Name Rituals And Acts Of Feeling Among The KayapÓ (Mebengokre)

This article analyses great name rituals among the Gê-speaking Kayapó (Mebengokre) of central Brazil. Ritual organization compels a temporal and spatial co-ordination of exchanges between diverse categories of relations so that nuclear family ties are differentiated. As the fundamental site of this process of differentiation, the House undergoes various transformations in its organization during the ceremonial period and its centrality in Kayapó social thought derives from this, rather than from the attribution of an enduring corporate identity. Analysis of Kayapó ritual allows us to extend Rappaport's ideas about the relation between the invariant and variant messages in ritual, since the production of sentiment is a central task of ritual activity and such sentiments are necessary for the reproduction of formal order in ritual.     

Maximizing in Jajmaniland: A Model of Caste Relations

Insofar as it may be regarded as a purely logicomathematical system, lacking empirical content, economic theory may, by appropriate empirical interpretation, be applied to domains quite apart from the market. Here such use yields a model of caste or jajmani relations. The chief assumptions of the model regarding the stability of a caste system are the following: (1) it requires a high concentration of political power; (2) it requires "prices" that do not change "freely" with supply and demands; (3) it requires consonance of political power, wealth, and ritual rank. These assumptions and various related deductions are tested statistically by data derived from village studies in India, Pakistan, and Ceylon. The evidence indicates that the model is generally plausible and may be applicable to hereditary hierarchies everywhere.     

Amusement and Absolution: Transforming Narratives during Confession of Social Debts

During Okiek initiation in Kenya, the final ritual event before the climax of circumcision involves public "confession" by initiates of their "social debts." Confession is through an intermediary who questions initiates, then announces their wrongs to an assembled crowd. The questioner/announcer introduces formal transformations that recast the narrative and its interpretation. That recasting absolves initiates of their wrongs, amuses the listeners, and completes a ceremonial process that helps initiates succeed in the trial of circumcision and gradually distances them from their childhood lives.     

The implications of ritual practices and ritual plant uses on nature conservation: a case study among the Naxi in Yunnan Province,Southwest China

Background

Conservation of biodiversity is primary important of today’s critically vulnerable environment. Efficient conservation can be possible only with the long-term participation and understanding of the communities. Ritual beliefs of the indigenous people are one of the important tools to understand the local communities and aid the nature conservation. In this paper, we documented contemporary ritual practices and ritual plant uses among the Naxi people and discussed the importance of traditional knowledge on ritual practice in the conservation of plants in the mountains presenting a case study of the Dongba culture.

Methods

This study was carried out from July in 2013 to July in 2014. To document and analyze the present state of the ritual plant used by the Naxi people we conducted an ethnobotanical survey. We interviewed local people including Dongba priests using the semi-structured questionnaire. During the field study, we participated in the local religious activities to witness the use of different plants in ritual activities of the Naxi people. We interviewed twenty-two key informants and eleven of them were male. All the specimens of documented species were collected and deposited at the herbarium of Kunming Institute of Botany.

Results

The survey results revealed the Naxi people possessed sound knowledge of the traditional ritual plants and great diversity of plants used in many of Naxi rituals and festivals. From the survey, we documented 32 ritual plant species belonging to 24 genera of 17 families used in various ritual activities. The ritual plants were grouped into two categories, namely those burned as incense, and those used for decoration. The incense plants like Olea europaea subsp. cuspidata and Pistacia weinmanniifolia were probably promising natural aromatic resource. Plants of genus Quercus were the most frequently used species. The places for ritual activities were diverse, such as the incense burners inside and outside the house and sacred trees at the Baishuitai. Local people except the young generation had an abundant of traditional knowledge.

Conclusions

Our study shows the live ritual activities and the beliefs of the residents are keeping the plant diversity and the entire forest preserved as sacred mountains. Our study emphasizes traditional belief and an alternative view of conservation that is not led mainly by governmental policies, as local practices and ritual plants uses play as constant reminders to the Naxi on nature conservation. However, further research is recommended for in-depth understanding the role of traditional belief in biodiversity conservation.

     

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).     

