas. Tanto la ética moderna, centrada en el individuo, como los sistemas de gobierno, basados en la configuración territorial del estado-nación y en una lógica económica neoliberal, ofrecen pocas salidas para la resolución de esta crisis. Más bien, son sus causas principales. La antropología, con su atención a otras formas de habitar y relacionarse con la naturaleza y de concebirse humano, se perfila como una disciplina privilegiada desde la que afrontar los dilemas éticos y políticos a los que nos enfrenta la crisis ecológica, ofrecer pensamientos y acciones alternativas y urdir alianzas con otros saberes, colectivos y seres que nos permitan esquivar los escenarios más pesimistas, que hablan de un deterioro generalizado de la vida tal y como la hemos conocido en los últimos siglos (Chakrabarty, 2009), con consecuencias catastróficas a todos los niveles. La cuestión ambiental es hoy un problema urgente, inaplazable, y como tal se ha colocado también en el centro de nuestra disciplina. 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Abrisketa. Universidad del País Vasco (UPV/EHU) José A. Cortés Vázquez. Universidade da Coruña En el último medio siglo, la naturaleza y el medio ambiente han pasado de ser considerados meros entornos de adaptación, más o menos generosos ante las demandas humanas, a convertirse en agentes integrales de la ecuación política. La clásica dicotomía moderna entre naturaleza y cultura está dando paso a una pluralidad de mundos o pluriversos en los que seres humanos y más que humanos se involucran en complejas redes de encuentros, colaboración, contiendas, rivalidad, afectos, cuidados o aniquilación. La vida no se piensa ya en tanto propiedad de los seres individuales, sino como una necesaria interdependencia entre múltiples formas de ser y habitar espacios y tiempos en mutua coafección; algo que exige poner sobre la mesa la cuestión de distintas posturas éticas y políticas frente a esos mundos presentes y esos otros \"por venir\" (Danowski y Viverios de Castro, 2017). En definitiva, aclarar nuestras (dis)posiciones cosmopolíticas se ha convertido en una cuestión central para la disciplina antropológica y para la comprensión de nuestras múltiples formas de estar y ser en el mundo (Stengers, 2014; Blaser, 2018). Por otro lado, hay pocas dudas ya de que la crisis ecológica se está acelerando y está condicionando la vida de la mayoría de personas y especies vivas. Tanto la ética moderna, centrada en el individuo, como los sistemas de gobierno, basados en la configuración territorial del estado-nación y en una lógica económica neoliberal, ofrecen pocas salidas para la resolución de esta crisis. Más bien, son sus causas principales. La antropología, con su atención a otras formas de habitar y relacionarse con la naturaleza y de concebirse humano, se perfila como una disciplina privilegiada desde la que afrontar los dilemas éticos y políticos a los que nos enfrenta la crisis ecológica, ofrecer pensamientos y acciones alternativas y urdir alianzas con otros saberes, colectivos y seres que nos permitan esquivar los escenarios más pesimistas, que hablan de un deterioro generalizado de la vida tal y como la hemos conocido en los últimos siglos (Chakrabarty, 2009), con consecuencias catastróficas a todos los niveles. La cuestión ambiental es hoy un problema urgente, inaplazable, y como tal se ha colocado también en el centro de nuestra disciplina. Estos son sólo dos de los motivos de mayor calado y urgencia que han hecho que la antropología","owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":65802560,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/65802560/thumbnails/1.jpg","file_name":"2021GlezAbrisketaCortesPanelAmbiental.pdf","download_url":"https://www.academia.edu/attachments/65802560/download_file","bulk_download_file_name":"2021_Retos_eticos_y_politicos_de_la_antr.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/65802560/2021GlezAbrisketaCortesPanelAmbiental-libre.pdf?1614423817=\u0026response-content-disposition=attachment%3B+filename%3D2021_Retos_eticos_y_politicos_de_la_antr.pdf\u0026Expires=1738800723\u0026Signature=R2~FQDnNDL1FA2h3SPCpMNoTRW40evOo1doPf8u58pUcHVUTu6Zu3zhKdm5fWt~c-nAoXNZsun4dkmYGSbFKsxzKzSV6pxFhqcfIP9dfgwxTuc8dVgCFgb4D8yaFvUINb0Pp4ck2AuVYrwG-oWnamoOhf2bRfaDNZxYQ6uqiiGNi1t3itHydRl2GU0BqOICocv1~74GOANPhZHPdctvxq7piSP3rA7eapsf~TWlXf6J4FQZGBiP9BiSO9atqTNT9Ar4UZkY3dTQCUMeJ1Hj311vHFhhDuBk-TV-Vji9PYIWhnjhKEZhq28b8Wm5i-TMD5e0IwLFtRkft0ed6lo97qQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":92517,"name":"Antropología","url":"https://www.academia.edu/Documents/in/Antropolog%C3%ADa"},{"id":105667,"name":"Medio Ambiente","url":"https://www.academia.edu/Documents/in/Medio_Ambiente"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44468444"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44468444/2020_La_invenci%C3%B3n_de_los_objetos_deporte_estandarizaci%C3%B3n_y_subjetividad_moderna"><img alt="Research paper thumbnail of 2020. La invención de los objetos: deporte, estandarización y subjetividad moderna" class="work-thumbnail" src="https://attachments.academia-assets.com/64896244/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44468444/2020_La_invenci%C3%B3n_de_los_objetos_deporte_estandarizaci%C3%B3n_y_subjetividad_moderna">2020. La invención de los objetos: deporte, estandarización y subjetividad moderna</a></div><div class="wp-workCard_item"><span>Política y Sociedad </span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen. Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos....</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Resumen. Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos. Se centra en la estandarización de los mismos en el deporte y ofrece un caso anómalo dentro del mismo: el de la pelota vasca. A pesar de la regulación de sus límites, en dimensiones y peso, las pelotas en el juego vasco son singulares, es decir, cada una de ellas posee una personalidad propia que debe ser reconocida. Tres días antes del partido, los pelotaris se reúnen para elegir las pelotas y mostrarlas al público, un acontecimiento que abre un juego de perspectivas que tiene efectos en la conceptualización de pelotas y pelotaris y que dificulta considerarlos objetos y sujetos respectivamente. Haciendo uso de conceptos como cuasi-objeto (Michel Serres) o reciprocidad de perspectivas (Roy Wagner), el artículo defiende que la "invención de los objetos" producida por la modernidad niega procesos de reconocimiento con las cosas que son sustanciales para la comprensión del sí-mismo y de los otros. Los "sujetos" sostienen la ilusión de que son ellos, y nada más ellos, los que están dirimiendo sus propias diferencias y obvian el hecho de que son a la vez objeto y sujeto para el otro, sea este persona, animal o cosa. Abstract. This article addresses the apathetic nature modernity attributes to objects. It focuses on their standardization in sport and offers an anomalous case within it: that of the Basque pelota. Despite the regulation of their limits, in size and weight, the balls in the Basque game are unique, that is, each one of them has its own personality and this must be recognized. Three days before the game, the pelotaris meet to choose the balls and show them to the public, an event that opens up a game of perspectives that has an effect on the conceptualization of balls and pelotaris and makes it difficult to consider them objects and subjects respectively. Making use of concepts such as quasi-object (Michel Serres) or reciprocity of perspectives (Roy Wagner), the article argues that the "invention of objects" produced by modernity denies processes of recognition with things that are substantial for the understanding of the self and others. The "subjects" hold the illusion that they, and only they, settle their own differences and ignore the fact that are both object and subject for the other, be it person, animal or thing.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0e25a0782cf957a088b2e5c6f211f986" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64896244,"asset_id":44468444,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64896244/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44468444"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44468444"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44468444; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44468444]").text(description); $(".js-view-count[data-work-id=44468444]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44468444; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44468444']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0e25a0782cf957a088b2e5c6f211f986" } } $('.js-work-strip[data-work-id=44468444]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44468444,"title":"2020. La invención de los objetos: deporte, estandarización y subjetividad moderna","translated_title":"","metadata":{"doi":"10.5209/poso.66450","issue":"2","volume":"57","abstract":"Resumen. Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos. Se centra en la estandarización de los mismos en el deporte y ofrece un caso anómalo dentro del mismo: el de la pelota vasca. A pesar de la regulación de sus límites, en dimensiones y peso, las pelotas en el juego vasco son singulares, es decir, cada una de ellas posee una personalidad propia que debe ser reconocida. Tres días antes del partido, los pelotaris se reúnen para elegir las pelotas y mostrarlas al público, un acontecimiento que abre un juego de perspectivas que tiene efectos en la conceptualización de pelotas y pelotaris y que dificulta considerarlos objetos y sujetos respectivamente. Haciendo uso de conceptos como cuasi-objeto (Michel Serres) o reciprocidad de perspectivas (Roy Wagner), el artículo defiende que la \"invención de los objetos\" producida por la modernidad niega procesos de reconocimiento con las cosas que son sustanciales para la comprensión del sí-mismo y de los otros. Los \"sujetos\" sostienen la ilusión de que son ellos, y nada más ellos, los que están dirimiendo sus propias diferencias y obvian el hecho de que son a la vez objeto y sujeto para el otro, sea este persona, animal o cosa. Abstract. This article addresses the apathetic nature modernity attributes to objects. It focuses on their standardization in sport and offers an anomalous case within it: that of the Basque pelota. Despite the regulation of their limits, in size and weight, the balls in the Basque game are unique, that is, each one of them has its own personality and this must be recognized. Three days before the game, the pelotaris meet to choose the balls and show them to the public, an event that opens up a game of perspectives that has an effect on the conceptualization of balls and pelotaris and makes it difficult to consider them objects and subjects respectively. Making use of concepts such as quasi-object (Michel Serres) or reciprocity of perspectives (Roy Wagner), the article argues that the \"invention of objects\" produced by modernity denies processes of recognition with things that are substantial for the understanding of the self and others. The \"subjects\" hold the illusion that they, and only they, settle their own differences and ignore the fact that are both object and subject for the other, be it person, animal or thing.","page_numbers":" 395-414 ","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Política y Sociedad "},"translated_abstract":"Resumen. Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos. Se centra en la estandarización de los mismos en el deporte y ofrece un caso anómalo dentro del mismo: el de la pelota vasca. A pesar de la regulación de sus límites, en dimensiones y peso, las pelotas en el juego vasco son singulares, es decir, cada una de ellas posee una personalidad propia que debe ser reconocida. Tres días antes del partido, los pelotaris se reúnen para elegir las pelotas y mostrarlas al público, un acontecimiento que abre un juego de perspectivas que tiene efectos en la conceptualización de pelotas y pelotaris y que dificulta considerarlos objetos y sujetos respectivamente. Haciendo uso de conceptos como cuasi-objeto (Michel Serres) o reciprocidad de perspectivas (Roy Wagner), el artículo defiende que la \"invención de los objetos\" producida por la modernidad niega procesos de reconocimiento con las cosas que son sustanciales para la comprensión del sí-mismo y de los otros. Los \"sujetos\" sostienen la ilusión de que son ellos, y nada más ellos, los que están dirimiendo sus propias diferencias y obvian el hecho de que son a la vez objeto y sujeto para el otro, sea este persona, animal o cosa. Abstract. This article addresses the apathetic nature modernity attributes to objects. It focuses on their standardization in sport and offers an anomalous case within it: that of the Basque pelota. Despite the regulation of their limits, in size and weight, the balls in the Basque game are unique, that is, each one of them has its own personality and this must be recognized. Three days before the game, the pelotaris meet to choose the balls and show them to the public, an event that opens up a game of perspectives that has an effect on the conceptualization of balls and pelotaris and makes it difficult to consider them objects and subjects respectively. Making use of concepts such as quasi-object (Michel Serres) or reciprocity of perspectives (Roy Wagner), the article argues that the \"invention of objects\" produced by modernity denies processes of recognition with things that are substantial for the understanding of the self and others. The \"subjects\" hold the illusion that they, and only they, settle their own differences and ignore the fact that are both object and subject for the other, be it person, animal or thing.","internal_url":"https://www.academia.edu/44468444/2020_La_invenci%C3%B3n_de_los_objetos_deporte_estandarizaci%C3%B3n_y_subjetividad_moderna","translated_internal_url":"","created_at":"2020-11-10T03:38:59.342-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":320208,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64896244,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64896244/thumbnails/1.jpg","file_name":"2020PoliticaySociedad.pdf","download_url":"https://www.academia.edu/attachments/64896244/download_file","bulk_download_file_name":"2020_La_invencion_de_los_objetos_deporte.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64896244/2020PoliticaySociedad-libre.pdf?1605016473=\u0026response-content-disposition=attachment%3B+filename%3D2020_La_invencion_de_los_objetos_deporte.pdf\u0026Expires=1738800723\u0026Signature=dIbZ9Poox0xm4vQ~Q-K6iRGYW66eCgIdbEiDHt8IAN1c3K8Ws0C3mBEhf6UhTiUdW5417QK-6DQnLuOGQ-MojRCH2TD6a-jEVEq443CHNP~AN-wKQuGImxJkoxGfLGECoU5OQ6V~r0p0lA73lrtczHBIaIs4u1ezShE5K9mbw0ygwSOMyTZp-zQgDQF~qlNTeeq9QhsAiFXwW9WQiFHbj-z4CcQcM9kYwZLi13UU2mO7yjiqQMvRQYrMs056y0CDGK1Kai4vZZ1rugkJYqNne2FY6jFgMzHHlvoq4~s~TFwFccnLdzuJk4n9YFjczQtUupvccdhme7keqFIi6Upipw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"2020_La_invención_de_los_objetos_deporte_estandarización_y_subjetividad_moderna","translated_slug":"","page_count":20,"language":"es","content_type":"Work","summary":"Resumen. Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos. Se centra en la estandarización de los mismos en el deporte y ofrece un caso anómalo dentro del mismo: el de la pelota vasca. A pesar de la regulación de sus límites, en dimensiones y peso, las pelotas en el juego vasco son singulares, es decir, cada una de ellas posee una personalidad propia que debe ser reconocida. Tres días antes del partido, los pelotaris se reúnen para elegir las pelotas y mostrarlas al público, un acontecimiento que abre un juego de perspectivas que tiene efectos en la conceptualización de pelotas y pelotaris y que dificulta considerarlos objetos y sujetos respectivamente. Haciendo uso de conceptos como cuasi-objeto (Michel Serres) o reciprocidad de perspectivas (Roy Wagner), el artículo defiende que la \"invención de los objetos\" producida por la modernidad niega procesos de reconocimiento con las cosas que son sustanciales para la comprensión del sí-mismo y de los otros. Los \"sujetos\" sostienen la ilusión de que son ellos, y nada más ellos, los que están dirimiendo sus propias diferencias y obvian el hecho de que son a la vez objeto y sujeto para el otro, sea este persona, animal o cosa. Abstract. This article addresses the apathetic nature modernity attributes to objects. It focuses on their standardization in sport and offers an anomalous case within it: that of the Basque pelota. Despite the regulation of their limits, in size and weight, the balls in the Basque game are unique, that is, each one of them has its own personality and this must be recognized. Three days before the game, the pelotaris meet to choose the balls and show them to the public, an event that opens up a game of perspectives that has an effect on the conceptualization of balls and pelotaris and makes it difficult to consider them objects and subjects respectively. Making use of concepts such as quasi-object (Michel Serres) or reciprocity of perspectives (Roy Wagner), the article argues that the \"invention of objects\" produced by modernity denies processes of recognition with things that are substantial for the understanding of the self and others. The \"subjects\" hold the illusion that they, and only they, settle their own differences and ignore the fact that are both object and subject for the other, be it person, animal or thing.","owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":64896244,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64896244/thumbnails/1.jpg","file_name":"2020PoliticaySociedad.pdf","download_url":"https://www.academia.edu/attachments/64896244/download_file","bulk_download_file_name":"2020_La_invencion_de_los_objetos_deporte.