Relevant bibliographies by topics / Yaganes

Academic literature on the topic 'Yaganes'

Author: Grafiati
Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Yaganes"

1

Gerrard, Ana Cecilia. "Colonialismo, Antropología y reemergencias indígenas en Tierra del Fuego." Revista Española de Antropología Americana 51 (May 7, 2021): 231–43. http://dx.doi.org/10.5209/reaa.72773.

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En este trabajo analizaré la reemergencia del pueblo selk’nam en Tierra del Fuego (Argentina), un territorio que desde los albores de la colonización llevada a cabo por los Estados argentino y chileno, ha sido imaginado como blanco y europeo, como un sitio donde ya no habrían indígenas. La reemergencia de los selk’nam y los yaganes, su presencia ontológica y el avance de sus agendas políticas en los últimos treinta años tensionan las narrativas fundacionales del territorio provincial y cuestionan el lugar de la Antropología en la extinción discursiva de estos pueblos.
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Aguilar, Facundo Daniel, and Daniela Gurrieri. "LAS ÁREAS MARINAS PROTEGIDAS DE LA REPÚBLICA DE ARGENTINA." Revista de Ordenación del Sector Marítimo 2, no. 1 (July 2, 2024): 1–11. http://dx.doi.org/10.21134/319ppd10.

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This article analyzes the situation of the Argentine Republic for the protection of Marine Areas in order to conserve biodiversity and ecosystem processes. In this regard, we see how the normative process began in 2013 with the creation of the first Protected Marine Area Namuncurá Banco Burdwood I and continued with the creation of a National System of Protected Marine Areas and the creation of two new protected areas: Namuncurá Banco Burdwood II and Yaganes. In line with this, and notwithstanding the progress made by the country in terms of care and conservation of these spaces, there is a lack of Management and Conservation Plans, as well as human and economic resources, in order for the legal protection of these areas to be truly effective.
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Butto, Ana, and Danae Fiore. "Ritmos de cambio en la vestimenta y ornamentos de la sociedad Yagán de Tierra del Fuego (siglos XIX y XX)." Anuario de la Escuela de Historia Virtual, no. 18 (December 27, 2020): 158–87. http://dx.doi.org/10.31049/1853.7049.v.n18.27806.

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En este trabajo indagaremos en los diferentes ritmos que tuvo la adopción de cultura material occidental por parte de la sociedad Yagán de Tierra de Fuego desde fines del siglo XIX hasta mediados del siglo XX. Para ello, centraremos el análisis en un corpus de 428 fotografías etnográficas de este pueblo originario, obtenidas entre 1881 y 1987 en Tierra del Fuego, a fin de analizar de manera diacrónica la adopción desigual de cultura material occidental, específicamente respecto de la vestimenta y los adornos. De esta manera, esperamos discutir los distintos procesos desarrollados respecto de esta cultura material a partir del contacto con los europeos: adopción plena, adopción parcial (ciclaje), reciclaje y resiliencia. Así, encontramos que los yaganes fueron agentes activos de su propio cambio cultural, que tuvo distintos ritmos vinculados a procesos de negociación y resiliencia, que permitieron la supervivencia física y cultural de este Pueblo Originario.
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Ramírez, Daniella. "Miradas sobre el reencuentro: dos contextos de devolución de las fotografías Yaganes tomadas por Martin Gusinde (1918-1923)." Revista Mundaú, no. 3 (March 27, 2018): 52–69. http://dx.doi.org/10.28998/rm.2017.n.3.3425.

