Tools and Materials for the Crafts

A brief examination of early childhood music education in South Africa, through an investigation of government documents and academic literature, leads to an impression that music is embraced in a broad framework of meeting young children's cultural and artistic needs. There is an overriding consciousness of the value of providing children with connections to their cultural heritage and instilling in them appreciation for one another's cultures and respect for diversity. More specific policy for each age level of early childhood in several governmental departments is needed to protect children's voices and to ensure not only that their musical heritage and artistic creativity are nourished and fostered but also that we listen to what they say through their music.     

Témoins du froid. La faune dans l’art rupestre paléolithique de l’intérieur péninsulaire

It is our intention to analyse the environmental significance of the Palaeolithic artistic representations existing in the inner areas of the Iberian Peninsula. The fauna is used to create chronological and climatical criteria to affirm the condition of the castillan plateau during the last glaciation. In our opinion, it is dangerous to use the isolated animals in order to talk about coldness or heat situation because they reflect the cultural selection of their authors more than the ambiental reality. Neither the animals called thermometer nor the euritherm ones are solely represented in the tempered moments. Moreover, we have almost a no animal representation than artistic during the last finiglacial period in the peninsular interior. It means probably that the artistic representations are mainly cultural signs, which change for cultural reasons and not properly climatic ones within a general reality of glacial environment.     

Coelacanths: a human responsibility

The living coelacanth Latimeria chalumnae has a unique position in world biodiversity which raises important questions about conservation and ethics. Some relevant details of coelacanth biology are summarized, including those obtained by direct observation from submersibles. The importance of the coelacanth for evolutionary theory and palaeontology is shown to be paralleled in cultural, literary and artistic areas of human heritage. Threats to the Comoran coelacanths from artisanal fishing are described and conservation measures discussed in relation to local customs and economies as well as the promotion of tourism to spread a new awareness and concern for coelacanths worldwide.     

La variabilité graphique du Molí del Salt (Vimbodí, Catalogne, Espagne) et l'art mobilier de la fin du Paléolithique supérieur à l'est de la Péninsule Ibérique

The Upper Paleolithic of Catalonia has been so far characterized by a very weak presence of artistic representations. This scarcity was especially surprising if we take into account the huge number of discoveries from other zones of the Iberian Peninsula (Valencia, the Cantabrian region). In this paper we present four objects of portable art found at the Molí del Salt site (Vimbodí, Conca de Barberà, Tarragona). Below a mesolithic layer, dated to 8 ka BP, there is an Upper Magdalenian sequence with several dates between 10.8 and 12.5 ka BP. These magdalenian levels have yielded four plaques of schist with engravings, including several animal figurines and one human representations. Once the objects are described, we will place them in the context of the portable art from the Late Upper Paleolithic of Mediterranean Spain. From these data, the chronocultural successions based on the Upper Magdalenian-Microlaminar Epipaleolithic distinction will be discussed.     

Nouvelles recherches sur l’identité culturelle et stylistique de la grotte Chauvet et sur sa datation par la méthode du C

The discovery of Chauvet cave, at Vallon-Pont-d’Arc (Ardèche), in 1994, was an important event for our knowledge of palaeolithic parietal art as a whole. Its painted and engraved figures, thanks to their number (425 graphic units), and their excellent state of preservation, provide a documentary thesaurus comparable to that of the greatest sites known, and far beyond what had already been found in the group of Rhône valley caves (Ardèche and Gard). But its study – when one places it in its natural regional, cultural and thematic framework – makes it impossible to see it as an isolated entity of astonishing precocity. This needs to be reconsidered, and the affinities that our research has brought to light are clearly incompatible with the very early age which has been attributed to it. And if one extends this examination to the whole of the Franco-Cantabrian domain, the conclusion is inescapable: although Chauvet cave displays some unique characteristics (like every decorated cave), it belongs to an evolved phase of parietal art that is far removed from the motifs of its origins (known from art on blocks and on shelter walls dated by stratigraphy to the Aurignacian, in France and Cantabrian Spain). The majority of its works are therefore to be placed, quite normally, within the framework of the well-defined artistic creations of the Gravettian and Solutrean. Moreover, this phase of the Middle Upper Palaeolithic (26,000–18,000) coincides with a particularly intensive and diversified local human occupation, unknown in earlier periods and far less dense afterwards in the Magdalenian. A detailed critique of the treatment of the samples subjected to AMS radiocarbon dating makes it impossible to retain the very early age (36,000 cal BP) attributed by some authors to the painted and engraved figures of Chauvet cave.     

