How is Afflictive Possession ‘Learned’? Gender and Motility in South India

This paper examines forms of affliction that are understood as a kind of possession, all the more afflictive because they are experienced as ‘coming out of nowhere’. It is easier to specify the kind of learning associated with valued forms of possession, which occur in the context of ritual performances that entail informal apprenticeships. The sense in which afflictive possession is ‘learned’ is far more diffuse, and occurs much earlier than the point at which diagnosis occurs. This paper traces such learning to early forms of socialisation into gender, focusing on motility and bodily comportment, as central to the way in which the lived body of gender moves between different practical environments. In an environment that includes spirits and deities, female movement acts as guarantor, not only of social stability, but of cosmological order and disorder.     

Sensory Shifts and ‘Synaesthetics’ in Sukuma Healing

Sensorial anthropologies come, broadly speaking, in two forms. The first, multi-sensory approach depicts cultures as specializing in a sensory mode such as tactility (Howes) or kinaesthesia (Geurts) and associates individual cultures with one dominant mode. The second, cross-sensory approach rejects this sensorial essentialization (Ingold) and suggests that cultures differ in their ‘perspectives’ or, as I suggest, in sensory ‘codes’. However, the article argues that this latter approach verges on cultural essentialization as it overlooks the presence in any one culture of multiple sensory ‘codes’ and culturally warranted shifts between them. In this article on the Sukuma in northwestern Tanzania I outline an approach that takes into account both the modes and codes of sensory perception. I focus on the visual mode, and shifts between different codes, in Sukuma rituals of divination, exorcism and spirit possession.     

Gods in the Flesh: Learning Emotions in the Xangô Possession Cult (Brazil)

Drawing on first-hand ethnographical data from the Xang"ô, an Afro-Brazilian Cult in Recife (Brazil), I defend that learning possession means in the first place to learn to identify and react to specific emotional states in accordance with cultural representations and expectations. This emotional learning would take place through two potential processes during ritual activity. On the one hand a powerful coupling process linking “uncanny” body arousals to mythological imagination captured by the highly evocative content of songs, invocations, objects and substances during ritual activity. Ritual features such as archetypality, rigidity, regularity, redundancy and spatial and temporal delimitation are propitious for eliciting and “boosting” this coupling process. On the other hand, a social referencing process through which emotional and behavioral reactions towards possessed persons act for novices as reliable indicators of how to recognize, interpret and regulate their own emotional states associated with possession. With growing familiarity with possession's conceptual and experiential background, their emotional reactions might evolve from largely undifferentiated arousal states to “orixa´-specific” somatic signature and novices might become more active towards their own possession. They also demonstrate an increasing sensitivity to isolated emotional elicitors of possession as well as a better control over their emotional reaction.     

On-line integration of computer controlled diagnostic devices and medical information systems in undergraduate medical physics education for physicians

We designed and evaluated an innovative computer-aided-learning environment based on the on-line integration of computer controlled medical diagnostic devices and a medical information system for use in the preclinical medical physics education of medical students. Our learning system simulates the actual clinical environment in a hospital or primary care unit. It uses a commercial medical information system for on-line storage and processing of clinical type data acquired during physics laboratory classes. Every student adopts two roles, the role of ‘patient’ and the role of ‘physician’. As a ‘physician’ the student operates the medical devices to clinically assess ‘patient’ colleagues and records all results in an electronic ‘patient’ record. We also introduced an innovative approach to the use of supportive education materials, based on the methods of adaptive e-learning. A survey of student feedback is included and statistically evaluated.The results from the student feedback confirm the positive response of the latter to this novel implementation of medical physics and informatics in preclinical education. This approach not only significantly improves learning of medical physics and informatics skills but has the added advantage that it facilitates students’ transition from preclinical to clinical subjects.     

The swashbuckling anthropologist: Henrich on The Secret of Our Success

In The Secret of Our Success, Joseph Henrich claims that human beings are unique—different from all other animals—because we engage in cumulative cultural evolution. It is the technological and social products of cumulative cultural evolution, not the intrinsic rationality or ‘smartness’ of individual humans, that enable us to live in a huge range of different habitats, and to dominate most of the creatures who share those habitats with us. We are sympathetic to this general view, the latest expression of the ‘California school’s’ view of cultural evolution, and impressed by the lively and interesting way that Henrich handles evidence from anthropology, economics, and many fields of biology. However, because we think it is time for cultural evolutionists to get down to details, this essay review raises questions about Henrich’s analysis of both the cognitive processes and the selection processes that contribute to cumulative cultural evolution. In the former case, we argue that cultural evolutionists need to make more extensive use of cognitive science, and to consider the evidence that mechanisms of cultural learning are products as well as processes of cultural evolution. In the latter case, we ask whether the California school is really serious about selection, or whether it is offering a merely ‘kinetic’ view of cultural evolution, and, assuming the former, outline four potential models of cultural selection that it would be helpful to distinguish more clearly.     