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This article analyzes two experiences of returning photographs to the yagans - indigenous hare of southern Patagonia - taken by Martin Gusinde, anthropologist and Austrian priest, to their context of origin. The first return, made from his trips to the extreme Chilean and Argentinean between 1918 and 1923; The second, held between 2012 and 2014 as part of the joint work of the Martín Gusinde Anthropological Museum with the yagán indigenous community (Puerto Williams, Chile).In this circuit, photography is a visual medium that depends on the place of enunciation to be reactualized and resignified. The "reencounter" presupposes a reading in front of the circulation circuits of the archive, the ethnographic text and the museum, thus confirming that there are transits of sense of the image, from which tensions arise on the imaginary Fuegian, as well as stories And family and regional memories.
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Williams, David. "¿A qué grupo étnico perteneció la misteriosa tribu enoo (Estrecho de Magallanes, 1599)?" AIBR. Revista de Antropología Iberoamericana 10, no. 1 (January 1, 2015): 99–126. http://dx.doi.org/10.11156/aibr.v10i1.67983.

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En 1599, el marino holandés Oliver van Noort halló en el Estrecho de Magallanes a un grupo de nativos de talla semejante a la de los europeos de la época, con cuerpos y tórax amplios. Los mismos cazaban pingüinos para alimentarse y vestirse, usaban arcos y flechas, vivían en cuevas naturales, y eran presuntamente canoeros. En un confuso episodio, la mayoría de ellos fueron muertos mediante armas de fuego, cautivándose varios niños. Uno de ellos enseñó a sus captores algunas palabras de su propio idioma, de las que destacamos el autónimo de la tribu: 1. Se han realizado varios intentos de identificar la etnia a la cual pertenecían los infortunados nativos, concluyéndose en general que se trataba de alacalufes. Sobre la base de las palabras rescatadas por Van Noort, y con ayuda de otro documento poco conocido, el autor concluye que los enoo pertenecían a la etnia yamana –también conocida como yaganes– o que eran una tribu mixta yámana-chon. Además, desde que la zona en que fueron hallados los enoo en el siglo XVI es cercana a aquella ocupada por la tribu huemul, mixta fueguino-chon, hallada en el siglo XIX, se plantea la hipótesis de que los segundos pudieran ser descendientes de los primeros.
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Butto, Ana, and Danae Fiore. "Adornos corporales y género en las fotografías etnográficas de Yámana/Yagán." Universitas, no. 27 (August 31, 2017): 67. http://dx.doi.org/10.17163/uni.n27.2017.03.

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<p>Este trabajo se propone discutir el aporte del estudio de las fotografías etnográficas acerca de los adornos corporales y las regulaciones de género de la sociedad Yámana/Yagán de Tierra del Fuego (Argentina y Chile). Se entiende a la fotografía como un artefacto cultural que permite rescatar múltiples agencias, considerando que los elementos incluidos en la imagen -como los adornos corporales- refieren no sólo a los intereses del fotógrafo sino también a los de los fotografiados. A fin de analizar esos elementos, se estudiaron 428 fotografías etnográficas de Yámanas/Yaganes, obtenidas entre fines del siglo XIX y comienzos del XX; de las cuales se seleccionaron 140 individuos fotografiados que portaban un total de 171 adornos corporales -entre collares, brazaletes y/o tobilleras-. Se analizó el vínculo entre tipo de adorno y género de su portador, y se encontró que los collares fueron usados tanto por mujeres como por varones, mientras que brazaletes y tobilleras lo fueron por mujeres. Estos resultados permiten discutir el rol de los adornos en la construcción y regulación de roles de género en la sociedad Yámana/Yagán. Simultáneamente se evalúa el aporte de las fotografías etnográficas como artefactos de cultura material que, mediante la combinación de una mirada antropológica y arqueológica, resultan relevantes para producir nuevos conocimientos sobre el pasado indígena. </p>
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Fiore, Danae, Ana Butto, and Victor Vargas Filgueira. "Yagan Heritage in Tierra del Fuego (Argentina): The Politics of Balance." Heritage 4, no. 4 (October 21, 2021): 3790–805. http://dx.doi.org/10.3390/heritage4040208.