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64896244/2020PoliticaySociedad-libre.pdf?1605016473=\u0026response-content-disposition=attachment%3B+filename%3D2020_La_invencion_de_los_objetos_deporte.pdf\u0026Expires=1738800723\u0026Signature=dIbZ9Poox0xm4vQ~Q-K6iRGYW66eCgIdbEiDHt8IAN1c3K8Ws0C3mBEhf6UhTiUdW5417QK-6DQnLuOGQ-MojRCH2TD6a-jEVEq443CHNP~AN-wKQuGImxJkoxGfLGECoU5OQ6V~r0p0lA73lrtczHBIaIs4u1ezShE5K9mbw0ygwSOMyTZp-zQgDQF~qlNTeeq9QhsAiFXwW9WQiFHbj-z4CcQcM9kYwZLi13UU2mO7yjiqQMvRQYrMs056y0CDGK1Kai4vZZ1rugkJYqNne2FY6jFgMzHHlvoq4~s~TFwFccnLdzuJk4n9YFjczQtUupvccdhme7keqFIi6Upipw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":92517,"name":"Antropología","url":"https://www.academia.edu/Documents/in/Antropolog%C3%ADa"},{"id":117941,"name":"Antropología del juego y el deporte","url":"https://www.academia.edu/Documents/in/Antropologia_del_juego_y_el_deporte"},{"id":117943,"name":"Pelota","url":"https://www.academia.edu/Documents/in/Pelota"},{"id":816799,"name":"Sociología del deporte","url":"https://www.academia.edu/Documents/in/Sociologia_del_deporte"},{"id":921834,"name":"Materialidad","url":"https://www.academia.edu/Documents/in/Materialidad"},{"id":1653231,"name":"Giro Ontologico","url":"https://www.academia.edu/Documents/in/Giro_Ontologico"}],"urls":[{"id":9138732,"url":"https://revistas.ucm.es/index.php/POSO/article/view/66450"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43460656"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43460656/2020_It_s_Okay_Sister_Your_Wolf_Pack_Is_Here_Sisterhood_as_Public_Feminism_in_Spain"><img alt="Research paper thumbnail of 2020. “It’s Okay, Sister, Your Wolf-Pack Is Here”: Sisterhood as Public Feminism in Spain" class="work-thumbnail" src="https://attachments.academia-assets.com/67733648/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43460656/2020_It_s_Okay_Sister_Your_Wolf_Pack_Is_Here_Sisterhood_as_Public_Feminism_in_Spain">2020. “It’s Okay, Sister, Your Wolf-Pack Is Here”: Sisterhood as Public Feminism in Spain</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://ehu.academia.edu/OlatzGAbrisketa">Olatz González Abrisketa</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://metaaprendizaje.academia.edu/MarianGonz%C3%A1lezAbrisketa">Marian González Abrisketa</a></span></div><div class="wp-workCard_item"><span>Signs. Journal of Women in Culture and Society</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The unprecedented success of Spanish public feminism, which culminated in the International Women...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The unprecedented success of Spanish public feminism, which culminated in the International Women’s Strike of March 8, 2018, cannot be properly understood unless we consider two events that took place in the fall of 2017: the trial for the gang rape of a young woman at the San Fermín fiestas in Pamplona and the #MeToo movement. This connection suggests that rejection of sexual violence is one of the main incentives to join and support the public expressions of feminism in Spain and serves as a point of convergence for the ideals that attract attention and make visible contemporary feminism in this country. One of these ideals, already classic in Anglo-American feminism, is that of sisterhood. The appeal for solidarity among women has penetrated the movement and flourishes through social networks and public demonstrations, generating a great flow of both protest and solidarity messages such as #Sororidad (Sisterhood), #HermanaYoSíTeCreo (Sister, I believe you), #LaManadaSomosNosotras (We are the she-wolf pack), or simply #Juntas (Together). This article reviews the theoretical development of sisterhood in feminist literature looking back to the 1970s, when US women took to the streets with the rallying cry “sisterhood is powerful,” and shows how the claim for sisterhood has reappeared in Spain in recent years. It offers a case study in order to rethink a concept that, while generating considerable disagreement among theoreticians, is proving highly successful in mobilizing women and gaining their support for the feminist struggle.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8a2bcfb27c9dedc061361579c7e19923" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67733648,"asset_id":43460656,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67733648/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43460656"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43460656"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43460656; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41203275"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41203275/2019_Roy_Wagner_1938_2018_El_espejo_humeante_de_la_antropolog%C3%ADa"><img alt="Research paper thumbnail of 2019. Roy Wagner (1938-2018): El espejo humeante de la antropología" class="work-thumbnail" src="https://attachments.academia-assets.com/61442167/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41203275/2019_Roy_Wagner_1938_2018_El_espejo_humeante_de_la_antropolog%C3%ADa">2019. Roy Wagner (1938-2018): El espejo humeante de la antropología</a></div><div class="wp-workCard_item"><span>Disparidades </span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Roy Wagner murió en septiembre de 2018. Este artículo, escrito desde el afecto y la admiración, m...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Roy Wagner murió en septiembre de 2018. Este artículo, escrito desde el afecto y la admiración, muestra la originalidad<br />del pensamiento de Wagner y destaca la importancia del mismo para entender no solo la antropología actual, cada vez más influenciada<br />por su trabajo, sino también el propio proceder antropológico y su gran invención: la cultura. El artículo se acerca a<br />momentos de su biografía, a sus gustos y relata anécdotas por él contadas para entender mejor los vínculos disciplinares y teóricos<br />que Wagner establece con autores como Claude Lévi-Strauss, Victor Turner, Gregory Bateson o Carlos Castaneda. El artículo<br />incluye al final una amplia bibliografía suya para quienes quieran profundizar en la obra de un autor que va a marcar sin duda la<br />antropología de los próximos tiempos.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eec896df3882e6e474f5d68c1d98392c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61442167,"asset_id":41203275,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61442167/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41203275"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41203275"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41203275; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41203275]").text(description); $(".js-view-count[data-work-id=41203275]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41203275; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41203275']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "eec896df3882e6e474f5d68c1d98392c" } } $('.js-work-strip[data-work-id=41203275]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41203275,"title":"2019. Roy Wagner (1938-2018): El espejo humeante de la antropología","internal_url":"https://www.academia.edu/41203275/2019_Roy_Wagner_1938_2018_El_espejo_humeante_de_la_antropolog%C3%ADa","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":61442167,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/61442167/thumbnails/1.jpg","file_name":"2019WagnerEspejoHumeante20191206-122362-1mil7ke.pdf","download_url":"https://www.academia.edu/attachments/61442167/download_file","bulk_download_file_name":"2019_Roy_Wagner_1938_2018_El_espejo_hume.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61442167/2019WagnerEspejoHumeante20191206-122362-1mil7ke-libre.pdf?1575655244=\u0026response-content-disposition=attachment%3B+filename%3D2019_Roy_Wagner_1938_2018_El_espejo_hume.pdf\u0026Expires=1739841274\u0026Signature=JuiP3X29~hRmuGjMbyL3Qcct2VJXca3Gn-bIh~K3uZl391iWK9C6aSp2lAwo3g~~D2TKYqcFpCu56LWP9JUy~VIBkQN-C5FkYhm-nOH9DB94OcoxEfznMWt40Ipoqj7mihHmoHQpz20p3dBqp7yOUEhYgQWDT7So2mPGls8eR~fD4Q5gGbEqwCM7bQ7EjBwvGNwWbkf1clvEu3zuZ3JaladyHLnWA0g9EC55muCVKqcg6Mq2TOAwjw4euwl2DIkqpP2pUNrZUYYm4dN9qer~SCwajwP5~SFXobw-XPanQK1Ucw6YjoiYy4QKmAGy8ovVZWAUW7traY77wcxxm1wVCw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39289451"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39289451/2019_Deutero_cine"><img alt="Research paper thumbnail of 2019. Deutero-cine" class="work-thumbnail" src="https://attachments.academia-assets.com/59471495/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39289451/2019_Deutero_cine">2019. Deutero-cine</a></div><div class="wp-workCard_item"><span>LAAV_Laboratorio de Antropología Audiovisual Experimental</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Hace tiempo argumenté que la calidad cinematográfica de las películas realizadas desde la antropo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Hace tiempo argumenté que la calidad cinematográfica de las películas realizadas desde la antropología se resentía por el empeño de ésta en el análisis y la búsqueda de sentido. Al contrario de lo que Susan Sontag valora del cine de Godard (muestra que algo ocurrió, no porqué ocurrió), el cine antropológico se preocupa en exceso en analizar los porqués de las cosas, desatendiendo las cosas mismas. Son estas, las que, como opinaba Passolini, “dan lecciones de autoridad”.<br /><br />En esta breve reflexión, sin embargo, voy a explorar otro camino. Si priorizar el sentido frente a la forma puede achacarse a un deseo de anteponer las reglas de la antropología a las de cine, algo desacertado pero quizás comprensible, cada vez estoy más convencida de que muchas de las debilidades del cine antropológico contemporáneo no se deben a una discordancia entre antropología y cine. Más bien al contrario, se deben a no tomarse en serio la propia antropología.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ef083d90dc4a96f7a2f784794c995634" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59471495,"asset_id":39289451,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59471495/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39289451"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39289451"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39289451; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39289451]").text(description); $(".js-view-count[data-work-id=39289451]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39289451; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39289451']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ef083d90dc4a96f7a2f784794c995634" } } $('.js-work-strip[data-work-id=39289451]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39289451,"title":"2019. Deutero-cine","internal_url":"https://www.academia.edu/39289451/2019_Deutero_cine","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":59471495,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/59471495/thumbnails/1.jpg","file_name":"Deutero-Cine._Olatz_Gonzalez_Abrisketa_-_laav_.pdf","download_url":"https://www.academia.edu/attachments/59471495/download_file","bulk_download_file_name":"2019_Deutero_cine.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/59471495/Deutero-Cine._Olatz_Gonzalez_Abrisketa_-_laav_-libre.pdf?1559350761=\u0026response-content-disposition=attachment%3B+filename%3D2019_Deutero_cine.pdf\u0026Expires=1739841274\u0026Signature=Ubrdxj8GznhlirYzjRBWawCI-wqfM5IcII5pA51u~vpAb9UfUK9UIbEMDAOIuBjijiT3wGbYuWXf7hL5BOiwnUCGOZWDeLqbgAGZFbPjzJEpcrUGObl0ZwJKf4PZXnTm9NvcviQ9Q1touM4GxB9w6s4rXbHX0OExnaPukwDs8rO9o6N5akz-~yzKywL1~QllCcpgTSwauWwYXDjc9dqbAvdhqKASXMOCsfhXIbTn14Cv-zXAFefU~zAHVSgbSuJqvXChhW-FRNzSv-b0RptR105ISWyqE-phQ6-O~~-IZ3gbpynQfvyouZq~0~~dCHMk315VtDYafJ2GojsBPxbJVw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37874517"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37874517/2018_Rese%C3%B1a_Luis_Cantarero_Diario_de_Campo_de_un_psic%C3%B3logo_en_un_club_de_f%C3%BAtbol"><img alt="Research paper thumbnail of 2018. Reseña. Luis Cantarero. Diario de Campo de un psicólogo en un club de fútbol" class="work-thumbnail" src="https://attachments.academia-assets.com/57881068/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37874517/2018_Rese%C3%B1a_Luis_Cantarero_Diario_de_Campo_de_un_psic%C3%B3logo_en_un_club_de_f%C3%BAtbol">2018. Reseña. Luis Cantarero. Diario de Campo de un psicólogo en un club de fútbol</a></div><div class="wp-workCard_item"><span>Revista de Dialectología y Tradiciones Populares</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Luis Cantarero ha publicado en 2017 el que fuera su diario de campo durante los años que ejerció ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Luis Cantarero ha publicado en 2017 el que fuera su diario de campo durante los años que ejerció como psicólogo en el club de fútbol del Real Zaragoza. Entre 2006 y 2014, Cantarero ocupó un puesto en la estructura del club, atendiendo principalmente las necesidades del fútbol base, aunque con varias incursiones también en las dinámicas de entrenamiento y competición del primer equipo. Desde una posición siempre precaria, sin oficina, con una retribución sujeta a los caprichos de los directivos y en una permanente búsqueda de reconocimiento frente a la falta de referentes y el intrusismo, el psicólogo se empeña en mantener un perfil activo y siempre presente en el club. Acude a diario a los entrenamientos, sigue los partidos, viaja con los equipos, organiza charlas y eventos y atiende los requerimientos de padres, jugadores y entrenadores. Sin un lugar ni físico ni de atribuciones delimitadas desde el que ser identificado, el psicólogo adopta el proceder inseguro y errante del antropólogo. Esta tensión disciplinar, presente en la propia formación y recorrido profesional del autor, ofrece en mi opinión las que son las mayores aportaciones y también las más claras debilidades de la propuesta de Cantarero.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="37d942a204a7f7e8d8efcf989a84dfd5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57881068,"asset_id":37874517,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57881068/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37874517"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37874517"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37874517; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37874517]").text(description); $(".js-view-count[data-work-id=37874517]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37874517; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37874517']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "37d942a204a7f7e8d8efcf989a84dfd5" } } $('.js-work-strip[data-work-id=37874517]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37874517,"title":"2018. Reseña. Luis Cantarero. Diario de Campo de un psicólogo en un club de fútbol","internal_url":"https://www.academia.edu/37874517/2018_Rese%C3%B1a_Luis_Cantarero_Diario_de_Campo_de_un_psic%C3%B3logo_en_un_club_de_f%C3%BAtbol","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":57881068,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57881068/thumbnails/1.jpg","file_name":"2018ResenaCantarero.pdf","download_url":"https://www.academia.edu/attachments/57881068/download_file","bulk_download_file_name":"2018_Resena_Luis_Cantarero_Diario_de_Cam.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57881068/2018ResenaCantarero-libre.pdf?1543484922=\u0026response-content-disposition=attachment%3B+filename%3D2018_Resena_Luis_Cantarero_Diario_de_Cam.pdf\u0026Expires=1739841274\u0026Signature=AuCeAejomUo4T0Hs1OP-L-vpWJQnv~2vt1-7sUStj4gZcm-3VGcR5YDGuvf1POSAtEY61AD81FgJ9qQNATJZgssdNNsYe9Eq8v6HQgPnu~PIOgWT2rcPlbI1-AJM3kl9-n4gP6ReS53G2Fuson0M7j-KpREpUoujmV3dwNtM2zymW42UG-53UO-syl6D3xrj2taCTsN4z8OOIJO5U6Mefy2SMEVtvtswmPB40-zAlxOOiBe9QXETp9Gng63p7j5ktY8JznJ8tSTmO-sGeynRJPiCLdiTG0XBVj-HzRvtD2EdXp8JYkDsHAU-ejvlA31XIE0Gwob5piuUOTL6nKQVvQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37643344"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37643344/2018_Basque_Women_on_Court_The_Success_Repression_and_Oblivion_of_Professional_Racket_Pelota_Players_in_Spain_1917_1980"><img alt="Research paper thumbnail of 2018. Basque Women on Court: The Success, Repression, and Oblivion of Professional Racket Pelota Players in Spain, 1917–1980" class="work-thumbnail" src="https://attachments.academia-assets.com/59799472/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37643344/2018_Basque_Women_on_Court_The_Success_Repression_and_Oblivion_of_Professional_Racket_Pelota_Players_in_Spain_1917_1980">2018. Basque Women on Court: The Success, Repression, and Oblivion of Professional Racket Pelota Players in Spain, 1917–1980</a></div><div class="wp-workCard_item"><span>The International Journal of the History of Sport </span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In January 1917, a very special sports court opened in Madrid. Sixteen women initiated a successf...