Metakinesis: How God Becomes Intimate in Contemporary U.S. Christianity

Contemporary U.S. religion is shaped by a new emphasis on bodily and trance experience. This article describes the learning process through which evangelical congregants come to use language and bodily experiences in particular ways, which I call here "metakinesis." Through this process, congregants build remarkably intimate relationships with God.     

The Immanence of Transcendence: God and the Devil on the Aberdeenshire Coast

In Gamrie (a Scottish fishing village of 700 people and 6 Protestant churches), local experiences of ‘divine providence’ and ‘demonic attack’ abound. Bodily fluids, scraps of paper, video cassettes and prawn trawlers were immanent carriers of divine and demonic activity. Viewed through the lens of Weberian social theory, the experiences of Scottish fisher families show how the life of the Christian resembles an enchanted struggle between God and the Devil with the Christian placed awkwardly in-between. Because, locally, ‘there is no such thing as coincidence’, these Christians expected to experience both the transcendent ordering of life by divine providence through God's immanence and the transcendent disordering of life by demonic attack through the Devil's immanence. Where this ordering and disordering frequently occurred through everyday objects, seemingly mundane events – being given a washing machine or feeling sleepy in church – were experienced as material indexes of spiritual reality. Drawing on the work of Cannell (on transcendence), Keane (on indexicality) and Wagner (on symbolic obviation), this paper argues that attending to the materiality of Scottish Protestantism better equips the anthropology of religion to understand Christian experience by positing immanence as a kind of transcendence and transcendence as a kind of immanence.     

Dreams and Visions in the Anglo-Saxon Conversion to Christianity.

Dreams and visions were reported to be powerful agents of change in the 7th-century conversion of Anglo-Saxon England to Christianity. They were presented as instrumental in the introduction and integration of this new religious/cultural paradigm. These dreams and visions combine Anglo-Saxon and Christian themes and metaphors. This article presents reports of dreams and visions extracted from historical sources and grouped into 8 categories: conception, vocation, dream songs/poems, temptations and consolation, otherworld journeys, prophecies of death and destruction, gloriosus obitus (saints at death), and saints' relics. These categories were created to reflect the human life cycle and to facilitate use by other dream researchers. The distinction between dreams and visions made by the hagiographers of the time is significantly different than the contemporary distinction between dreams and visions. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Outsourcing punishment to God: beliefs in divine control reduce earthly punishment

The sanctioning of norm-transgressors is a necessary--though often costly--task for maintaining a well-functioning society. Prior to effective and reliable secular institutions for punishment, large-scale societies depended on individuals engaging in 'altruistic punishment'--bearing the costs of punishment individually, for the benefit of society. Evolutionary approaches to religion suggest that beliefs in powerful, moralizing Gods, who can distribute rewards and punishments, emerged as a way to augment earthly punishment in large societies that could not effectively monitor norm violations. In five studies, we investigate whether such beliefs in God can replace people's motivation to engage in altruistic punishment, and their support for state-sponsored punishment. Results show that, although religiosity generally predicts higher levels of punishment, the specific belief in powerful, intervening Gods reduces altruistic punishment and support for state-sponsored punishment. Moreover, these effects are specifically owing to differences in people's perceptions that humans are responsible for punishing wrongdoers.     

Human Rights and Broken Cisterns: Counterpublic Christianity and Rights-based Discourse in Contemporary England

Although human rights are often framed as the result of centuries of Western Christian thought, many English evangelicals are wary of the U.K.’s recent embrace of rights-based law. Yet this wariness does not preclude their use of human rights instruments in the courts. Drawing upon fieldwork with Christian lobbyists and lawyers in London, I argue that evangelical activists instrumentalise rights-based law so as to undermine the universalist claims on which they rest. By constructing themselves as a marginalised counterpublic whose rights are frequently ‘trumped’ by the competing claims of others, they hope to convince their fellow Britons that a society built upon the logic of equal rights cannot hope to deliver the human flourishing it promises. Given the salience of contemporary political conservatism, I call for further ethnographic research into counterpublic movements, and offer my interlocutors’ instrumentalisation of human rights as a critique of the inconsistencies of secular law.     