The Unknown Vygotsky: On the Experience of a Literary Translation from Hebrew

Following is the first publication of a previously unknown translation by L.S. Vygotsky from Hebrew of a fictional short story by M.J. Berdyczewski, a Jewish writer popular at the beginning of the twentieth century. The commentary by the authors of this article reconstructs the context of Vygotsky’s life situation during the prerevolutionary period. Particular attention is focused on the questions of ethnic and cultural self-determination that were confronting him. The cultural contexts essential for an understanding and interpretation of the artistic and world-view features of the text of the short story are explored. A comparison is drawn to show the connection between the themes addressed in the story and the substantive problems that Vygotsky would subsequently deal with as a professional psychology: the artistic inner experience, moral choice, and cultural mediation.     

Tackling ‘ghost nets’: Local solutions to a global issue in northern Australia

Summary We describe the inception and development of the Carpentaria Ghost Nets Programme, located across the Gulf of Carpentaria, which spans north Queensland and the Northern Territory. The program has grown from a small grass‐roots idea addressing issues around marine debris to become an internationally acknowledged project headed by the Northern Gulf Resource Management Group. This program, involving more than 18 Indigenous communities and over 90 Indigenous rangers, has become a way of building bridges across cultures and communities for a shared, common interest in land and sea protection. By incorporating traditional values and approaches to managing an international issue at a local scale, we have worked with local communities to increase pride and ownership on country whilst providing transferrable job skills. Success of this program ultimately depends upon the continued active engagements of the Indigenous communities and ranger groups. The project aims to address the fundamental issue of tackling the ghost nets problem at its source through cross‐cultural interactions between rangers and fishermen, increasing public, political and economic awareness, and ultimately reducing the incidental and intentional loss of fishing nets that act as ghost nets and result in tremendous biological, cultural and economic impacts. By putting in place long term management measures to ensure monitoring efforts, we can track ghost net debris arrival and changes through time, providing information to policy and cultural changes at regional and international scales.     

A multilevel analytical framework for studying cultural evolution in prehistoric hunter–gatherer societies

Over the past decade, a major debate has taken place on the underpinnings of cultural changes in human societies. A growing array of evidence in behavioural and evolutionary biology has revealed that social connectivity among populations and within them affects, and is affected by, culture. Yet the interplay between prehistoric hunter–gatherer social structure and cultural transmission has typically been overlooked. Interestingly, the archaeological record contains large data sets, allowing us to track cultural changes over thousands of years: they thus offer a unique opportunity to shed light on long‐term cultural transmission processes. In this review, we demonstrate how well‐developed methods for social structure analysis can increase our understanding of the selective pressures underlying cumulative culture. We propose a multilevel analytical framework that considers finer aspects of the complex social structure in which regional groups of prehistoric hunter–gatherers were embedded. We put forward predictions of cultural transmission based on local‐ and global‐level network metrics of small‐scale societies and their potential effects on cumulative culture. By bridging the gaps between network science, palaeodemography and cultural evolution, we draw attention to the use of the archaeological record to depict patterns of social interactions and transmission variability. We argue that this new framework will contribute to improving our understanding of social interaction patterns, as well as the contexts in which cultural changes occur. Ultimately, this may provide insights into the evolution of human behaviour.     

Transnationalism and the Karen wrist‐tying ceremony: An ethnographic account of Karen settlement practice in Brisbane

When settling, people often use cultural schema from their original homeland to build familiarity in unfamiliar surrounds. This paper draws on ethnographic fieldwork conducted by the first author in Brisbane, with the Karen community from Burma, during which participant observation and interview methods were used. We present an ethnographic account of the Brisbane Karen wrist‐tying ceremony. The ceremony acts as an insight into the challenges for Karen whilst settling into Australia. It reflects multiple accounts of history and tradition, but simultaneously speaks to emerging, contemporary Karen contexts. This research contributes to richer understandings of settlement: it frames transnational cultural practice as a flexible mode of integration, rather than an exclusionary mode of othering. We propose that the integrative discourse of the ceremony creates familiarity and social connection in local and diasporic spaces. This acts as a counter to the challenges of Karen settlement including the negotiations of local/global identity politics.     

