Of Shrimps and Spirit Possession:Toward a Political Ecology of Resource Management in Northern Madagascar

I present a case of ntual innovation and spirit possession in northern Madagascar that builds on Rappaport's interests in the systemic nature of human-environmental interactions, the relationship between the various levels of political scale, and the interaction between meaning and material relations. I go beyond his formulations in questioning concepts of homeostasis and dynamic equilibrium, and instead propose to understand perturbations as inherent in a system and a source of systemic transformation. In this analysis, I place ecological relations and ritual within an explicitly political framework and examine the processes of social and material change. In drawing on the concept of cognized models, I also illustrate how historical memory and ritual enactments provide ideological frameworks for negotiating control over the use and management of the environment, [ecosystem, political ecology. Madagascar, spirit possession, ritual]     

POPREG I: A simulation of population regulation among the Maring of New Guinea

Self-regulation of human populations has been proposed by various authors, despite the fact that no biological or cultural mechanisms have ever been established. POPREG I, a computer simulation of ritual warfare among the Tsembaga Maring of New Guinea, demonstrates that the self-regulatory mechanism proposed by Rappaport (1968) ignores the demographic consequences of external variables. When the effects of epidemics are taken into account, the regulatory nature of the ritual cycle becomes suspect. Future research in anthropological demography requires careful analysis of both internal and external variables; POPREG I provides the basis for a synthetic model of population dynamics in human societies.     

Introduction: From the "New Ecology" to the New Ecologies

An earlier ecological anthropology defined its project within the compass of the idealism v. materialism debate. Culture was an adaptive tool, instrumental rather than formal; it was intelligible with respect to its material effects, not—as the idealists would maintain—in terms of itself, as an autonomous, self-determining order of reality. This argument was mounted with respect to bounded, stable, self-regulating, local, or at best regional entities and the environment they inhabited. All of the premises of the earlier ecology have since been challenged, and today's ecologies—symbolic, historical, and political—radically depart from the reductions and elisions of the ecological anthropology of the past. In particular, the new ecologies override the dichotomies that informed and enlivened the debates of the past—nature/culture, idealism/materialism—and they are informed by the literature on transnationalist flows and local-global articulations. This introduction positions Rappaport's work within this historical shift from a polarized field of mutually exclusive frameworks to today's synthetic new ecologies and their antireductive materialism. Rappaport's work, produced over three decades, serves, in and through its own transformations, as a bridge between the reductive materialism of the past and a new-materialist ecology. [Rappaport, ecological anthropology, materialism v. idealism, the new materialism]     

The New Ecological Anthropology

Older ecologies have been remiss in the narrowness of their spatial and temporal horizons, their functionalist assumptions, and their apolitical character. Suspending functionalist assumptions and an emphasis upon (homeo)stasis, "the new ecological anthropology" is located at the intersection of global, national, regional, and local systems, studying the outcome of the interaction of multiple levels and multiple factors. It blends theoretical and empirical research with applied, policy-directed, and critical work in what Rappaport called an "engaged" anthropology; and it is otherwise attuned to the political aspects and implications of ecological processes. Carefully laying out a critique of previous ecologies by way of announcing newer approaches, the article insists on the need to recognize the importance of culture mediations in ecological processes rather than treating culture as epiphenomenal and as a mere adaptive tool. It closes with a discussion of the methodologies appropriate to the new ecological anthropology. ["the new ecology," political ecology, applied or engaged anthropology, linkages methodology]     

Traditions of Subversion and the Subversion of Tradition: Cultural Criticism in Maidu Clown Performances

Reflecting changing disciplinary orientation, recent perspectives on non-Western ritual clowns have rejected earlier functionalist interpretations and foregrounded themes of criticism, deconstruction, and subversion. In this essay, I interpret a ritual clown performance formerly practiced by the Northwestern Maidu of California both as an objectification, by way of symbolic inversion, of valorized cultural forms and as a metasociological discourse on the relationship between egoistic dispositions and normative disciplinary constraints. The interpretation suggests that functional and subversive meanings and effects are fusional rather than opposing elements in such performances and that the Maidu clown is best understood in relation to quotidien modes of deviance and to the diverse social locations represented in his audience, [clowns, inversionary ritual, Native North America, transgression, cultural criticism]     

