The Interdiction of Music in Islam

There is no authorisation in the Qur'an for the interdiction on music. That interdiction, when it is voiced, is the product of a conviction among some Muslims, supported by hadith (just as it is opposed with hadith) that Islam does not countenance music. In a country such as Pakistan, with a strong tradition of devotional music which (taken with the poetry, with which it is always associated) has become entwined with the identity politics of the provinces or sub‐‘nations’ which make up the vaster nation, a comprehensive ban on music would be impossible to enforce, though there are ‘ulamā’ and sectarian parties who desire it. This paper focuses on an instance where music is even harder to extricate from an accompanying text: the recitation of the Qur'ān. In the eyes of Muslims, Qur'anic recitation is not music. This denial raises further questions about the nature of music and, in particular, its involvement with the ‘extramusical’. Adorno's observations on the relation of music to language, and the anthropologist Friedson's complaint that ethnographers focus on text, at the expense of music, are examined in the light of the circumstance that the world over, music is associated with texts of one kind or another. Even when, as in the case of the ‘curing’ ritual described by Friedson, words are unimportant, or missing, music is seldom a phenomenological whole. Music ‘leans’, or is ‘leant on’: it lends its unrivalled ‘eloquence’ to many a cause, from commodity marketing to the structured working out of ritual, or, among lovers, to the remembered quality of experience. All these potentialities of music are relevant to the question of its interdiction and to the Muslim denial that the recitation of the Qur'ān is music.     

Experimental Evidence for Slipped Loop DNA,a Novel Folding Type for Polynucleotide Chain

Abstract

DNA regions with short direct repeats (5–7bp) with a spacer in between, when under super-helical stress, are known to become susceptible to single-strand specific nuclease S1. This is in accord with formation of two shifted loops protruding from the opposite chains. Such type of folding could have been additionally stabilized by base pairing between the complementary parts of the loops that explains existence of the protected from SI moieties of the loops. To test this possibility we designed and synthesized an oligonucleotide of 56 bases, so that it forms a hairpin with a stem which fails to acquire a traditional helix due to a special sequence but may favor the formation of the proposed Slipped Loop Structure (SLS). The oligonucleotide folding was studied by a chemical modification method at one nucleotide level resolution. Three zones, protected from the used probes were found: the one that forms the stem, and the others that are located within the two by-loops in those moieties which have the base pairing potential. Proceeding from the data obtained and stereochemical analysis a 3-D scheme for the SLS form of DNA is suggested.     

Rathwa Pithoro: Writing about Writing and Reading Painted Ethnography

Based on fieldwork among the Rathwa tribal community of Gujarat, this article is an analysis of the ritual and installation of wall painting known as Pithoro. The analysis of the culture's own construct of what constitutes writing and reading is considered to bring out the magical power in interpreting that which is written and/or drawn. As the reading capacity is more significant, especially the one undertaken by the ritual specialist, the ethnographic account treats the paintings installed not only for the sake of ritual but to alter politicoeconomic situations of the Rathwa tribals in the course of history. This article presents the paintings as a total communication system, which is not just the work of art drawn but also written within the culture, as their own ethnography for the culture itself.     

'Owner' and 'Managers': Ritual Cooperation and Mutual Dependence in the Maintenance of Rights to Land

Introductory comments concern the duality of some Australian Aboriginal social organi-zations, particularly with respect to ritual action and the enunciation of rights to land. Ethnographic data are presented from the north of Western Australia. Aborigines in this region own land which they inherit and members of a patri-moiety realize their rights in land through subsequent ritual performances. However, members of their opposed patrimoiety who are also land owners play an indispensible role in any ritual action, so that members of both moieties are dependent upon one anothelr in the exercise of rights to land. Further data are provided which show the complex ritual and social relationship between four landowners in the region. It is concluded that the four men are mutually dependent in matters relating to their land. Consequently, Aborigines in the region stress the joint ownership and sharing of land, rather than their independence.     