The Difference between Aesthetic Appreciation of Artistic and Popular Music: Evidence from an fMRI Study

To test the hypothesis that pleasure from artistic music is intellectual while that from popular music is physiological, this study investigated the different functional mechanisms between aesthetic appreciation of artistic and popular music using fMRI. 18 male non-musicians were scanned while they performed an aesthetic rating task for excerpts of artistic music, popular music and musical notes playing and singing (control). The rating scores of artistic and popular music excerpts were both significantly higher than that of control materials while the scores of them were not different. The fMRI results showed both artistic and popular conditions activated the VS and vmPFC, compared with control condition. When contrasted popular and artistic condition directly, we found popular music activated right putamen, while artistic music activated right mPFC. By parametric analysis, we found the activation of right putamen tracked the aesthetic ratings of popular music, whereas the BOLD signal in right mPFC tracked the aesthetic ratings of artistic music. These results indicate the reward induced by popular music is closer to a primary reward while that induced by artistic music is closer to a secondary reward. We also found artistic music activated ToM areas, including PCC/PC, arMFC and TPJ, when compared with popular music. And these areas also tracked aesthetic ratings of artistic music but not those of popular music. These results imply that the pleasure from former comes from cognitive empathy. In conclusion, this study gives clear neuronal evidences supporting the view that artistic music is of intelligence and social cognition involved while the popular music is of physiology.     

Proposition méthodologique pour une étude des esthétiques du Mésolithique : une analyse sociologique-anthropologique de la fin du Tardiglaciaire et durant le Postglaciaire en Europe occidentale

Do the decorated productions cover esthetics, i.e. the whole of the symbolic systems of a culture of hunters-gatherers? How to leave this glance with the aesthetic requirements that we other Westerners, pose on all things… and to exceed the debate of the artistic expressions thought from the aesthetic point of view, like “works of art” objects and “stylistics” objects? It is out of question “to make a fetish” of the productions decorated “works of art” while placing them at the starting point with our reflexion, (Studying them from a functional, technological, typological, art for art, meaningful point of view…) but to associate another of dimensions of the aesthetic experiment, i.e., the context of the decorated productions.     

The ‘other’ looks back: racial distancing and racial alignment in migrant domestic workers' stereotypes about white and Chinese employers

While the racial and ethnic stereotyping practised by the employers of migrant domestic workers has received significant scholarly attention, these workers' racial essentializations of their employers have been largely ignored. Drawing upon interviews with Filipino migrant domestic workers in Singapore and Hong Kong, I present findings concerning the racial stereotypes these workers hold about white and Chinese employers. This stereotyping involves both racial distancing from local Chinese employers and racial alignment with expatriate white employers. This two-track racial project is a defensive tactic that allows Filipino workers to redefine themselves as occupying a higher position in the global racial order (as they see it) on cultural grounds. However, it also makes them complicit in naturalizing legacy stereotypes that valorize whites as morally and culturally superior. In addition, it encourages them to privilege the West as an idealized destination where they fantasize they will enjoy comfortable working conditions from local white employers.     

Pentecostal peacefulness: virtue ethics and the reception of theology in Nepal

The anthropology of Christianity has struggled to theorize the place of theology in Christian social life. Drawing on Alasdair MacIntyre's account of virtue ethics, in particular his concepts of practice, narrative, and moral tradition, I explore the reception of Pentecostal theology in the Nepali city of Bhaktapur. I show how local Christians have drawn on Pentecostal eschatology to develop a pacifistic ethics, allowing them to negotiate local social and religious conflicts. The belief that Christ has decisively defeated evil spirits allows local Christians to detach themselves from cycles of aggression connected with witchcraft accusations, providing a space of security in which to cultivate distinctive practices of care. Connecting this local theology with a wider tradition in Pentecostal moral thought, I argue that MacIntyre's virtue ethics provides a powerful tool for interpreting the relationship between local circumstance and extra‐local theology, and for studying cross‐cultural patterns of theological reception.     