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This paper analyses the tangible and intangible Yagan heritage contents exhibited by the Museo del Fin del Mundo (MFM, Ushuaia, Tierra del Fuego, Argentina) and presented during its guided tour led by Yagan Community Counsellor Victor Vargas Filgueira. We show how the critical outlook of Fuegian history offered in the latter challenges the traditional past-only fossilized view of the Yagan, building past–present links and helping to overcome biased hegemonic discourses. We also discuss how employing a member of the Yagan Community at the MFM has been an efficient and low-budget strategy that helps to comply with some Goals of the UN 2030 Agenda for Sustainable Development, which are difficult to attain in developing countries. Significant outcomes of this process include: (a) providing a full-time formal job to a member of an Indigenous Community who has been traditionally dispossessed of/in their own territory; (b) acknowledging him as a knowledge holder and valuable member of society; (c) moving the role of Yagan People from subject to agent of the MFM. This process has fostered the dialogue between Yagan voices and academic discourses, challenging traditional Western dichotomies-ecology/economy, natural/cultural heritage, and so forth, and contributing to the discussion of key concepts on sustainability and engagement.
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Spisak, April. "Baba Yaga’s Assistant by Marika McCoola." Bulletin of the Center for Children's Books 69, no. 2 (2015): 73–74. http://dx.doi.org/10.1353/bcc.2015.0728.

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Khattak, Dr Irfan Ullah. "Ghalib Shikan Yagana Changaizi and Ihle Lakhno." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 2 (June 30, 2022): 208–17. http://dx.doi.org/10.53575/u19.v6.02(22)208-217.

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Mirza Wajid Hussain, known as Yagana Changezi, was born in Azeemabad (Patna).He belonged to the famous dynasty of Changez Khan. Urdu literature remained indebted to him for his manly poetic tone and choice of diverse themes. He tried to curtail the deplorable and lamenting picture of the lover,often painted with, in Urdu literature. This practice badly affected his works and supress the subtleness of poetic expression yet he became a voice of the restless and impatient souls of twentieth entury.
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Yagan, Rauf, Milan A. Radivoyevitch, and Muhammad A. Khan. "Dr Yagan and colleagues respond." Radiology 167, no. 3 (June 1988): 873–74. http://dx.doi.org/10.1148/radiology.167.3.873-d.

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Dissertations / Theses on the topic "Yaganes"

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Fuente, Stranger Paula de la. "Misioneras y Yaganas. Colonialidad de Género en el Beagle y Canales Australes (1867-1916)." Tesis, Universidad de Chile, 2014. http://repositorio.uchile.cl/handle/2250/131704.

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Astudillo, Cabezas Pamela Andrea. "Propiedades texturales de papas fritas y prefritas de la variedad yagana." Tesis, Universidad de Chile, 2005. http://repositorio.uchile.cl/handle/2250/105420.

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Books on the topic "Yaganes"

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Patricia, Stambuk, ed. El zarpe final: Memorias de los últimos yaganes. Santiago: LOM Ediciones, 2007.

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Calderón, Cristina. Lom, amor y venganza: Mitos de los yámana de Tierra del Fuego. Santiago: LOM, 2006.

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3

Creative, Aceh Art. Yagani-- Yagani--: Misteri lenyapnya buku di negeri simalakama. Menteng, Jakarta: Acehkita, 2005.

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Nashiki, Kaho. Yagate michite kuru hikari no: Yagate michitekuru hikarino. Tōkyō: Shinchōsha, 2019.

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Raz̤ā, Kālīdās Guptā. Yagāne begāne: Savāniḥī maz̤āmīn. Mumbaʼī: Sākār Pablisharz, 1999.

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Haruki, Murakami. Yagate kanashiki gaikokugo. Tōkyō: Kōdansha, 1997.

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Ikegami, Chizuko. Yagate kanashii Amerikajin. Tōkyō: Hamano Shuppan, 1988.

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Fujiko, Sawada. Yagate no hotaru. Tōkyō: Tokuma Shoten, 2006.

