Understanding: Between belief and unbelief

This paper addresses issues raised in Taylor’s work concerning how communities may come to work in normatively secular ways. For Taylor, it seems to be sufficient for believers (and nonbelievers) to acknowledge that their own ‘construals’ are not shared by everyone. However, this leaves open the question of how the acknowledgement of difference may be turned into respect. A common strategy is to require that faith‐based truth claims are ‘bracketed out’, treating secular and religious discourse as ‘nonoverlapping magisteria’. This secularising strategy is, however, problematic on a number of counts. The article makes a case for a less confrontational, more cosmopolitan conversation between secular and religious reason in a postsecular age, examining in particular the possibilities for conversation between science and mysticism. It concludes that it is possible to retain a commitment to naturalism and yet also accept some of the most mystical of propositions, thereby establishing a bridge between ‘secular’ and ‘religious’ forms of reasoning.     

‘Are we all secular/ized yet?’: reflections on David Goldberg’s ‘Are we all post-racial yet?’

ABSTRACT

This paper expands upon some of Goldberg’s initial reflections regarding the new type of ‘subject’ that is at the heart of post-raciality. A particular attention is paid to the connection with religion, as many of the current conflicts in Europe have been articulated through the grammar of secularism and religion, especially in relationship to Islam. This observation invites us to consider how this ‘racialization of religion’ figures as a reminder of the central role of this politico-theological question in the demarcation of who counts as a proper (political) subject, and how the current debates about Islam figure as a reminder of that.     

Religion on Dover beach

How does transcendental religion flourish when a secular frame sets conditions of belief? This question is put in a case study of the Catholic Newman Society at the University of Melbourne (1955–65). The Society flourished in a secular University where Charles Taylor’s ‘immanent frame’ was supposedly in place. Explanations are found in the particular spirituality nurtured in the Society and in the contingencies of Australian Catholicism in the mid‐twentieth century, but also in the conventions of secular discourse in the University. Conclusions drawn from the case are: (i) that there are elective affinities between some forms of transcendental religion and a secular context; (ii) that social science dichotomies that separate the religious and secular obviate appreciation of elective affinities and hybridisation; (iii) that there are parallels between ethnographic inquiry and inner‐worldly spirituality that may help us develop a conversational ethnography.     

Do ‘we’ ‘do’ God? Linda Woodhead & Rebecca Catto (eds), Religion and change in modern Britain. London: Routledge.

What does it mean to talk of the religion ‘of’ a given country? I reflect on an edited volume dealing with religion in Britain and consider two related themes: the secular considered as ‘absence’ or ‘presence’, and the siting of religion not in conventional denominations or ritual practices but in spaces of encounter between religions, and between the so‐called ‘religious’ and ‘secular’.     

Forensic culture as epistemic culture: The sociology of forensic science

This paper explores whether we can interpret the notion of ‘forensic culture’ as something akin to what Knorr-Cetina called an ‘epistemic culture’. Can we speak of a ‘forensic culture’, and, if so, how is it similar to, or different from, other epistemic cultures that exist in what is conventionally called ‘science’? This question has important policy implications given the National Academy Science’s (NAS) recent identification of ‘culture’ as one of the problems at the root of what it identified as ‘serious deficiencies’ in U.S. forensic science and ‘scientific culture’ as an antidote to those problems. Finding the NAS’s characterisation of ‘scientific culture’ overly general and naïve, this paper offers a preliminary exploration of what might be called a ‘forensic culture’. Specifically, the paper explores the way in which few of the empirical findings accumulated by sociologists of science about research science seem to apply to forensic science. Instead, forensic science seems to have developed a distinct culture for which a sociological analysis will require new explanatory tools. Faithful sociological analysis of ‘forensic culture’ will be a necessary prerequisite for the kind of culture change prescribed by external reformist bodies like the NAS.     

Bioethics,politics and the moral economy of human embryonic stem cell science: the case of the European Union's Sixth Framework Programme

Public communication of science is still largely conceptualized within a ‘transfer’ paradigm that describes it as a displacement of results and ideas from the specialists to the lay public, problematizing the public, the media, (sometimes) science, but very rarely the notion of communication itself. This paper is a preliminary attempt to see if the discourse about genes and the genome can help us to problematize the concept of communication in relation to science, rethink our models of public communication of science and, more generally, the metaphors we employ to describe communication. It is suggested that the relationship between science and the public could be understood better by viewing communication through metaphors drawn from contemporary biology, e.g. as ‘cross‐talk’ between the specialist and public discourse or as a ‘double helix’ coupling the two dimensions under certain conditions.     

