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Статті в журналах з теми "Jaguar en el arte"

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Автор: Grafiati

Опубліковано: 27 липня 2024

Оновлено: 30 липня 2024

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1

Berto, Flávia De Freitas, Guilherme Ramos Cardoso, Hajkaramykỹ A. Awa Guajá, Ytatxĩ Guajá, Manatxika Guajá та Tatuxa’a Awa Guajá. "Guajá - Kamixatuhujaxa’amỹ jawajaxa’amỹ hajkaminũ ta xi haraka - O finado dono do jabuti queria transar com o finado dono do jaguar". Revista Linguíʃtica 15, № 1 (23 травня 2019): 131–74. http://dx.doi.org/10.31513/linguistica.2019.v15n1a25565.

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A narrativa foi registrada em 2016 na aldeia Awa, Terra Indígena Caru (Maranhão), e é contada por Hajkaramykỹa Awa Guajá. Trata-se de um dos episódios do mito que tem como personagem principal Kamixatuhujaxa’amỹna, o dono do jabuti, e se passa em um tempo em que os animais eram “gente” e os jabutis podiam correr. Nesse mito, o jabuti e o jaguar se encontram, e o jaguar acaba enganado e morto. No episódio transcrito, o jaguar morre após ter uma relação sexual com o jabuti. Esta é uma narrativa cômica e é um exemplo de arte verbal dos Awa Guajá.

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2

Gómez Sánchez, Javier. "Serpientes Jaguar en el arte iconográfico Mochica. Criaturas de la muerte y de la vida." Ñawi 8, no. 1 (January 15, 2024): 99–116. http://dx.doi.org/10.37785/nw.v8n1.a6.

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El arte pictórico mochica, pese a su simplicidad de estilo, revela contener múltiples significados místicos. Sobre sus figuras y formas narrativas recaen siglos de herencia cultural y pensamiento filosófico. Así, comprendida sus técnicas más elementales, puede estudiarse el sentido narrativo y metafórico que encierran. Una de las más recurrentes de esas figuras y metáforas fue la referida al híbrido animal serpiente-jaguar, una criatura mitológica referida a la renovación. Su imagen de regeneración hacía hincapié, en su interpretación más profunda, en el círculo inagotable de la vida tras la muerte; aplicado con especial interés a la agricultura y al sostenimiento del orden humano. La otra visión, la más profana, hacía referencia a la renovación necesaria del poder político; a la muerte y renacimiento de la autoridad de los gobernantes Moche. La estrategia de la élite gobernante mochica pasó por momentos diversos de angustia, especialmente debido a los desastres climatológicos provocados por los aluviones y torrentes no esperados o recibidos sin la debida preparación, lo que ponía a las autoridades, encargadas de tratar con las divinidades y rogar por un clima sin sorpresas, directamente en la diana. Por ello, la regeneración, esto es, la muerte y renacimiento de la cúpula gobernante, resultaba necesaria. A través de ella se hacía constar que las nuevas autoridades habían superado sus flaquezas y volvían, esta vez más fuertes, para seguir ocupando su puesto. El icono con que los mochicas expresaban este fenómeno de agotamiento de la autoridad y su ulterior reforzamiento, fue el de las serpientes con cabeza de jaguar.

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3

Bertet, Denis, Loida Ángel Ruiz, and Eulalia Ángel Ruiz. "Tikuna - Fènǖèkǖ rǜ âi - El Cazador y el Tigre." Revista Linguíʃtica 15, no. 1 (May 23, 2019): 88–130. http://dx.doi.org/10.31513/linguistica.2019.v15n1a25564.

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El Cazador y el Tigre, o cómo un hombre se salvó de un jaguar... clavándole su fl auta en el ano. Desde una perspectiva antropológica, este pequeño cuento para niños narrado por Loida Ángel Ruiz constituye una muestra algo atípica del arte verbal de los tikunas, más rico en mitos y leyendas que en fi cciones carentes de enseñanza como ésta. A nivel discursivo, en cambio, este cuento ilustra de forma muy representativa los principales recursos gramaticales y estilísticos a los que recurre la narración en tikuna, un idioma posiblemente aislado del noroeste amazónico.

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4

Doane, Molly. "A Distant Jaguar." Critique of Anthropology 21, no. 4 (December 2001): 361–82. http://dx.doi.org/10.1177/0308275x0102100402.

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5

Prinz, Ulrike. "El arte de convertirse en un jaguar, o la realidad virtual no es un juego." AIBR. Revista de Antropología Iberoamericana 14, no. 2 (May 1, 2019): 205–29. http://dx.doi.org/10.11156/aibr.v14i2.72612.

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Sumergirse en realidades virtuales, tal como lo podemos experimentar en los videojuegos de modo cada vez más sofisticado, ha sido y sigue siendo una técnica cultural amazónica muy extendida. Pero, mientras nosotros seguimos sin llegar a una conclusión sobre lo que significa la realidad virtual (RV) y no nos ponemos de acuerdo sobre el concepto mismo de realidad y qué es lo que pasa en nuestro cerebro mientras estamos jugando, los pueblos indígenas amazónicos siempre han sido y son conscientes del riesgo que pueden implicar similares procesos de inmersión.