Sick Again,Well Again: Sorcery,Christianity and Kinship in Northern Aboriginal Australia

This article concerns the ways in which Yolngu people of the Galiwin'ku settlement in northern Australia employ contemporary constructions of sorcery doctrines and Christian practices to rearticulate their kinship relations. In particular, I discuss the adaptation of sorcery ideas and accusations to present-day circumstances and the Christian healing processes that have emerged alongside traditional healing behaviours and biomedicine. Sorcery and Christianity at Galiwin'ku, I argue, are intertwined ethical models that enable the person and community to heal over and over again in accordance with the vicissitudes of postcolonial life. They continue the moral imperative of ‘looking after’ kin even as the net of ‘looking after’ has expanded to encompass new experiences, behaviours, and persons.     

How to make fire: Resonant rupture within Melanesian charismatic revivalism

Recent theoretical developments within the anthropology of Christianity have shifted away from conceptualising the uptake of Pentecostal‐charismatic Christianity in polarised terms of rupture versus continuity towards more inclusive, dynamic interpretations that appreciate both underlying cultural synergies alongside deeply felt projects of personal and collective moral and spiritual transformation. Drawing upon Marshall's concept of ‘resonant rupture’, I explore how a series of interconnected revivals that occurred in many places throughout Solomon Islands and Papua New Guinea resonated with pre‐existing elements of indigenous religion and cosmology. At the same time, however, I show that, although a broad conjuncture between tradition and Pentecostal‐charismatic Christianity existed, the events that constituted these movements were understood by revival participants as unequivocally Christian, innovative and radically new, thus revealing the simultaneous processes of resonance and rupture at work. In support of my argument I focus upon reports of religious intensification during this formative period from three different ethnographic settings, namely, Malaita, Solomon Islands, Enga Province, Papua New Guinea and the Min culture area, Papua New Guinea, respectively. All of the examples vividly exemplify Melanesian Christians absorbing existing religiosity into their new worship while at the same time imposing a radical change on the level of asserted meaning.     

Emplacement and Millennial Expectations in an Era of Development and Globalization: Heaven and the Appeal of Christianity for the Ipili

Non-Western Christianity engages with capitalist development and ideas of modernization from multiple and competing perspectives. In this article, I argue that as researchers we can weave together disparate theoretical strands attempting to explain the appeal of Christianity—particularly its Pentecostal and charismatic forms—by examining indigenous notions of "salvation" that have often been overlooked in the literature. To illustrate, I examine millennial Christianity among the Ipili of Papua New Guinea, demonstrating how their understandings of "heaven" and their desire for the Second Coming articulate with a concern regarding how social relations are spatialized through engagement with capitalist mining development, evangelical Christianity, and traditional spirits responsible for maintaining the world's integrity.     

Why Alewai village needed a church: Some reflections on Christianity,conversion, and male leadership in south‐east Papua New Guinea

In the Vula'a villages of south‐east Papua New Guinea, the experience of more than a century of Christianity has been incorporated into local understandings of identity and tradition. Church‐building (in both the architectural and ideological sense) is at the centre of village life. Even though it was a general policy of the London Missionary Society to build a church in every village in which conversion was undertaken, they did not build a church in the Vula'a village of Alewai. In 2001 the fact that Alewai did not have a church initiated a chain of events that draws attention to a situation of current relevance for Papua New Guinea, as evangelists no longer work to convert the ‘heathen’ but to convert Christians from one denomination to another. As a case study the article is focused on the pastors and deacons of the United Church and thus also serves to document some of the changes that have occurred in male leadership since the early colonial era.     

Optimal Foraging Theory and the Racecar Driver: The Impact of Student-Centered Learning on Anthropological Pedagogy

This article contributes to the field of anthropological pedagogy, adding to recent articles regarding needed change in anthropology teaching methods. All have in common the practice of anthropology in the classroom. The author used the theory of optimal foraging to encourage students to operationalize human behavior. The economic benefit that students reaped warrants discussion. Students rapidly and measurably improved several areas of their lifestyle including health, finance, and home. Pursuing an anthropology degree thus becomes a personal journey.     

