The Health Consequences of Cultural Consonance: Cultural Dimensions of Lifestyle, Social Support, and Arterial Blood Pressure in an African American Community

Cultural dimensions of health and behavior have been difficult to study because of limited theoretical and methodological models linking the cultural, the individual, and the biological. We employ a cognitive theory of culture to understand culture and health in an African American community in the southern United States. First, cultural consensus analysis is used to test for shared cultural models of lifestyles and social supports within the community. Then, the theoretical and operational construct of "cultural consonance" is used to assess the degree to which individuals behave in a way consistent with cultural models. Findings indicate that cultural consonance in lifestyle and social support combine synergistically in association with blood pressure. These associations of cultural consonance and health are not altered by taking into account a variety of other variables, indicating an independent association of cultural dimensions of behavior with health status. Implications of these results for culture theory are discussed, [culture theory, culture consensus analysis, cultural consonance, African American community, arterial blood pressure]     

Pollution,food safety,and the distribution of knowledge

Human perceptions of the relationship between pollution and food safety are often haphazard and contradictory, based on a variety of sources of information. Recent media events concerning seafood and coastal pollution have generated concern that an otherwise healthy food— fish and shellfish—has become dangerous. We assess consumer knowledge about seafood safety and coastal pollution using several methods, including tests of cultural consensus. We find that consumers view seafood as far more threatened by pollution than scientific analysis suggests, due in part to their perceptions about the dynamics of the marine environment. Finding variation in perceptions within our population based on income and other factors, we explore the use of the cultural consensus approach in large and heterogeneous populations.     

Is there a place for culture in life cycle sustainability assessment?

Purpose

Cultures are increasingly recognised for their inherent value, yet, despite political and societal concern, culture is widely unrecognised in assessment techniques. Life cycle sustainability assessment (LCSA), a technique encompassing environmental, social and economic aspects, is growing in popularity. However, cultural values are rarely considered in LCSA. This paper reviews the meaning of culture; current efforts to include culture in environmental life cycle assessment (LCA), social LCA (S-LCA) and LCSA; and aspects to address when investigating integration of culture in LCA, S-LCA and LCSA.

Methods

A literature review was undertaken on definitions of culture, recognition of culture in policy and decision making, and how culture is incorporated into assessment techniques. The potential for integrating culture in LCSA was evaluated in terms of the potential benefits and challenges.

Results

Culture is often intangible and inaccessible, which may then lead to a lack of recognition in decision-making processes, or if it is recognised, then it is relegated as an afterthought. Explicitly including consideration of culture within LCSA will allow its representation alongside other sustainability aspects. The challenges of representing culture within LCSA include recognising when ‘culture’ should be distinguished from ‘social’; culture’s dynamic nature; the data collection process; and the diversity of cultures between stakeholders and at different scales from community through to nation. The potential benefits of representing culture within LCSA include greater resonance of LCSA results with stakeholders; a more comprehensive decision support tool which appropriately accounts for values; and an assessment technique which may help protect communities and their diversity of cultures.

Conclusions

Representing culture in LCSA is not straightforward and, to some extent, may be addressed through social indicators. However, developing LCSA to explicitly address cultural values has potential benefits. Future research should focus on opportunities for the development of (a) a culturally inclusive LCSA process and (b) additional cultural indicators and/or dimensions of existing LCSA indicators that represent cultural values.     

Evaluation of culture, ELISA and PCR assays for the detection of Salmonella in seafood