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Kitakata, Kenzō. Yagate fuyu ga owareba. Tōkyō: Bungei Shunjū, 1985.

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Miyako, Chōchō. Miyako Chōchō: Omorō te, yagate kanashi. Tōkyō: Nihon Tosho Sentā, 2012.

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Book chapters on the topic "Yaganes"

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"Yagan Complex." In Geological Formation Names of China (1866–2000), 1284. Berlin, Heidelberg: Springer Berlin Heidelberg, 2009. http://dx.doi.org/10.1007/978-3-540-93824-8_9086.

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Idle, Jan. "Yagan, Mrs Dance and Whiteness." In Ngapartji Ngapartji: In turn, in turn: Ego-histoire, Europe and Indigenous Australia. ANU Press, 2014. http://dx.doi.org/10.22459/nn.11.2014.08.

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Narang, Gopi Chand. "The Neoclassicists." In The Urdu Ghazal, translated by Surinder Deol, 235–77. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120795.003.0006.

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By the early twentieth century, Urdu literature had grown in variety and richness—it consisted of not only divans of ghazals but novels, dramas, historical accounts, biographies, and even books on medicine and astronomy. However, the ghazal as a genre had suffered a reversal, first by a movement by some British educationists aimed at promoting poems, and then by the loss of master poets like Dagh, Hali, and Shibli, without any replacement by the poets of the same caliber. Under such circumstances, it was left to poets like Hasrat Mohani, Akbar Allahabadi, Allama Iqbal, Chakbast, and Yagana to take up the ghazal’s banner. All of them helped in its vigorous restoration and revival with a captivating lyrical touch.
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Zipes, Jack. "Witch as Fairy/Fairy as Witch: Unfathomable Baba Yagas." In The Irresistible Fairy Tale. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691153384.003.0004.

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This chapter attempts to clarify the importance of the connections between witches and fairies coupled with their deep roots in pagan and Greco-Roman beliefs by moving away from western Europe to look at the great witch Baba Yaga of Slavic countries. It cites three reasons for concentrating on Baba Yaga and Slavic fairy tales. The first one regards neglect. For the most part, the focus of folklore and fairy-tale studies in the United States and western Europe has been on the works of the Brothers Grimm and other notable western European writers and folklorist. The second is to understand the relationship between goddesses, witches, and fairies. The third reason is that a brief analysis of Baba Yaga tales with a focus on the neglected work Russian Folk Tales (1873), translated and edited by W.R.S. Ralston (1828–89), might assist us in grasping how oral and literary traditions work together to reinforce the memetic replication of fairy tales.
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Pieris, Anoma. "Chapter 41. Yagan Memorial Park, Belhus, Western Australia, Australia." In Indigenous Cultural Centers and Museums, 280–88. Rowman & Littlefield Publishers, 2016. http://dx.doi.org/10.5771/9781442264076-280.

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"4. Witch as Fairy/Fairy as Witch: Unfathomable Baba Yagas." In The Irresistible Fairy Tale, 55–79. Princeton: Princeton University Press, 2012. http://dx.doi.org/10.1515/9781400841820.55.

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Campbell, Lyle. "Introduction." In American Indian Languages, 3–25. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195094275.003.0001.

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Abstract spoken from Siberia to Greenland and from the Arctic to Tierra del Fuego; they include the southernmost language of the world (Yagan [alias Yamana]) and some of the northernmost languages (Eskimoan). They number into the hundreds (or, better said, into the low thousands). Yet what do we really know about them and their history? Where did they come from? To what extent are they related to one another? What does their study reveal about the past of their speakers and about the American Indian languages themselves? These and related matters are the concerns of this book. In 1954 Morris Swadesh counseled: At times some scholars despair of solving the difficult problems of remote prehistory and confine themselves to details of historical phonology or to the compilation of descriptive materials.
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