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6

Freibert, Finley. "Archives in Blue: Visual Registers for the Police Siege and Surveillance of Jaguar Productions in the 1970s." JCMS: Journal of Cinema and Media Studies 62, no. 5 (2022): 168–91. http://dx.doi.org/10.1353/cj.2022.a907196.

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abstract: The largest non-filmic archives of the Los Angeles–based gay pornography studio Jaguar Productions are records of the company's policing under anti-gay legal regimes outlawing sodomy and obscenity. Given that such archives hold the bulk of extant records on Jaguar, state abuse not only affected the history of Jaguar but now also affects the historiographic process for making sense of what happened to the company. Archives of policing incriminate law enforcement in the production of anti-gay visual records. These law enforcement records were ultimately forged out of bigoted aims to destroy gay solidarity and community infrastructures.

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7

Cupul-Magaña, Fabio G., and Joseph B. Mountjoy. "Mamíferos en petroglifos del valle de Mascota, México." Mammalogy Notes 8, no. 1 (October 14, 2022): 308. http://dx.doi.org/10.47603/mano.v8n1.308.

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El valle de Mascota es una región del centro occidente de México, donde se han registrado 4.042 petroglifos individuales, de los que aproximadamente 305 han sido denominados genéricamente como “animales”. Los glifos datan del año 1 al 1.600 d.C. Se seleccionaron 38 petroglifos zoomorfos para, con base en sus características morfológicas, identificar las especies de mamíferos representadas. Se inventariaron al menos seis especies: coatí Nasua narica, venado cola blanca Odocoileus virginianus, felino (huellas de puma Puma concolor o jaguar Panthera onca), coyote Canis latrans, perro doméstico Canis lupus familiaris, zorra gris Urocyon cinereoargenteus y armadillo de nueve bandas Dasypus novemcinctus. Se comenta el significado etnográfico de los mamíferos representados en el arte rupestre del valle de Mascota (presas, deidades, como parte de ritos). Asimismo, algunos petroglifos probablemente representen eventos específicos de comportamiento e historia natural de los mamíferos de la región.

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8

McCafferty, Sharisse D., and Geoffrey G. McCafferty. "The Conquered Women of Cacaxtla." Ancient Mesoamerica 5, no. 2 (1994): 159–72. http://dx.doi.org/10.1017/s0956536100001127.

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AbstractThe vividly painted “Battle Mural” of Cacaxtla (Tlaxcala, Mexico) depicts the gory results of a battle between racially distinct factions, characterized by their opposing jaguar and bird insignia. The two central Bird figures that remain standing are shown as captives, and in both cases they are attired in elaborate costumes that include diagnostic items of female clothing, including thequechquemitlcape and long skirt. Other figures are nude or are shown in simple male costumes, including themaxtlatlloincloth. This paper considers arguments of whether the two central figures were biological females, or rather, that the presence of female apparel on male actors was used within a context of conquest, symbolically transmitted through a gender ideology of male dominance and female subordination. While the evidence is inconclusive, we employ a contextual analysis of pre-Columbian pictorial manuscripts and Mexican cosmology to argue that these individuals were female. Furthermore, we suggest that the elaborate costume elements associated with these female figures, and their recurrence with the Jaguar Lord 3 Deer Antler “Tlaloc mask,” indicates that this was a noblewoman destined for marriage as a means of binding the Jaguar and Bird dynasties. Thus the Battle Mural depicts the capture of the “founding queen,” with the subsequent union demonstrated by the complementary depictions of Jaguar and Bird lords on Building A.

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9

Cipolletti, Maria Susana. "El surgimiento de un shamán." Anthropos 118, no. 1 (2023): 99–114. http://dx.doi.org/10.5771/0257-9774-2023-1-99.

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– In the focus of this collaboration are two stories by the same narrator about the emergence of his shamanic vocation (Secoya, Ecuadorian Amazon). Told a few years apart, the stories show how the process of moving away from the influences of an American missionary institution and returning to one’s own traditions was accompanied by distressing existential processes, which included the suicide attempt. The question is posed about the silence of the speaker regarding two constitutive features of both Secoya shamanism and most Amazonian shamanisms: that of its specific power (rawē), the transformation into a jaguar, and the alliance with jaguars. The question is raised about the influences exerted by discourses outside the indigenous society, which only make the beneficial aspect of shamanism prevail, thus destroying the constitutive ambiguity of this phenomenon. [Ecuador, Amazonia, Secoya, shamanism, life history]

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10

Sarmiento Barletti, Juan Pablo. "Julián's Choice: Of Jaguar-Shamans and the Sacrifices Made for Progreso in Peru's Extractive Frontier." Journal of Latin American Studies 54, no. 1 (January 13, 2022): 103–24. http://dx.doi.org/10.1017/s0022216x21001036.

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AbstractIn May 2010, Julián Miranda, an Indigenous Asháninka shaman, died hours after killing a jaguar-shaman. Despite knowing that it could kill him, he killed a jaguar-shaman to protect his cows, an investment to support the much-desired progreso (‘progress’) of his children and grandchildren through education. Julián's choice was one of personal sacrifice driven by the hardships he experienced in the degraded forests of the Bajo Urubamba valley in the Peruvian Amazon. My examination of his decision to kill the jaguar-shaman engages with the multi-disciplinary literature on how local peoples engage with the expanding extractive frontier in Latin America. The emphasis most literature places on social movements and – to a lesser extent – on the ontological characteristics of these conflicts needs to be counterbalanced by individual experiences like Julián's for a deeper understanding of the multiple local experiences of large-scale resource extraction and the different strategies through which people pursue their desired futures.