Faith on Trial: Blasphemy and ‘Lawfare’ in Indonesia

ABSTRACT

This article develops the argument that blasphemy trials occupy a pivotal role in ‘religion-making’ in post-1998 Indonesia. Examining a blasphemy trial on the island of Lombok in 2010, I argue that the process of democratisation has given civilian actors more opportunity to engage Indonesia’s blasphemy law, a process analysed in terms of ‘lawfare’. Examining the interplay of legal regulation and the campaign against ‘deviant’ religion launched by conservative Muslim groups, the article tracks the affective consequences of this regulation, showing how the blasphemy law inspires civilians to investigate suspected cases of heresy. While blasphemy trials purportedly protect religion from insult and foster religious order, this article argues that religion lawfare breeds suspicion and divisions among citizens.     

Does education ‘trump’ nationality? Boundary-drawing practices among highly educated migrants from Turkey

Inspired by a super-diversity approach, this paper seeks to explore the influence of the ‘ethnic hierarchy’ of ‘old’ minority groups over the way ‘new’ migrants from Turkey negotiate their interaction in the daily life in three settings: Amsterdam, London and Barcelona. By focusing on highly educated migrants from Turkey who by virtue of their country of origin or religion are positioned at the bottom of ‘ethnic hierarchies’, it strives to understand the significance of these different sources of diversity in daily interaction. Applying boundary-drawing strategies developed for ethnic boundaries, this paper argues that education does not necessarily ‘trump’ nationality, but allows for substantial claims of difference. New migrants from Turkey carve out a space for themselves by on the one hand homogenizing Turkish or other Muslim communities through attributing ‘unwanted’ behaviours and on the other re-defining the boundaries of their individual identity with emphasis on different sources of diversity.     

The spectre of Godlessness: Making sense of secularity

‘What does it mean to say that we live in a secular age?’ asks the philosopher Charles Taylor from a Christian (Catholic) perspective. This paper critiques key aspects of the way he seeks to answer the question, doing so from a methodologically agnostic anthropological standpoint. It focuses on three key elements of his argument: his construal of the problem of immanence, his account of secularisation and his treatment of science as an (inadequate) antidote to religion. The critique contains within it the ingredients for an alternative, anthropologically grounded approach to secularity, secularism and secularisation. In this spirit, it moves towards examining actually existing secularity as a syncretic phenomenon that is, in significant respects, definitive of modernity.     

How to capture the ‘wow’: R.R. Marett's notion of awe and the study of religion⋆

Current scholarship in the social sciences and humanities, including the study of religion, shows a marked appraisal of bodily sensations, emotions, and experiences as eminently social and politico‐aesthetic phenomena (rather than reducing them to a matter of mere individual psychology). How to grasp the genesis of shared perceptions and feelings, and even some kind of ‘wow’ effect, in relation to a posited ‘beyond’ has become a central issue for scholars of religion today. Placed against the horizon of the material turn in the study of religion, R.R. Marett's approach to religion as an ‘organic complex of thought, emotion, and behaviour’ and his concept of awe gain renewed topicality. Engaging with Marett's ideas in the context of broader debates about religious experience, in this article (which is based on my 2014 Marett lecture) I call attention to the surplus generated in the interplay of religious things and bodily sensations and explore its role in politics and aesthetics of religious world‐making. My central point is that Marett's work offers valuable resources for an approach to religion that neither takes for granted the existence of a god or transcendental force (as in ontological approaches), nor invests in unmasking it as an illusion (as in critiques of religion as irrational), but instead undertakes a close study of the standardized methods that yield the fabrication of some kind of excess that points to a ‘beyond’ and yet is grounded in the here and now.     

Equivocal locations: being ‘red’ in ‘Red Bologna’

This article addresses a classic ethnographic problem in the study of Italy: how is it that people can subscribe simultaneously to seemingly contradictory ideologies, such as Catholicism and Communism? It does so by describing examples from Italy's ‘showcase city’ of the left, ‘Red Bologna’, in which to be ‘red’ is ubiquitous but each person's ‘red’ is a different thing: being ‘red’ (differently) is the idiom in which real political distinctions are expressed over issues like religion or immigration. In parallel, I discuss the relationship between the ‘field’ as a location and the ‘field’ as a conceptual topic. My account replicates internal ethnographic differences at the analytical level by highlighting the differences between being left‐wing in Bologna and its meaning as a concept in anthropology. Hence the ‘equivocal location’: a field‐site that is productively different, from what an inexperienced ethnographer expected from it, from conceptual discussions in anthropology, and from itself.     