Aims: The study evaluated the efficiency of culture, enzyme‐linked immunosorbent assay (ELISA) and polymerase chain reaction (PCR) assays for the detection of Salmonella in naturally contaminated seafood. Methods and Results: In this study, 215 seafood samples comprising fish, shrimp, crab, clam, mussel, oyster, squid, cuttlefish and octopus from fish market of Cochin (India), were compared by culture, ELISA and PCR methods. Bacteriological Analytical Manual (BAM), U.S. Food and Drug Administration (USFDA) method was followed for culture assay, and Salmonella Tek, a commercial sandwich ELISA kit, was used for ELISA assay. Salmonella‐specific PCR assay was developed for 284 bp Salmonella‐specific invA gene amplicon. PCR assay exhibited 31·6% seafood positive for Salmonella followed by ELISA (23·7%) and culture method (21·3%). There was fair to excellent agreement between culture, ELISA and PCR assays (kappa coefficient values ranging from 0·385 to 1·0) for different seafood samples. Conclusion: The investigation revealed the greater concordance between culture and ELISA methods for seafood. Among the three methods, PCR assay was most sensitive. Lower detection rate with culture and ELISA assays could be attributed to greater sensitivity of the PCR method in the detection of Salmonella in seafood. Significance and Impact of the Study: We propose the incorporation of dual tests based on different principle and procedure for the routine analysis of Salmonella in seafood.     

From Reef to Table: Social and Ecological Factors Affecting Coral Reef Fisheries,Artisanal Seafood Supply Chains,and Seafood Security

Ocean and coastal ecosystems provide critical fisheries, coastal protection, and cultural benefits to communities worldwide, but these services are diminishing due to local and global threats. In response, place-based strategies involve communities and resource users in management have proliferated. Here, we present a transferable community-based approach to assess the social and ecological factors affecting resource sustainability and food security in a small-scale, coral reef fishery. Our results show that this small-scale fishery provides large-scale benefits to communities, including 7,353 ± 1547 kg yr^-1 (mean ± SE) of seafood per year, equating to >30,000 meals with an economic value of $78,432. The vast majority of the catch is used for subsistence, contributing to community food security: 58% is kept, 33.5% is given away, and 8.5% is sold. Our spatial analysis assesses the geographic distribution of community beneficiaries from the fishery (the “food shed” for the fishery), and we document that 20% of seafood procured from the fishery is used for sociocultural events that are important for social cohesion. This approach provides a method for assessing social, economic, and cultural values provided by small-scale food systems, as well as important contributions to food security, with significant implications for conservation and management. This interdisciplinary effort aims to demonstrate a transferable participatory research approach useful for resource-dependent communities as they cope with socioeconomic, cultural, and environmental change.     

Evolution of social learning does not explain the origin of human cumulative culture

Because culture requires transmission of information between individuals, thinking about the origin of culture has mainly focused on the genetic evolution of abilities for social learning. Current theory considers how social learning affects the adaptiveness of a single cultural trait, yet human culture consists of the accumulation of very many traits. Here we introduce a new modeling strategy that tracks the adaptive value of many cultural traits, showing that genetic evolution favors only limited social learning owing to the accumulation of maladaptive as well as adaptive culture. We further show that culture can be adaptive, and refined social learning can evolve, if individuals can identify and discard maladaptive culture. This suggests that the evolution of such "adaptive filtering" mechanisms may have been crucial for the birth of human culture.     

Chance, Necessity, and Mode of Production: A Marxist Critique of Cultural Evolutionism

Cultural evolutionism and historical materialism are two fundamentally divergent theories of evolution. The nonrecognition by cultural evolutionists of Marx's distinction between "social formation" and "mode of production" has led them to interpret his thesis of the determination of superstructures by economic base as "techno-economic change begets new levels of general evolution." In fact, Marx's actual thesis was aimed at explaining the interrelationships between superstructures and economy within a previously established mode of production. As a consequence, Marx's analysis of how a new mode is "given" has been consistently ignored. Marx poses the problem of the origins of capitalism, not in terms of economic determinism, much less technological fatalism, but in terms of chance and necessity. In this paper, I attempt to draw the theoretical implications of such an approach in respect to general cultural evolution . [Marxism and cultural evolutionism; mode of production; economic determinism criticized; capitalism, rise of; cultural evolution, chance in]     

Peasantry and City: Cultural Persistence and Change in Historical Perspective, a European Case

