Mediat(iz)ing Catholicism: saint,spectacle, and theopolitics in Lima,Peru

This article examines the annual public procession in Lima, Peru, of the Señor de los Milagros (Lord of Miracles) in relation to issues at the intersection of Catholic Christianity, media, and political authority. Through a theopolitical lens alert to the intermeshing of political sovereignty and authority with theological (Catholic) worldviews, I inquire into media and the Señor de los Milagros procession along three key intersecting themes that link scales of local and global Catholicism: performance, identity/belonging, and control. Key to my argument is the idea of the miraculous (lo milagroso), a culturally resonant register of embodied affective experience with compelling power, which points to how senses of belonging, authority, and ‘proper’ Catholic subjecthoods are intensified by Catholicism's diffusion through new mediatic forms, especially in church-generated productions. A consideration of media technologies, mediation, and Catholicism nuances theoretical assumptions within the anthropology of Christianity, and also suggests that the anthropology of religion should attend more closely to mediation and mediatization as newer media infrastructures – channelling flows of information, images, and affects – extend ‘the religious’ into other social spheres.     

Converts,Christians and anthropologists: A critique of Mark Mosko’s partible penitent thesis

First advanced in a major essay published in 2010, Mark Mosko's ‘partible penitent’ thesis asserts that Melanesian and Christian cultures are based upon analogous conceptions of dividual personhood. Consequently, conversion in the region has been characterised by continuity rather than rupture, as argued most prominently by Joel Robbins. This essay offers an assessment of Mosko's thesis in terms of his critique of the theoretical and ethnographic literature and his recent application of the model to religious change in the Trobriand Islands. Robbins’ work proves more convincing and provocative on both theoretical and methodological grounds. Yet both approaches, which frame their analysis of Christianity in terms of conversion, appear increasingly out of sync with the experience of the vast majority of Melanesians who are more accurately considered active participants in a diverse global religious tradition rather than recipients of it.     

When (if ever) may doctors discuss religion with their patients?

There is ongoing debate within the bioethics literature regarding to what extent (if any) it is ethically justifiable for doctors to engage in religious discussion with their patients, in cases where patients cite religious considerations as influencing their medical decision-making. In this paper, we concede that certain forms of religious discussion between doctors and patients are morally permissible (though not necessarily morally obligatory), insofar as patients’ religious beliefs may comprise an important part of their overall wellbeing and can influence their medical decisions. However, we argue that it is not morally permissible for doctors to engage in substantive religious discussion with their patients, beyond simply inquiring about the patient's values (which may include their religious values) or referring patients to a chaplain or religious figure for further discussion. In support of this claim, we put forward two key arguments which have remained relatively unaddressed in the current debate. First, we argue that it is not practical for doctors to engage in substantive religious discussion with patients, and hence it cannot be morally obligatory for them to do so. Second, we argue that, while doctors might have a professional duty to ensure that their patient's religious interests (if any) are addressed, this does not entail that doctors themselves are the ones who should directly address these interests. Along the way, we anticipate and respond to some possible objections to these two key arguments.     

Muslim customs surrounding death,bereavement, postmortem examinations,and organ transplants.

Muslims are always buried, never cremated. It is a religious requirement that the body be ritually washed and draped before burial, which should be as soon as possible after death. Those carrying out this duty should be immunised against hepatitis B and be aware of the hazards of AIDS. Muslim women never attend burials and it is rare for funeral directors to be involved. Muslim jurists from the Arab world can justify organ transplantation, but those from the Indian subcontinent are against it. They are united in the belief of the sacredness of the human body and thus deplore postmortem examinations.     