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In January 1917, a very special sports court opened in Madrid. Sixteen women initiated a successful new type of Basque pelota, which was subsequently played professionally by more than a thousand women until it disappeared in 1980. Paired with a system of simultaneous betting, racket pelota became an industry, with more than 30 courts operating in Spain, Cuba, Brazil, and Mexico, and with training schools distributed across the Basque Country, from where most of the players originated. The present article examines the historical and cultural conditions which created the possibilities for this new female sport to emerge and explores its paradoxical development during Franco’s fascist regime. This paper also argues that the absence of support for racket pelota under Basque nationalism (and also from feminist quarters) is puzzling, considering the ethnic politics they defended; the lack of interest and protection toward this sport contributed to the strengthening of Francoist discourses, which perceived it as ‘inappropriate’ for women. Based on archive material and informal interviews, this paper briefly describes the history of racket pelota, in order to address the contradictions between dimensions of success, repression, and oblivion that these female racket players had to confront.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e63efa6b7016734446ac9aefd33a0df3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59799472,"asset_id":37643344,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59799472/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37643344"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37643344"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37643344; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37643344]").text(description); $(".js-view-count[data-work-id=37643344]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37643344; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37643344']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e63efa6b7016734446ac9aefd33a0df3" } } $('.js-work-strip[data-work-id=37643344]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37643344,"title":"2018. 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Un ejercicio de traducción para pensar la agentividad de los cuerpos" class="work-thumbnail" src="https://attachments.academia-assets.com/56067689/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36169763/2018_Incorporar_encarnar_encorporar_y_o_corporear_Un_ejercicio_de_traducci%C3%B3n_para_pensar_la_agentividad_de_los_cuerpos">2018. ¿Incorporar, encarnar, encorporar y/o corporear? Un ejercicio de traducción para pensar la agentividad de los cuerpos</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La traducción al castellano del verbo “to embody” no goza de un claro consenso. Este artículo pre...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">La traducción al castellano del verbo “to embody” no goza de un claro consenso. Este artículo presenta las diferentes significaciones de cada una de las traducciones (incorporar, encarnar y encorporar), las ejemplifica y muestra sus matices analíticos. También recoge las críticas a la rigidez existencial del paradigma del embodiment al pensar los cuerpos: fundamentalmente individualizados, centrados en sus relaciones estructurales, y obviando sus afecciones mutuas. Propone por último un nuevo paradigma para pensar la agentividad de los cuerpos, apoyándose en la propuesta que Tim Ingold toma de Maxine Sheets-Johnstone.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4fd914699d105048f5921bbf90107cf3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56067689,"asset_id":36169763,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56067689/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36169763"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36169763"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36169763; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36169763]").text(description); $(".js-view-count[data-work-id=36169763]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36169763; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36169763']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4fd914699d105048f5921bbf90107cf3" } } $('.js-work-strip[data-work-id=36169763]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36169763,"title":"2018. ¿Incorporar, encarnar, encorporar y/o corporear? 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Devenir oveja. Soberanía nacional, paz y gestión del lobo en Euskadi" class="work-thumbnail" src="https://attachments.academia-assets.com/118255770/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123936350/2024_Devenir_oveja_Soberan%C3%ADa_nacional_paz_y_gesti%C3%B3n_del_lobo_en_Euskadi">2024. Devenir oveja. Soberanía nacional, paz y gestión del lobo en Euskadi</a></div><div class="wp-workCard_item"><span>Animales y Antropología. CSIC</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Las políticas derivadas de la gestión de la convivencia con grandes carnívorosprotagonizan el cap...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Las políticas derivadas de la gestión de la convivencia con grandes carnívorosprotagonizan el capítulo de Olatz González-Abrisketa, titulado «Devenir oveja. Soberanía nacional, paz y gestión del lobo en Euskadi». Esta autora, que en 2023 se enfrentaba en el campo con una decisión que marca un posible cambio de rumbo en la gestión del cánido, explora qué ocurrió a mediados de los años ochenta, cuando los lobos retornan al territorio vasco después de tres décadas de ausencia y las recién inauguradas instituciones vascas deben hacer frente a la nueva situación. La hipótesis que moviliza el capítulo es que las decisiones en torno a la gestión del lobo no dependieron solo de factores medioambientales o agropecuarios, sino que cuestiones de índole política, de las que dependía la emergencia de un nuevo imaginario nacional, fueron también determinantes.<br />El interés de este capítulo radica en su intención de recuperar el estudio de<br />los imaginarios nacionales para los estudios interespecie, mostrando no solo que las ecologías animales se ven afectadas por los mismos, sino que los propios animales devienen actores en las derivas políticas de las comunidades concernidas. En este sentido, la irrupción de la soberanía e identidad nacional no solo propicia, como mencionara Haraway, «seguir con» o «vivir con el problema» del lobo, sino que lo catapulta a una dimensión que lo complejiza aún más, multiplica el problema, ya que se enreda con las características sociohistóricas de la situación que lo produce.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0748114a91c31c088e793df482d8d4c3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118255770,"asset_id":123936350,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118255770/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123936350"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123936350"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123936350; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123936350]").text(description); $(".js-view-count[data-work-id=123936350]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123936350; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123936350']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0748114a91c31c088e793df482d8d4c3" } } $('.js-work-strip[data-work-id=123936350]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123936350,"title":"2024. Devenir oveja. 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CSIC</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La aparición de los estudios interespecies en antropología, o lo que a principios de los 2000 se ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">La aparición de los estudios interespecies en antropología, o lo que a principios de los 2000 se empezó a denominar «giro animal» (Mullin 2002), dejó atrás la tendencia a analizar los animales como producciones materiales y/o simbólicas de las comunidades humanas, para empezar a reconocer su papel en la conformación de las diversas realidades sociales. El nuevo ámbito de estudio antropológico que delimitaron originalmente los trabajos de Eugenia Shanklin (1985), Molly Mullin (1999) o Barbara Noske (1989, 1993) experimentó desde entonces ciertas derivas teóricas que se ejemplificaron en las nomenclaturas utilizadas para definir el campo<br />en función de las miradas, métodos y perspectivas desde las cuales se partiera. Así, aparecen denominaciones como antrozoología, estudios animales, estudios críticos animales, etnozoología, o, finalmente y la más aceptada en la actualidad (Cruzada y Marvin 2020), estudios de las relaciones humano-animales o estudios humano-animales (Human-Animal Studies o HAS), con un fuerte desarrollo en países como Reino Unido, Australia, Estados Unidos, Francia y Brasil.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1c0f4975ac7d3b6defd27f5a18882488" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118255629,"asset_id":123936182,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118255629/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123936182"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123936182"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123936182; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="115018750"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/115018750/2023_El_g%C3%A9nero_en_la_profesionalidad_del_deporte"><img alt="Research paper thumbnail of 2023. El género en la profesionalidad del deporte" class="work-thumbnail" src="https://attachments.academia-assets.com/111549723/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/115018750/2023_El_g%C3%A9nero_en_la_profesionalidad_del_deporte">2023. El género en la profesionalidad del deporte</a></div><div class="wp-workCard_item"><span>Sociologia del deporte</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Este artículo pretende mostrar, por tanto, que la actual situación del deporte profesional no es ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Este artículo pretende mostrar, por tanto, que la actual situación del deporte profesional no es consecuencia de abstractas lógicas del mercado, sino de procesos y dinámicas sociales que han dominado parte del siglo XX. El actual abismo que separa el deporte profesional femenino del masculino tiene trazas históricas fácilmente identificables y hay casos precedentes que muestran que las mujeres dominaron prácticas deportivas que concebimos hoy como masculinas, como es el caso de la pelota vasca.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8fbd8a5c5e354c2468dccd3446dedf5c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111549723,"asset_id":115018750,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111549723/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="115018750"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="115018750"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 115018750; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=115018750]").text(description); $(".js-view-count[data-work-id=115018750]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 115018750; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='115018750']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8fbd8a5c5e354c2468dccd3446dedf5c" } } $('.js-work-strip[data-work-id=115018750]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":115018750,"title":"2023. 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¿Y si le digo que eran, además, de los deportistas profesionales mejor pagados?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109685571"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109685571"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109685571; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=109685571]").text(description); $(".js-view-count[data-work-id=109685571]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 109685571; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='109685571']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=109685571]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":109685571,"title":"2023. ¿Por qué dejó de haber más deportistas profesionales mujeres que hombres en España?","internal_url":"https://www.academia.edu/109685571/2023_Por_qu%C3%A9_dej%C3%B3_de_haber_m%C3%A1s_deportistas_profesionales_mujeres_que_hombres_en_Espa%C3%B1a","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="109685272"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/109685272/2023_La_ley_oculta_Opini%C3%B3n_en_El_Pa%C3%ADs"><img alt="Research paper thumbnail of 2023. La ley oculta. Opinión en El País" class="work-thumbnail" src="https://attachments.academia-assets.com/107735741/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/109685272/2023_La_ley_oculta_Opini%C3%B3n_en_El_Pa%C3%ADs">2023. La ley oculta. 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Al fin y a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden"><a href="https://ankulegi.hypotheses.org/3883" rel="nofollow">https://ankulegi.hypotheses.org/3883</a> <br />Este texto desacraliza héroes, bandos y guerras. Al fin y al cabo, todos favorecen lo mismo: la dominación masculina. El mismo proviene de una mesa redonda junto a Joseba Zulaika e Ignacio Mendiola el pasado 26 de mayo en Tabakalera, Donostia, a la que fui invitada con motivo de las actividades paralelas de la exposición El ojo de la guerra, comisariada por Oier Etxeberria. El texto se presenta aquí como invitación a futuros episodios que anhelen un escenario post-bélico.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109685223"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109685223"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109685223; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=109685223]").text(description); $(".js-view-count[data-work-id=109685223]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 109685223; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='109685223']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=109685223]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":109685223,"title":"2023. ¿Es posible un más allá de la guerra?","internal_url":"https://www.academia.edu/109685223/2023_Es_posible_un_m%C3%A1s_all%C3%A1_de_la_guerra","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="94689476"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/94689476/2022_Mujeres_en_la_cancha_auge_represi%C3%B3n_y_olvido_de_las_raquetistas_profesionales_1917_1980_1"><img alt="Research paper thumbnail of 2022. Mujeres en la cancha: auge, represión y olvido de las raquetistas profesionales (1917-1980) 1" class="work-thumbnail" src="https://attachments.academia-assets.com/97077215/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94689476/2022_Mujeres_en_la_cancha_auge_represi%C3%B3n_y_olvido_de_las_raquetistas_profesionales_1917_1980_1">2022. Mujeres en la cancha: auge, represión y olvido de las raquetistas profesionales (1917-1980) 1</a></div><div class="wp-workCard_item"><span>Ankulegi</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En enero de 1917 se inauguró el Frontón Madrid. En él, dieciséis mujeres iniciaron una nueva moda...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">En enero de 1917 se inauguró el Frontón Madrid. En él, dieciséis mujeres iniciaron una nueva modalidad de pelota que fue practicada profesionalmente por miles de mujeres durante sesenta y tres años consecutivos. Vinculada a un sistema simultáneo de apuesta, la raqueta se convirtió en una industria, con más de treinta frontones activos en España, Cuba, Brasil y México, y con escuelas para entrenar distribuidas por el País Vasco, de donde provenían gran parte de las jugadoras. Basado en archivos materiales y entrevistas informales, este artículo examina las condiciones históricas y culturales que hicieron posible la emergencia de este nuevo deporte femenino y explora su paradójico desarrollo durante el régimen de Franco y su desaparición y posterior olvido a principios de los años 80.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="910bf2908f8c1dfc825741b073f52446" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":97077215,"asset_id":94689476,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/97077215/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94689476"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94689476"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94689476; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=94689476]").text(description); $(".js-view-count[data-work-id=94689476]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 94689476; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='94689476']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "910bf2908f8c1dfc825741b073f52446" } } $('.js-work-strip[data-work-id=94689476]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":94689476,"title":"2022. 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I Corpi della Nazione" class="work-thumbnail" src="https://attachments.academia-assets.com/97076155/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94687881/2022_I_Corpi_della_Nazione">2022. I Corpi della Nazione</a></div><div class="wp-workCard_item"><span>Menelique</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Il popolo basco scelse lo sport della pelota come simbolo della propria identità nazionale. Il ca...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Il popolo basco scelse lo sport della pelota come simbolo della propria identità nazionale. Il campione di pelota è il plaza-gizon, l’uomo che incarna la piazza e quindi la comunità. Non c'è spazio per le donne, ridotte a riproduttrici che danno corpo alla nazione.