It is generally believed that peasant culture is incompatible with industrial civilization. Furthermore, peasant-city relationships are often dichotomized, suggesting maximal cultural distance. In view of data gathered in a peasant village of the Lower Rhineland it is argued here that over a period of seventy years at least the villagers were able not only to survive within an industrial civilization without losing their cultural identity but also to we industrial wage-earning as a means of preserving the essentials of their peasant way of life. Their ability to adapt to technological change is related here to a long history of previous adaptations beginning in the Middle Ages and leading to the Second Agricultural Revolution. Historical comparison between the city and the village suggests cultural continuity of urban lower class and peasantry rather than cultural polarity between the two segments. [Europe, culture and society; culture change; peasant culture]     

The Edge and the Center: Gated Communities and the Discourse of Urban Fear

Across America, middle-class and upper-middle-class gated communities are creating new forms of exclusion and residential segregation, exacerbating social cleavages that already exist (Blakely and Snyder 1997; Higley 1995; Lang and Danielson 1997; Marcuse 1997). While historically secured and gated communities were built in the United States to protect estates and to contain the leisure world of retirees, these urban and suburban developments now target a much broader market, including families with children (Guterson 1992; Lofland 1998). This retreat to secured enclaves with walls, gates, and guards materially and symbolically contradicts American ethos and values, threatens public access to open space, and creates yet another barrier to social interaction, building of social networks, as well as increased tolerance of diverse cultural/ racial/social groups (Davis 1992;Devine 1996;Etzoni 1995; Judd 1995; McKenzie 1994).
In this paper, I explore how the discourse of fear of violence and crime and the search for a secure community by those who live in gated communities in the United States legitimates and rationalizes class-based exclusion strategies and residential segregation. I examine whether residents of cities experiencing increasing cultural diversity are fleeing neighborhoods because they have experienced a "loss of place" and therefore feel unsafe and insecure (Altaian and Low 1992). Some people are responding to this loss by choosing to buy into a defensive space, a walled and guarded community that they can call home, [gated communities, United States, urban fear]     

Cultural Evolution: A Review of Theory,Findings and Controversies

The last two decades have seen an explosion in research analysing cultural change as a Darwinian evolutionary process. Here I provide an overview of the theory of cultural evolution, including its intellectual history, major theoretical tenets and methods, key findings, and prominent criticisms and controversies. ‘Culture’ is defined as socially transmitted information. Cultural evolution is the theory that this socially transmitted information evolves in the manner laid out by Darwin in The Origin of Species, i.e. it comprises a system of variation, differential fitness and inheritance. Cultural evolution is not, however, neo-Darwinian, in that many of the details of genetic evolution may not apply, such as particulate inheritance and random mutation. Following a brief history of this idea, I review theoretical and empirical studies of cultural microevolution, which entails both selection-like processes wherein some cultural variants are more likely to be acquired and transmitted than others, plus transformative processes that alter cultural information during transmission. I also review how phylogenetic methods have been used to reconstruct cultural macroevolution, including the evolution of languages, technology and social organisation. Finally, I discuss recent controversies and debates, including the extent to which culture is proximate or ultimate, the relative role of selective and transformative processes in cultural evolution, the basis of cumulative cultural evolution, the evolution of large-scale human cooperation, and whether social learning is learned or innate. I conclude by highlighting the value of using evolutionary methods to study culture for both the social and biological sciences.     

Status incongruity in Samoan youth: a biocultural analysis of culture change,stress, and immune function

In Samoa, the presence of a matai title in the family has historically been a valued source of social status. However, as the process of Westernization continues, new sources of social status are emerging. This study explores the degree to which new and old markers of social status agree--or disagree--and the consequences they have for the experience of stress in 329 Samoan adolescents. The study integrates cultural and biological methods and data, and measures an aspect of immune function (antibodies against the Epstein-Barr virus) as a biomarker of psychosocial stress. Results indicate that status "incongruent" adolescents experience significantly more stress (indicated by reduced immune function), and that emerging markers of social status are becoming inextricably linked to "traditional" markers in such a way that discordance between them is a significant source of stress. This study proposes new conceptual models for future studies of culture change and suggests that biomarkers may represent ethnographic tools that can provide insight into hidden cultural dynamics and the experience of stress.     

