Explaining Religion without Explaining It Away: Trust, Truth, and the Evolution of Cooperation in Roy A. Rappaport's "The Obvious Aspects of Ritual"

Moving beyond the ecological functionalism of Pigs for the Ancestors, Roy Rappaport's subsequent work on ritual explored how the "obvious aspects" of ritual's formalism and the need to perform it literally embody in its performers expressions of sanctity and truth that counter the threats of lying and alternative inherent in symbolic communication. He recognized that symbolic meaning and truth presuppose social cooperation and trust between individuals, and ritual serves uniquely to reaffirm this mutuality at the level of both individual behavior and conventional meaning. Through a study of male greetings among olive baboons (Papio cynocephalus anubis), this paper illustrates how ritual in Rappaport's sense may indeed intensify cooperation in socially complex but nonlinguistic contexts by establishing a behaviorally transparent means of certifying otherwise opaque individual intentions. Thus, not only may ritual sanctify symbolic communication, but it also may have played a crucial role in its evolution, [ritual, sociocultural evolution, religion and society, symbolic communication, olive baboons, primate social behavior]     

Cognizing "Cognized Models"

In his later work Rappaport acknowledged that his earlier efforts had overemphasized organic and ecological functions in the explanation of cultural phenomena. He then distanced himself from both idealism and reductive materialism and set out to understand the complexities of cultural understandings and ritual. Specifically, he shifted from functionalism to formalism in an effort to understand ritual and its language in relation to cultural norms. Ultimately his analysis was implicitly structural, understanding the part as a constituent of an overarching arrangement and in terms of what Althusser would have called "structural causality." Although his work benefited from this shift from function to structure, Rappaport did not use it to explore the political dimension. However, a holistic ecology such as the one Rappaport essayed must ultimately embrace both political ecology and historical ecology, [cognized models, ritual, political ecology, structural causality-]     

The Symbols of "Forest": A Structural Analysis of Mbuti Culture and Social Organization

This structural analysis of the Epulu Mbuti (Zaire) offers an "ideationalist" alternative to more radically "empiricist" or "materialist" studies of hunter-gatherers. Spatial, kinship, affinal, and ritual metaphors of the "Forest" (ndura) involve homologous representations of family, sub-band, band, and total Forest collectivities. Peculiarly Mbuti "anomalies" (e.g., reputed absence of kinship, patriliny, and sub-band groups; elima ritual; age and gender equality) become intelligible in terms of resolving the core contradiction of the system: endogamy versus exogamy.     

Mold: "tsara'at," Leviticus, and the history of a confusion

The noun tsara'at appears about two dozen times in the Hebrew Bible, almost exclusively in Leviticus, where it is used to describe a state of ritual defilement manifested as a scaly condition of the skin, a condition of cloth, leather, and the walls of houses. In the Septuagint, the Greek translation of the Hebrew Bible, negac tsara'at was translated as aphe lepras; in the Latin Vulgate, this became plega leprae. These words in Greek and Latin implied a condition that spread over the body, not a term of ritual impurity. Tsara'at has continued to be translated as "leprosy," even though this term is not appropriate, as there was no leprosy as we know it in the Middle East during the time period the Hebrew Bible was written. Others have suggested that the proper translation of tsara'at is "mold." The recent identification of a specific mold (Stachybotrys sp.) that contaminates buildings and causes respiratory distress, memory loss, and rash, and the fact that mold has been present for millennia, lend support to the translation of tsara'at as "mold."     

"The Image of Limited Good": Comments on an Exercise in Description and Interpretation

Thai peasants exhibit most of the behavioral characteristics that George Foster describes for peasants generally. But the Thai peasant's society is open, and there are things he values as important "goods" that he perceives as unlimited. Such observations make unclear to whom Foster's model of the Limited Good is to apply, and open to question the psychological premises on which his interpretation rests.     

Costly signaling,ritual and cooperation: evidence from Candomblé, an Afro-Brazilian religion

The apparent wastefulness of religious ritual represents a puzzle for rational choice theorists and evolutionary scholars. In recent years, it has been proposed that such rituals represent costly signals that promote intragroup cooperation precisely because of the effort and resources they require. This hypothesis was tested over the course of a 14-month long ethnographic study in the northeast of Brazil. The research focused on adherents of Candomblé, an African diasporic religion organized in autonomous congregations primarily located in low-income urban areas. Individuals who reported higher levels of religious commitment behaved more generously in a public goods economic game and revealed more instances of provided and received cooperation within their religious community. This suggests that ritual as a costly signaling may effectively predict willingness to cooperate with other group members and that the signaler may accrue benefits in the form of received cooperation. Socioeconomic variables are also shown to mediate religious signaling. This raises the possibility that signalers strategically alter their expressions of commitment as their needs and circumstances change.     