几种辛香中药对辣椒碱巴布剂促透皮吸收作用的研究

通过对辛香中药的研究筛选辣椒碱巴布剂的透皮吸收促进剂,提高辣椒碱的透皮扩散速率。采用分别在辣椒碱巴布剂中添加薄荷醇、冰片、桉叶油3种辛香类中药的方法,以月桂氮酮为对照,进行透皮渗透试验。结果表明3种辛香类中药和月桂氮酮对药物的迁移都有一定的促进作用,其中以桉叶油最为突出,其次为冰片、薄荷、氮酮。     

The Absorption and Fluorescence Spectra of the Cyanobacterial Phycobionts of Cryptoendolithic Lichens in the High-Polar Regions of Antarctica

The algologically pure cultures of the green–brown cyanobacterium Chroococcidiopsissp. and three cyanobacteria of the genus Gloeocapsa, the blue–green Gloeocapsa sp.₁, the brown Gloeocapsa sp.₂, and the red–orange Gloeocapsa sp.₃, were isolated from sandstones and rock fissures in the high-polar regions of Antarctica. These cyanobacteria are the most widespread phycobionts of cryptoendolithic lichens in these regions. The comparative analysis of the absorption and the second-derivative absorption spectra of the cyanobacteria revealed considerable differences in the content of chlorophyll a and in the content and composition of carotenoids and phycobiliproteins. In addition to phycocyanin, allophycocyanin, and allophycocyanin B, which were present in all of the cyanobacteria studied, Gloeocapsa sp.₂ also contained phycoerythrocyanin and Gloeocapsa sp.₃ phycoerythrocyanin and C-phycoerythrin (the latter pigment is typical of nitrogen-fixing cyanobacteria). The fluorescence spectra of Gloeocapsa sp.₂ and Gloeocapsa sp.₃ considerably differed from the fluorescence spectra of the other cyanobacteria as well. The data obtained suggest that various zones of the lichens may be dominated either by photoheterotrophic or photoautotrophic cyanobacterial phycobionts, which differ in the content and composition of photosynthetic pigments.     

Good anthropology in dark times: Critical appraisal and ethnographic application

‘Dark Anthropology’ and its complementary ‘Anthropology of the Good’ have become influential and debated notions in anthropology in recent years. I here parse distinctive features of these emphases, address their relation to theory and to ethnography, and consider the stakes involved in concretely applying their conceptual designations. I discuss the general shift in anthropology from grand theory to key concept, and the topical delimitation of theory that results. In larger purview, Dark Anthropology and the Anthropology of the Good both have long theoretical genealogies as well as practical contexts of political and social understanding, including vis‐à‐vis recent events in the U.S. and elsewhere. I suggest that considering the relationship between politico‐economically structured inequality and attempts to assert positive meaning and purpose is the most productive way to ethnographically apply their alternative conceptualisations. This brings to greater focus the thorny question of whose understanding of inequality or suffering, or of moral value and positive wellbeing, is being articulated—the sentiments of the people studied, or the concepts of the analyst? It seems vital to examine both analytic and indigenous views of dark times, and of the good, to refine our understanding of both, that is, in order to consider our complementary conceptualisations in relation to both sides of the emic/etic coin. This refines our understanding of local sensibilities and also of the appropriate limit points of our own conceptual associations.     

The Structural Changes of the Basal Region of Wheat Proembryo in Relation to Nurture Absorption

There are some cellular fail and degeneration in the parietal area of the basal region of developing wheat proembryo. Electron microscopic studies reveal that the envelopment of peripheral wall to the proembryo is partly ruptured in this area and the disassembled protoplasm of the degenerated cells mixes with the disintegrated constituents of adjacent endosperm cells. Hence, in the limited area a direct communication between the inner surviving proembryo cells and the surrounding medium is established. A number of ectodesma-like plasmodesmata and open channels appear at the boundary wall, various nutrients may enter the proembryo via symplastic pathway or by endocytosis. The surrounding macromolecules (disassembled nuclei, mitochondria, cytoplasmic granules and vesicles packed with fibrils) appear to traverse across the wall continually, and it seems that this is'an important mode of nurture translocation. Also, within the proembryo some of the densely distributed plasmodesmata undergo modification and become fully opened for macromolect, les traversing, which is in favor of re-distribution of cell contents amongst proembryo cells. Presumably, the structural changes occurred in the basal region is a special kind of differentiation which results in function of this local area as apparatus of nurture absorption. Evidently, it would enhance the incorporation of external materials into the proembryo, and then the normal proliferation, development and differentiation of proembryo cells would be ensured.     

Joyeuses Tropiques: Five Encounters with Alterities in Brazil

The paper describes the predicament of Brazilian anthropology through a personal experience of teaching and living in Brasilia. Just like Brasilia, Brazil is many ways considered as “a work in progress” – and Brazilian anthropology as a lively and thriving area, although frequently overlooked by non-Brazilian scholars. The situation in which Brazilian anthropologists find themselves is put in the context of their own history, as well as the particular social conditions of the country – with special reference to Brazil as invention, taking as an example celebration of “500 years of Brazil.”     