Culture as a stressor: A revised model of biocultural interaction

Contemporary urban societies display in high relief the action of social stratification on human biology. Recent studies of biological responses to urban environments and of socioeconomically disadvantaged people indicate that culture allocates risks disproportionately to some individuals and groups within society through its constituent values and related patterns of behavior. Although risk allocation is present in all societies, it is very clear in urban environments within stratified societies where high exposure to harmful materials is many times more likely for some segments of society. In urban environments, culture may be seen as adding stressors to the environment by concentrating naturally occurring materials to levels that are toxic to humans and through the creation of new toxic materials. In stratified societies the risk of exposure to these new stressors is focused on the socioeconomically disadvantaged. This exposure has consequences that increase the likelihood of more exposure and more socioeconomic disadvantage, thereby increasing social stratification. This suggests that models of biocultural interaction include a feedback relationship in which biological factors influence the sociocultural system in addition to the usual action of the sociocultural system on biological features and responses. This model strongly reinforces the view that stressors can originate from cultural arrangements. Am J Phys Anthropol 102:67–77, 1997 © 1997 Wiley-Liss, Inc.     

Metamorphosis in the Culture Market of Niger

The banner of authenticity is falling in the contemporary market for non-Western culture. Taking Tuareg artisanry in Niger as a case study, I show that the neocolonial Western habit of collecting "exotic" art objects is giving way to a more collaborative proclivity toward Western objects produced in "traditional" Tuareg style. While Tuareg artisans—adjusting to social and cultural upheavals attending the urbanization of their practice and the recent Tuareg separatist rebellion—are producing such hybrid "modern" objects, some Tuareg nobles, impoverished by those same changes, have begun painting representational images of a more "authentic" Tuareg culture. The nature of the competition between Tuareg artisans and nobles, as well as the complex cross-identification between Tuaregs and their Western expatriate customers, illuminate a general perplexity about modernity in the contemporary Third World and indicate a transformation in the terms of its encounter with the West. [Tuaregs, art and artisanry, authenticity, expatriates, and modernity and tradition]     

Cultural Differences and Urban Spatial Forms: Elements of Boundedness in an Accra Community

In this article, I expand on Coquery-Vidrovitch's observation (1991) that to understand each African urban milieu, we must view it as more than a fusion of European, American, or traditional culture. Rather, we must see each African city as unique, that is, in fact, internally differentiated, containing a multitude of enclaves that vary one from another in their respective social, physical, and architectural spatial forms. I focus on one community in Accra known as Sabon Zongo. Founded by migrant Hausa from northern Nigeria almost a century ago, it is neither typically southern Ghanaian nor Hausa, having adapted to a mixed cultural milieu. Laid out by the British as part of their town plan, its manner of growth has blurred the original scheme. I examine a number of components that define the uniqueness of this particular urban community, including physical delineations (within Sabon Zongo and between it and the city at large), local knowledge, the landscape, the infrastructure, market and street trade, and centripetal socio-spatial structures such as the family compound. [Ghana, zongo, social-spatial linkage]     

The story catches you and you fall down: tragedy,ethnography, and "cultural competence"

Anne Fadiman's The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures (Noonday Press, 1997) is widely used in "cultural competence" efforts within U.S. medical school curricula. This article addresses the relationship between theory, narrative form, and teaching through a close critical reading of that book that is informed by theories of tragedy and ethnographies of medicine. I argue that The Spirit Catches You is so influential as ethnography because it is so moving as a story; it is so moving as a story because it works so well as tragedy; and it works so well as tragedy precisely because of the static, reified, essentialist understanding of "culture" from which it proceeds. If professional anthropologists wish our own best work to speak to "apparitions of culture" within medicine and other "cultures of no culture," I suggest that we must find compelling new narrative forms in which to convey more complex understandings of "culture."     