Ethnobotany of WopkaiminPandanus significant Papua New Guinea plant resource

Pandanus is well represented in Papua New Guinea with over 66 species growing from sea level to 3,000 m. The territory of the Wopkaimin, who live at the headwaters of the Ok Tedi in the Star and Hindenburg Mountains, is particularly rich in wild and domesticated species ofPandanus. Detailed analysis of the species in classification, ecology, subsistence, ritual and material culture not only establishesPandanus as a locally significant plant resource but also contributes to the comparative understanding of ethnobiological systems. A close correspondence with botanical taxa of generic and specific rank and an absence of the most inclusive taxon term for plant are 2 cross-culturally important findings substantiated in WopkaiminPandanus taxonomy.     

A genetic approach to species criteria in the amoeba genus Naegleria using allozyme electrophoresis

The present study employs allozyme electrophoresis to characterize and inter-relate 61 isolates of Naegleria. Diploidy was confirmed, with heterozygotes observed at 29 of the 33 loci established and in all but two isolates. With a single exception, isolates clustered at two levels of similarity, either below 21% or above 52%. It is argued that such a major discontinuity provides a sound biological basis for a species concept in Naegleria. On this basis the present species-level taxonomy does not reflect the genetic diversity of the genus. The study recognized 18 genetic groups of species rank. The subspecies N. australiensis italica deserves specific rank; additional thermophilic species not closely related to N. fowleri and N. lovaniensis are recognized; and N. gruberi as currently conceived is a complex of 10 species, at least five of which are represented in the formal culture collections. Most species are genetically too different for relationships to be elucidated by allozyme electrophoresis, supporting the view that some of the times of divergence within the genus are extremely ancient.     

The Giveaway Ceremony Of Blackfoot And Plains Cree

Abstract

The modern giveaway of the Blackfoot and Plains Cree is described and analyzed. It is a twentieth century development of formal ritual from a more diffuse. nineteenth-century social bonding practice. Today It serves to announce Indian ethnic affiliation social networks, and status ranking     

Pattern of Social Interactions after Group Integration: A Possibility to Keep Stallions in Group

Horses are often kept in individual stables, rather than in outdoor groups, despite such housing system fulfilling many of their welfare needs, such as the access to social partners. Keeping domestic stallions in outdoor groups would mimic bachelor bands that are found in the wild. Unfortunately, the high level of aggression that unfamiliar stallions display when they first encounter each other discourages owners from keeping them in groups. However, this level of aggression is likely to be particularly important only during group integration, when the dominance hierarchy is being established, whereas relatively low aggression rates have been observed among stable feral bachelor bands. We investigated the possibility of housing breeding stallions owned by the Swiss National Stud in groups on a large pasture (5 stallions in 2009 and 8 stallions in 2010). We studied the pattern of agonistic, ritual and affiliative interactions after group integration (17–23 days), and the factors influencing these interactions (time after group integration, dominance rank, age or experience of group housing). We found that stallions displayed generally more ritual than agonistic and than affiliative interactions. The frequency of agonistic and ritual interactions decreased quickly within the first three to four days. The frequency of affiliative interactions increased slowly with time before decreasing after 9–14 days. A stable hierarchy could be measured after 2–3 months. The highest-ranking males had less ritual interactions than the lowest-ranking. Males had also less agonistic, ritual and affiliative interactions if they had already been housed in a group the previous year. Therefore, we found that breeding stallions could be housed together on a large pasture, because the frequency of agonistic interactions decreased quickly and remained at a minimal level from the fourth day following group integration. This housing system could potentially increase horse welfare and reduce labour associated with horse management.     

Male Dominance Rank,Female Mate Choice and Male Mating and Reproductive Success in Captive Chimpanzees

Mating and consequently reproductive success in male vertebrates are predominantly determined by intermale competition and female mate choice. Their relative importance however, is still poorly understood. We investigated the interrelationship between male dominance rank — a formal indicator of male competitive ability — female mate choice, and male mating success in a multimale-multifemale group of captive chimpanzees. In addition, we examined the relationship between male dominance rank and reproductive success determined by genetic paternity analysis over a 13-yr period in the same captive population. We related the frequencies of sociosexual behaviors to the female anogenital swelling stage and female fertile phase as determined by urinary and fecal progestogen analysis. Rates of behaviors in both sexes increased with increasing intensity of female swelling, but they were not influenced by the timing of the fertile phase. Male mating success was clearly related to male dominance rank, with high-ranking males performing the overwhelming majority of copulations. This was mainly due to both rank-related rates of male soliciting behavior and intermale aggressiveness during the period of well-developed female anogenital swelling. Although females solicited copulations mainly from the high-ranking males and thus expressed a mate choice based on rank, their overall contribution in initiating copulations and thus influencing male mating success was low. The data on paternity from the population, which always contained 4 adult males, revealed that -males sired the majority (65%) of offspring. We conclude, that male dominance rank is an important determinant of male mating and reproductive success in captive (and presumably wild) chimpanzees and that female mate choice is of minor importance in modulating male reproductive outcome.     