Religious cognition down-regulates sexually selected,characteristically male behaviors in men,but not in women

Men are typically stronger, riskier, “showier,” and more impulsive than women. According to sexual selection theory, such behaviors may have enhanced reproductive fitness for ancestral human males. However, such behaviors are facultative, and the mechanisms that cause them respond to social and environmental cues that indicate whether outlays of strength, risk-taking, showing off, or impulsivity are likely to lead to payoffs in any given instance. Recent research based on the Reproductive Religiosity Model suggests that, in contemporary Western societies, religious beliefs and institutions are differentially espoused and promulgated by restricted sexual strategists (whose reproductive strategies focus on high fertility, monogamy, and high parental care) to limit the exercise of unrestricted sexuality, which threatens the viability of restricted sexual strategies (e.g., by reducing paternity certainty and male parental investment). On this basis, we hypothesized that experimental manipulations of religious cognition would reduce men's impulsivity and motivation to demonstrate their physical prowess. Supporting this hypothesis, three experiments revealed that priming participants with religious concepts (i.e., participants wrote essays about religion, read an essay supporting the existence of an afterlife, or were implicitly exposed to religious words) reduced men's (but not women's) impulsivity with money and their physical endurance on a hand grip task. The primes affected men's behaviors irrespectively of men's scores on a self-report measure of religious commitment.     

CARE OF CEREBRAL-PALSIED CHILDREN—The Special Role of Pediatricians

Because the cerebral-palsied child is also a growing person whose development should be encouraged along as normal a course as possible, the pediatrician may well take the lead in coordinating orthopedic, psychiatric, educational and vocational services for such children. In El Centro this policy has been followed in a school for handicapped children serving 30 with cerebral palsy, 15 of them pupils at the school. Those with sufficient intelligence and milder physical handicap attend a regular public school, while others are unable to attend even the special school.Emphasis has been placed on working with children who are less seriously affected. As to children with severe neuromuscular and intellectual handicap, the chief effort is to prevent contractures and maintain function. The pediatrician confers monthly with all workers concerned with the child, and maintains liaison with the family physician who treats acute illnesses, including palsy seizures. Special effort has been made to investigate family circumstances such as foreign background which make it more difficult to evaluate the palsied child''s true capabilities.     

Christian nationalism and white racial boundaries: examining whites' opposition to interracial marriage

How does the convergence of national and religious identities potentially fortify white racial boundaries in the USA? Focusing on openness to racial exogamy as an indicator of racial boundaries, we examine the link between Christian nationalism and white Americans' views towards their hypothetical daughter marrying an African American, Latino, or Asian. Drawing on insights from social identity complexity theory, we argue that the convergence of religious and national identities serves to reinforce in-group boundaries, thereby fortifying notions of white purity, and consequently, strengthening whites' discomfort with potential race-mixing in marriage. Multivariate analyses of national survey data demonstrate that Christian nationalism is strongly associated with an increase in white Americans' discomfort with a daughter marrying any racial minority, and particularly African Americans. We demonstrate how the convergence of religious and national identities in Christian nationalism influences whites' regulating of racial boundaries (evidenced in intermarriage attitudes) above and beyond the independent effects of political conservatism or religious exclusivism.     

ADVANCE DIRECTIVES IN THE NETHERLANDS: AN EMPIRICAL CONTRIBUTION TO THE EXPLORATION OF A CROSS‐CULTURAL PERSPECTIVE ON ADVANCE DIRECTIVES

Research Objective: This study focuses on ADs in the Netherlands and introduces a cross‐cultural perspective by comparing it with other countries. Methods: A questionnaire was sent to a panel comprising 1621 people representative of the Dutch population. The response was 86%. Results: 95% of the respondents didn't have an AD, and 24% of these were not familiar with the idea of drawing up an AD. Most of those familiar with ADs knew about the Advanced Euthanasia Directive (AED, 64%). Both low education and the presence of a religious conviction that plays an important role in one's life increase the chance of not wanting to draw up an AD. Also not having experienced a request for euthanasia from someone else, and the inconceivability of asking for euthanasia yourself, increase the chance of not wanting to draw up an AD. Discussion: This study shows that the subjects of palliative care and end‐of‐life‐decision‐making were very much dominated by the issue of euthanasia in the Netherlands. The AED was the best known AD; and factors that can be linked to euthanasia play an important role in whether or not people choose to draw up an AD. This differentiates the Netherlands from other countries and, when it comes to ADs, the global differences between countries and cultures are still so large that the highest possible goals, at this moment in time, are observing and possibly learning from other cultural settings.     