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ec422886c62f0887e7dfe9ca4ad0cf4a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":97076155,"asset_id":94687881,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/97076155/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94687881"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94687881"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94687881; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=94687881]").text(description); $(".js-view-count[data-work-id=94687881]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 94687881; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='94687881']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ec422886c62f0887e7dfe9ca4ad0cf4a" } } $('.js-work-strip[data-work-id=94687881]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":94687881,"title":"2022. 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Modern Flesh" class="work-thumbnail" src="https://attachments.academia-assets.com/97076727/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94688670/2021_Modern_Flesh">2021. 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Carne Moderna" class="work-thumbnail" src="https://attachments.academia-assets.com/97076615/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94688557/2021_Carne_Moderna">2021. 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La trayectoria de Ankulegi discurre en paralelo al desarrollo de la disciplina antropológica en el País Vasco y en el Estado español, con su implantación en las universidades y la evolución de su estatuto en el ámbito profesional y laboral, así como su capacidad de incidencia e intervención en lo social. Ankulegi es un espacio de encuentro, de debate y generación de conocimiento, de dinamización social en torno a la antropología. Como cualquier entidad asociativa, ha ido afrontando retos que siguen vigentes, entre los que se encuentran: mantener el relevo generacional, ampliar las redes de colaboración, impulsar procesos de investigación y actualizar constantemente el enfoque de su trabajo a partir de un análisis de la sociedad y sus necesidades.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="db9ffcc13c80e72c31b0e44c645c5dd4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":97077345,"asset_id":94689699,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/97077345/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94689699"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94689699"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94689699; 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Retos éticos y políticos de la antropología ambiental" class="work-thumbnail" src="https://attachments.academia-assets.com/65802560/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45225643/2021_Retos_%C3%A9ticos_y_pol%C3%ADticos_de_la_antropolog%C3%ADa_ambiental">2021. Retos éticos y políticos de la antropología ambiental</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Retos éticos y políticos desde la antropología ambiental Olatz G. Abrisketa. Universidad del País...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Retos éticos y políticos desde la antropología ambiental Olatz G. Abrisketa. Universidad del País Vasco (UPV/EHU) José A. Cortés Vázquez. Universidade da Coruña En el último medio siglo, la naturaleza y el medio ambiente han pasado de ser considerados meros entornos de adaptación, más o menos generosos ante las demandas humanas, a convertirse en agentes integrales de la ecuación política. La clásica dicotomía moderna entre naturaleza y cultura está dando paso a una pluralidad de mundos o pluriversos en los que seres humanos y más que humanos se involucran en complejas redes de encuentros, colaboración, contiendas, rivalidad, afectos, cuidados o aniquilación. La vida no se piensa ya en tanto propiedad de los seres individuales, sino como una necesaria interdependencia entre múltiples formas de ser y habitar espacios y tiempos en mutua coafección; algo que exige poner sobre la mesa la cuestión de distintas posturas éticas y políticas frente a esos mundos presentes y esos otros "por venir" (Danowski y Viverios de Castro, 2017). En definitiva, aclarar nuestras (dis)posiciones cosmopolíticas se ha convertido en una cuestión central para la disciplina antropológica y para la comprensión de nuestras múltiples formas de estar y ser en el mundo (Stengers, 2014; Blaser, 2018). Por otro lado, hay pocas dudas ya de que la crisis ecológica se está acelerando y está condicionando la vida de la mayoría de personas y especies vivas. Tanto la ética moderna, centrada en el individuo, como los sistemas de gobierno, basados en la configuración territorial del estado-nación y en una lógica económica neoliberal, ofrecen pocas salidas para la resolución de esta crisis. Más bien, son sus causas principales. La antropología, con su atención a otras formas de habitar y relacionarse con la naturaleza y de concebirse humano, se perfila como una disciplina privilegiada desde la que afrontar los dilemas éticos y políticos a los que nos enfrenta la crisis ecológica, ofrecer pensamientos y acciones alternativas y urdir alianzas con otros saberes, colectivos y seres que nos permitan esquivar los escenarios más pesimistas, que hablan de un deterioro generalizado de la vida tal y como la hemos conocido en los últimos siglos (Chakrabarty, 2009), con consecuencias catastróficas a todos los niveles. La cuestión ambiental es hoy un problema urgente, inaplazable, y como tal se ha colocado también en el centro de nuestra disciplina. Estos son sólo dos de los motivos de mayor calado y urgencia que han hecho que la antropología</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ffb4a2207585ed0016dea11061cae969" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65802560,"asset_id":45225643,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65802560/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45225643"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45225643"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45225643; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45225643]").text(description); $(".js-view-count[data-work-id=45225643]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45225643; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45225643']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ffb4a2207585ed0016dea11061cae969" } } $('.js-work-strip[data-work-id=45225643]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45225643,"title":"2021. Retos éticos y políticos de la antropología ambiental","translated_title":"","metadata":{"abstract":"Retos éticos y políticos desde la antropología ambiental Olatz G. Abrisketa. Universidad del País Vasco (UPV/EHU) José A. Cortés Vázquez. Universidade da Coruña En el último medio siglo, la naturaleza y el medio ambiente han pasado de ser considerados meros entornos de adaptación, más o menos generosos ante las demandas humanas, a convertirse en agentes integrales de la ecuación política. La clásica dicotomía moderna entre naturaleza y cultura está dando paso a una pluralidad de mundos o pluriversos en los que seres humanos y más que humanos se involucran en complejas redes de encuentros, colaboración, contiendas, rivalidad, afectos, cuidados o aniquilación. La vida no se piensa ya en tanto propiedad de los seres individuales, sino como una necesaria interdependencia entre múltiples formas de ser y habitar espacios y tiempos en mutua coafección; algo que exige poner sobre la mesa la cuestión de distintas posturas éticas y políticas frente a esos mundos presentes y esos otros \"por venir\" (Danowski y Viverios de Castro, 2017). En definitiva, aclarar nuestras (dis)posiciones cosmopolíticas se ha convertido en una cuestión central para la disciplina antropológica y para la comprensión de nuestras múltiples formas de estar y ser en el mundo (Stengers, 2014; Blaser, 2018). Por otro lado, hay pocas dudas ya de que la crisis ecológica se está acelerando y está condicionando la vida de la mayoría de personas y especies vivas. Tanto la ética moderna, centrada en el individuo, como los sistemas de gobierno, basados en la configuración territorial del estado-nación y en una lógica económica neoliberal, ofrecen pocas salidas para la resolución de esta crisis. Más bien, son sus causas principales. La antropología, con su atención a otras formas de habitar y relacionarse con la naturaleza y de concebirse humano, se perfila como una disciplina privilegiada desde la que afrontar los dilemas éticos y políticos a los que nos enfrenta la crisis ecológica, ofrecer pensamientos y acciones alternativas y urdir alianzas con otros saberes, colectivos y seres que nos permitan esquivar los escenarios más pesimistas, que hablan de un deterioro generalizado de la vida tal y como la hemos conocido en los últimos siglos (Chakrabarty, 2009), con consecuencias catastróficas a todos los niveles. La cuestión ambiental es hoy un problema urgente, inaplazable, y como tal se ha colocado también en el centro de nuestra disciplina. Estos son sólo dos de los motivos de mayor calado y urgencia que han hecho que la antropología","publication_date":{"day":null,"month":null,"year":2021,"errors":{}}},"translated_abstract":"Retos éticos y políticos desde la antropología ambiental Olatz G. Abrisketa. Universidad del País Vasco (UPV/EHU) José A. Cortés Vázquez. Universidade da Coruña En el último medio siglo, la naturaleza y el medio ambiente han pasado de ser considerados meros entornos de adaptación, más o menos generosos ante las demandas humanas, a convertirse en agentes integrales de la ecuación política. La clásica dicotomía moderna entre naturaleza y cultura está dando paso a una pluralidad de mundos o pluriversos en los que seres humanos y más que humanos se involucran en complejas redes de encuentros, colaboración, contiendas, rivalidad, afectos, cuidados o aniquilación. La vida no se piensa ya en tanto propiedad de los seres individuales, sino como una necesaria interdependencia entre múltiples formas de ser y habitar espacios y tiempos en mutua coafección; algo que exige poner sobre la mesa la cuestión de distintas posturas éticas y políticas frente a esos mundos presentes y esos otros \"por venir\" (Danowski y Viverios de Castro, 2017). En definitiva, aclarar nuestras (dis)posiciones cosmopolíticas se ha convertido en una cuestión central para la disciplina antropológica y para la comprensión de nuestras múltiples formas de estar y ser en el mundo (Stengers, 2014; Blaser, 2018). Por otro lado, hay pocas dudas ya de que la crisis ecológica se está acelerando y está condicionando la vida de la mayoría de personas y especies vivas. Tanto la ética moderna, centrada en el individuo, como los sistemas de gobierno, basados en la configuración territorial del estado-nación y en una lógica económica neoliberal, ofrecen pocas salidas para la resolución de esta crisis. Más bien, son sus causas principales. La antropología, con su atención a otras formas de habitar y relacionarse con la naturaleza y de concebirse humano, se perfila como una disciplina privilegiada desde la que afrontar los dilemas éticos y políticos a los que nos enfrenta la crisis ecológica, ofrecer pensamientos y acciones alternativas y urdir alianzas con otros saberes, colectivos y seres que nos permitan esquivar los escenarios más pesimistas, que hablan de un deterioro generalizado de la vida tal y como la hemos conocido en los últimos siglos (Chakrabarty, 2009), con consecuencias catastróficas a todos los niveles. La cuestión ambiental es hoy un problema urgente, inaplazable, y como tal se ha colocado también en el centro de nuestra disciplina. Estos son sólo dos de los motivos de mayor calado y urgencia que han hecho que la antropología","internal_url":"https://www.academia.edu/45225643/2021_Retos_%C3%A9ticos_y_pol%C3%ADticos_de_la_antropolog%C3%ADa_ambiental","translated_internal_url":"","created_at":"2021-02-27T02:29:25.670-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":320208,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[{"id":36300469,"work_id":45225643,"tagging_user_id":320208,"tagged_user_id":null,"co_author_invite_id":7200032,"email":"j***z@upo.es","display_order":1,"name":"Jose Antonio Cortes Vazquez","title":"2021. Retos éticos y políticos de la antropología ambiental"}],"downloadable_attachments":[{"id":65802560,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/65802560/thumbnails/1.jpg","file_name":"2021GlezAbrisketaCortesPanelAmbiental.pdf","download_url":"https://www.academia.edu/attachments/65802560/download_file","bulk_download_file_name":"2021_Retos_eticos_y_politicos_de_la_antr.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/65802560/2021GlezAbrisketaCortesPanelAmbiental-libre.pdf?1614423817=\u0026response-content-disposition=attachment%3B+filename%3D2021_Retos_eticos_y_politicos_de_la_antr.pdf\u0026Expires=1738800723\u0026Signature=R2~FQDnNDL1FA2h3SPCpMNoTRW40evOo1doPf8u58pUcHVUTu6Zu3zhKdm5fWt~c-nAoXNZsun4dkmYGSbFKsxzKzSV6pxFhqcfIP9dfgwxTuc8dVgCFgb4D8yaFvUINb0Pp4ck2AuVYrwG-oWnamoOhf2bRfaDNZxYQ6uqiiGNi1t3itHydRl2GU0BqOICocv1~74GOANPhZHPdctvxq7piSP3rA7eapsf~TWlXf6J4FQZGBiP9BiSO9atqTNT9Ar4UZkY3dTQCUMeJ1Hj311vHFhhDuBk-TV-Vji9PYIWhnjhKEZhq28b8Wm5i-TMD5e0IwLFtRkft0ed6lo97qQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"2021_Retos_éticos_y_políticos_de_la_antropología_ambiental","translated_slug":"","page_count":11,"language":"es","content_type":"Work","summary":"Retos éticos y políticos desde la antropología ambiental Olatz G. Abrisketa. Universidad del País Vasco (UPV/EHU) José A. Cortés Vázquez. Universidade da Coruña En el último medio siglo, la naturaleza y el medio ambiente han pasado de ser considerados meros entornos de adaptación, más o menos generosos ante las demandas humanas, a convertirse en agentes integrales de la ecuación política. La clásica dicotomía moderna entre naturaleza y cultura está dando paso a una pluralidad de mundos o pluriversos en los que seres humanos y más que humanos se involucran en complejas redes de encuentros, colaboración, contiendas, rivalidad, afectos, cuidados o aniquilación. La vida no se piensa ya en tanto propiedad de los seres individuales, sino como una necesaria interdependencia entre múltiples formas de ser y habitar espacios y tiempos en mutua coafección; algo que exige poner sobre la mesa la cuestión de distintas posturas éticas y políticas frente a esos mundos presentes y esos otros \"por venir\" (Danowski y Viverios de Castro, 2017). En definitiva, aclarar nuestras (dis)posiciones cosmopolíticas se ha convertido en una cuestión central para la disciplina antropológica y para la comprensión de nuestras múltiples formas de estar y ser en el mundo (Stengers, 2014; Blaser, 2018). Por otro lado, hay pocas dudas ya de que la crisis ecológica se está acelerando y está condicionando la vida de la mayoría de personas y especies vivas. Tanto la ética moderna, centrada en el individuo, como los sistemas de gobierno, basados en la configuración territorial del estado-nación y en una lógica económica neoliberal, ofrecen pocas salidas para la resolución de esta crisis. Más bien, son sus causas principales. La antropología, con su atención a otras formas de habitar y relacionarse con la naturaleza y de concebirse humano, se perfila como una disciplina privilegiada desde la que afrontar los dilemas éticos y políticos a los que nos enfrenta la crisis ecológica, ofrecer pensamientos y acciones alternativas y urdir alianzas con otros saberes, colectivos y seres que nos permitan esquivar los escenarios más pesimistas, que hablan de un deterioro generalizado de la vida tal y como la hemos conocido en los últimos siglos (Chakrabarty, 2009), con consecuencias catastróficas a todos los niveles. La cuestión ambiental es hoy un problema urgente, inaplazable, y como tal se ha colocado también en el centro de nuestra disciplina. Estos son sólo dos de los motivos de mayor calado y urgencia que han hecho que la antropología","owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":65802560,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/65802560/thumbnails/1.jpg","file_name":"2021GlezAbrisketaCortesPanelAmbiental.pdf","download_url":"https://www.academia.edu/attachments/65802560/download_file","bulk_download_file_name":"2021_Retos_eticos_y_politicos_de_la_antr.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/65802560/2021GlezAbrisketaCortesPanelAmbiental-libre.pdf?1614423817=\u0026response-content-disposition=attachment%3B+filename%3D2021_Retos_eticos_y_politicos_de_la_antr.pdf\u0026Expires=1738800723\u0026Signature=R2~FQDnNDL1FA2h3SPCpMNoTRW40evOo1doPf8u58pUcHVUTu6Zu3zhKdm5fWt~c-nAoXNZsun4dkmYGSbFKsxzKzSV6pxFhqcfIP9dfgwxTuc8dVgCFgb4D8yaFvUINb0Pp4ck2AuVYrwG-oWnamoOhf2bRfaDNZxYQ6uqiiGNi1t3itHydRl2GU0BqOICocv1~74GOANPhZHPdctvxq7piSP3rA7eapsf~TWlXf6J4FQZGBiP9BiSO9atqTNT9Ar4UZkY3dTQCUMeJ1Hj311vHFhhDuBk-TV-Vji9PYIWhnjhKEZhq28b8Wm5i-TMD5e0IwLFtRkft0ed6lo97qQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":92517,"name":"Antropología","url":"https://www.academia.edu/Documents/in/Antropolog%C3%ADa"},{"id":105667,"name":"Medio Ambiente","url":"https://www.academia.edu/Documents/in/Medio_Ambiente"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44468444"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44468444/2020_La_invenci%C3%B3n_de_los_objetos_deporte_estandarizaci%C3%B3n_y_subjetividad_moderna"><img alt="Research paper thumbnail of 2020. La invención de los objetos: deporte, estandarización y subjetividad moderna" class="work-thumbnail" src="https://attachments.academia-assets.com/64896244/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44468444/2020_La_invenci%C3%B3n_de_los_objetos_deporte_estandarizaci%C3%B3n_y_subjetividad_moderna">2020. La invención de los objetos: deporte, estandarización y subjetividad moderna</a></div><div class="wp-workCard_item"><span>Política y Sociedad </span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen. Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos....</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Resumen. Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos. Se centra en la estandarización de los mismos en el deporte y ofrece un caso anómalo dentro del mismo: el de la pelota vasca. A pesar de la regulación de sus límites, en dimensiones y peso, las pelotas en el juego vasco son singulares, es decir, cada una de ellas posee una personalidad propia que debe ser reconocida. Tres días antes del partido, los pelotaris se reúnen para elegir las pelotas y mostrarlas al público, un acontecimiento que abre un juego de perspectivas que tiene efectos en la conceptualización de pelotas y pelotaris y que dificulta considerarlos objetos y sujetos respectivamente. Haciendo uso de conceptos como cuasi-objeto (Michel Serres) o reciprocidad de perspectivas (Roy Wagner), el artículo defiende que la "invención de los objetos" producida por la modernidad niega procesos de reconocimiento con las cosas que son sustanciales para la comprensión del sí-mismo y de los otros. Los "sujetos" sostienen la ilusión de que son ellos, y nada más ellos, los que están dirimiendo sus propias diferencias y obvian el hecho de que son a la vez objeto y sujeto para el otro, sea este persona, animal o cosa. Abstract. This article addresses the apathetic nature modernity attributes to objects. It focuses on their standardization in sport and offers an anomalous case within it: that of the Basque pelota. Despite the regulation of their limits, in size and weight, the balls in the Basque game are unique, that is, each one of them has its own personality and this must be recognized. Three days before the game, the pelotaris meet to choose the balls and show them to the public, an event that opens up a game of perspectives that has an effect on the conceptualization of balls and pelotaris and makes it difficult to consider them objects and subjects respectively. Making use of concepts such as quasi-object (Michel Serres) or reciprocity of perspectives (Roy Wagner), the article argues that the "invention of objects" produced by modernity denies processes of recognition with things that are substantial for the understanding of the self and others. The "subjects" hold the illusion that they, and only they, settle their own differences and ignore the fact that are both object and subject for the other, be it person, animal or thing.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0e25a0782cf957a088b2e5c6f211f986" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64896244,"asset_id":44468444,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64896244/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44468444"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44468444"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44468444; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44468444]").text(description); $(".js-view-count[data-work-id=44468444]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44468444; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44468444']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0e25a0782cf957a088b2e5c6f211f986" } } $('.js-work-strip[data-work-id=44468444]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44468444,"title":"2020. La invención de los objetos: deporte, estandarización y subjetividad moderna","translated_title":"","metadata":{"doi":"10.5209/poso.66450","issue":"2","volume":"57","abstract":"Resumen. Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos. Se centra en la estandarización de los mismos en el deporte y ofrece un caso anómalo dentro del mismo: el de la pelota vasca. A pesar de la regulación de sus límites, en dimensiones y peso, las pelotas en el juego vasco son singulares, es decir, cada una de ellas posee una personalidad propia que debe ser reconocida. Tres días antes del partido, los pelotaris se reúnen para elegir las pelotas y mostrarlas al público, un acontecimiento que abre un juego de perspectivas que tiene efectos en la conceptualización de pelotas y pelotaris y que dificulta considerarlos objetos y sujetos respectivamente. Haciendo uso de conceptos como cuasi-objeto (Michel Serres) o reciprocidad de perspectivas (Roy Wagner), el artículo defiende que la \"invención de los objetos\" producida por la modernidad niega procesos de reconocimiento con las cosas que son sustanciales para la comprensión del sí-mismo y de los otros. Los \"sujetos\" sostienen la ilusión de que son ellos, y nada más ellos, los que están dirimiendo sus propias diferencias y obvian el hecho de que son a la vez objeto y sujeto para el otro, sea este persona, animal o cosa. Abstract. This article addresses the apathetic nature modernity attributes to objects. It focuses on their standardization in sport and offers an anomalous case within it: that of the Basque pelota. Despite the regulation of their limits, in size and weight, the balls in the Basque game are unique, that is, each one of them has its own personality and this must be recognized. Three days before the game, the pelotaris meet to choose the balls and show them to the public, an event that opens up a game of perspectives that has an effect on the conceptualization of balls and pelotaris and makes it difficult to consider them objects and subjects respectively. Making use of concepts such as quasi-object (Michel Serres) or reciprocity of perspectives (Roy Wagner), the article argues that the \"invention of objects\" produced by modernity denies processes of recognition with things that are substantial for the understanding of the self and others. The \"subjects\" hold the illusion that they, and only they, settle their own differences and ignore the fact that are both object and subject for the other, be it person, animal or thing.","page_numbers":" 395-414 ","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Política y Sociedad "},"translated_abstract":"Resumen. Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos. Se centra en la estandarización de los mismos en el deporte y ofrece un caso anómalo dentro del mismo: el de la pelota vasca. A pesar de la regulación de sus límites, en dimensiones y peso, las pelotas en el juego vasco son singulares, es decir, cada una de ellas posee una personalidad propia que debe ser reconocida. Tres días antes del partido, los pelotaris se reúnen para elegir las pelotas y mostrarlas al público, un acontecimiento que abre un juego de perspectivas que tiene efectos en la conceptualización de pelotas y pelotaris y que dificulta considerarlos objetos y sujetos respectivamente. Haciendo uso de conceptos como cuasi-objeto (Michel Serres) o reciprocidad de perspectivas (Roy Wagner), el artículo defiende que la \"invención de los objetos\" producida por la modernidad niega procesos de reconocimiento con las cosas que son sustanciales para la comprensión del sí-mismo y de los otros. Los \"sujetos\" sostienen la ilusión de que son ellos, y nada más ellos, los que están dirimiendo sus propias diferencias y obvian el hecho de que son a la vez objeto y sujeto para el otro, sea este persona, animal o cosa. Abstract. This article addresses the apathetic nature modernity attributes to objects. It focuses on their standardization in sport and offers an anomalous case within it: that of the Basque pelota. Despite the regulation of their limits, in size and weight, the balls in the Basque game are unique, that is, each one of them has its own personality and this must be recognized. Three days before the game, the pelotaris meet to choose the balls and show them to the public, an event that opens up a game of perspectives that has an effect on the conceptualization of balls and pelotaris and makes it difficult to consider them objects and subjects respectively. Making use of concepts such as quasi-object (Michel Serres) or reciprocity of perspectives (Roy Wagner), the article argues that the \"invention of objects\" produced by modernity denies processes of recognition with things that are substantial for the understanding of the self and others. 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Este artículo aborda la naturaleza apática que la modernidad ha atribuido a los objetos. Se centra en la estandarización de los mismos en el deporte y ofrece un caso anómalo dentro del mismo: el de la pelota vasca. A pesar de la regulación de sus límites, en dimensiones y peso, las pelotas en el juego vasco son singulares, es decir, cada una de ellas posee una personalidad propia que debe ser reconocida. Tres días antes del partido, los pelotaris se reúnen para elegir las pelotas y mostrarlas al público, un acontecimiento que abre un juego de perspectivas que tiene efectos en la conceptualización de pelotas y pelotaris y que dificulta considerarlos objetos y sujetos respectivamente. Haciendo uso de conceptos como cuasi-objeto (Michel Serres) o reciprocidad de perspectivas (Roy Wagner), el artículo defiende que la \"invención de los objetos\" producida por la modernidad niega procesos de reconocimiento con las cosas que son sustanciales para la comprensión del sí-mismo y de los otros. Los \"sujetos\" sostienen la ilusión de que son ellos, y nada más ellos, los que están dirimiendo sus propias diferencias y obvian el hecho de que son a la vez objeto y sujeto para el otro, sea este persona, animal o cosa. Abstract. This article addresses the apathetic nature modernity attributes to objects. It focuses on their standardization in sport and offers an anomalous case within it: that of the Basque pelota. Despite the regulation of their limits, in size and weight, the balls in the Basque game are unique, that is, each one of them has its own personality and this must be recognized. Three days before the game, the pelotaris meet to choose the balls and show them to the public, an event that opens up a game of perspectives that has an effect on the conceptualization of balls and pelotaris and makes it difficult to consider them objects and subjects respectively. Making use of concepts such as quasi-object (Michel Serres) or reciprocity of perspectives (Roy Wagner), the article argues that the \"invention of objects\" produced by modernity denies processes of recognition with things that are substantial for the understanding of the self and others. The \"subjects\" hold the illusion that they, and only they, settle their own differences and ignore the fact that are both object and subject for the other, be it person, animal or thing.","owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":64896244,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64896244/thumbnails/1.jpg","file_name":"2020PoliticaySociedad.pdf","download_url":"https://www.academia.edu/attachments/64896244/download_file","bulk_download_file_name":"2020_La_invencion_de_los_objetos_deporte.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64896244/2020PoliticaySociedad-libre.pdf?1605016473=\u0026response-content-disposition=attachment%3B+filename%3D2020_La_invencion_de_los_objetos_deporte.pdf\u0026Expires=1738800723\u0026Signature=dIbZ9Poox0xm4vQ~Q-K6iRGYW66eCgIdbEiDHt8IAN1c3K8Ws0C3mBEhf6UhTiUdW5417QK-6DQnLuOGQ-MojRCH2TD6a-jEVEq443CHNP~AN-wKQuGImxJkoxGfLGECoU5OQ6V~r0p0lA73lrtczHBIaIs4u1ezShE5K9mbw0ygwSOMyTZp-zQgDQF~qlNTeeq9QhsAiFXwW9WQiFHbj-z4CcQcM9kYwZLi13UU2mO7yjiqQMvRQYrMs056y0CDGK1Kai4vZZ1rugkJYqNne2FY6jFgMzHHlvoq4~s~TFwFccnLdzuJk4n9YFjczQtUupvccdhme7keqFIi6Upipw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":92517,"name":"Antropología","url":"https://www.academia.edu/Documents/in/Antropolog%C3%ADa"},{"id":117941,"name":"Antropología del juego y el deporte","url":"https://www.academia.edu/Documents/in/Antropologia_del_juego_y_el_deporte"},{"id":117943,"name":"Pelota","url":"https://www.academia.edu/Documents/in/Pelota"},{"id":816799,"name":"Sociología del deporte","url":"https://www.academia.edu/Documents/in/Sociologia_del_deporte"},{"id":921834,"name":"Materialidad","url":"https://www.academia.edu/Documents/in/Materialidad"},{"id":1653231,"name":"Giro Ontologico","url":"https://www.academia.edu/Documents/in/Giro_Ontologico"}],"urls":[{"id":9138732,"url":"https://revistas.ucm.es/index.php/POSO/article/view/66450"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43460656"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43460656/2020_It_s_Okay_Sister_Your_Wolf_Pack_Is_Here_Sisterhood_as_Public_Feminism_in_Spain"><img alt="Research paper thumbnail of 2020. “It’s Okay, Sister, Your Wolf-Pack Is Here”: Sisterhood as Public Feminism in Spain" class="work-thumbnail" src="https://attachments.academia-assets.com/67733648/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43460656/2020_It_s_Okay_Sister_Your_Wolf_Pack_Is_Here_Sisterhood_as_Public_Feminism_in_Spain">2020. “It’s Okay, Sister, Your Wolf-Pack Is Here”: Sisterhood as Public Feminism in Spain</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://ehu.academia.edu/OlatzGAbrisketa">Olatz González Abrisketa</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://metaaprendizaje.academia.edu/MarianGonz%C3%A1lezAbrisketa">Marian González Abrisketa</a></span></div><div class="wp-workCard_item"><span>Signs. Journal of Women in Culture and Society</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The unprecedented success of Spanish public feminism, which culminated in the International Women...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The unprecedented success of Spanish public feminism, which culminated in the International Women’s Strike of March 8, 2018, cannot be properly understood unless we consider two events that took place in the fall of 2017: the trial for the gang rape of a young woman at the San Fermín fiestas in Pamplona and the #MeToo movement. This connection suggests that rejection of sexual violence is one of the main incentives to join and support the public expressions of feminism in Spain and serves as a point of convergence for the ideals that attract attention and make visible contemporary feminism in this country. One of these ideals, already classic in Anglo-American feminism, is that of sisterhood. The appeal for solidarity among women has penetrated the movement and flourishes through social networks and public demonstrations, generating a great flow of both protest and solidarity messages such as #Sororidad (Sisterhood), #HermanaYoSíTeCreo (Sister, I believe you), #LaManadaSomosNosotras (We are the she-wolf pack), or simply #Juntas (Together). This article reviews the theoretical development of sisterhood in feminist literature looking back to the 1970s, when US women took to the streets with the rallying cry “sisterhood is powerful,” and shows how the claim for sisterhood has reappeared in Spain in recent years. It offers a case study in order to rethink a concept that, while generating considerable disagreement among theoreticians, is proving highly successful in mobilizing women and gaining their support for the feminist struggle.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8a2bcfb27c9dedc061361579c7e19923" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67733648,"asset_id":43460656,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67733648/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43460656"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43460656"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43460656; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41203275"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41203275/2019_Roy_Wagner_1938_2018_El_espejo_humeante_de_la_antropolog%C3%ADa"><img alt="Research paper thumbnail of 2019. Roy Wagner (1938-2018): El espejo humeante de la antropología" class="work-thumbnail" src="https://attachments.academia-assets.com/61442167/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41203275/2019_Roy_Wagner_1938_2018_El_espejo_humeante_de_la_antropolog%C3%ADa">2019. Roy Wagner (1938-2018): El espejo humeante de la antropología</a></div><div class="wp-workCard_item"><span>Disparidades </span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Roy Wagner murió en septiembre de 2018. Este artículo, escrito desde el afecto y la admiración, m...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Roy Wagner murió en septiembre de 2018. Este artículo, escrito desde el afecto y la admiración, muestra la originalidad<br />del pensamiento de Wagner y destaca la importancia del mismo para entender no solo la antropología actual, cada vez más influenciada<br />por su trabajo, sino también el propio proceder antropológico y su gran invención: la cultura. El artículo se acerca a<br />momentos de su biografía, a sus gustos y relata anécdotas por él contadas para entender mejor los vínculos disciplinares y teóricos<br />que Wagner establece con autores como Claude Lévi-Strauss, Victor Turner, Gregory Bateson o Carlos Castaneda. El artículo<br />incluye al final una amplia bibliografía suya para quienes quieran profundizar en la obra de un autor que va a marcar sin duda la<br />antropología de los próximos tiempos.