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.     

Metaphors of Hierarchy in a Mayan Ritual

Conventional actions denoting differences in rank are considered a central part of a Mayan ritual honoring a local saint and provide the basis for the formal analysis presented here. The ritual elements—acts drawn from daily etiquette and other ritual contexts—are combined in a way consistent with classic theories of ritual. While providing the basis for a formal argument, ways of designating rank order are not treated as "empty ritual": they pose a moral problem for the participants that contributes to the meaning of the ritual itself.     

Laterality: a sideways look at ritual

Much study of ritual has focused on demarcated spaces and times of performance, and the often spectacular features of such collective behaviour provide rich resources for analysis of formal, symbolically dense action. This article shifts attention to dimensions of ritual events that entail zones of ambiguous, diffuse, or limited engagement where the boundaries between participant and non-participant, viewer and viewed, may be unclear. Focusing on visits to the English pilgrimage site of Walsingham, I examine multiple modalities of participation through analysing the relationships among observing, engaging in, and narrating ritual action. In doing so, I develop a lexicon for the study of performances whose ethnographic profile does not stand out in sharp relief. Key terms for my analysis are ‘laterality’ (as opposed to liminality) and ‘penumbra’ (as opposed to centre).     

Biological structure and health implications from tooth size at Mission San Luis de Apalachee

This study analyzes dental metric variation to examine the biological structure of the native population at Mission San Luis de Apalachee, a late 17th century mission located in the Apalachee Province of Spanish colonial Florida. Three topics are addressed: (1) comparison of tooth sizes among adult and subadults, (2) analysis of the bio-spatial structure of skeletons within the church area, and (3) comparison of phenotypic profiles of individuals interred within coffins in the ritual nucleus of the church: the altar region. Analyses indicate that subadults had smaller average tooth sizes than adults for the posterior dentition that was particularly evident in mandibular nonpolar molars and premolars. This disparity, also documented in two other mission populations, likely represents ontogenetic stress and resulting increased mortality among those most at risk for early death. Analysis of the spatial structure of graves failed to document biological structuring by side of the aisle or by burial row, although some gross differences were evident when front, middle, and rear church burials were compared. Individuals buried in coffins within the same row were phenotypically similar to one another. However, inter-row comparisons indicated lack of phenotypic similarity among all coffin interments. These analyses suggest maintenance of kin-structured burial for elites alone within the San Luis community.     

Stereochemistry of peptides containing a thioacyl group

Endothiopeptides are oligopeptides in which one or more oxoacyl moieties in peptide groups are replaced with thioacyl moieties. The stereochemical consequences of this replacement are discussed and compared with results from X-ray crystallographic determinations of small oligopeptides containing one or two thiopeptide groups. The analysis shows that the conformations normally observed around C alpha carbon atoms in proteins are also stereochemically favourable for peptides in which a thiopeptide group has been introduced. Limitations are only present in cases where the thiopeptide is part of structural elements like helices and beta-sheets. This opens the possibility of using one or more thiopeptide groups as functional modifiers of biologically active oligopeptide and protein molecules.     

Negotiating the Ritual and Social Order through Spectacle: The (Re)Production of Macassan/Yol▒u Histories1

Broadly framed in terms of performance theories by Turner and Beeman, this paper weaves together the historical, mythical, ritual and performative aspects of a 1997 encounter in Sulawesi between Yol?u (an Aboriginal people of northern Australia) and Macassans (people from southern Sulawesi, Indonesia). The focus of the paper is an indigenous opera called Trepang, which is based on the centuries‐long history of trading relations and family connections between the two groups, and the way its performance was used by the Yol?u and Macassan cast members to renegotiate their often turbulent shared history, along with the contemporary social and ritual order. In this light, Trepang can be understood as a restorative social process, a means of pursuing a common path and a way of ameliorating the discrepancies of the past—bringing the parties finally together as one. Analysing the social context in which the performance of historical ‘truths’ was negotiated, I unpack key events in the staging of this ‘play within a play’ and demonstrate the need to transgress the dualism of ritual and spectacle.     