Why aren’t we all hutterites?

In this paper I explore the psychology of ritual performance and present a simple graphical model that clarifies several issues in William Irons’s theory of religion as a “hard-to-fake” sign of commitment. Irons posits that religious behaviors or rituals serve as costly signals of an individual’s commitment to a religious group. Increased commitment among members of a religious group may facilitate intra-group cooperation, which is argued to be the primary adaptive benefit of religion. Here I propose a proximate explanation for how individuals are able to pay the short-term costs of ritual performance to achieve the long-term fitness benefits offered by religious groups. The model addresses three significant problems raised by Irons’s theory. First, the model explains why potential free-riders do not join religious groups even when there are significant net benefits that members of religious groups can achieve. Second, the model clarifies how costly a ritual must be to achieve stability and prevent potential free-riders from joining the religious group. Third, the model suggests why religious groups may require adherents to perform private rituals that are not observed by others. Several hypotheses generated from the model are also discussed. Richard Sosis is an assistant professor of anthropology at the University of Connecticut. His research interests include the evolution of cooperation, utopian societies, and the behavioral ecology of religion. In collaboration with Bradley Ruffle (Ben Gurion University) he is currently investigating the impact of privatization and religiosity on intra-group trust within Israeli Kibbutzim.     

Kannibalismus in Herxheim

Extreme rituals including anthropophagy In a settlement of the early Neolithic in Herxheim (South Palatinate) the manipulated remains of more than 500 human individuals were detected during excavations in an enclosure surrounding the settlement of the earliest farmers in this region; the human skeleton elements date to the time around 5000 B.C. Meticulous examinations of the in most cases extremely smashed bones yielded cut marks in significant places, comparable to similar traces on butchered animals. This observation and further evidence on the bone material brought forth the interpretation of ritual cannibalism in the frame of an hitherto unknown ceremony – an inimitable situation for prehistory so far. Luxury ceramic, precious stone tools and grinding stones – all of them intentionally destroyed – amplify the spectrum of findings, emphasizing the highly ritual character of the mysterious actions that took place in Herxheim 7000 years ago.     

Evidence of a link between taboos and sacrifices and resource scarcity of ritual plants

Background

One of the main obstacles for the mainstreaming of religious traditions as tools for the conservation of nature is the limited applicability of research results in this field. We documented two different restrictions implemented by local people (taboos and sacrifices) related to the use of ritual plants in Benin (West Africa) and Gabon (Central Africa).

Methods

To see whether these restrictions reflected plant scarcity from an etic perspective (official threat status) and an emic viewpoint (perceived scarcity by local people), we conducted 102 interviews with traditional healers and adepts of traditional faiths.

Results

We documented a total of 618 ritual plants, from which 52 species were used in both countries. In Benin, the use of 63 of the 414 ritual plant species was restricted; while in Gabon 23 of the 256 ritual plants were associated with taboos and sacrifices. In Benin, restricted plants were significantly more often officially threatened, perceived as scarce, and actively protected than non-restricted plants. In the more forested and less densely populated Gabon, plants that were perceived as scarce were more often associated to local restrictions than officially threatened species.

Conclusions

These results prove the presence of a form of adaptive management where restrictions are related to resource scarcity and protection of ritual plant species. By providing baseline data on possibly endangered species, we demonstrate how plant use in the context of religious traditions can yield important information for conservation planning.

Electronic supplementary material

The online version of this article (doi:10.1186/1746-4269-11-5) contains supplementary material, which is available to authorized users.     

Cremation--biological source for gender research

This article presents a project designed for prehistoric gender research. It focuses on the late Bronze Age to early Iron Age urnfield in Cottbus "Alvensleben-Kaserne", Brandenburg. The cremation remains were emptied from the urns layer by layer. This provided excellent conditions for a critical reconstruction of the funeral rituals related to the cremation. Detailed recording of each bone fragment in each layer made possible the discovery of the ritual deposition of burnt bones according to the anatomical order. Cremated bones, a primarily biological source, are also a substantial resource for cultural historical research, e.g., on funeral practices as well as social structures.     

The implications of ritual practices and ritual plant uses on nature conservation: a case study among the Naxi in Yunnan Province,Southwest China

Background

Conservation of biodiversity is primary important of today’s critically vulnerable environment. Efficient conservation can be possible only with the long-term participation and understanding of the communities. Ritual beliefs of the indigenous people are one of the important tools to understand the local communities and aid the nature conservation. In this paper, we documented contemporary ritual practices and ritual plant uses among the Naxi people and discussed the importance of traditional knowledge on ritual practice in the conservation of plants in the mountains presenting a case study of the Dongba culture.