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eec896df3882e6e474f5d68c1d98392c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61442167,"asset_id":41203275,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61442167/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41203275"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41203275"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41203275; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41203275]").text(description); $(".js-view-count[data-work-id=41203275]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41203275; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41203275']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "eec896df3882e6e474f5d68c1d98392c" } } $('.js-work-strip[data-work-id=41203275]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41203275,"title":"2019. Roy Wagner (1938-2018): El espejo humeante de la antropología","internal_url":"https://www.academia.edu/41203275/2019_Roy_Wagner_1938_2018_El_espejo_humeante_de_la_antropolog%C3%ADa","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":61442167,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/61442167/thumbnails/1.jpg","file_name":"2019WagnerEspejoHumeante20191206-122362-1mil7ke.pdf","download_url":"https://www.academia.edu/attachments/61442167/download_file","bulk_download_file_name":"2019_Roy_Wagner_1938_2018_El_espejo_hume.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61442167/2019WagnerEspejoHumeante20191206-122362-1mil7ke-libre.pdf?1575655244=\u0026response-content-disposition=attachment%3B+filename%3D2019_Roy_Wagner_1938_2018_El_espejo_hume.pdf\u0026Expires=1739841274\u0026Signature=JuiP3X29~hRmuGjMbyL3Qcct2VJXca3Gn-bIh~K3uZl391iWK9C6aSp2lAwo3g~~D2TKYqcFpCu56LWP9JUy~VIBkQN-C5FkYhm-nOH9DB94OcoxEfznMWt40Ipoqj7mihHmoHQpz20p3dBqp7yOUEhYgQWDT7So2mPGls8eR~fD4Q5gGbEqwCM7bQ7EjBwvGNwWbkf1clvEu3zuZ3JaladyHLnWA0g9EC55muCVKqcg6Mq2TOAwjw4euwl2DIkqpP2pUNrZUYYm4dN9qer~SCwajwP5~SFXobw-XPanQK1Ucw6YjoiYy4QKmAGy8ovVZWAUW7traY77wcxxm1wVCw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39289451"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39289451/2019_Deutero_cine"><img alt="Research paper thumbnail of 2019. Deutero-cine" class="work-thumbnail" src="https://attachments.academia-assets.com/59471495/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39289451/2019_Deutero_cine">2019. Deutero-cine</a></div><div class="wp-workCard_item"><span>LAAV_Laboratorio de Antropología Audiovisual Experimental</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Hace tiempo argumenté que la calidad cinematográfica de las películas realizadas desde la antropo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Hace tiempo argumenté que la calidad cinematográfica de las películas realizadas desde la antropología se resentía por el empeño de ésta en el análisis y la búsqueda de sentido. Al contrario de lo que Susan Sontag valora del cine de Godard (muestra que algo ocurrió, no porqué ocurrió), el cine antropológico se preocupa en exceso en analizar los porqués de las cosas, desatendiendo las cosas mismas. Son estas, las que, como opinaba Passolini, “dan lecciones de autoridad”.<br /><br />En esta breve reflexión, sin embargo, voy a explorar otro camino. Si priorizar el sentido frente a la forma puede achacarse a un deseo de anteponer las reglas de la antropología a las de cine, algo desacertado pero quizás comprensible, cada vez estoy más convencida de que muchas de las debilidades del cine antropológico contemporáneo no se deben a una discordancia entre antropología y cine. Más bien al contrario, se deben a no tomarse en serio la propia antropología.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ef083d90dc4a96f7a2f784794c995634" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59471495,"asset_id":39289451,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59471495/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39289451"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39289451"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39289451; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39289451]").text(description); $(".js-view-count[data-work-id=39289451]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39289451; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39289451']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ef083d90dc4a96f7a2f784794c995634" } } $('.js-work-strip[data-work-id=39289451]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39289451,"title":"2019. Deutero-cine","internal_url":"https://www.academia.edu/39289451/2019_Deutero_cine","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":59471495,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/59471495/thumbnails/1.jpg","file_name":"Deutero-Cine._Olatz_Gonzalez_Abrisketa_-_laav_.pdf","download_url":"https://www.academia.edu/attachments/59471495/download_file","bulk_download_file_name":"2019_Deutero_cine.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/59471495/Deutero-Cine._Olatz_Gonzalez_Abrisketa_-_laav_-libre.pdf?1559350761=\u0026response-content-disposition=attachment%3B+filename%3D2019_Deutero_cine.pdf\u0026Expires=1739841274\u0026Signature=Ubrdxj8GznhlirYzjRBWawCI-wqfM5IcII5pA51u~vpAb9UfUK9UIbEMDAOIuBjijiT3wGbYuWXf7hL5BOiwnUCGOZWDeLqbgAGZFbPjzJEpcrUGObl0ZwJKf4PZXnTm9NvcviQ9Q1touM4GxB9w6s4rXbHX0OExnaPukwDs8rO9o6N5akz-~yzKywL1~QllCcpgTSwauWwYXDjc9dqbAvdhqKASXMOCsfhXIbTn14Cv-zXAFefU~zAHVSgbSuJqvXChhW-FRNzSv-b0RptR105ISWyqE-phQ6-O~~-IZ3gbpynQfvyouZq~0~~dCHMk315VtDYafJ2GojsBPxbJVw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37874517"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37874517/2018_Rese%C3%B1a_Luis_Cantarero_Diario_de_Campo_de_un_psic%C3%B3logo_en_un_club_de_f%C3%BAtbol"><img alt="Research paper thumbnail of 2018. Reseña. Luis Cantarero. Diario de Campo de un psicólogo en un club de fútbol" class="work-thumbnail" src="https://attachments.academia-assets.com/57881068/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37874517/2018_Rese%C3%B1a_Luis_Cantarero_Diario_de_Campo_de_un_psic%C3%B3logo_en_un_club_de_f%C3%BAtbol">2018. Reseña. Luis Cantarero. Diario de Campo de un psicólogo en un club de fútbol</a></div><div class="wp-workCard_item"><span>Revista de Dialectología y Tradiciones Populares</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Luis Cantarero ha publicado en 2017 el que fuera su diario de campo durante los años que ejerció ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Luis Cantarero ha publicado en 2017 el que fuera su diario de campo durante los años que ejerció como psicólogo en el club de fútbol del Real Zaragoza. Entre 2006 y 2014, Cantarero ocupó un puesto en la estructura del club, atendiendo principalmente las necesidades del fútbol base, aunque con varias incursiones también en las dinámicas de entrenamiento y competición del primer equipo. Desde una posición siempre precaria, sin oficina, con una retribución sujeta a los caprichos de los directivos y en una permanente búsqueda de reconocimiento frente a la falta de referentes y el intrusismo, el psicólogo se empeña en mantener un perfil activo y siempre presente en el club. Acude a diario a los entrenamientos, sigue los partidos, viaja con los equipos, organiza charlas y eventos y atiende los requerimientos de padres, jugadores y entrenadores. Sin un lugar ni físico ni de atribuciones delimitadas desde el que ser identificado, el psicólogo adopta el proceder inseguro y errante del antropólogo. Esta tensión disciplinar, presente en la propia formación y recorrido profesional del autor, ofrece en mi opinión las que son las mayores aportaciones y también las más claras debilidades de la propuesta de Cantarero.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="37d942a204a7f7e8d8efcf989a84dfd5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57881068,"asset_id":37874517,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57881068/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37874517"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37874517"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37874517; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37874517]").text(description); $(".js-view-count[data-work-id=37874517]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37874517; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37874517']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "37d942a204a7f7e8d8efcf989a84dfd5" } } $('.js-work-strip[data-work-id=37874517]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37874517,"title":"2018. Reseña. Luis Cantarero. Diario de Campo de un psicólogo en un club de fútbol","internal_url":"https://www.academia.edu/37874517/2018_Rese%C3%B1a_Luis_Cantarero_Diario_de_Campo_de_un_psic%C3%B3logo_en_un_club_de_f%C3%BAtbol","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":57881068,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57881068/thumbnails/1.jpg","file_name":"2018ResenaCantarero.pdf","download_url":"https://www.academia.edu/attachments/57881068/download_file","bulk_download_file_name":"2018_Resena_Luis_Cantarero_Diario_de_Cam.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57881068/2018ResenaCantarero-libre.pdf?1543484922=\u0026response-content-disposition=attachment%3B+filename%3D2018_Resena_Luis_Cantarero_Diario_de_Cam.pdf\u0026Expires=1739841274\u0026Signature=AuCeAejomUo4T0Hs1OP-L-vpWJQnv~2vt1-7sUStj4gZcm-3VGcR5YDGuvf1POSAtEY61AD81FgJ9qQNATJZgssdNNsYe9Eq8v6HQgPnu~PIOgWT2rcPlbI1-AJM3kl9-n4gP6ReS53G2Fuson0M7j-KpREpUoujmV3dwNtM2zymW42UG-53UO-syl6D3xrj2taCTsN4z8OOIJO5U6Mefy2SMEVtvtswmPB40-zAlxOOiBe9QXETp9Gng63p7j5ktY8JznJ8tSTmO-sGeynRJPiCLdiTG0XBVj-HzRvtD2EdXp8JYkDsHAU-ejvlA31XIE0Gwob5piuUOTL6nKQVvQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37643344"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37643344/2018_Basque_Women_on_Court_The_Success_Repression_and_Oblivion_of_Professional_Racket_Pelota_Players_in_Spain_1917_1980"><img alt="Research paper thumbnail of 2018. Basque Women on Court: The Success, Repression, and Oblivion of Professional Racket Pelota Players in Spain, 1917–1980" class="work-thumbnail" src="https://attachments.academia-assets.com/59799472/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37643344/2018_Basque_Women_on_Court_The_Success_Repression_and_Oblivion_of_Professional_Racket_Pelota_Players_in_Spain_1917_1980">2018. Basque Women on Court: The Success, Repression, and Oblivion of Professional Racket Pelota Players in Spain, 1917–1980</a></div><div class="wp-workCard_item"><span>The International Journal of the History of Sport </span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In January 1917, a very special sports court opened in Madrid. Sixteen women initiated a successf...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In January 1917, a very special sports court opened in Madrid. Sixteen women initiated a successful new type of Basque pelota, which was subsequently played professionally by more than a thousand women until it disappeared in 1980. Paired with a system of simultaneous betting, racket pelota became an industry, with more than 30 courts operating in Spain, Cuba, Brazil, and Mexico, and with training schools distributed across the Basque Country, from where most of the players originated. The present article examines the historical and cultural conditions which created the possibilities for this new female sport to emerge and explores its paradoxical development during Franco’s fascist regime. This paper also argues that the absence of support for racket pelota under Basque nationalism (and also from feminist quarters) is puzzling, considering the ethnic politics they defended; the lack of interest and protection toward this sport contributed to the strengthening of Francoist discourses, which perceived it as ‘inappropriate’ for women. Based on archive material and informal interviews, this paper briefly describes the history of racket pelota, in order to address the contradictions between dimensions of success, repression, and oblivion that these female racket players had to confront.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e63efa6b7016734446ac9aefd33a0df3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59799472,"asset_id":37643344,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59799472/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37643344"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37643344"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37643344; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37643344]").text(description); $(".js-view-count[data-work-id=37643344]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37643344; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37643344']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e63efa6b7016734446ac9aefd33a0df3" } } $('.js-work-strip[data-work-id=37643344]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37643344,"title":"2018. Basque Women on Court: The Success, Repression, and Oblivion of Professional Racket Pelota Players in Spain, 1917–1980","internal_url":"https://www.academia.edu/37643344/2018_Basque_Women_on_Court_The_Success_Repression_and_Oblivion_of_Professional_Racket_Pelota_Players_in_Spain_1917_1980","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":59799472,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/59799472/thumbnails/1.jpg","file_name":"AcceptedManuscript.pdf","download_url":"https://www.academia.edu/attachments/59799472/download_file","bulk_download_file_name":"2018_Basque_Women_on_Court_The_Success_R.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/59799472/AcceptedManuscript-libre.pdf?1560979609=\u0026response-content-disposition=attachment%3B+filename%3D2018_Basque_Women_on_Court_The_Success_R.pdf\u0026Expires=1739841274\u0026Signature=SvX-x5iUesdkx~UYqg9Iyvjg0-m6Omy3FrC94ddtpfKiC-1Ndxyn~KjCQ8dehaUVgVc4lDtUj9clkOfthqGVyZyRnHtOSrbfxOhPyD-6ckLUuZuRIIWqdQU5rckDuGCzweAJ0-ugpyjjyTbcQu~7ki~4M1W6XPmwlM5h2m7ic-vqX694dZcdiCFhdyh2Lq8pmprPJb1omj6VoWC5rbrN6UpAvOulTUP3xkF9npr6urFED-S6fjP76Hmwn~HnEQ36cDqzsxGV6mPgTg4fo7NCkbgzMTzhseTS1EQoMXQek6LwN6RWzYL7QAWO2wIbAVZJ7Z0~oENPef15QYPRBlqmHg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36169763"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36169763/2018_Incorporar_encarnar_encorporar_y_o_corporear_Un_ejercicio_de_traducci%C3%B3n_para_pensar_la_agentividad_de_los_cuerpos"><img alt="Research paper thumbnail of 2018. ¿Incorporar, encarnar, encorporar y/o corporear? Un ejercicio de traducción para pensar la agentividad de los cuerpos" class="work-thumbnail" src="https://attachments.academia-assets.com/56067689/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36169763/2018_Incorporar_encarnar_encorporar_y_o_corporear_Un_ejercicio_de_traducci%C3%B3n_para_pensar_la_agentividad_de_los_cuerpos">2018. ¿Incorporar, encarnar, encorporar y/o corporear? Un ejercicio de traducción para pensar la agentividad de los cuerpos</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La traducción al castellano del verbo “to embody” no goza de un claro consenso. Este artículo pre...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">La traducción al castellano del verbo “to embody” no goza de un claro consenso. Este artículo presenta las diferentes significaciones de cada una de las traducciones (incorporar, encarnar y encorporar), las ejemplifica y muestra sus matices analíticos. También recoge las críticas a la rigidez existencial del paradigma del embodiment al pensar los cuerpos: fundamentalmente individualizados, centrados en sus relaciones estructurales, y obviando sus afecciones mutuas. Propone por último un nuevo paradigma para pensar la agentividad de los cuerpos, apoyándose en la propuesta que Tim Ingold toma de Maxine Sheets-Johnstone.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4fd914699d105048f5921bbf90107cf3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56067689,"asset_id":36169763,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56067689/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36169763"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36169763"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36169763; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36169763]").text(description); $(".js-view-count[data-work-id=36169763]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36169763; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36169763']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4fd914699d105048f5921bbf90107cf3" } } $('.js-work-strip[data-work-id=36169763]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36169763,"title":"2018. ¿Incorporar, encarnar, encorporar y/o corporear? 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Animales y Antropología. Etnografías más que humanas en España" class="work-thumbnail" src="https://attachments.academia-assets.com/118236441/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123911867/2024_Animales_y_Antropologi_a_Etnograf%C3%ADas_m%C3%A1s_que_humanas_en_Espa%C3%B1a">2024. Animales y Antropología. Etnografías más que humanas en España</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Los animales son parte constitutiva de la vida humana, del mismo modo que nosotros, como animales...