The effect of stimulus duration and motor response in hemispatial neglect during a visual search task

Patients with hemispatial neglect exhibit a myriad of profound deficits. A hallmark of this syndrome is the patients' absence of awareness of items located in their contralesional space. Many studies, however, have demonstrated that neglect patients exhibit some level of processing of these neglected items. It has been suggested that unconscious processing of neglected information may manifest as a fast denial. This theory of fast denial proposes that neglected stimuli are detected in the same way as non-neglected stimuli, but without overt awareness. We evaluated the fast denial theory by conducting two separate visual search task experiments, each differing by the duration of stimulus presentation. Specifically, in Experiment 1 each stimulus remained in the participants' visual field until a response was made. In Experiment 2 each stimulus was presented for only a brief duration. We further evaluated the fast denial theory by comparing verbal to motor task responses in each experiment. Overall, our results from both experiments and tasks showed no evidence for the presence of implicit knowledge of neglected stimuli. Instead, patients with neglect responded the same when they neglected stimuli as when they correctly reported stimulus absence. These findings thus cast doubt on the concept of the fast denial theory and its consequent implications for non-conscious processing. Importantly, our study demonstrated that the only behavior affected was during conscious detection of ipsilesional stimuli. Specifically, patients were slower to detect stimuli in Experiment 1 compared to Experiment 2, suggesting a duration effect occurred during conscious processing of information. Additionally, reaction time and accuracy were similar when reporting verbally versus motorically. These results provide new insights into the perceptual deficits associated with neglect and further support other work that falsifies the fast denial account of non-conscious processing in hemispatial visual neglect.     

Vajra Brother, Vajra Sister: Renunciation, Individualism and the Household in Tibetan Buddhist Monasticism

This article challenges two connected notions in the study of Tibetan Buddhism: that Buddhist monasticism is characterized by a pronounced move towards individualism, systematically detaching monks from relational social life; and that Tibetan Buddhist doctrines of karma represent an alternative mode of identity to those constructed within household life. By comparing the ritual practices and inheritance patterns associated with household groups in Ladakh with tantric ritual forms in local Buddhist (Gelukpa) monasteries, it is argued that they demonstrate pronounced structural similarities, centred on the shared symbolic construct of the household/temple as the source of socialized agency. An analysis of the meditative disciplines of Gelukpa monasticism is used to show how such training serves not to renounce kinship and household values, but to transform them into modes of religious authority, essential to the social position of monks ( trapa ) and incarnate lamas ( tulku ) in Tibetan Buddhism.     

On religious ritual as deference and communicative excess

I shall argue that most religious ritual is a performance that not only invokes but also performs communication. The ethnographic material from which I derive this argument is from China, in particular the temple rituals of local festivals. My argument is that a deep obeisance of welcome and departure that is both like and not like the normal ritual of greeting marks a religious from a non-religious ritual occasion and place. It is a ritual doubling that makes the honoured guest also a host. Religious ritual is a medium, and as a medium it is double in another sense. It is deference and deferral, a repeated transmission of obeisance to authority that has the authority of repetition. As well as doubling, religious ritual is excessively communicative. The medium is a performance not only of invitation and departure but also of communicative response, and it repeats this communication as a test of communicative response over and over again. Religious ritual performs both the opening and closing of communication, both the seeking and the responsive reciprocation of gift offerings with bounteousness. It is shadowed by the possibility of no response, of giving offence, of being abandoned. This possibility is acknowledged by being prevented, while the possibility that the performers are their own responders is disavowed.     