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11

Castro Freitas, Ana Elisa De. "Garra de Jaguar, Botão de Camisa, Cartucho de Bala: Um Olhar Sobre Arte, Poder, Prestígio e Xamanismo na Cultura Material Kaingang." Mediações - Revista de Ciências Sociais 19, no. 2 (December 30, 2014): 62. http://dx.doi.org/10.5433/2176-6665.2014v19n2p62.

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12

Matusiak, Thomas. "A jaguar in Paris: Teo Hernández’s shamanic cinema." Studies in Spanish & Latin-American Cinemas 18, no. 3 (September 1, 2021): 341–50. http://dx.doi.org/10.1386/slac_00060_1.

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Teo Hernández (Ciudad Hidalgo 1939‐Paris 1992) began a prolific career as an experimental filmmaker after entering a self-imposed exile in Paris in 1966. With no formal training, he completed dozens of films on the amateur format of Super 8 before his untimely death at the height of the AIDS epidemic in France. Hernández’s cinema cannot be separated from his postcolonial experience as an undocumented immigrant in Europe. Based on his audio-visual and written work, this article examines how the filmmaker elaborated a unique film theory grounded in an auto-ethnographic appropriation of primitivist tropes. Through this queer exilic cinema, Hernández crafted an authorial persona around the figure of a shamanic filmmaker. I take the films Nuestra senõra de París/Our Lady of Paris (Hernández 1981‐82) and Pas de ciel/No Sky (Hernández 1987) as a point of departure to examine the construction of a cinematic ritual capable of inducing trance in the body of the spectator and the filmmaker.

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13

Baudez, Claude-François, and Nicolas Latsanopoulos. "POLITICAL STRUCTURE, MILITARY TRAINING, AND IDEOLOGY AT CHICHEN ITZA." Ancient Mesoamerica 21, no. 1 (2010): 1–20. http://dx.doi.org/10.1017/s0956536110000179.

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According to our reconstruction of the sociopolitics of tenth-century Chichen Itza, the polity was ruled by a paramount king who identified himself with the sun. A high priest, the second-ranking figure, stood by the king's side. A political and military elite, with an S-shaped serpent as its emblem, shared power with these top figures. Finally, the whole community of warriors was treated as a collective corps with important religious and political responsibilities. The iconography of the Temple of the Wall Panels depicts the initiation of jaguar knights by a warrior figure designated as Serpent Jaguar. The same individual, also represented and designated on the slab covering the cache buried in the upper temple, was assisted or controlled by personages who ranked above him. The panels illustrate the destiny of the jaguar-warriors after their glorious death, first as they accompany the rising sun and, later, as they transform themselves into birds. This interpretation appears very close to the destiny of the dead Aztec warriors as recounted by Sahagún and other chroniclers. The butterfly/bird theme, associated with warriors, indicates that similar beliefs were current at Teotihuacan. The Temple of the Wall Panels, too small to be a telpochcalli was probably a house used by warriors, as indicated by its images and its distinctive architecture, which are shared at the same site by the Temple of the Warriors.

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14

McCormack, Thelma, Bernard Arcand, and Wayne Grady. "The Jaguar and the Anteater: Pornography Degree Zero." Anthropologica 36, no. 2 (1994): 235. http://dx.doi.org/10.2307/25605780.

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15

Chin, Elizabeth. "Jaguar: A Story of Africans in America (review)." Anthropological Quarterly 75, no. 1 (2002): 213–15. http://dx.doi.org/10.1353/anq.2002.0004.

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16

Cormican, Muriel. ""Aimee und Jaguar" and the Banality of Evil." German Studies Review 26, no. 1 (February 2003): 105. http://dx.doi.org/10.2307/1432904.

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17

Sieg, Katrin. "Sexual Desire and Social Transformation inAimée & Jaguar." Signs: Journal of Women in Culture and Society 28, no. 1 (September 2002): 303–31. http://dx.doi.org/10.1086/340914.

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18

Costa, Luiz, and Carlos Fausto. "The Enemy, the Unwilling Guest and the Jaguar Host." L'Homme, no. 231-232 (November 21, 2019): 195–226. http://dx.doi.org/10.4000/lhomme.35579.

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19

Agurcia Fasquelle, Ricardo, and Juan Carlos Pérez Calderón. "La Estructura Oropéndola en la Acrópolis de Copán." Ciencias Espaciales 9, no. 2 (September 12, 2017): 73–106. http://dx.doi.org/10.5377/ce.v9i2.5160.