Effects of memory on spatial heterogeneity in neutrally transmitted culture

We explore how cultural heterogeneity evolves without strong selection pressure or environmental differences between groups. Using a neutral transmission model with an isolation-by-distance spatiality, we test the effect of a simple representation of cultural ‘memory’ on the dynamics of heterogeneity. We find that memory magnifies the effect of affinity while decreasing the effect of individual learning on cultural heterogeneity. This indicates that, while the cost of individual learning governs the frequency of individual learning, memory is important in governing its effect.     

‘Veils and wooden clogs don't go together’

The present discourse on Islam can be regarded as a cultural racist discourse. The construction of Muslims as the ‘Other’ necessarily implies constructing a ‘Self’. This article deals with the dialectical process of reification by studying Dutch female converts to Islam. Ruptures in the relationships between converts and their relatives can illuminate Dutch national and cultural identity. Converts change important markers of identity such as name and appearance. They also trespass Dutch values connected to cultural practice such as food, feasting and funerals. The most important construction of Dutch national and cultural identity vis-à-vis converts is related to sex and gender. Veiled Muslimas in particular express that they cannot longer be ‘real Dutch’. Veiling is subordination and oppressed women are the ‘ultimate others’ of Dutch self-perception.     

Damp Rooms and Saying ‘Please’: Mimesis and Alterity in the Host Family Space in Study-Abroad Experiences

Study-abroad programs are a ‘globalizing project’ developed at the intersection of educational institutions seeking new income sources and the ideologies that the world is comprised of a mosaic of cultures and that ‘intercultural experience’ is valuable. While research on study-abroad programs often focuses on their effect on the students’ ‘global competence’ and language proficiency, this article focuses on the space, the space of host family in particular, produced in study-abroad programs. Study-abroad programs here are perceived in a wide sense to include various programs for students to go to another country to study.

Study-abroad guidebooks and researchers portray the host family's life as constituting a quintessential ‘native life’, in which study-abroad students should be immersed. However, based on ethnographic fieldwork in Aotearoa/New Zealand, this article argues that the distinction between ‘cultural difference’ and ‘cultural sameness’ is a construction, resulting in mutual accommodation and intolerant judgments, respectively. That is, when host parents recognised the ‘cultural difference’ of the foreign students’ behaviour, they often sought to understand meanings behind the behaviour, resulting in mutual accommodation. It turned the space into what Michael Taussig calls the ‘space between’, in which it is unclear who is imitating whom. When the host parents recognised ‘cultural sameness’ based on superficial similarity, however, their efforts to understand meanings behind behaviour was halted and, when the behaviour was considered problematic, led to the student being asked to move out. This article details an ironic space of study abroad where alterity inspired tolerance and similarity inspired intolerance.     

Multicultural society and everyday cultural racism: second generation of Ethiopian Jews in Israel's ‘crisis of modernization’

Abstract

The core of this article sets out to examine the extent to which a multicultural society can prevent cultural racism, which, like multiculturalism, is by definition based on a culture of diversity and separation. The ‘first modernity’ was organized along national lines, with a centralist state that opted to create an essentialist and uncontested national identity. Immigrants, especially those who came from ‘third world’ countries, were expected to undergo a process of assimilation, and to integrate into the dominant culture by relinquishing their particular past and tradition. Multiculturalism, which emerged historically as a criticism of that perspective, aims at creating a kaleidoscope of associations and cultural communities, which inevitably presents a challenge to the one ‘truth’ of the nation-state with the argument that this ‘truth’ favours some groups over others. Within the multicultural model, identity politics of various groups is perceived as a means to achieve recognition, acceptance, respect and even public affirmation of differences. However, do multicultural society and identity-related differences provide a solution to cultural racism as well?

Investigating the second generation of the Ethiopian Jews, who migrated to Israel during its transformation from ethno-national republicanism to a neo-liberal, multicultural society, can help answer this question. By presenting their patterns of association, character of protest activities and the newly formed hybrid identity that Ethiopian youth have developed as a means to liberate themselves from a discriminating reality, and by examining the Others’ reaction to that challenge, this article uncovers certain mechanisms and methods of action through which a multicultural society, having a thin and mild version of multiculturalism, does not diminish cultural racism, particularly its everyday non-institutional version, but in fact augments it.     