Review. The multiple roles of cultural transmission experiments in understanding human cultural evolution

In this paper, we explore how experimental studies of cultural transmission in adult humans can address general questions regarding the 'who, what, when and how' of human cultural transmission, and consequently inform a theory of human cultural evolution. Three methods are discussed. The transmission chain method, in which information is passed along linear chains of participants, has been used to identify content biases in cultural transmission. These concern the kind of information that is transmitted. Several such candidate content biases have now emerged from the experimental literature. The replacement method, in which participants in groups are gradually replaced or moved across groups, has been used to study phenomena such as cumulative cultural evolution, cultural group selection and cultural innovation. The closed-group method, in which participants learn in groups with no replacement, has been used to explore issues such as who people choose to learn from and when they learn culturally as opposed to individually. A number of the studies reviewed here have received relatively little attention within their own disciplines, but we suggest that these, and future experimental studies of cultural transmission that build on them, can play an important role in a broader science of cultural evolution.     

Local traditions of bower decoration by spotted bowerbirds in a single population

Recent work has shown that elaborate secondary sexual traits and the corresponding preferences for them may be transmitted culturally rather than by genetic inheritance. Evidence for such cultural transmission commonly invokes spatial patterns of local similarity, with neighbouring individuals or populations appearing similar to each other. Alternative explanations for local similarity include ecological similarity of neighbouring environments and confounding genetic effects caused by aggregations of kin. We found that bowers built by male spotted bowerbirds, Chlamydera maculata, within a single population showed fine-scale similarities between neighbours in the decorations displayed on them. Such similarities did not covary with local decoration availability, local display environment or kinship and could not be explained by stealing behaviour by neighbours. Instead, we suggest that these similarities are products of local tradition, either culturally transmitted by neighbouring males who regularly inspect neighbours' bowers, or as localized responses to variable individual female preferences.     

Cultural factor in the geographic distribution of personal names: pseudogenetic analysis of first names used to estimate the cultural component of coefficients of relationship by isonymy

By applying to given names formulations for analyzing the genetics of surname distributions, under certain assumptions one can separate the genetic components from the cultural components of surname distributions. Geographic distributions of surnames regularly yield larger coefficients of relationship or kinship within local populations than between them: for instance, Ri = 75 x 10(-5) within a local area in England but the Ri of those villages with all of England and Wales is 42 x 10(-5). On the contrary, the first names in an English and Welsh sample give essentially the same pseudocoefficient (based on first names) within registration districts (Ri = 354 x 10(-5) as between districts (Ri = 370 x 10(-5). Thus the decrease with distance of the coefficients based on surnames can be ascribed to the genetic component according to the Malécot principle, assuming that the first names are chosen in the same way as the surnames originated and consequently that the cultural component of surname distributions is no more localized than the distribution of given names (in this sample not at all).     

Encountering the ‘Other’: Pilgrims,Tourists and Boatmen in the City of Varanasi

Contemporary studies of tourism in the ‘Third World’ often focus on the farreaching economic, cultural and environmental consequences of tourism on local populations. Scholars have argued that guest/host interactions reflect a relation of domination in which, much like imperialism, wealthy Western tourists travel in search of the exotic Orient. The tourists are then served and catered to by local communities who are dependent on their business. Such polarities tend to privilege the ‘guests’ as the purveyors of change, while the creative and innovative practices of the host group are rendered invisible. In this paper, I examine the boatmen of Varanasi and their role as culture brokers, negotiating the sacred city for visitors who include pilgrims, domestic and foreign tourists. Concentrating mostly on the relationship between the boatmen and foreign tourists, I look at the multiple strategies and tactics that boatmen have developed to satisfy their needs and desires to their own advantage. Such techniques vary according to the visitors and their desired experience. Thus, the boatmen are quick to ‘tune in’ to those with whom they are dealing. Moreover, the close encounters that boatmen have with tourists enable them to view Western culture as well as their own local culture critically.     

神山森林文化传统的生态伦理学意义

在云南山地民族的传统文化里 ,对绿的图腾和对树的崇拜无处不在 ,神山森林传统已经成为一种生态文化传统 ,几乎所有的民族都会在自己居住的村寨附近选一片葱绿茂密的山林作为自己的风水林或水源林 ,有的甚至作为神山森林顶礼膜拜 ,严禁任何人砍伐和破坏。村寨和神山上的参天古树也往往成为神树和村寨的标记加以崇拜和保护。我们把山地民族这种文化传统称为神山森林文化传统。这是一种朴素的生态伦理观 ,体现一种敬畏生命的生态伦理学 ,有着深刻的自然保护意义。1　神山森林文化的生态学内涵及生态学意义文化 ,是人类对环境的一种社会生态适…