Learning the ‘Science of Feelings’: Religious Training in Eastern Christian Monasticism

In Eastern Christianity novitiate is a period of learning to experience the presence of God in one's life and the world. Novices follow the hesychast prayer, a mystical tradition that leads them to an experiential knowledge of God. In this paper, I argue that novitiate should be regarded as a complex learning process involving specific assemblages of contextual, cognitive, body-sensory and emotional aspects. By educating their attention and emotion novices learn to see beyond and within reality and thus discover the potentiality of people and things ‘in the likeness of God’. Religious transmission happens not only through embodied practice and the active acquisition of religious knowledge but, more importantly, through the work of the imagination. Novices' orientation towards the transcendent requires an expansion of the imaginative capacities beyond their ‘routine’ functioning. Imagination could be thus seen as a key cognitive capacity through which they learn to experience God.     

Afterword to "Anthropology and Human Rights in a New Key": The Social Life of Human Rights

In this article, I argue for an ethnographic approach to human rights that recognizes the plural and fragmentary nature of the international rights regime and the ideological promiscuity of rights talk. Instead of determining in advance the social or political character of rights, anthropologists could profitably draw from the insights of early-20th-century "legal realists" and look closely at the underlying assumptions and hidden practices of political and legal processes. Studying the "social life of human rights" would involve focusing on, inter alia, the performative dimensions of human rights, the dynamics of social mobilization, and the attitudinal changes of elite and nonelite social actors towards formulations of "rights" and "justice," both inside and outside the legal process. I conclude with a review of recent anthropological research on human rights epistemology and evaluate its implications for human rights policy.     

The World According to Vogue: The Role of Culture(s) in International Fashion Magazines

Anthropologists are known to work in contexts wider than academic settings, actively engaging with people from other disciplines and professions. The lecturers in the Fashion Institute where we presently work are challenged to integrate the practical knowledge and skills originating from the fashion industry into lessons, lectures and␣projects that prepare the students for their future careers. Our own task as (anthro)pology lecturers in Intercultural Communication and Culture and Globalization courses is to engrain a broader knowledge to compliment the practical competencies required in the professional settings. An example of the practical assignments is integrating the students' knowledge of minority groups or other cultures in developing certain fashion brands that would appeal to different ethnic groups or social classes within society or be marketable abroad. The deeper knowledge of segmentation, niche markets and specific target groups helps students to orient themselves in professional situations within the fashion industry. This requires an act of translation as well as transformation in order to translate the general (such as cultural theories) into the concrete (such as examples from the fashion industry) and to transform concrete examples and cases into broader theories. This article reflects on such acts of translation and transformation as evidenced in fashion magazines such as Vogue.     

American Anthropology in the Middle Decades: A View from Hollywood

North American anthropology had an earlier interest in studies of the United States and in critical approaches than is often recognized. Such interests were pursued before World War II but were set aside during the war and in anthropology's postwar expansion. This perspective on anthropological history was inspired by the work of Hortense Powdermaker, specifically the disjunction between her 1930s research in segregated Mississippi and her pioneering study of Hollywood in the late 1940s. Reexamining that study highlights the theoretical framework that led to omissions in her account of Hollywood, while her explanation of movie content invites a more diachronic approach. Parallels between the history of the movies and that of cultural anthropology from the 1930s through the 1960s suggest how both were shaped by the Depression, World War II, and the Cold War.     

Introduction to "In Focus: Global Change and Adaptation in Local Places"

ABSTRACT   In recognition of unavoidable changes that human actions are producing in our environment, the term adaptation has become ubiquitous in the environmental and climate-change literature. Human adaptation is a field with a significant history in anthropology, yet anthropological contributions to the burgeoning field of climate change remain limited. This "In Focus" section presents studies of local adaptations to climate variation and change. Each is concerned with current environmental challenges and future environmental change, and each study is placed within a wider context that includes processes of globalization and integration into market economies, formal and informal institutions, and disasters. These studies highlight the challenges involved in understanding complex adaptations under conditions of stress. They also illustrate how anthropologists engage the larger climate-change and human-adaptation discussions and enhance our ability to respond to the challenges of a changing environment.