Meeting with Ancestors—Contesting Borders in Indonesian Religion and Politics

Ancestors have often played an important role in the exercise of politics in Indonesia. However, from a situation in which they were highly influential and present in ritual, as well as in the everyday lives of both commoners and kings, ancestors and traditional lifestyles have been increasingly marginalised through the impact of secular politics and Islamist movements. An era of political reformation began after the fall of Indonesia's former political regime, Orde Baru. Reform meant the decentralisation of political power, and this led to a revival of local traditions. This article takes this revival of tradition as a framework to understand meetings that took place with ancestors at local pilgrimage sites on West Java. It is concluded that meetings of this kind are not simply about fulfilling personal goals, but they also show features of resistance and subversion in relation to the dominant political and religious leadership in Indonesia.     

Ritual,emotion, and sacred symbols

This paper considers religion in relation to four recurrent traits: belief systems incorporating supernatural agents and counterintuitive concepts, communal ritual, separation of the sacred and the profane, and adolescence as a preferred developmental period for religious transmission. These co-occurring traits are viewed as an adaptive complex that offers clues to the evolution of religion from its nonhuman ritual roots. We consider the critical element differentiating religious from non-human ritual to be the conditioned association of emotion and abstract symbols. We propose neurophysiological mechanisms underlying such associations and argue that the brain plasticity of human adolescence constitutes an “experience expectant” developmental period for ritual conditioning of sacred symbols. We suggest that such symbols evolved to solve an ecological problem by extending communication and coordination of social relations across time and space. Candace Alcorta is currently a doctoral student in the Department of Anthropology at the University of Connecticut. Her research interests include the behavioral ecology and evolution of religion, and the interrelationship between cultural and neurophysiological systems. She is currently conducting research on adolescent religious participation, stress, and health. Richard Sosis is an associate professor in the Department of Anthropology at the University of Connecticut and a senior lecturer in the Department of Sociology and Anthropology at The Hebrew University of Jerusalem. His current research interests include the evolution of cooperation, utopian societies, and the behavioral ecology of religion. He has conducted fieldwork on Ifaluk Atoll in the Federated States of Micronesia and is currently pursuing various projects in Israel aimed at understanding the benefits and costs associated with religious behavior.     

Macro-evolutionary studies of cultural diversity: a review of empirical studies of cultural transmission and cultural adaptation

A growing body of theoretical and empirical research has examined cultural transmission and adaptive cultural behaviour at the individual, within-group level. However, relatively few studies have tried to examine proximate transmission or test ultimate adaptive hypotheses about behavioural or cultural diversity at a between-societies macro-level. In both the history of anthropology and in present-day work, a common approach to examining adaptive behaviour at the macro-level has been through correlating various cultural traits with features of ecology. We discuss some difficulties with simple ecological associations, and then review cultural phylogenetic studies that have attempted to go beyond correlations to understand the underlying cultural evolutionary processes. We conclude with an example of a phylogenetically controlled approach to understanding proximate transmission pathways in Austronesian cultural diversity.     

The politics of Eros: ritual dialogue and egalitarianism in three Central African hunter‐gatherer societies

It has become standard practice within feminist anthropology to repudiate any essential relationship between the biological body and cultural identity. In recent years, the ongoing deconstruction of the body has come to seem the only ‘natural’ fact. By contrast, this article seeks to reconnect sex, power, and culture in a positive sense, by identifying a political system in which power is kept in motion through the body. Literally dancing it out, organized Mbuti or Yaka gender groups perform a recurrent ritual repartee where power is continually churned up and funnelled back and forth between coalitions. The graphic somatic language that emerges through these dances suggests an alternative power‐principle: kinetic, erotic, and fundamentally non‐coercive. Here, the drawing back of the collective eye to the anatomical nature of power, with the simultaneous ritual de‐privatization of ‘biology’, explodes the body out into a collective political force. The cultural visibility of the female procreative body in such contexts is striking. Using the core theme of dialogism, I rethink the creative potential of sexual duality, and work towards a new understanding of gender, power, and the body.     