Miracles in the waiting room of modernity: The canonisation of Dun Ġorġ of Malta

This study will focus on the persistence of ‘pre‐modern’ forms of religious belief in a secular age. By examining in detail the process of canonisation of St. George Preca, the first Maltese saint, this study will explore concepts of the self and relations to the body in a Catholic modernity. The focus on miracles and canonisation in a context other than that of a North Atlantic modernity also allows me to highlight the need to understand the complex relationships among: (i) the official church and believers; (ii) the local elite and the populace; and ultimately, (iii) between religion and science. Lastly, in keeping with the phenomenological and experiential imperatives shared with the contributors to this volume, I conclude this article by outlining what, through an intimate engagement with the religious beliefs of ‘others’, I have come to believe miracles are about: True body event.     

‘For her protection and benefit’: the regulation of marriage-related migration to the UK

This paper argues that a two-tier system has evolved dividing intra-UK/EU marriages from extra-UK/EU marriages. For the former, marriage is a contract between two individuals overseen by a facilitating state. For the latter, marriage has become more of a legal status defined and controlled by an intrusive and obstructive state. I argue that this divergence in legislating regulation is steeped in an ethnicized imagining of ‘Britishness’ whereby the more noticeably ‘other’ migrants (by skin colour or religion) are perceived as a threat to the national character. The conceptualization of women as legally ‘disabled’ citizens (1870 Naturalisation Act) for whom a state must act as responsible patriarch, is a fundamental part of this imagining of the nation. The paper therefore examines the social (gendered and ethnicized) assumptions and political aims embedded within the legislation.     

‘An island of socialism in a capitalist country’: Postsocialist Russian science and the culture of the state

Through a comparison of privatization programs in two physics institutes, this article explores the ways in which scientists in the Siberian science city of Akademgorodok adapted to the low levels of state funding available to them in the 1990s. Scientists transformed structures that were available under socialism into hybrid state-private ventures. Rather than ‘freeing’ Russian science from its former dependence on the state, however, these changes have reconfigured, and in some cases even strengthened, the relationship between state power and the production of knowledge. Seeing ‘the state’ as it is constituted in Russian scientists' discourse challenges Western models of the autonomy of science.     

Introduction to the special section: "the effects of bonds between human and nonhuman primates on primatological research and practice"

This commentary introduces this special section on ‘‘the Effects of Bonds Between Human and Nonhuman Primates on Primatological Research and Practice.’’ The aim is to explore the different causes and consequences of bonding experiences between observers and observed in different primatological contexts. In the first contribution, Vitale asks what are the possible consequences of such bonding in behavioral primatology. Examples of beneficial consequences of this kind of relationship come fromstudies on cognitive abilities of great apes. Furthermore, an empathic attitude with the experimental animals leads to better care and attention toward individual welfare needs. Coleman discusses the particular case of nonhuman primates housed in research laboratories. Care-giving practices arediscussed in relation to scientific, ethical and emotional issues. Morimura et al. present the case of the first Japanese sanctuary for retiring chimpanzees from research where, in order to facilitate the social living of re-located chimpanzees, face-to-face interactions between caregivers and chimpanzees areessential. Asquith discusses the role of an thropomorphism, and proposes that this attitude can help to better understand the lives of primates, in more contextualized scenarios. In relation to this view, sheemphasizes how the term ‘‘primate culture’’ accords with some definition of the term ‘‘human culture.’’Fuentes, in his article asks whether national, class and ethnic characteristics can influence bonding between human and nonhuman primates, and calls for focused quantitative studies. Finally, Rose calls for the application of the concept of biosynergy, explained as promoting the formation of healthy and sustainable bonding relationships among living creatures. One of the most important aspects emerging from these papers is the need to better understand whether the issue of bonding in primatological studiescan be generalized to other areas of research such as conservation, behavior, captive care, or whether each of these disciplines needs to develop their own understanding of the effects of bonding in ‘‘producing science.’’     