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La estructura Oropéndola se ubica al interior de la Estructura 10L-16, en el centro de la Acrópolis de Copán. La construcción del edificio está fechada para mediados del Clásico Temprano; un poco más tardía que Rosalila, sugiriéndose una fecha entre el 550 y 600 d.C.Oropéndola tiene la característica de ser el primero de los edificios en Copán en cambiar el estilo de decoración del estuco modelado al mosaico en piedra, que en los siglos venideros se convirtió en el sello distintivo de Copán como uno de los centros urbanos mejor decorados y artísticos del Mundo Maya. Tanto su iconografía como su ubicación en la antigua Acrópolis muestran una clara relación del edificio con el inframundo. La imagen que prevalece es la del jaguar, animal que se asocia en el arte maya con el sol nocturno, la noche, las tinieblas, y el ámbito acuático del inframundo. Las imágenes no sólo son formas artísticas, sino que representan todo un sistema de creencias de lo que se considera fuerte, valiente y poderoso, tanto en el mundo real (el gobernante y sus guerreros) como en el supernatural. Tanto Rosalilia como Oropéndola, están marcados como montañas sagradas, witz, y tienen una multitud de otros elementos iconográficos de cosmología maya, muchos relacionados con la veneración de los antepasados y el poder de los reyes.

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20

Houston, Stephen, and David Stuart. "Of gods, glyphs and kings: divinity and rulership among the Classic Maya." Antiquity 70, no. 268 (June 1996): 289–312. http://dx.doi.org/10.1017/s0003598x00083289.

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The ANTIQUITY prize-winning article in the last volume addressed writing, its varying nature and role in early states. Now that the decipherment of Maya writing is well advanced, we can know more of the records of kingship. From them we may discern the concepts and beliefs that defined the authority of these holy lords, as we seek the source of the power of rulers like ‘Sun-faced Snake Jaguar’.

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21

Marquez, Renata. "A LÍNGUA DAS ONÇAS E DAS LONTRAS / The language of jaguars and otters." arte e ensaios 26, no. 40 (December 2, 2020): 361–73. http://dx.doi.org/10.37235/ae.n40.25.

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O artigo reflete sobre a relação entre estética e política tendo como ponto de inflexão a proposição cosmopolítica apresentada por Isabelle Stengers em 1997. A partir do diálogo com obras de Denilson Baniwa e de Isael Maxakali, este ensaio discute o encontro de conceitos da filosofia política com conceitos antropológicos, no intuito de vislumbrar outra história da arte, em presença da epistemologia estética indígenas.Palavras-chave: Arte e política; Cosmopolítica; Isael Maxakali; Denilson Baniwa.AbstractThe article reflects on the relationship between aesthetics and politics with the cosmopolitical proposition presented by Isabelle Stengers in 1997 as a turning point. Based on the dialogue with works by Denilson Baniwa and Isael Maxakali, this essay discusses the meeting of concepts of political philosophy with anthropological concepts, in order to glimpse another history of art, in the presence of indigenous aesthetic epistemology.Keywords: Art and politics; Cosmopolitics; Isael Maxakali; Denilson Baniwa.

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22

Pollock, Donald. "Wright, Robin M.: Mysteries of the Jaguar Shamans of the Northwest Amazon." Anthropos 109, no. 1 (2014): 354–55. http://dx.doi.org/10.5771/0257-9774-2014-1-354.

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23

Escobar-Lasso, Sergio, Luis Fonseca, Wilbert N. Villachica, Hansel Herrera, Roldán A. Valverde, Wagner Quirós-Pereira, Marta Pesquero, and Pamela T. Plotkin. "First field observation of the predation by Jaguar (Panthera onca) on Olive Ridley sea turtle (Lepidochelys olivacea) at Nancite Beach, Santa Rosa National Park, Costa Rica." Mammalogy Notes 3, no. 1 (January 15, 2016): 20–23. http://dx.doi.org/10.47603/manovol3n1.20-23.

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Jaguars have been recorded preying on adult female sea turtles on their nesting beaches in Costa Rica, Guyana, Mexico and Suriname (Fretey 1977, Autar 1994, Cuevas et al. 2014, Guildera et al. 2015). Jaguars prey on Green (Chelonia mydas), Olive Ridley (Lepidochelys olivacea), Hawksbill (Eretmochelys imbricata), and Leatherback (Dermochelys coriacea) sea turtles (see Fretey 1977, Autar 1994, Carrillo et al. 1994, Chinchilla 1997, Tröeng 2000, Heithaus et al. 2008, Veríssimo et al. 2012, Arroyo-Arce et al. 2014, Cuevas et al. 2014, Arroyo-Arce & Salom-Pérez 2015, Guildera et al. 2015). The capture effort and risk of injury associated with the predation of nesting sea turtles is expected to be lower relative to other prey species in the jaguar’s diet (Cavalcanti & Gese 2010). Additionally, they can be key resources when other pr ey availability is low (Veríssimo et al. 2012).

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24

Fausto, Carlos. "Se Deus fosse jaguar: canibalismo e cristianismo entre os Guarani (séculos XVI-XX)." Mana 11, no. 2 (October 2005): 385–418. http://dx.doi.org/10.1590/s0104-93132005000200003.