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Los animales son parte constitutiva de la vida humana, del mismo modo que nosotros, como animales humanos, pertenecemos de una u otra forma a sus mundos. Es difícil imaginar cómo podríamos definirnos o identificarnos como humanos si no es junto a otros animales. Los estudios humano- animales, un campo académico que ha crecido exponencialmente en las dos últimas décadas, abordan la diversidad de estas relaciones para comprender cómo las imaginamos, experimentamos y, en definitiva, nos dan forma. Este nuevo «giro» en la antropología tensiona tanto el objeto, el método y la representación en la disciplina, como los pilares del proyecto humanista sobre el que se construyó, renovando el interés sobre conceptos como la relación, la agencia, la personalidad, o lo humano, pero también sobre las densas tramas que nos anudan con la historia, el lenguaje, la política, la sociedad o la cultura. Esta tarea requiere una mirada que vaya «más allá de lo humano» y se interese por las influencias y cuidados mutuos, las asimetrías, los vínculos afectivos y las violencias que marcan la convivencia con otros seres. En ese empeño, este volumen presenta quince historias entre humanos y animales que se dan a lo largo y ancho del Estado español. Todas ellas exploran caminos donde las contingencias, los desafíos, los problemas y los devenires no son solo humanos, y donde una diversidad de criaturas (perdices, gallos, atunes, toros, gatos, perros, osos, lobos, ovejas, caballos, vacas, cabras, cerdos, jabalíes o primates, entre otros) muestran su alteridad en la conformación de los mundos sociales.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ecb1b92bb412237ac1e0cbab91683d2d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118236441,"asset_id":123911867,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118236441/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123911867"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123911867"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123911867; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123911867]").text(description); $(".js-view-count[data-work-id=123911867]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123911867; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123911867']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ecb1b92bb412237ac1e0cbab91683d2d" } } $('.js-work-strip[data-work-id=123911867]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123911867,"title":"2024. 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Es difícil imaginar cómo podríamos definirnos o identificarnos como humanos si no es junto a otros animales. Los estudios humano- animales, un campo académico que ha crecido exponencialmente en las dos últimas décadas, abordan la diversidad de estas relaciones para comprender cómo las imaginamos, experimentamos y, en definitiva, nos dan forma. Este nuevo «giro» en la antropología tensiona tanto el objeto, el método y la representación en la disciplina, como los pilares del proyecto humanista sobre el que se construyó, renovando el interés sobre conceptos como la relación, la agencia, la personalidad, o lo humano, pero también sobre las densas tramas que nos anudan con la historia, el lenguaje, la política, la sociedad o la cultura. Esta tarea requiere una mirada que vaya «más allá de lo humano» y se interese por las influencias y cuidados mutuos, las asimetrías, los vínculos afectivos y las violencias que marcan la convivencia con otros seres. En ese empeño, este volumen presenta quince historias entre humanos y animales que se dan a lo largo y ancho del Estado español. Todas ellas exploran caminos donde las contingencias, los desafíos, los problemas y los devenires no son solo humanos, y donde una diversidad de criaturas (perdices, gallos, atunes, toros, gatos, perros, osos, lobos, ovejas, caballos, vacas, cabras, cerdos, jabalíes o primates, entre otros) muestran su alteridad en la conformación de los mundos sociales.","owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[{"id":118236441,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/118236441/thumbnails/1.jpg","file_name":"2024AnimalesAntropologiaContents.pdf","download_url":"https://www.academia.edu/attachments/118236441/download_file","bulk_download_file_name":"2024_Animales_y_Antropologi_a_Etnografia.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/118236441/2024AnimalesAntropologiaContents-libre.pdf?1726480041=\u0026response-content-disposition=attachment%3B+filename%3D2024_Animales_y_Antropologi_a_Etnografia.pdf\u0026Expires=1738800723\u0026Signature=gg7IECieCD7oItJtPhTNm~GocO~V4AVWqcWSGECDWkX7Vw5CFAmxFnS23YMCv6ot1ziTA-215KTDMrb2JWwPIpoGtBP4AAz4zDkouhMtWji2jmVaGueedDzKex1K~AGNoXh9ps7jfZBpjwyfioncD~EY2fcrGkV4UuXq9I1QPNmEo1udgaal9jJhg3a6RLq58~LFeafj9GCesOM0k9AHmLwWGCoFQmfijsEPxvwgNE9W8PnwIWCvgfajFul7AkJHAQp9NWsfBqCH-6HylVGxCH5hGONx9oeD~32bJwVoj96qxGQ48-Ixx10yk4CJcUmFgCCX6LZGssM3xZ2gLIxqIg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":1625,"name":"Human-Animal Relations","url":"https://www.academia.edu/Documents/in/Human-Animal_Relations"},{"id":3233,"name":"Animal Studies","url":"https://www.academia.edu/Documents/in/Animal_Studies"},{"id":24058,"name":"Animals in Culture","url":"https://www.academia.edu/Documents/in/Animals_in_Culture"},{"id":26812,"name":"Human-Animal Studies","url":"https://www.academia.edu/Documents/in/Human-Animal_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="94689027"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/94689027/2022_Raquetistas_Gloria_represi%C3%B3n_y_olvido_de_las_pelotaris_profesionales"><img alt="Research paper thumbnail of 2022. Raquetistas. Gloria, represión y olvido de las pelotaris profesionales" class="work-thumbnail" src="https://attachments.academia-assets.com/118256085/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94689027/2022_Raquetistas_Gloria_represi%C3%B3n_y_olvido_de_las_pelotaris_profesionales">2022. Raquetistas. Gloria, represión y olvido de las pelotaris profesionales</a></div><div class="wp-workCard_item"><span>Sans Soleil</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Las mujeres jugaron profesionalmente a pelota al menos desde 1917 hasta 1980. Durante varias déca...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Las mujeres jugaron profesionalmente a pelota al menos desde 1917 hasta 1980. Durante varias décadas, su éxito superó en frontones, salarios y público al de sus homólogos masculinos. 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Basque Pelota: a Ritual, an Aesthetic" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/2653185/2012_Basque_Pelota_a_Ritual_an_Aesthetic">2012. 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Pelota Vasca: un ritual, una estética" class="work-thumbnail" src="https://attachments.academia-assets.com/34062860/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/428424/2005_Pelota_Vasca_un_ritual_una_est%C3%A9tica">2005. Pelota Vasca: un ritual, una estética</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Etnografía sobre el juego vasco de pelota</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a37423a13baa3c6e31769df429538c11" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34062860,"asset_id":428424,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34062860/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="428424"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="428424"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 428424; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=428424]").text(description); $(".js-view-count[data-work-id=428424]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 428424; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='428424']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a37423a13baa3c6e31769df429538c11" } } $('.js-work-strip[data-work-id=428424]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":428424,"title":"2005. 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Frontones de Bizkaia // Bizkaiko Frontoiak" class="work-thumbnail" src="https://attachments.academia-assets.com/97077795/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94690342/2001_Frontones_de_Bizkaia_Bizkaiko_Frontoiak">2001. 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Pelota II" class="work-thumbnail" src="https://attachments.academia-assets.com/40265248/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/18806760/2015_Pelota_II">2015. Pelota II</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://ehu.academia.edu/OlatzGAbrisketa">Olatz González Abrisketa</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/J%C3%B8rgenLeth">Jørgen Leth</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Thirty years after performing "Pelota", the Danish filmmaker Jørgen Leth is back to Basque Countr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Thirty years after performing "Pelota", the Danish filmmaker Jørgen Leth is back to Basque Country to film a new documentary about the game of pelota; this time together with the anthropologist Olatz Gonzalez Abrisketa.<br /><br />Olatz insists on something he had forgotten: "The ball is a living being. Each one is different from the rest and it has to be heard properly to recognize them." The fascination to meet the personality of each ball is what makes possible "Pelota II".</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8883e34bd3216b1f5523292bdc1779ce" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40265248,"asset_id":18806760,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40265248/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="18806760"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="18806760"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 18806760; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=18806760]").text(description); $(".js-view-count[data-work-id=18806760]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 18806760; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='18806760']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8883e34bd3216b1f5523292bdc1779ce" } } $('.js-work-strip[data-work-id=18806760]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":18806760,"title":"2015. 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Carmen" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/11514712/2011_Carmen">2011. Carmen</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A black sock, white thread, a needle, a thimble and a plea: Santitum zaina urtu, zaina bere lekue...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A black sock, white thread, a needle, a thimble and a plea: Santitum zaina urtu, zaina bere lekuen sartu, which, in a mixture of Latin and Basque, means to Carmen “Santitum, dissolve the vein, put the vein into place”. <br />This is the full extent of her treatment for the healing of sprains, which has to be repeated 3 times, on different days. <br />Healing rituals live on in the Basque Country, a place where magical practices have been transmitted from woman to woman for generations. For the time being, Carmen has no successor.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11514712"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11514712"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11514712; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11514712]").text(description); $(".js-view-count[data-work-id=11514712]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11514712; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11514712']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=11514712]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11514712,"title":"2011. Carmen","internal_url":"https://www.academia.edu/11514712/2011_Carmen","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12030566"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12030566/2010_Animal"><img alt="Research paper thumbnail of 2010. Animal" class="work-thumbnail" src="https://attachments.academia-assets.com/37362354/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12030566/2010_Animal">2010. Animal</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Video instalación realizada para la exposición inaugural de la Alhóndiga Bilbao, también expuesta...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Video instalación realizada para la exposición inaugural de la Alhóndiga Bilbao, también expuesta en la fundación Cristinaenea (Donostia). Se compone de una proyección a pared (Animal-Zaldia) de un caballo quieto durante 42', la mayor parte del tiempo bajo una tormenta, y un monitor en el que podemos ver cuatro entrevistas breves a Philippe Descola (Antropólogo), Pavel Viankyn (Domador de osos), Iñaki Diaz Balerdi (Historiador de Arte) y Beatriz Moral (Antropóloga).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5b32b40d5e18869e0926f511fcfd8a47" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37362354,"asset_id":12030566,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37362354/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12030566"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12030566"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12030566; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=12030566]").text(description); $(".js-view-count[data-work-id=12030566]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 12030566; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='12030566']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5b32b40d5e18869e0926f511fcfd8a47" } } $('.js-work-strip[data-work-id=12030566]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":12030566,"title":"2010. 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Jørgen Leth on Haiti " class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/11514755/2007_J%C3%B8rgen_Leth_on_Haiti">2007. Jørgen Leth on Haiti </a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Jørgen Leth on Haiti is a documentary about postcolonial relationships and imaginaries. The came...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jørgen Leth on Haiti is a documentary about postcolonial relationships and imaginaries. <br />The camera enters Leth's private home in Haiti, asking the Danish filmmaker about the people who work for him in the house. Together with his testimony, the images from people working in the house, and from Jørgen Leth's films about Haiti, introduce the audience to an inner universe which echoes a collective one, that which usually arises from the anthropological distance: exoticism. Moreover, the film deals with European contradictions when facing up to Others.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11514755"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11514755"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11514755; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11514755]").text(description); $(".js-view-count[data-work-id=11514755]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11514755; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11514755']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=11514755]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11514755,"title":"2007. Jørgen Leth on Haiti ","internal_url":"https://www.academia.edu/11514755/2007_J%C3%B8rgen_Leth_on_Haiti","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2462879" id="reviews"><div class="js-work-strip profile--work_container" data-work-id="11969808"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11969808/2014_Basque_Pelota_A_Ritual_An_Aesthetic_Reviewed_by_Charles_F_Springwood"><img alt="Research paper thumbnail of 2014. Basque Pelota. A Ritual, An Aesthetic. Reviewed by Charles F. Springwood" class="work-thumbnail" src="https://attachments.academia-assets.com/37322760/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11969808/2014_Basque_Pelota_A_Ritual_An_Aesthetic_Reviewed_by_Charles_F_Springwood">2014. Basque Pelota. A Ritual, An Aesthetic. Reviewed by Charles F. Springwood</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Social and visual anthropologist Olatz González Abrisketa, a professor at the University of the B...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Social and visual anthropologist Olatz González Abrisketa, a professor at the University of the Basque Country, has produced an ethnographic and philosophical account of the highly ritualized Basque ball game, pelota, in which she argues that the traditional contest reveals important insights into the “Basque cultural imaginary.” Abrisketa conducted fieldwork (1998-2002) in the Basque country of northern Spain, where she interviewed numerous pelota athletes—generally always men—and observed their games on the public courts (frontons) centrally located in the plaza of any Basque village.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="38336bf49613c2eb688bfbcbdd2929d4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37322760,"asset_id":11969808,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37322760/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11969808"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11969808"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11969808; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11969808]").text(description); $(".js-view-count[data-work-id=11969808]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11969808; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11969808']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "38336bf49613c2eb688bfbcbdd2929d4" } } $('.js-work-strip[data-work-id=11969808]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11969808,"title":"2014. 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Basque Pelota. A Ritual, An Aesthetic. Reviewed by Alan Bairner, Loughborough University, United Kingdom." class="work-thumbnail" src="https://attachments.academia-assets.com/35894116/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9703810/2013_Basque_Pelota_A_Ritual_An_Aesthetic_Reviewed_by_Alan_Bairner_Loughborough_University_United_Kingdom">2013. Basque Pelota. A Ritual, An Aesthetic. Reviewed by Alan Bairner, Loughborough University, United Kingdom.