Ethnic cohesion and division among American Jews: The role of mass‐level and organizational politics

Mass‐level and organizational politics contribute both to ethnic cohesion and division among American Jews. Political cohesion at the mass level, measured by location on the liberal side of the mass political structure, serves as a structural source of ethnic cohesion for many American Jews who are not characterized by alternative structural and cultural sources of ethnic cohesion, as measured by embeddedness in structural and cultural networks of interaction. However, political divisions among American jews converge with religious divisions and with variations in structural and cultural cohesion and assimilation; consequently, politics provides one of several reinforcing cleavages in the American Jewish community. Individual‐level data from the 1990 National Jewish Population Survey are used to support these claims. A strong linkage exists between patterns of ethnic cohesion and division and the role of politics at the mass and organizational levels. Jewish organizations involved in politics share consensus across a wide range of political issues, contributing to political cohesion. However, political conflicts emerge among organizations representing different Jewish denominations, leading again to reinforcing religious and political divisions. These claims are supported by data collected from the published reports of an umbrella agency which seeks to coordinate political positions among American Jewish organizations     

The impact of Neglected Tropical Diseases (NTDs) on health and wellbeing in sub-Saharan Africa (SSA): A case study of Kenya

Neglected Tropical Diseases (NTDs) remain endemic to many regions of sub-Saharan Africa (SSA) left behind by socioeconomic progress. As such, these diseases are markers of extreme poverty and inequity that are propagated by the political, economic, social, and cultural systems that affect health and wellbeing. As countries embrace and work towards achieving the Sustainable Development Goals (SDGs), the needs of such vulnerable populations need to be addressed in local and global arenas. The research uses primary qualitative data collected from five NTD endemic counties of Kenya: interviews key informants (n = 21) involved in NTD implementation programs and focus groups (n = 5) of affected individuals. Informed by theories of political ecology of health, the research focuses on post-devolution Kenya and identifies the political, economic, social, and cultural factors that propagate NTDs and their effects on health and wellbeing. Our findings indicate that structural factors such as competing political interests, health worker strikes, inadequate budgetary allocations, economic opportunity, marginalization, illiteracy, entrenched cultural norms and practices, poor access to water, sanitation and housing, all serve to propagate NTD transmission and subsequently affect the health and wellbeing of populations. As such, we recommend that post-devolution Kenya ensures local political, economic and socio-cultural structures are equitable, sensitive and responsive to the needs of all people. We also propose poverty alleviation through capacity building and empowerment as a means of tackling NTDs for sustained economic opportunity and productivity at the local and national level.     

Dancing with a Difference: Reconfiguring the Poetic Politics of Aboriginal Ritual as National Spectacle1

This paper argues that indigenous dance is a poetic politics of cross‐cultural encounter that engages Aboriginal identities with those of the Australian nation. I question the nature of this encounter in terms of a performative dialogue that is both musically and kinesically presented by indigenous communities and ‘translated’ into political discourse by the government. The sentiments of ‘translation’ raise questions as to how local ritual expressions of Aboriginal dance can mediate dialogue when presented as national spectacle. What is being meditated? What is happening in the process of evocation? In this performative nexus, I focus specifically on the poetic politics of Yolngu ritual as spectacle; the nature of performative dialogue in terms of shared dance forms between indigenous communities; the problem of the authentication of dance identities; and how corporeal dispositions of indigenous dance genres influence national sentiment by their symbolic power. I pursue these issues through an analysis of how ancestral dances have been repositioned in national performance venues, such as concerts, cultural centres and ritual arenas, as a means of asserting performative statements about indigenous positioning within the nation‐state. The nature of this dialogue raises questions of authenticity and processes of authentication. It highlights indigenous concerns to control representations of indigeneity as national event, as well as a desire to convey something of the sentiment and sentience embodied in the poetics of their ancestral performances.     

DuBois the pan-Africanist and the development of African nationalism

While W.E.B. DuBois's importance as a political activist and writer is well-documented, a ‘DuBoisian’ political theory has proved illusory. I argue that the key to change and continuity in DuBois's work is his pan-Africanism, which he used to develop a broad theory of anti-colonial nationalism. This reading of his legacy emphasizes DuBois's singular role in shaping anti-colonial discourse in the postwar era, especially in Africa, as well as in theorizing African nationalism and the African diaspora. It also allows us to understand the contradiction of the early, liberal DuBois's views on race and his later preoccupation with Communism. I suggest that across both positions, DuBois's actual political arguments remained over-determined by his positionality within the colonial world, producing a set of anti-colonial arguments that while rooted in the economic exploitation of the colonies, appeal to liberal universalizing standards of progress and modernity.     