Does French Islam Have Borders? Dilemmas of Domestication in a Global Religious Field

Although many accounts of transnational religious movements emphasize mobility and communication, equally important are efforts by both political actors and religious leaders to carve out distinctive national forms of religion. In this article I examine dilemmas faced by Muslims in France who seek both to remain part of the global Muslimcommunity and to satisfy French demands for conformity to political and cultural norms. I consider the history of immigration and the importance of French notions of laïcité but emphasize the structural problem of articulating a global religious field onto a self-consciously bounded French nation-state. I then draw on recent fieldwork in Paris to analyze two recent public events in which attempts by Muslim public intellectuals to develop an "Islam of France" are frustrated by internal, structural tensions concerning religious authority and political legitimacy, and not simply by a conflict between "Muslims" and "France."     

Immigrants' religious participation in the United States

Using New Immigrant Survey 2003 data, I examine immigrants' religious participation once in the United States. This is the first large-scale study to consider this question quantitatively and to compare across origin groups; the findings are key to informing our knowledge of the religious lives of the foreign born. Results indicate that, after accounting for participation before coming to the US, time in the US exhibits a robust, positive association with an increase in religious participation, suggesting the continuing importance of religion in immigrants' adjustment, in spite of the disruptive event of migration.     

Legitimising Belief: Identity Politics,Utility, Strategies of Concealment,and Rationalisation in Australian Aboriginal Religion

The ‘women's business’ on Hindmarsh Island has had spectacular success although vital evidence had been kept secret ‘in a sealed envelope’. This paper, drawing primarily on the author's own encounter with the native title claims procedure, discusses various formative processes involved in the contemporary construction of Aboriginal indigeneity in which religious belief is heavily valorised. Subjected to a process of rationalisation for a long time, religious traditions are now being used as a strategic resource in native title claims. In the endeavour to make best possible use of the jurisprudential opportunity offered, the maintenance of secrecy and cloaking of information emerges as an important strategy. Secrecy clearly is an integral part of traditional Aboriginal culture. However, cloaking in fact may not only privilege esoteric contents, but merge with attempts of deliberate deception. Yet, in itself this too might be considered an Aboriginal cultural tradition.     

Accommodating religion and belief in healthcare: Political threats,agonistic democracy and established religion

This paper considers what concept of accommodation is necessary to identify and address discrimination, disadvantages and disparities in such a way that the plurality of religious people with their beliefs, values and practices may be justly accommodated in healthcare. It evaluates threats to the possibility of such accommodation pertaining by considering what beliefs and practices might increase the risk of unjust discrimination against and disadvantage for religious people, whether as individuals or as groups; and the risk of disparities between the care provided to religious people. The claim is that there is an important cluster of risks that are political in kind and emergent within philosophical bioethics. While not amounting (yet) to a trend, they are sufficiently threatening to a just civic life for patients and healthcare staff as to warrant scrutiny. After an Introductory Section 1, Section 2 evaluates a criticism of ‘accommodation’ and the apparently additional health-related requirements that those of religious faith demand, when compared with other people. It does so by comparing Lori Beaman's idea of agonism with that of a distinct and somewhat complementary approach in Jonathan Chaplin's political philosophy, before examining the role of established religion in setting the conditions for the accommodation of religion and belief in healthcare. Section 3 examines risks to such accommodation by engaging critically with three health-related instantiations of political philosophy that differ radically from both Beaman and Chaplin. A concluding Section 4 focusses on appropriate modes of communicating about religious and other beliefs in healthcare.     