Chimpanzee included in the genus Homo? How biology teachers from three Latin American countries conceive it

ABSTRACT

Despite scientific evidence suggesting close phylogenetic relationship between chimpanzees and humans, the inclusion of these apes in the genus Homo is controversial. Several tools have been used to analyse this issue such as fossils, molecular clock and genome. This work intended to understand the biology teachers’ conceptions about the humans’ and chimpanzee’s position. It was carried out in three countries with contrasting secularism conditions: Argentina, Brazil and Uruguay. Teachers were asked to answer to the BIOHEAD-CITIZEN project question: ‘The Chimpanzee should be included in the genus Homo, notably because 98.5% of its DNA is identical to that of Homo sapiens’. Results were analysed within the KVP model framework and the Barbour’s four categories of relationship between science knowledge and religion. Most questioned teachers (80%) of the three countries rejected the idea of including the chimpanzee in the genus Homo (86% of Argentinians, 71% of Brazilians and 71% Uruguayans), suggesting the conception of human beings having a special position in relation to other animal species. This study also indicates that the training of biology teachers needs to be analysed in the three countries to understand how teachers-to-be are being trained and evaluate their knowledge regarding molecular biology, phylogeny and evolution.     

Race,ethnicity and social science

The contours and complexities of race and racism continue to confound the social sciences. This problem originates in the historical complicity of the social science disciplines with the establishment and maintenance of the systems of racial predation, injustice and indeed genocide upon which the modern world was built. All the social sciences originate in raciology and race management, a fact that is rarely acknowledged. A critical reappraisal of ‘mainstream’ social science’s theoretical and methodological approach to race is therefore overdue. The Ethnic and Racial Studies Review is the right venue for this rethinking. Andreas Wimmer’s distinguished oeuvre provides an appropriate ‘case’ of the tendency that this editorial essay seeks to revise. Concentrating on Wimmer’s 2013 Ethnic Boundary Making, whose publication was the subject of a highly laudatory 2014 issue of ERS Review, this essay criticizes the book as an instance of the problematic social science approaches mentioned.     

The historical development of vaccine technology: exploring the relationship between science and technology

This paper examines the feasibility of using historical case studies to contextualise the learning of the nature of science and technology in a biology lesson. Through exploring the historical development of vaccine technology, students were expected to understand the complexity of the relationships between technology and science beyond the simplistic portrayal of technology as ‘applied science’. Instructional scaffolding in the form of Socratic Dialogue and self-reflection was used to engage students in thinking about the difference in the nature of science and technology and their mutual interactions. This was followed by students’ reflections on the insights they have gained from the lesson as a means to evaluate and reconstruct their own understanding if necessary. The educational implications of the findings are discussed to explore how technology could be further integrated into the school science curriculum to enhance scientific and technological literacy.     

Determining the ‘health’ of estuaries: Priorities for ecological research

‘Ecosystem health’ is a relatively new concept for environmental science and management. Although at least two international journals use the term in their titles, there have been few applications of it for estuaries and soft-sediment habitats around the world. In this paper I: (i) introduce the ideas behind ecosystem health, and assess their relation with other usage such as ‘integrity’ or ‘quality’; (ii) sketch the sorts of multidisciplinary studies that could contribute to an assessment of health of an estuary and how these must be approached in developing useful indicators; and (iii) make a case for including measurements of the rates of ecological processes in such an assessment. These rate measurements, termed ‘ecoassays’, focus on important processes such as decomposition, recruitment, predator–prey interactions, and the like. A case study is introduced wherein these processes were assessed in mangrove stands of estuaries around Sydney, New South Wales, by explicitly comparing the rates of herbivory and decomposition of mangrove leaves, attack of fallen wood by shipworms, and colonization of pneumatophores by algae, as well as with more traditional estimates of ‘standing stocks’. Not surprisingly, the different measures retrieved various patterns and the challenge now is to integrate these into a scheme that indicates something of value. The potential utility of such measures is discussed in relation to the various scientific and managerial requirements of environmental monitoring.     

Gould on Laws in Biological Science

Are there laws in evolutionary biology? Stephen J. Gould has argued that there are factors unique to biological theorizing which prevent the formulation of laws in biology, in contradistinction to the case in physics and chemistry. Gould offers the problem of ’’complexity‘‘ as just such a fundamental barrier to biological laws in general, and to Dollo‘s Law in particular. But I argue that Gould fails to demonstrate: (1) that Dollo‘s Law is not law-like, (2) that the alleged failure of Dollo‘s Law demonstrates why there cannot be laws in biological science, and (3) that ’’complexity‘‘ is a fundamental barrier to nomologicality.