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Por meio de uma reanálise da literatura sobre a "religião guarani", pretende-se indicar como e em que direções ela se transformou, desde o século XVI, recriando-se como a "religião guarani" contemporânea, tal qual a descreveu a etnologia do século XX. O pano de fundo dessa análise é a leitura crítica da noção de um "modo de ser guarani" fundado em uma religiosidade impermeável à mudança. Busca-se sugerir que o contato com o cristianismo missionário e a experiência colonial conduziram a uma crescente negação do canibalismo enquanto fundamento do poder xamânico e da reprodução social, processo aqui denominado "desjaguarificação". Esse processo conduziu a mudanças na noção de pessoa e permitiu o surgimento de um novo modo de conceber a relação com animais e divindades, fundado agora em uma categoria nativa de amor.

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25

Anderson, Thor. "The Jaguar and the Priest: An Ethnography of Tzeltal Souls by Pedro Pitarch." American Anthropologist 115, no. 1 (February 22, 2013): 145–46. http://dx.doi.org/10.1111/j.1548-1433.2012.01550_1.x.

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26

Furst, Peter T. ": People of the Jaguar: The Living Spirit of Ancient America . Nicholas J. Saunders." American Anthropologist 94, no. 2 (June 1992): 477–78. http://dx.doi.org/10.1525/aa.1992.94.2.02a00430.

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27

Noriega, Teobaldo. "Las manchas del jaguar, de Clinton Ramírez: El penosos trabajo de la memoria." Estudios de Literatura Colombiana, no. 22 (August 22, 2013): 63–79. http://dx.doi.org/10.17533/udea.elc.16386.

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Resumen: El propósito de este trabajo es demostrar cómo Las manchas del Jaguar (1987,2005), responde a un deliberado deseo por parte del autor de rescatar una existencia colectiva mediante la escritura. Clinton Ramírez muestra en su primera novela un excelente control de adecuados mecanismos narrativos que le permiten crear ene le texto una reveladora polifonía, consecuencia de la memoria colectiva, que ante la impactante presencia de la muerte rescata fragmentos dispersos de una vida ya pasada. El mecanismo poético sirve a la realidad ficticia para asegurar las coordenadas socio-culturales de un pueblo y sus habitantes, insertándolos formalmente en el discurso mayor de la historia. También le sirve al autor para exorcizar ciertos fantasmas personales de los que intenta liberarse. Descriptores: Novela contemporánea del Caribe colombiano; Zona Bananera de Santa Marta; memoria, escritura, exorcismo. Abstract: The purpose of this study is to show how Las manchas del Jaguar (1987.2005), responds to its author's deliberate desire to rescue a collective existence through writing. Clinton Ramírez (Ciénaga, Magdalena, 1962) demonstrates in his first novel an excellent control of adequate narrative mechanisms which allow for the creation of a revealing polyphony within the text, resulting from a collective memory that in the presence of death recovers dispersed fragments of a life that has already paseed. The poetic mechanism used by this work of fiction ensures the soio-cultural coordinates of a town and its peoples, formally inserting them in the greater discourse of history. It also enables the author to free himself from some personal demons. Key words: Contemporany Novel in the Colombian Caribbean; Zona Bannaera os Santa Marta;memory, Writing, Exorcissm.

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Davidson, John. "A Story of Faces and Intimate Spaces: Form and History in Max Farberbock's Aimee und Jaguar." Quarterly Review of Film and Video 19, no. 4 (January 2002): 323–41. http://dx.doi.org/10.1080/10509200214847.

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Zamora Corona, Alonso. "Coyote drums and jaguar altars: Ontologies of the living and the artificial among the K’iche’ Maya." Journal of Material Culture 25, no. 3 (March 7, 2020): 324–47. http://dx.doi.org/10.1177/1359183520907937.

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For the current-day K’iche’ Maya of the Highland community of Momostenango, Guatemala, animals are conceived as having not human, but artificial souls: they are, in fact, objects that exist in the mountain dwellings of their gods. Conversely, artefacts like sacred altars are seen as being wild animals of the gods and ancestors, which can bring illness and death to people when not fed by ritual offerings. Based on this and other data that the author gathered during his recent ethnographic fieldwork among the K’iche’, in this article he explores the ontological paradoxes of living beings and artefacts among current-day Maya and other Mesoamerican peoples of the past to propose a version of perspectivism that incorporates the ideas of technology, asymmetry and material culture to the more horizontal and personhood-based model proposed for Amazon cultures by Viveiros de Castro in his article, ‘Cosmological deixis and Amerindian perspectivism’ (1998).

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Diel, Lori Boornazian. "The Woman Who Turned into a Jaguar and Other Narratives of Native Women in Archives of Colonial Mexico." Colonial Latin American Review 27, no. 2 (April 3, 2018): 290–91. http://dx.doi.org/10.1080/10609164.2018.1483649.

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Jiangzuo, Qigao, and Jinyi Liu. "First record of the Eurasian jaguar in southern Asia and a review of dental differences between pantherine cats." Journal of Quaternary Science 35, no. 6 (June 4, 2020): 817–30. http://dx.doi.org/10.1002/jqs.3222.

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32

Baniwa, Denilson, Barbara Szaniecki, and Luiz Camillo Osorio. "Jaguar." Multitudes 95, no. 2 (May 16, 2024): 31–37. http://dx.doi.org/10.3917/mult.095.0031.

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ROSTAS, SUSANNA. "Pedro Pitarch, The Jaguar and the Priest: An Ethnography of Tzeltal Souls (Austin, TX: University of Texas Press, 2010), pp. xxii+251, $55.00, hb." Journal of Latin American Studies 45, no. 2 (May 2013): 394–96. http://dx.doi.org/10.1017/s0022216x13000643.