Factors Affecting Women's Autonomous Decision Making In Research Participation Amongst Yoruba Women Of Western Nigeria

Research is a global enterprise requiring participation of both genders for generalizable knowledge; advancement of science and evidence based medical treatment. Participation of women in research is necessary to reduce the current bias that most empirical evidence is obtained from studies with men to inform health care and related policy interventions. Various factors are assumed to limit autonomy amongst the Yoruba women of western Nigeria. This paper seeks to explore the experience and understanding of autonomy by the Yoruba women in relation to research participation. Focus is on factors that affect women's autonomous decision making in research participation. An exploratory qualitative approach comprising four focus group discussions, 42 in‐depth interviews and 14 key informant interviews was used. The study permits a significant amount of triangulation, as opinions of husbands and religious leaders are also explored. Interviews and discussions were audiotaped and transcribed verbatim. Content analysis was employed for data analysis. Findings show that concepts of autonomy varied amongst the Yoruba women. Patriarchy, religion and culture are conceived to have negative impact on the autonomy of women in respect to research participation. Among the important findings are: 1) male dominance is strongly emphasized by religious leaders who should teach equality, 2) while men feel that by making decisions for women, they are protecting them, the women on the other hand see this protection as a way of limiting their autonomy. We recommend further studies to develop culturally appropriate and workable recruitment methods to increase women's participation in research.     

Facilitating Adolescents' Constructive Use of Time in One-Parent Families

Many adolescents in 1-parent families experience positive conditions for development. In this article, we use experience sampling data from 101 mother-only families to evaluate factors associated with adolescents' devotion of time to constructive activities, such as reading, sports, creative, and religious activities. Findings show that a set of family management variables, including firm discipline, family routines, and mothers' amount of time spent in child-supportive activities, were associated with adolescents' constructive use of free time. Adolescents' constructive time was also correlated with mothers' time spent reading, participating in religious activities, and watching TV; and with mothers' well-being and cooperation with the nonresident father. These results demonstrate how many families adjust positively to the situation of single parenthood.     

Detecting Unidentified Changes

Does becoming aware of a change to a purely visual stimulus necessarily cause the observer to be able to identify or localise the change or can change detection occur in the absence of identification or localisation? Several theories of visual awareness stress that we are aware of more than just the few objects to which we attend. In particular, it is clear that to some extent we are also aware of the global properties of the scene, such as the mean luminance or the distribution of spatial frequencies. It follows that we may be able to detect a change to a visual scene by detecting a change to one or more of these global properties. However, detecting a change to global property may not supply us with enough information to accurately identify or localise which object in the scene has been changed. Thus, it may be possible to reliably detect the occurrence of changes without being able to identify or localise what has changed. Previous attempts to show that this can occur with natural images have produced mixed results. Here we use a novel analysis technique to provide additional evidence that changes can be detected in natural images without also being identified or localised. It is likely that this occurs by the observers monitoring the global properties of the scene.     

The annual Day of the Dead song contest: musical‐linguistic ideology and practice,piratability, and the challenge of scale

Building on research theorizing scale, this article proposes augmentations to existing frameworks that will help illuminate how localities are linked to ‘stranger collectives’ like nations, ethnicities, and global religious ‘communities’. In this case of ethnic revival from Mexico's Sierra Mazateca, people use new vernacular literacy practices tied to local musical performances as a way of ‘customizing’ modular forms deployed by national and global institutions to manage indigenous difference. People ‘re‐imagine’ locality through a localized indigenous literacy that takes templates provided by the Mexican state and the Catholic Church and places them in productive tension with local context: musical properties of the indigenous language Mazatec, locally valued performance practices, and local musical‐linguistic ideologies. While this revival movement draws on immanently modular forms, once locally embedded they become ‘unpiratable’, and constitute a new resource for inscribing local belonging. This case suggests the importance of considering linguistic and musical aspects of social context often taken for granted in anthropological investigations of scale.     

On Art Education and Testing in a Period of Educational Reform

This interview deals with arts education in Iran. After the Islamic Revolution of 1979, a drastic change occurred in arts education. In terms of aim, arts education in Iran assumed a teleological orientation according to which art should be a process aimed at appreciating the manifestation of God's beauty in the world. As for curricular subjects, some branches of art such as dance are prohibited or used in modified and restricted forms. Arts education has a marginalized position in Iran for two reasons: one, which is more or less global, is that science and mathematics are widely granted a superior position in education, and the other is based on a religious understanding of some arts being inherently associated with sinful activities prohibited in Islam. However, a development in this religious understanding has led to a critical approach according to which the alleged association with sinful activity is denied and thus the prohibited forms of art can be allowed under some conditions. This new approach may have different educational consequences in the realm of arts education.     