Metacognitive inquiry activities for instructing the central dogma concept: ‘button code’ and ‘beaded bracelet making’

ABSTRACT

The central dogma of biology is difficult to learn because its microscopic processes cannot be visualized. This study aimed to devise two inquiry activities: ‘Button Code’ and ‘Beaded Bracelet Making,’ involving the concepts of DNA replication and protein synthesis based on the Metacognitive Learning Cycle (MLC) for students, and to explore the effectiveness of concept learning of the central dogma, how students’ metacognition may be expressed, and students’ perceptions of their inquiry performance. We developed a ‘Concept journal’ including metacognitive scaffolds, and employed the ‘Central Dogma Achievement Test’ as a tool for the above purpose. A total of 18 junior high school students participated in this inquiry course instructed by two of the authors. The results showed that students’ achievement performance was significantly improved on the whole, the students’ metacognition was expressed during the process of inquiry with scaffolding, and most students gave positive responses about their learning performance. According to the results, this inquiry course could develop students’ comprehension of the central dogma concept, and give students opportunities to practice metacognition that might lead to effective learning in inquiry activities. The implications and expandability of this course are discussed.     

The (dis)similarities of white racial identities: the conceptual framework of ‘hegemonic whiteness’

This article examines the processes of white racial identity formation in the United States via an examination of a white nationalist organization and a white antiracist organization. Findings indicate that the construction of white racial identity in both groups is based on the reproduction of various racist and essentialist ideologies. The realization that there is a shared ‘groupness’ to outwardly different white identities has the potential to destabilize the recent trend that over-emphasizes white heterogeneity at the expense of discussion of power, racism and discrimination. As a resolution to this analytic dilemma, this article advances a conceptual framework entitled ‘hegemonic whiteness’. White identity formation is thereby understood as a cultural process in which (1) racist, reactionary and essentialist ideologies are used to demarcate inter-racial boundaries, and (2) performances of white racial identity that fail to meet those ideals are marginalized and stigmatized, thereby creating intra-racial distinctions within the category ‘white’.     

Caring for Country,a Form of Bureaucratic Participation. Conservation,Development, and Neoliberalism in Indigenous Australia

‘Conservation-as-development’ policies are increasingly implemented for and by Indigenous peoples across the world. In particular, such policies have been introduced and adopted in many Indigenous communities of northern Australia since the 1990s. In this context, the transnational model of community-based natural (and cultural) resource management has produced the ‘ranger system’: a multi-actor, multi-rationale, and multi-level system articulated around job opportunities in the domain of ‘caring for country’. In this paper, I explore how the ranger system reflects and extends a process of neoliberal bureaucratisation into Indigenous communities, and to what extent this process can be described as a form of ‘bureaucratic participation’. I argue that the notion of ‘bureaucratic participation’ contributes to the investigation of existing entanglements between rationales of empowerment and neoliberal principles in Australia and beyond. My analysis is based on the ethnography of the daily work of the Indigenous rangers operating from a remote community in Arnhem Land in 2009 and 2010. I examine the complex relationships between local practices and bureaucratic requirements imposed by the Australian state at the core of the Indigenous ranger jobs.     

In the shadow of industry: a study of culturization in Papua New Guinea

The activities of extractive industry have recently been framed by a language of corporate social responsibility that relies on a system of legibility and objectification. This process reifies ‘cultural units’, abstracting them from the rules of kinship, migration, and exchange that ensure social and economic security. I refer to this process and the ideology of ‘development’ that accompanies it as culturization and examine it in the context of oil extraction in Papua New Guinea's Kutubu region. Drawing on debates on the indigenization and politicization of ‘culture’, I present culturization as a process that relies on rules of inheritance and property to impose a structure of difference in contexts of extractive industry that ignores the intricacies of sociality that ultimately give life meaning. The aim of the paper is to both illustrate the consequences of this process and consider cognate ideas of ‘culture’ vis‐à‐vis ‘sociality’ to emphasize their mutual theoretical importance to contemporary anthropological inquiry.     

Ólavsøka: The faroese national holiday*

In many cultures with male‐dominated religions, women are subject to illnesses which are attributed to spirit‐possession. Two main alternative therapies are usually available. Treatment is effected either by exorcism, or by domesticating the spirit ‐ a process which de Heusch calls ‘adortism’. In the latter case, women are recruited through illness into female‐centred ‘cults of affliction’, regarded as superstitious and subversive by men, who try to prevent their wives from becoming involved in these cults, preferring exorcism as therapy. Exorcism thus becomes an instrument of male power in the struggle to control women's incipient religiosity. The paper examines the interplay of exorcism and adorcism in relation to gender in Christian, Muslim and Buddhist settings. It concludes by considering the implications of women as well as men practising exorcism, and suggests that the consequences of the formal distinction between exorcism and adorcism may not always be as sharply opposed as appears at first sight.     