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sociology of Sport Journal, 2013, 30, 525-528 © 2013 Human Kinetics, Inc. "One could be tempt...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sociology of Sport Journal, 2013, 30, 525-528 <br />© 2013 Human Kinetics, Inc. <br /> <br />"One could be tempted to paraphrase C.L.R. James (1994) and ask, “What do they know of pelota who only pelota know?” Olatz González Abrisketa offers a resoundingly persuasive answer in this book by demonstrating that knowing about pelota, about Basque identity, about public space, and about masculinity inter alia is indivisible. There are important lessons to be learned here by sociologists of sport. I very much hope that the book gets the size of readership that it undoubtedly deserves"</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="af61a7cb4cabc1b9def0569c578c6b96" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":35894116,"asset_id":9703810,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/35894116/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9703810"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9703810"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9703810; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=9703810]").text(description); $(".js-view-count[data-work-id=9703810]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 9703810; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='9703810']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "af61a7cb4cabc1b9def0569c578c6b96" } } $('.js-work-strip[data-work-id=9703810]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":9703810,"title":"2013. 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They reflect anthropological concerns with the nature of being and reality, and at the same<br />time critically review the boundaries and categories of Western modernity. Yet to what extent have<br />these ontological anthropologies interrogated or transformed fundamental anthropological concepts<br />such as culture, difference, materiality, alterity, comparison or ethnography? This article offers an<br />overview of the key theoretical and methodological contributions of ontological anthropologies (both<br />conceptual versions, such as the so called «ontological turn», and more ontic versions), with respect<br />to issues which include the notion of radical alterity, the return to animism, the idea of symmetrical<br />anthropology or the methodological proposals of recursivity and controlled equivocation. At the same<br />time, the paper outlines the main debates which have emerged in our discipline as a result of this<br />opening up to ontological matters, such as the discussions around the nature-culture dichotomy, the<br />frontiers of alterity, the nature of reality, and the reach of ontologically informed political programmes.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="adc88e5ecd2485e32569151af0c0ed67" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48199377,"asset_id":27909479,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48199377/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="27909479"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="27909479"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 27909479; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=27909479]").text(description); $(".js-view-count[data-work-id=27909479]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 27909479; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='27909479']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "adc88e5ecd2485e32569151af0c0ed67" } } $('.js-work-strip[data-work-id=27909479]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":27909479,"title":"La apertura ontológica de la antropología contemporánea/The Ontological Opening of Contemporary Anthropology","translated_title":"","metadata":{"abstract":"Recent decades have seen a proliferation of works in anthropology which refer to matters of\nontology. 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At the same\ntime, the paper outlines the main debates which have emerged in our discipline as a result of this\nopening up to ontological matters, such as the discussions around the nature-culture dichotomy, the\nfrontiers of alterity, the nature of reality, and the reach of ontologically informed political programmes.","owner":{"id":831170,"first_name":"Susana","middle_initials":null,"last_name":"Carro-Ripalda","page_name":"SusanaCarroRipalda","domain_name":"metaaprendizaje","created_at":"2011-10-10T20:59:51.614-07:00","display_name":"Susana Carro-Ripalda","url":"https://metaaprendizaje.academia.edu/SusanaCarroRipalda"},"attachments":[{"id":48199377,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48199377/thumbnails/1.jpg","file_name":"2016._La_apertura_ontologica_de_la_antro.pdf","download_url":"https://www.academia.edu/attachments/48199377/download_file","bulk_download_file_name":"La_apertura_ontologica_de_la_antropologi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48199377/2016._La_apertura_ontologica_de_la_antro-libre.pdf?1471705938=\u0026response-content-disposition=attachment%3B+filename%3DLa_apertura_ontologica_de_la_antropologi.pdf\u0026Expires=1738793881\u0026Signature=gpLIeTlikURlCbVpaRw1U8NHD08h6-k4ZD7UFdvsCpCt8~DjpNgOJKQ8r4QQOnd69UbvSxUvgFx7J0bmNxQcMI05U1d9uG53lCZPEUsKnuH39Xof0icAK5FxJbe5~xoK~Yu~ACS1utsIsRxyMa-8ZaATOfm3Lfv9RZq-6D80RvqOiAoOryobud-wnlESn7ctr4gR-KT2Hp8koFHO1XfityrZgDKPuDJa4Ua5vJFe9ntTQp3IdWUCJVjVytiCIj5OtfNOsCOsROZW5ggjTZfY8wfDY5VE1YjSxzCPxNlIC6666TdhQTdKNaBdh5~EmKh1lMRo2D1Fwn4~JcCxuHiL9w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":954,"name":"Social Anthropology","url":"https://www.academia.edu/Documents/in/Social_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":85159,"name":"Antropología Social","url":"https://www.academia.edu/Documents/in/Antropolog%C3%ADa_Social"},{"id":505787,"name":"Anthropological Theory","url":"https://www.academia.edu/Documents/in/Anthropological_Theory"},{"id":662207,"name":"Ontological Turn","url":"https://www.academia.edu/Documents/in/Ontological_Turn"},{"id":960246,"name":"Teoría Antropológica","url":"https://www.academia.edu/Documents/in/Teor%C3%ADa_Antropol%C3%B3gica"},{"id":1653231,"name":"Giro Ontologico","url":"https://www.academia.edu/Documents/in/Giro_Ontologico"}],"urls":[]}, dispatcherData: dispatcherData }); 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This connection suggests that rejection of sexual violence is one of the main incentives to join and support the public expressions of feminism in Spain and serves as a point of convergence for the ideals that attract attention and make visible contemporary feminism in this country. One of these ideals, already classic in Anglo-American feminism, is that of sisterhood. The appeal for solidarity among women has penetrated the movement and flourishes through social networks and public demonstrations, generating a great flow of both protest and solidarity messages such as #Sororidad (Sisterhood), #HermanaYoSíTeCreo (Sister, I believe you), #LaManadaSomosNosotras...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="72771097"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="72771097"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 72771097; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=72771097]").text(description); $(".js-view-count[data-work-id=72771097]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 72771097; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='72771097']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=72771097]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":72771097,"title":"“It’s Okay, Sister, Your Wolf-Pack Is Here”: Sisterhood as Public Feminism in Spain","internal_url":"https://www.academia.edu/72771097/_It_s_Okay_Sister_Your_Wolf_Pack_Is_Here_Sisterhood_as_Public_Feminism_in_Spain","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="78932041"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/78932041/Azar_y_creatividad_son_cuestiones_de_me_todo"><img alt="Research paper thumbnail of Azar y creatividad son cuestiones de método" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/78932041/Azar_y_creatividad_son_cuestiones_de_me_todo">Azar y creatividad son cuestiones de método</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Chance is one of the best allied of researching. Most part of relevant knowledge to which we are ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Chance is one of the best allied of researching. Most part of relevant knowledge to which we are able to get through the research has a high component of chance, of unpredictability. However, chance is maintained out of any scientific methodology. This article defends that this exclusion, beyond being a mere practical matter, responds to an epistemology that conceives of the reality occurring independent from our capacity for knowledge and thinks creativity as a quality of projecting brilliant ideas above things, instead of emphasizing its empathetic basis. Anthropology, thanks to the nature of its method, makes possible scenarios of comprehension and creativity action in which we should persist and that we should defend as fundamental tools of knowledge and political struggle.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="78932041"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="78932041"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 78932041; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=78932041]").text(description); $(".js-view-count[data-work-id=78932041]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 78932041; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='78932041']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=78932041]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":78932041,"title":"Azar y creatividad son cuestiones de método","internal_url":"https://www.academia.edu/78932041/Azar_y_creatividad_son_cuestiones_de_me_todo","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="90194361"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/90194361/El_front%C3%B3n_permanencia_y_pertenencia_en_la_cultura_vasca"><img alt="Research paper thumbnail of El frontón: permanencia y pertenencia en la cultura vasca" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/90194361/El_front%C3%B3n_permanencia_y_pertenencia_en_la_cultura_vasca">El frontón: permanencia y pertenencia en la cultura vasca</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Título: El frontón: permanencia y pertenencia en la cultura vasca Autores: González Abrisketa, Ol...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Título: El frontón: permanencia y pertenencia en la cultura vasca Autores: González Abrisketa, Olatz Revista: kobie. Antropología cultural, 1999/2000; (9) Página(s): 35-41 ISSN: 02147939 Resumen: Este artículo pretende ser una aproximación teórica al fenómeno ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="90194361"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="90194361"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 90194361; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=90194361]").text(description); $(".js-view-count[data-work-id=90194361]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 90194361; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='90194361']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=90194361]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":90194361,"title":"El frontón: permanencia y pertenencia en la cultura vasca","internal_url":"https://www.academia.edu/90194361/El_front%C3%B3n_permanencia_y_pertenencia_en_la_cultura_vasca","owner_id":320208,"coauthors_can_edit":true,"owner":{"id":320208,"first_name":"Olatz","middle_initials":null,"last_name":"González Abrisketa","page_name":"OlatzGAbrisketa","domain_name":"ehu","created_at":"2011-02-01T18:51:26.927-08:00","display_name":"Olatz González Abrisketa","url":"https://ehu.academia.edu/OlatzGAbrisketa"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49583726"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49583726/Retos_%C3%A9ticos_y_pol%C3%ADticos_desde_la_antropolog%C3%ADa_ambiental"><img alt="Research paper thumbnail of Retos éticos y políticos desde la antropología ambiental" class="work-thumbnail" src="https://attachments.academia-assets.com/67904672/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49583726/Retos_%C3%A9ticos_y_pol%C3%ADticos_desde_la_antropolog%C3%ADa_ambiental">Retos éticos y políticos desde la antropología ambiental</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://coruna.academia.edu/JoseCortesVazquez">Jose A Cortes-Vazquez</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://ehu.academia.edu/OlatzGAbrisketa">Olatz González Abrisketa</a></span></div><div class="wp-workCard_item"><span>Éticas y Políticas de las Antropologías. XV Congreso Antropología ASAEE</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Había moita xente nas casas ricas, que tiñan capital, pa eso lle chamaban, ós pequenos labradores...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Había moita xente nas casas ricas, que tiñan capital, pa eso lle chamaban, ós pequenos labradores chamábanlles bodegueiros. E ós grandes chamábanlles os labradores grandes e había xente rica que tiña cartos pero tamén cosechaba pa comer. [...] E despois a xentiña, os bodegueiros, que non tiñan gadiño, ó millor tiñan un cocho, ou un cochiño e un xatiño, e namais, e iban traballar pa quen os chamaba, por exemplo [...] ou outros así, pois chamaban xente pa que lles fosen segar, pa que lles fosen sachar, pa que lles fosen trollar, e coller o monte e todo eso, que lle chamaban facer o molime, no tempo de inverno. E eso agora aboleu, e cando vin eu, máis adiante xa había menos, porque na casa de nosos padres, e coma na dos meus moitas máis, xa meus abuelos criaban gado, había a oito e a nove vacas, nas casas, e había casas de tres e había casas de seis, según podían. E íbanas mantendo e tiñan unhas criíñas, e muxíanlles o leitiño, e cocíase o panciño no forno, con leña, e cocíase no forniño e despois cocíase unha fornada ó mellor botábache oito días, cocida, e había quen cocía pa quince días, depende, se tiña moita xente duráballe menos, pa traballar, pero se tiña máis duráballe máis. [...] Despois había xente que vestía algo ben, pero habíaa que vestía máis mal. Ó millor pa ir á misa, pois como che diría eu, a que levaba unhas madreñas ou zapatillas xa non era calquera. Unhas zapatillas ou unhas madreñas. E a que non, tiña que ir como podía ou se non tiña, tiña que ir en zocas.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="56548040458ad767a4f55b8148607214" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67904672,"asset_id":49583726,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67904672/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49583726"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49583726"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49583726; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49583726]").text(description); $(".js-view-count[data-work-id=49583726]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49583726; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49583726']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "56548040458ad767a4f55b8148607214" } } $('.js-work-strip[data-work-id=49583726]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49583726,"title":"Retos éticos y políticos desde la antropología ambiental","internal_url":"https://www.academia.edu/49583726/Retos_%C3%A9ticos_y_pol%C3%ADticos_desde_la_antropolog%C3%ADa_ambiental","owner_id":2632962,"coauthors_can_edit":true,"owner":{"id":2632962,"first_name":"Jose","middle_initials":"A","last_name":"Cortes-Vazquez","page_name":"JoseCortesVazquez","domain_name":"coruna","created_at":"2012-10-10T19:38:10.047-07:00","display_name":"Jose A Cortes-Vazquez","url":"https://coruna.academia.edu/JoseCortesVazquez"},"attachments":[{"id":67904672,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/67904672/thumbnails/1.jpg","file_name":"Actas_Congreso_Antropologia_ASAEE_2021_1_.pdf","download_url":"https://www.academia.edu/attachments/67904672/download_file","bulk_download_file_name":"Retos_eticos_y_politicos_desde_la_antrop.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/67904672/Actas_Congreso_Antropologia_ASAEE_2021_1_-libre.pdf?1625653679=\u0026response-content-disposition=attachment%3B+filename%3DRetos_eticos_y_politicos_desde_la_antrop.pdf\u0026Expires=1739799728\u0026Signature=RgVv8SA4H5C5Q9dPz2Vgxbb7Zm0jcvRAMoGvM8kGzRReooZFH1TnQ67hzNRwXtlno5RKcr3lYq4irJcOD-pw88k1BAkNg6IBArDdHEpRtgxzt4bupSVk899LBaAYE6yO5sa3YtOC8aTI~Cy~cXGbcjbiV3LQUzcdh6N9~UI31BRXjt71OvjZOO-Mj18nh2zTnRHHDBJEF4gYmYR194pq5WSZYPUJsgky453rDttIfmLazK-LOmk2H~12HpCf4peodcARci8ZJp2tg2Z90qE~wjeikKB2fL-w2ccxzyEPVt98KJUAEhig74Ly9O1wD0tU3i7I-aqJ-5Yg2HHAGhEtOA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37216235"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37216235/2017_ANTROPOLOG%C3%8DA_DEL_DEPORTE_TRANSFORMACIONES_SOCIALES_Y_NUEVOS_SENTIDOS_DEPORTIVOS"><img alt="Research paper thumbnail of 2017. ANTROPOLOGÍA DEL DEPORTE. TRANSFORMACIONES SOCIALES Y NUEVOS SENTIDOS DEPORTIVOS" class="work-thumbnail" src="https://attachments.academia-assets.com/57167157/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37216235/2017_ANTROPOLOG%C3%8DA_DEL_DEPORTE_TRANSFORMACIONES_SOCIALES_Y_NUEVOS_SENTIDOS_DEPORTIVOS">2017. ANTROPOLOGÍA DEL DEPORTE. 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