The sanctity of life as a sacred value

The doctrine of the sanctity of life has traditionally been characterised as a Judeo-Christian doctrine that has it that bodily human life is an intrinsic good and that it is always impermissible to kill an innocent human. Abortion and euthanasia are often assumed to violate the doctrine. The doctrine is usually understood as being derived from religious dogma and, as such, not amenable to debate. I show that this characterisation of the doctrine is problematic in a number of ways, and I go on to rethink the doctrine. In doing so I follow in the footsteps of Ronald Dworkin, who offered a characterisation of the doctrine in his 1993 Life's Dominion, drawing on a conceptualisation of sacredness that is radically different from standard ones and not dependent on religious dogma. I'll argue that although Dworkin's efforts have much to recommend, his conceptualisation of sacredness is inadequate. Dworkin attempted to reconceptualise sacredness ‘from the armchair’. Here I explain how sacred values are thought of in anthropology and psychology and argue that the sanctity of human life should be understood in the same way. I'll explain how doing so allows us to resolve a number of conceptual problems that bedevil standard characterisations of the doctrine of the sanctity of life. I'll also consider the possibility of a compromise over the sanctity of human life, and as a consequence, compromise over the permissibility of abortion and euthanasia. I'll argue that such compromise is possible, albeit difficult to achieve.     

Nightingales respond more strongly to vocal leaders of simulated dyadic interactions

Although vocal interactions in songbirds have been well studied, little is known about the extent to which birds attend to their conspecifics'' interactions. Attending to others'' interactions can provide valuable information since vocal interactions are often asymmetrical and can reflect differences in the state or quality of the signallers. Playback experiments with simulated dyadic interactions showed that male territorial nightingales (Luscinia megarhynchos) attend to asymmetries in interactions and respond more strongly to rivals that overlap the songs of their counterpart. In order to test if nightingales respond differently to two interacting rivals that are alternating songs asymmetrically (with leader–follower roles), we simulated an interaction using a dual-speaker design. Subjects discriminated between the simulated singing strategies and responded more intensely at the loudspeaker playing the preceding songs. This suggests that individuals whose songs precede in an interaction when there is no acoustic overlap are perceived as more serious rivals. Intense responses to the preceding songs compared with intense responses to the overlapping (non-preceding) songs in a previous study also indicate that discrimination is not the result of one specific proximate cue such as greater attention to the first- or last-heard stimulus. Thus, these results provide further evidence that by listening to asymmetries in conspecifics vocal interactions, receivers can obtain valuable information on their relative differences.     

Do geographic distribution,niche property and life form explain plants' vulnerability to global change?

We modelled the future distribution in 2050 of 975 endemic plant species in southern Africa distributed among seven life forms, including new methodological insights improving the accuracy and ecological realism of predictions of global changes studies by: (i) using only endemic species as a way to capture the full realized niche of species, (ii) considering the direct impact of human pressure on landscape and biodiversity jointly with climate, and (iii) taking species' migration into account. Our analysis shows important promises for predicting the impacts of climate change in conjunction with land transformation. We have shown that the endemic flora of Southern Africa on average decreases with 41% in species richness among habitats and with 39% on species distribution range for the most optimistic scenario. We also compared the patterns of species' sensitivity with global change across life forms, using ecological and geographic characteristics of species. We demonstrate here that species and life form vulnerability to global changes can be partly explained according to species' (i) geographical distribution along climatic and biogeographic gradients, like climate anomalies, (ii) niche breadth or (iii) proximity to barrier preventing migration. Our results confirm that the sensitivity of a given species to global environmental changes depends upon its geographical distribution and ecological proprieties, and makes it possible to estimate a priori its potential sensitivity to these changes.