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Waldman, Anne, and Vincent Broqua. "Harmonies Jaguar." Vacarme N�86, no. 1 (2019): 102. http://dx.doi.org/10.3917/vaca.086.0102.

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Mortimer, John. "Jaguar X600." ATZautotechnology 1, no. 3 (May 2001): 47–49. http://dx.doi.org/10.1007/bf03246607.

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36

Nadal, Anya. "Jaguar Sun." STEAM 2, no. 2 (November 2016): 1–2. http://dx.doi.org/10.5642/steam.20160202.28.

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Berry, W. "Jaguar Totem." Interdisciplinary Studies in Literature and Environment 8, no. 1 (January 1, 2001): 228–29. http://dx.doi.org/10.1093/isle/8.1.228.

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38

Newcomb, T. P., and R. T. Spurr. "Jaguar XK120." Proceedings of the Institution of Mechanical Engineers, Part D: Transport Engineering 202, no. 3 (July 1988): 163–72. http://dx.doi.org/10.1243/pime_proc_1988_202_170_02.

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39

Heinrichs, Arianne. "Jaguar driven." Nature Reviews Molecular Cell Biology 4, no. 4 (April 2003): 256. http://dx.doi.org/10.1038/nrm1087.

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Gordon, Cesar. "TurnerTerence; ed. Jane Fajans; with a foreword by David Graeber. The fire of the jaguar. xl, 254 pp., figs, tables, illus., bibliogr. Chicago: Hau Books, 2017. £26.50 (paper)." Journal of the Royal Anthropological Institute 26, no. 3 (August 7, 2020): 690–91. http://dx.doi.org/10.1111/1467-9655.13350.

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41

Portugal, Marina Peres, Ronaldo Gonçalves Morato, Katia Maria Paschoaletto Micchi de Barros Ferraz, Flávio Henrique Guimarães Rodrigues, and Claudia Maria Jacobi. "Priority areas for jaguar Panthera onca conservation in the Cerrado." Oryx 54, no. 6 (May 24, 2019): 854–65. http://dx.doi.org/10.1017/s0030605318000972.

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AbstractThe jaguar Panthera onca, a threatened species in Brazil, is losing suitable habitat as a result of agricultural expansion and other forms of land conversion, especially in the Cerrado biome. In the current context of habitat loss and fragmentation, a network of protected areas is paramount for the conservation of this species. We aimed to identify jaguar conservation units in the Cerrado, and propose a ranking of priority areas for the species in this region. We used the maximum entropy algorithm to model habitat suitability for the jaguar in the Cerrado, with nine uncorrelated environmental variables and 106 non-autocorrelated presence-only records. We prioritized regions, using Zonation, and ranked jaguar conservation units according to their area, proximity to strictly protected areas, jaguar presence, and potential for connectivity. Circa 30% of the Cerrado is suitable for the jaguar. The most important variables affecting jaguar distribution are mean rainfall and land cover, with a high probability of jaguar presence in forest and savannah. We selected 31 high-priority jaguar conservation units, covering c. 174,825 km2 (8.5%) of the Cerrado. We emphasize the need for new protected areas and the promotion of sustainable development, as only 0.4% of the Cerrado (8,345 km2) has high environmental suitability for jaguars and < 1% of the area covered by jaguar conservation units falls within protected areas. Most jaguar conservation units identified here are relevant for habitat connectivity in Brazil, given their proximity to other critical areas for jaguar conservation in the Caatinga and the Amazon.

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Carvalho, Elildo AR. "Jaguar hunting in Amazonian extractive reserves: acceptance and prevalence." Environmental Conservation 46, no. 4 (August 22, 2019): 334–39. http://dx.doi.org/10.1017/s0376892919000274.

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SummaryHunting is a major threat to the endangered jaguar in Brazil. Effective interventions for jaguar conservation demand a better understanding of the prevalence and motivations for hunting. In this study, I investigate the prevalence of jaguar hunting and the potential factors driving the acceptance of this behaviour among residents of two extractive reserves in the eastern Brazilian Amazonia. Between September and October 2013, I surveyed 134 households to assess people’s acceptance of jaguar hunting and potential predictors of acceptance using multiple-item rating scales. To estimate the prevalence of jaguar hunting, I used direct questioning and the randomized response technique. Acceptance of jaguar hunting was neutral to slightly positive on average, being related negatively to educational level and to people’s perceptions of risk of suffering sanctions for hunting a jaguar and related positively to perception of jaguars as a threat to humans. The prevalence rates of jaguar hunting among surveyed households were 9% and 23% according to direct questioning and the randomized response technique, respectively. The results suggest that investments in education and law enforcement may help decrease local support for jaguar hunting in the study area.

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Ceballos, Gerardo, Heliot Zarza, José F. González-Maya, J. Antonio de la Torre, Andrés Arias-Alzate, Carlos Alcerreca, Horacio V. Barcenas, et al. "Beyond words: From jaguar population trends to conservation and public policy in Mexico." PLOS ONE 16, no. 10 (October 6, 2021): e0255555. http://dx.doi.org/10.1371/journal.pone.0255555.