Navigating Contradictory Communities of Practice in Learning to Teach for Social Justice

In this article, I explore the contradictions that four new teachers experienced as their commitments to social justice collide with urban school culture. Framed within Jean Lave and Etienne Wenger's (1999) theory of situated learning and development concepts of identity, practice, and relationships illustrate how teachers' ideals are challenged as socializing features of two communities of practice—the universities and schools—intersect in new teachers' development. This research contributes empirical evidence of the application of critical multicultural teacher preparation into practice, a cultural representation of how educational inequities are reproduced or disrupted in the situated contexts of urban schools, an application of Lave and Wenger's theory of Legitimate Peripheral Participation that incorporates formal and informal education across multiple activity settings, and a call for collaborative communities of practice that support teachers' situated learning in creating transformative practices.     

Cat Cultures and Threefold Modelling of Human-Animal Interactions: on the Example of Estonian Cat Shelters

Interaction between humans and cats in urban environments is subject to dynamic change. Based on the frequency and quality of relations with humans, we can distinguish several populations of domestic cats (Felis catus): pedigree, pet, semi-feral, feral, and pseudo-wild. Bringing together theoretical perspectives of the Tartu school of biosemiotics and ethological studies of animal societies, we distinguish two basic types of cat cultures: the culture of street cats and the humano-cat culture of pets. The difference between these cultures is documented on the level of zoosemiotic interactions, ecological relations, and human representations. We introduce a threefold model of human-animal interactions in urban environments which steer a careful course between the Scylla of realistic ontology and the Charybdis of social constructivism. A case study on Estonian cat shelters illustrates the significance of cultural representations and institutionalized actions in human-cat cohabitation.     

Domestication of plants in Maya Lowlands

The Lowland Mayan culture has been one of the most successful in Mesoamerica. Being an agricultural society, part of their success was based on plant genetic resources which satisfied their needs of social reproduction. This article reviews recent evidence on early agriculture in the geographic area where Lowland Maya culture originated, and discusses its implications for the study of plant domestication and evolution under human selection within this cultural sub-area. Questions of interest for future research are posed. As working hypotheses, we list two categories of species possibly implicated in the origin of this civilization: (1) native species that could have been the subject of local human selection or to some degree of agricultural manipulation by 3400 b.c., and (2) species that could have been introduced from other cultural areas of America by 3400 b.c. and subsequently subjected to local human selection.     

珠江三角洲生态旅游可持续发展探讨

从珠江三角洲的区位条件、客源市场、自然环境、社会经济、生态旅游资源等五方面对其生态旅游可持续发展的条件进行评价,根据评价结果进一步探讨其生态旅游发展的区域特征与差异。研究发现珠三角的生态旅游发展呈现区域极不平衡的特征,其中“金三角”区生态旅游发展的资本雄厚,但存在资源相对集中,竞争过于激烈与发展模式单一等的困难,而非“金三角”区生态旅游发展起步晚,基础设施有待完善。根据两区域的发展不足,继而提出进行资源整合,重点发展生态度假游和深层次挖掘岭南文化内涵,创建有特色的岭南文化生态旅游等可持续发展建议。     

Narrating September 11: Race, Gender, and the Play of Cultural Identities

This article considers the September 11 tragedy as an event that has created a powerful experience—an astonishing and unthinkable "breach" from the expected and routine—that has riveted the American public and provoked personal storytelling. September 11 and its aftermath have provided an occasion for rethinking and reworking cultural identity. We explore how September 11 and subsequent events have been experienced, constructed, and narrated by African American women, primarily from working-class and low-income backgrounds. These stories, and the commentaries and discussions that surround them, provide vehicles for these women to ponder what sort of social contexts they inhabit, within what sort of subject positions they are placed, and how these may be shifting in light of the attacks and America's "War on Terrorism. [Keywords: African American, narrative, gender, cultural identity]