Shellfish, Gender, and Status on the Northwest Coast: Reconciling Archeological, Ethnographic, and Ethnohistorical Records of the Tlingit

Archeological, ethnographic, and ethnohistorical data provide ambiguous evidence of the dietary and economic importance of shellfish in Northwest Coast cultures. In the case of the Tlingit, I find that understanding shellfish from an emic perspective is critical to reconciling these equivocal data on economic importance. The Tlingit associated shellfish with poverty, laziness, and ritual impurity, and those who sought to be "ideal" persons avoided shellfish. An individual's rank and gender determined the degree to which such dietary guidelines were actually followed. The social and symbolic meaning of shellfish in Tlingit culture is partly explained by ecological factors, including the danger of paralytic shellfish poisoning. The analysis also reveals a number of biases inherent in the ethnographic and archeological data.     

How Does Male Ritual Behavior Vary Across the Lifespan?

Ritual behaviors of some form exist in every society known to anthropologists. Despite this universality, we have little understanding of how ritual behavior varies within populations or across the lifespan, nor the determinants of this variation. Here we test hypotheses derived from life history theory by using behavioral observations and oral interview data concerning participant variation in Fijian kava-drinking ceremonies. We predicted that substantial variation in the frequency and duration of participation would result from (1) trade-offs with reproduction and (2) the intrinsic status differences between ritual participants. We demonstrate that when controlling for household composition, men with young offspring participated less frequently and exhibited greater variance in their time spent at ceremonies than men without young children. However, men with a larger number of total dependents in their household participated more frequently than those with fewer. Moreover, we found that men’s ascribed rank, level of education, and reliance on wage labor all significantly predict their frequency of attendance. We also found that the number of dependents a man has in his household is positively correlated with total food production, and the amount of kava he cultivates. In general, these results suggest that ritual participation is part of an important strategy employed by Fijian men for both achieving status and developing social alliances. Variation in participation in kava ceremonies by Fijian men therefore reflects the constraints of their current life history condition and their inherited rank.     

Aesthetics, Intuition, and Reference in Fijian Ritual Communication: Modularity in and out of Language

The ethnographic interpretation of "meaningless" ritual—ritual in which participants are not able to give verbal accounts of the symbolic meanings involved—poses basic questions about the relationships among language, culture, and meaning. Along with verbal meaning expressible in language, rituals are often observed to have important practical meaning outside of language. Aside from basic how-to, facilitating dimensions, practical meaning systems can also constitute metaphor and accomplish reference in ways that are parallel to, yet distinct from, verbal and gestural language functions. Techniques of language analysis are useful in interpreting practical meaning in ritual if language meaning is viewed from the perspective of Wittgensteinian use-based semantics and language is seen in context of a more general multidomain meaning system module that supports the communicative aspects of culture. [Keywords: ritual, aesthetics, communication, ethnography, Fiji]     

Peering is not a formal indicator of subordination in bonobos (Pan paniscus)

It has been suggested that peering behavior in bonobos is a formal signal acknowledging social dominance status. We investigated whether peering meets the published criteria for a formal signal of subordination in five captive groups of bonobos. The degree of linearity in the set of peering relationships was significantly high in all study groups, and a linear rank order was found. However, unidirectionality was low, and there was little correspondence between the peering order and the agonistic dominance rank. Therefore, peering does not satisfy the criteria of a formal subordination indicator. We also studied the relation between peering and agonistic dominance rank, age, and sex. Animals directed peering significantly more often at high-ranking animals in four of the groups. We suggest that peering is indirectly related to dominance rank by the resource-holding potential of individuals. In contexts where dominant individuals can monopolize resources, peerers may direct their attention at those high-ranking animals. When resources are distributed more evenly, high-ranking animals may peer down the hierarchy. We speculate on the reasons why a formal dominance or subordination signal appears to be absent in bonobos.     