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The jaguar (Panthera onca) is one of the most threatened carnivores in the Americas. Despite a long history of research on this charismatic species, to date there have been few systematic efforts to assess its population size and status in most countries across its distribution range. We present here the results of the two National Jaguar Surveys for Mexico, the first national censuses in any country within the species distribution. We estimated jaguar densities from field data collected at 13 localities in 2008–2010 (2010 hereafter) and 11 localities in 2016–2018 (2018 hereafter). We used the 2010 census results as the basis to develop a National Jaguar Conservation Strategy that identified critical issues for jaguar conservation in Mexico. We worked with the Mexican government to implement the conservation strategy and then evaluated its effectivity. To compare the 2010 and 2018 results, we estimated the amount of jaguar-suitable habitat in the entire country based on an ecological niche model for both periods. Suitable jaguar habitat covered ~267,063 km2 (13.9% of the country’s territory) in 2010 and ~ 288,890 km2 (~14.8% of the country’s territory) in 2018. Using the most conservative density values for each priority region, we estimated jaguar densities for both the high and low suitable habitats. The total jaguar population was estimated in ~4,000 individuals for 2010 census and ~4,800 for the 2018 census. The Yucatan Peninsula was the region with the largest population, around 2000 jaguars, in both censuses. Our promising results indicate that the actions we proposed in the National Jaguar Conservation Strategy, some of which have been implemented working together with the Federal Government, other NGO’s, and land owners, are improving jaguar conservation in Mexico. The continuation of surveys and monitoring programs of the jaguar populations in Mexico will provide accurate information to design and implement effective, science-based conservation measures to try to ensure that robust jaguar populations remain a permanent fixture of Mexico’s natural heritage.

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44

Rezende, Rodrigo Kelson Silva, Luciano Vilela Paiva, Renato Paiva, Antonio Chalfun Junior, Paula Pereira Torga, and Tathiana Elisa Masetto. "Divergência genética entre cultivares de gérbera utilizando marcadores RAPD." Ciência Rural 39, no. 8 (September 4, 2009): 2435–40. http://dx.doi.org/10.1590/s0103-84782009005000176.

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No processo de produção comercial de mudas de gérbera, a cor da flor é uma das principais características morfológicas de interesse agronômico, sendo uma característica importante em programas de melhoramento genético. A utilização de marcadores moleculares pode servir para direcionar cruzamentos, confirmar novos híbridos ou genótipos mutantes e identificar novos genótipos para fins comerciais. Nesse contexto, o objetivo deste trabalho foi analisar a divergência genética entre seis cultivares de Gerbera jamesonii ('Jaguar Yellow', 'Jaguar Cream', 'Jaguar Lemon', 'Jaguar Salmon Pastel', 'Jaguar Red', 'Jaguar Deep Rose'). A análise de divergência genética entre as cultivares de gérbera foi realizada utilizando-se 21 primers, os quais amplificaram 37 fragmentos polimórficos de DNA, que foram usados para estimar o coeficiente de Jaccard, o qual apresentou uma média de 0,38, variando de 0,28 a 0,56. A estrutura genética entre as cultivares foi estimada pelo UPGMA, revelando dois grupos distintos, a 38% de similaridade genética. A maior similaridade genética encontrada (56%) foi entre as cultivares 'Jaguar Yellow' e 'Jaguar Lemon'. Os resultados demonstram que a técnica RAPD oferece uma maneira rápida, relativamente barata e útil para a caracterização da divergência genética entre as diferentes cultivares de Gerbera jamesonii com relação à cor da flor.

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45

Gutiérrez-González, Carmina E., Miguel Á. Gómez-Ramírez, and Carlos A. López-González. "Estimation of the density of the Near Threatened jaguar Panthera onca in Sonora, Mexico, using camera trapping and an open population model." Oryx 46, no. 3 (July 2012): 431–37. http://dx.doi.org/10.1017/s003060531100041x.

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AbstractOur objective in this study was to determine the density of the jaguar Panthera onca from camera-trap data, using an open population model, in a private protected natural area, the Northern Jaguar Reserve, and 10 adjoining cattle ranches in the state of Sonora, Mexico. The region is considered a long–term jaguar conservation unit. As well as being the most northerly recorded reproductive population of the jaguar, the arid habitat of this region is atypical for the species. During 16 months of sampling we identified 10 individual jaguars and the data met the three main assumptions of open population models. The estimated mean density was 1.05±SE 0.4 individuals per 100 km2, with a constant survival probability of 0.94 and capture probability of 0.23. This estimate of density is lower than reported in studies of the jaguar from more southerly locations in Mexico, Belize, Costa Rica, Bolivia and Brazil but cannot be attributed to a single factor even though in general there is an apparent relationship between jaguar density and precipitation. The main objectives of the management of the Northern Jaguar Reserve are to reduce the impact of cattle and restore jaguar habitat, with strategies focused on water retention, removal of invasive grass, reforestation and environmental education. Livestock have been gradually excluded since 2003 and, combined with the protection provided under the agreements with the surrounding ranches, the area is now a suitable place for long-term studies of the jaguar.