Campus Anthropology: A Case Study from West Bengal,India1

In this ethnographic account, I attempt to write an anthropological narrative of my own university located in a district town of the West Bengal state in India about 130 kilometres from Kolkata, the capital of the state. My account does not come under the sub-discipline of ‘Educational Anthropology’ in which formal education is studied by the anthropologists as yet another process of the transmission of culture. My point of departure entails viewing the physical and the cultural space named ‘university campus’ by situating the case study of Vidyasagar University in a theoretical and global context. The anthropological subjects in the cultural space labelled as ‘campus’ range from the Vice-Chancellors to the indigenous tribal people who were viewed as ‘encroachers’ by the university community, while the latter looked at the campus as part of their traditional village common land. Ironically, the aims and objectives of my university was to build up research and teaching towards the development of the tribal and the underprivileged people of the region in which the university is located. The case of my university and comparative cases of Columbia, Pennsylvania and Marquette Universities definitely differ in scale, but they also share one common point: expansion of a campus and its effect on the local community in the context of the ideals and objectives of university as a social institution. The empirical scenario demands the emergence of the new sub-discipline named ‘campus anthropology’.     

Racism and the politics of signification: Israeli public discourse on racism towards Palestinian citizens

This paper explores the phenomenology of racism using the Israeli situation as a case study to examine if, when and how the concept of ‘racism’ is employed in local media discourse on policy towards Palestinian citizens.

Our central argument is that racism, as a signifier of policy, can be located in the dialectic between denial and affirmation of the category of race, while we link the scope and meanings of practices marked by the media as ‘racism’ to contingent cultural, social and historical conditions. The article proposes the periodization of the relevant discourse into three primary phases: from 1949 to the late 1970s, when the category of racism was ‘prohibited’ in Israeli discourse in the aftermath of the Holocaust; the mid-1980s, when this taboo was broken and the phenomena included in the category of racism expanded accordingly; and the 1990s to 2000, during which racism became an institutionalized, all-encompassing discursive term.     

‘We all eat the same bread’: the roots and limits of cosmopolitan bridging ties developed by Romanians in London

This paper investigates the social ties forged by Romanians in London with migrants of different origins in work and non-work contexts to offer a more nuanced view of ‘bridging’ social ties and related discussions of ‘everyday’ cosmopolitanism. Contrary to the overemphasis on ethnic ties seen as a form of bonding in migration research, the paper shows how Romanians bridge informally with many other migrants based on shared ‘non-native’ status. Alongside non-ethnically marked commonalities, ethnicity emerges as an important ingredient of cosmopolitan socialization, yet without necessarily signalling coexisting ethnic identities, as commonly assumed. Romanians' experiences further show that despite providing significant social and cultural capital, bridging ties with migrants, rather than natives, rarely accrue effective resources for social mobility. The findings suggest the need to disaggregate and qualify current understandings of ‘bridging’ social ties usually depicted in positive terms and uniformly as cross-ethnic relationships, or only linked with the ‘mainstream’ population.     

The Consequences of Being a Gift

The issues of dislocated identity are epitomised in Mary's story. Brought from Papua New Guinea to Australia at a very young age as a ‘gift’, she grew up in a series of foster homes in Adelaide, South Australia. Now, as a teenager, Mary constitutes her identity through her body, emphasising her distinctive physical features, through idealised memories and through representations—photographs, cultural icons and people who ‘look like me’. The self she creates in this way sits uneasily along side another self; the Western adolescent self in trouble with the law, the self who struggles to be ‘one of the boys’ on the streets, one who ‘runs amuck’. This paper explores the process of ‘self-making’, the ‘serious play’ that Mary has employed to constitute her identity through her juggling of and reappropriation of cultural symbols. As a participant in a wider ethnographic study into Australian youth and representation, Mary portrayed the complexities of her growing up between worlds, embedded in neither and desperate to belong to her past.     

The Question of ‘Corruption’ in Nepal

Drawing on ethnographic material about a set of Nepalese cultural practices known as ‘nutabad —ciypabad’, ‘favouritism’, the paper attempts; first, to chart the meaning favouritism has for Nepalis in their everyday encounters with central administration and the forms these interactions take and their cultural significations; second, to examine the way the idea of favouritism is constructed by the Westernized intellectuals to mean corruption and their reasons for so doing. The key sociological concept utilized for this analysis is ‘power’, specifically its operation in the field of political ethics centring on a conflict between two opposing ideologies; one advocated by the Westernized intellectuals who are pressing for the adoption of the principle of ‘impartiality’ in government; the other being that which is inherent in the Hindu traditional mode of statecraft wherein the institution of ‘the favour’ and therefore ‘partiality’ as a value is paramount and is in accord with Hindu cultural values, generally.