Evidence of a link between taboos and sacrifices and resource scarcity of ritual plants

Background

One of the main obstacles for the mainstreaming of religious traditions as tools for the conservation of nature is the limited applicability of research results in this field. We documented two different restrictions implemented by local people (taboos and sacrifices) related to the use of ritual plants in Benin (West Africa) and Gabon (Central Africa).

Methods

To see whether these restrictions reflected plant scarcity from an etic perspective (official threat status) and an emic viewpoint (perceived scarcity by local people), we conducted 102 interviews with traditional healers and adepts of traditional faiths.

Results

We documented a total of 618 ritual plants, from which 52 species were used in both countries. In Benin, the use of 63 of the 414 ritual plant species was restricted; while in Gabon 23 of the 256 ritual plants were associated with taboos and sacrifices. In Benin, restricted plants were significantly more often officially threatened, perceived as scarce, and actively protected than non-restricted plants. In the more forested and less densely populated Gabon, plants that were perceived as scarce were more often associated to local restrictions than officially threatened species.

Conclusions

These results prove the presence of a form of adaptive management where restrictions are related to resource scarcity and protection of ritual plant species. By providing baseline data on possibly endangered species, we demonstrate how plant use in the context of religious traditions can yield important information for conservation planning.

Electronic supplementary material

The online version of this article (doi:10.1186/1746-4269-11-5) contains supplementary material, which is available to authorized users.     

Mushrooms for Life among the Jotï in the Venezuelan Guayana

Mushrooms for Life among the Jotï in the Venezuelan Guayana. This paper explores the relevance of mushrooms in mythology and daily life among the Jotï, an indigenous group inhabiting the rain forests of the Venezuelan Guayana. It is reported here how a personal experience of the author in the field stimulated deeper research into the religious symbolism surrounding mushrooms and their role in Jotï cosmology, ritual, and life dynamics. Different categories of mushroom usage are described, including edible, medicinal, and ritual uses. Mushrooms seem to be more important to the Jotï than to most Amazonian groups. Most significantly, certain species of mushrooms are key ingredients in medicinal and ritual preparations used throughout the Jotï life cycle in ways that reflect their worldview and mythology.     

Ethnicity and Shared Meanings: A Case Study of the "Orphaned Bones" Ritual in Mainland China and Overseas

ABSTRACT   Several theories of ethnicity emphasize the analysis of intergroup relations. They neglect, however, the conflation of ideas and values structuring these relations—notably the cross-cultural aggregates of shared cultural meanings that underlie forms of cooperation and competition between interacting groups. In this article, I explore this kind of process through a multisite ethnography of the Xiu gugu ("refining of orphaned bones"), a ritual that the Chaozhou people of northeast Guangdong province, an ethnic subgroup of the Han, perform periodically. The celebration of this rite in Chaozhou is compared to versions resulting of the ritual in Malay Muslim and Thai Buddhist contexts. In the latter case, close conceptions of malevolent death underlie a fascinating interethnic cooperation, with most of the unfortunate dead whose bones are "refined" during the Chaozhou ritual being Thai.     

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.     

Method for Assigning Categorical Rank in Female <Emphasis Type="Italic">Pan troglodytes schweinfurthii</Emphasis> via the Frequency of Approaches

Establishing the order of a dominance hierarchy among female chimpanzees (Pan troglodytes) is complicated by the fact that they often forage solitarily, and aggressive interactions between them occur infrequently. Authors of previous studies have typically ranked females via the direction of submissive pant-grunts and the outcome of agonistic interactions. Given that higher rank correlates with higher reproductive success in female chimpanzees, assessing rank is important but may be limited by sparsely populated dominance matrices. I tested the hypothesis that rank predicts the direction of female approaches. There is a significant relationship among Gombe females between the frequency with which a female was approached and her dominance rank. Dominant females approached other females less often than they were approached. Though approached frequencies failed to meet the criteria for formal rank indicators, they may be useful as real indicators of subordination. Because approach interactions occur far more frequently than pant-grunts, they may be useful in assigning categorical rank when traditional dominance metrics are limited.