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46

Figel, Joe J., Elvira Durán, and David Barton Bray. "Conservation of the jaguar Panthera onca in a community-dominated landscape in montane forests in Oaxaca, Mexico." Oryx 45, no. 4 (July 31, 2011): 554–60. http://dx.doi.org/10.1017/s0030605310001353.

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AbstractWe examined the presence of the jaguar Panthera onca, and human–jaguar interactions, in a community-dominated montane tropical forest landscape with formally recognized indigenous/community conserved areas in the Sierra Norte of Oaxaca state, Mexico. We used camera traps to detect jaguars, and social data were collected through informal interviews and 46 semi-structured and 106 structured interviews with community leaders and members. During June 2007–June 2008 camera traps registered two jaguars in the four study communities after 1,164 trap nights, with a photo-capture rate of 7.8 jaguar captures per 1,000 trap nights. Interviews documented 86 jaguar sightings since 1990. Despite some history of livestock predation, 68% of the interviewed farmers indicated jaguar presence was positive, 20% that jaguar presence was both positive and negative, and 12% thought jaguars were a negative presence. All of the respondents with negative attitudes had either owned cattle previously or lost cattle to predation. Despite ongoing risks to jaguars the emergence of community-conserved areas, local conservation initiatives, and a community-imposed hunting ban are supported by 93% of community members. An emerging culture of conservation in the study communities suggests there is an opportunity for jaguar conservation on community lands that should be explored elsewhere in jaguar range countries.

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47

Brotherston, Gordon. "The legible jaguar." Journal of Latin American Cultural Studies 15, no. 2 (August 2006): 159–69. http://dx.doi.org/10.1080/13569320600782146.

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Goodwin, David Pell. "Jaguar MK IX." Wasafiri 7, no. 14 (September 1991): 17. http://dx.doi.org/10.1080/02690059108574244.

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49

McKenna, Phil. "The jaguar whisperer." New Scientist 224, no. 2989 (October 2014): 50. http://dx.doi.org/10.1016/s0262-4079(14)61912-6.

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50

Tovar, Cuauhtémoc Chávez, and Heliot Zarza Villanueva. "Distribución potencial del hábitat del jaguar y áreas de conflicto humano–jaguar en la Península de Yucatán." Revista Mexicana de Mastozoología (Nueva Epoca) 13, no. 1 (January 1, 2009): 46. http://dx.doi.org/10.22201/ie.20074484e.2009.13.1.35.

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Resumen: Las Selvas Mayas de la Península de Yucatán, México, mantienen una de las poblaciones más importantes de jaguar (Panthera onca) al norte de su distribución. Sin embargo, la región está sujeta a grandes cambios en su cobertura forestal debido al desarrollo humano y agropecuario de los últimos años. Esto ha ocasionado una reducción en el hábitat del jaguar y por consiguiente un incremento en la incidencia de ataques al ganado doméstico por jaguares, debido a ello es necesario contar con información sólida sobre las áreas de conflicto humano-jaguar para ser consideradas durante los planes de manejo y conservación a nivel regional. Nuestro análisis se basó en un grupo de variables (vegetación, uso de suelo, precipitación y clima) y una base de datos georeferenciados tanto de presencia de jaguares como de depredación de ganado domestico en la Península de Yucatán. Nosotros demostramos la posibilidad de modelar la distribución potencial de los sitios de conflicto humano-jaguar usando el método de máxima entropía (MaxEnt). Entre las variables usadas la vegetación demostró ser la variable que mejor explica la distribución potencial del jaguar. En cambio, el modelo de conflictos humano-jaguar muestra que el mayor número de casos de depredación se presenta alrededor de los asentamientos humanos, en ambientes dominados por actividades humanas. Modelar la distribución potencial de las áreas de conflicto humano-jaguar ofrece una gran oportunidad a los biólogos de la conservación y tomadores de decisiones para poder diseñar estrategias regionales para mitigar el conflicto con los depredadores con base en la distribución espacial potencial de los ataques.Palabras clave: Hábitat potencial, jaguar, depredación, Yucatán.Abstract: The Mayan Forest of the Yucatan Peninsula, Mexico, maintain an of the most important populations of jaguar (Panthera onca) north of his distribution. However, the region is subject to big changes in this forest coverage because of the human and agriculture-livestock development of the last years. This has caused a reduction in the habitat of the jaguar and therefore an increase in the incidence of attacks to the domestic livestock by jaguars, because of this is necessary to have solid information on the areas of human-jaguar conflict to be considered during the management plans and conservation to regional level. Our analysis based in a group of variable (vegetation, use of soil, precipitation and climate) and a base of georeference data so much of presence of jaguars and of livestock depredation in the Yucatan Peninsula. We showed the possibility of model the potential distribution of the places of human-jaguar conflict using the method of maximum entropy (MaxEnt). Between the variables used the vegetation showed to be the variable than better explains the potential distribution of the jaguar. Instead, the model of human conflicts-jaguar show that the main number of cases of depredation present around the human settlements, in landscape dominated by human activities. Modeling the potential distribution of the areas of human-jaguar conflict- offers a big opportunity to the biologists of the conservation and decisions-makers to can design regional strategies to mitigate the conflict with the predatory with base in the spatial distribution potential of the attacks. Key words: Potencial habitat, jaguar, predation, Yucatán.

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