A relational approach to a Papua New Guinea male ritual cycle

The article analyses the male ritual cycle of the Ankave‐Anga in Papua New Guinea. In the 1980s, male initiations in this region were interpreted as institutions for the reproduction of male domination. And yet, looking at the ritual gestures performed at the same time by the men in the forest and by the women in the village, it becomes possible to offer another interpretation, one that, following Marilyn Strathern, underscores a relational dimension. But, whereas Strathern saw these rituals as times when boys went from a ‘cross‐sex’ state to a ‘single‐sex’ state capable of reproduction, following a process of extraction, the article argues that the Ankave ritual cycle can be read as an ordered series of transformations of the relations between the boys and their mothers and sisters, in the presence of these female relatives. At the heart of these initiations lies the boys' accession to the capacity to act for others. Such an analysis of specific ethnographic Melanesian material makes possible a critical appraisal of the Strathernian notions of partibility and detachability, which have often been taken as given by researchers outside the region.     

Children and the nuclear threat: a child psychiatrist's personal reflections

From the very first stages of life, parents have provided their children with love and protection against harm from within or without, especially from life-threatening situations. Children's perception of death as a unique phenomena develops around age ten and later on, when they begin to grasp the meaning of mortality. This often occurs when they themselves suffer from terminal illness. Children have been the object of destruction, as witnessed by The Holocaust and Hiroshima. The threat of nuclear war poses a new problem for parents, since threatening others is no longer a viable solution to the conflict. In addition, adults manifest a massive denial that the destruction of mankind can take place at any time. This denial, like a family secret, prevents children from asking questions and expressing to their parents their fears about their own and mankind's destruction. Examples are given of how children do express their concerns and fears about the nuclear threat when they are allowed to express themselves. Unless this denial is replaced by open communication about the seriousness of the situation, children and adolescents will view the adults' denial as numbness and folly and as responsible for the world's destruction. A meaningful dialogue between parents and children about the threat is given as the solution to the family conflict.     

Analysing humanly generated random number sequences: a pattern-based approach

In a random number generation task, participants are asked to generate a random sequence of numbers, most typically the digits 1 to 9. Such number sequences are not mathematically random, and both extent and type of bias allow one to characterize the brain's "internal random number generator". We assume that certain patterns and their variations will frequently occur in humanly generated random number sequences. Thus, we introduce a pattern-based analysis of random number sequences. Twenty healthy subjects randomly generated two sequences of 300 numbers each. Sequences were analysed to identify the patterns of numbers predominantly used by the subjects and to calculate the frequency of a specific pattern and its variations within the number sequence. This pattern analysis is based on the Damerau-Levenshtein distance, which counts the number of edit operations that are needed to convert one string into another. We built a model that predicts not only the next item in a humanly generated random number sequence based on the item's immediate history, but also the deployment of patterns in another sequence generated by the same subject. When a history of seven items was computed, the mean correct prediction rate rose up to 27% (with an individual maximum of 46%, chance performance of 11%). Furthermore, we assumed that when predicting one subject's sequence, predictions based on statistical information from the same subject should yield a higher success rate than predictions based on statistical information from a different subject. When provided with two sequences from the same subject and one from a different subject, an algorithm identifies the foreign sequence in up to 88% of the cases. In conclusion, the pattern-based analysis using the Levenshtein-Damarau distance is both able to predict humanly generated random number sequences and to identify person-specific information within a humanly generated random number sequence.     

Establishing mutual misunderstanding: a Buryat shamanic ritual in Ulaanbaatar

This article discusses a strange case of shamanic ritual performed for a Buryat family in Mongolia's capital city Ulaanbaatar. This performance not only differs from those described in the regional literature, but it also seems to challenge some of the models used to account for ritual efficacy. Indeed, while the cathartic use of Buryat traumatic history to deal with a patient's misfortune in shamanic rituals is quite well documented, this performance stands out for the uncompassionate hopelessness with which spirits spoke of the family's fate as exiles in Mongolia. Meanwhile, the ever‐growing tension between participants, which culminated in an open crisis, would be a sure sign of a ritual failure had it not been the clear result of the shaman's own efforts to establish mutual misunderstanding between the spirits, the patients, and herself. Drawing on a pragmatic approach to ritual efficacy, this article ponders on the specific purpose of a performance which seems to be aimed at creating a context of miscommunication between participants.     