Reflections of a Nonpolitical Naturalist: Ernst Haeckel, Wilhelm Bleek, Friedrich Müller and the Meaning of Language

Ernst Haeckel was convinced that the origin of language was the keyto understand human evolution. The distinguished slavist AugustSchleicher was his original inspiration on that matter but hiscousin Wilhelm Bleek was the deciisive source for his views of human language. Bleek lived in Southern Africa, studied Xhosa andZulu, and had the rare opportunity to learn the bushman languagewhich, with its characteristic clicks, suggested the form of theoriginal human language in its evolution from ape-like sounds.Haeckel's view of anthropology based on cultural elements ratherthan physical characters alone was shared by other scholars includingthe Vienna-based Friedrich Mueller who applied Haeckel's approachin his studies during the voyage of the Habsburg ship ``Novara.' Haeckel's anthropological views were heavily entangled with contemporaryconceps of race so that he and Mueller related different languages todifferent human groups both from a cultural and racial angle. Suchracialist attitude presented obvious political implications which allauthors mentioned denied vehemently. This revised version was published online in July 2006 with corrections to the Cover Date.     

What Bateson had in Mind About ‘Mind’?

G. Bateson believed that the scientific school of the future would be ‘ecology of mind’. The first aim of this paper is to understand what he meant by ‘mind’, and the other is to understand how this concept emerged in his thought, i.e., how its meaning would become more flexible throughout his life and work. Furthermore, we will approach the epistemological implications of ecology of mind for scientific education in the West. Bateson’s concept of mind emerged when he became aware (in 1926) of his own way of thinking, i.e., of his immense abductive capacity. This led him to search for patterns of similarity and difference between organisms (like in homology). Later, he identified this thought process as being abstract and formal, relating not just facts but also ideas. Afterwards, Bateson developed criteria for us to consider a system as being mental, with special emphasis on living and cybernetic systems.     

Embedding Science in Politics: "Complex Utilization" and Industrial Ecology as Models of Natural Resource Use

Throughout the short history of industrial ecology, issues of implementation have been heavily emphasized. Less attention has been given to the ways in which the technical models of industrial ecology interact with social processes. Yet the practitioners of industrial ecology frequently encounter challenges pertaining to contextualization when embedding a general model in different local contexts. In addition, there are reasons to believe that the models of industrial ecological systems become politically meaningful only when they are carefully contextualized and linked to localized needs. In this article, we aim at a better understanding of the political embedding of industrial ecology. In order to demonstrate some general mechanisms of embedding, we first conduct a frame analysis of complex utilization—a scientific policy instrument analogous to industrial ecology, developed in the Kola Peninsula, Russia. We identify five frames in which complex utilization has been promoted between 1935 and 2005. These frames are then compared to six frames identified in the industrial symbiosis in Kalundborg, Denmark. We find that effective political embedding relies on frames that function both on a general level and in specific contexts. General frames, such as efficiency, economy, and environment, need to be aligned with localized perceptions of particular issues. What is more, sensitivity to purely context-specific frames is necessary for effective political embedding. Finally, the political processes of framing also shape the scientific-technical models that are being promoted.     

Nationalism,nation and territory: Jacint Verdaguer and the Catalan Renaixença

This paper seeks to explain the historic importance to Catalan nationalism of the nineteenth-century poet and priest, Jacint Verdaguer. In order to do so, rather than focus on his contribution – and that of the wider cultural revival, the Renaixença – to the development of the Catalan language as the basis for national political mobilization, this paper argues that we cannot fully understand Verdaguer's importance without reference to his role in constructing a geographical narrative linking nation and territory. At the same time, given that national meanings are always contested, the paper proposes a dialectical approach to nationalism that situates the work of writers within the context of power struggles between social groups. Consequently, Veradguer's centrality to Catalan nationalism is ultimately explained by his role in producing a geographical narrative capable of attracting important sectors of rural Catalonia to the hegemonic project of the industrial bourgeoisie.