Placebo studies and ritual theory: a comparative analysis of Navajo, acupuncture and biomedical healing

Using a comparative analysis of Navajo healing ceremonials, acupuncture and biomedical treatment, this essay examines placebo studies and ritual theory as mutually interpenetrating disciplines. Healing rituals create a receptive person susceptible to the influences of authoritative culturally sanctioned 'powers'. The healer provides the sufferer with imaginative, emotional, sensory, moral and aesthetic input derived from the palpable symbols and procedures of the ritual process-in the process fusing the sufferer's idiosyncratic narrative unto a universal cultural mythos. Healing rituals involve a drama of evocation, enactment, embodiment and evaluation in a charged atmosphere of hope and uncertainty. Experimental research into placebo effects demonstrates that routine biomedical pharmacological and procedural interventions contain significant ritual dimensions. This research also suggests that ritual healing not only represents changes in affect, self-awareness and self-appraisal of behavioural capacities, but involves modulations of symptoms through neurobiological mechanisms. Recent scientific investigations into placebo acupuncture suggest several ways that observations from ritual studies can be verified experimentally. Placebo effects are often described as 'non-specific'; the analysis presented here suggests that placebo effects are the 'specific' effects of healing rituals.     

Crania with mutilated facial skeletons: A new ritual treatment in an early Pre-Pottery Neolithic B cranial cache at Tell Qarassa North (South Syria)

The removal of crania from burials, their ritual use and their disposal, generally in cranial caches, are the most particular characteristics of the funerary ritual in the transition to the Neolithic in the Near East. Despite the importance of this ritual, detailed studies of cranial caches are rare. This funerary ritual has traditionally been interpreted as a form of ancestor‐veneration. However, this study of the cranial caches found at the site of Tell Qarassa North, South Syria, dated in the second half of the ninth millennium BC, questions this interpretation. The 12 crania, found in two groups arranged in two circles on the floor of a room, belonged to male individuals, apart from one child and one preadolescent. In 10 of the 11 cases, the facial skeletons were deliberately mutilated. In the context of the Pre‐Pottery Neolithic B, when the symbolism of the human face played a vital role in ritual practice, this mutilation of the facial skeleton could be interpreted as an act of hostility. In the absence of indicators of social stratification or signs of violence that might indicate more coercive forms of society, the veneration of ancestors has been explained as a mechanism for social cohesion, which would have been necessary in a context of rapid growth in the population of settlements. However, data on the negative nature of some funerary rites, of punishment or indifference rather than veneration, should make us question an over‐idealized view of the first Neolithic societies. Am J Phys Anthropol 149:205–216, 2012. © 2012 Wiley Periodicals, Inc.     

The Ritualisation of Abortion in Contemporary Vietnam

Induced abortion was introduced in Northern Vietnam in the 1960s as part of socialist efforts to develop and modernise Vietnamese society. With approximately two million pregnancy terminations per year, Vietnam now has the highest abortion rate in the world. This article explores how unmarried urban youths seek to cope with the experience of abortion and the suffering it entails. It is argued that while some forms of suffering are officially recognised, glorified and heroised in Vietnam, the suffering that a premarital abortion involves is surrounded by shame, stigma and denial. The ‘ethos of suffering’ that dominates Vietnamese public culture makes it difficult for youths to find resolution for the emotional turmoil and moral dilemmas that abortion experiences give rise to. In this situation, many young people turn to ritual practice, seeking help and compassion from spiritual beings and powers. Young people's reactions to abortion indicate the presence in their daily lives of spiritual orientations deriving mainly from Buddhist traditions. The paper proposes that in order to understand how reproductive events are experienced in local worlds in and beyond Vietnam, more analytical attention needs to be paid to cosmological aspects of human procreation.