Methods

This study was carried out from July in 2013 to July in 2014. To document and analyze the present state of the ritual plant used by the Naxi people we conducted an ethnobotanical survey. We interviewed local people including Dongba priests using the semi-structured questionnaire. During the field study, we participated in the local religious activities to witness the use of different plants in ritual activities of the Naxi people. We interviewed twenty-two key informants and eleven of them were male. All the specimens of documented species were collected and deposited at the herbarium of Kunming Institute of Botany.

Results

The survey results revealed the Naxi people possessed sound knowledge of the traditional ritual plants and great diversity of plants used in many of Naxi rituals and festivals. From the survey, we documented 32 ritual plant species belonging to 24 genera of 17 families used in various ritual activities. The ritual plants were grouped into two categories, namely those burned as incense, and those used for decoration. The incense plants like Olea europaea subsp. cuspidata and Pistacia weinmanniifolia were probably promising natural aromatic resource. Plants of genus Quercus were the most frequently used species. The places for ritual activities were diverse, such as the incense burners inside and outside the house and sacred trees at the Baishuitai. Local people except the young generation had an abundant of traditional knowledge.

Conclusions

Our study shows the live ritual activities and the beliefs of the residents are keeping the plant diversity and the entire forest preserved as sacred mountains. Our study emphasizes traditional belief and an alternative view of conservation that is not led mainly by governmental policies, as local practices and ritual plants uses play as constant reminders to the Naxi on nature conservation. However, further research is recommended for in-depth understanding the role of traditional belief in biodiversity conservation.

     

Building the State, Making the Nation: The Bases and Limits of State Centralization in "Modern" Peru

Most contemporary discussions of the nature of the state, state-building, and national consciousness formation are based on an oppositional model of state-society relations. In such models, state-building is depicted as a process in which the state must impose its central institutions and cultural/moral values on the recalcitrant local populations found within its territorial boundaries who, in resisting the state, cling to a myriad of local, oppositional identities. The present article critiques the oppositional model, proposes an alternative conceptualization that encompasses dimensions of cooperation and conflict in state-society relations, and thus points toward the forces that underlie the fragmentation and consolidation of states and national cultures.     

"Our Beer": Ethnographic Brands in Postsocialist Georgia

Although Georgia is known for its wines, industrial production of beer far outstrips industrial wine production for local markets: wine consumption occurs in ritual contexts in which new wine, typically purchased from peasant producers, is preferred; bottled, aged wines are primarily for exports. Beer, therefore, is a key area in which industrial production for indigenous consumers has been elaborated. Such goods are packaged and presented as being both ecologically "pure" and following "traditional" methods, often referencing "ethnographic" materials about traditional life in brand images, even as they proclaim their reliance on Western technologies.     

Metaphors of Hierarchy in a Mayan Ritual

Conventional actions denoting differences in rank are considered a central part of a Mayan ritual honoring a local saint and provide the basis for the formal analysis presented here. The ritual elements—acts drawn from daily etiquette and other ritual contexts—are combined in a way consistent with classic theories of ritual. While providing the basis for a formal argument, ways of designating rank order are not treated as "empty ritual": they pose a moral problem for the participants that contributes to the meaning of the ritual itself.     

Applying Signaling Theory to Traditional Cultural Rituals

The branch of evolutionary theory known as signaling theory attempts to explain various forms of communication. Social scientists have explained many traditional rituals as forms of communication that promote cooperative social relationships among participants. Both evolutionists and social scientists have realized the importance of trust for the formation and maintenance of cooperative social relationships. These factors have led to attempts to apply signaling theory to traditional cultural rituals in various ways. This paper uses the traditional ritual of mumming in small Newfoundland fishing villages to evaluate alternative hypotheses about the connection between rituals, communication, trust, and cooperation. Mumming is found to be most consistent with the hypothesis that it is a ritual of trust wherein participants take a specific type of risk: the risk of harm at the hands of other participants. Individuals who take this risk actively signal their trust. Conversely, individuals who restrain themselves from inflicting harm on other participants actively signal their trustworthiness.

Developmental origins and evolution of jaws: new interpretation of "maxillary" and "mandibular"

Cartilage of the vertebrate jaw is derived from cranial neural crest cells that migrate to the first pharyngeal arch and form a dorsal "maxillary" and a ventral "mandibular" condensation. It has been assumed that the former gives rise to palatoquadrate and the latter to Meckel's (mandibular) cartilage. In anamniotes, these condensations were thought to form the framework for the bones of the adult jaw and, in amniotes, appear to prefigure the maxillary and mandibular facial prominences. Here, we directly test the contributions of these neural crest condensations in axolotl and chick embryos, as representatives of anamniote and amniote vertebrate groups, using molecular and morphological markers in combination with vital dye labeling of late-migrating cranial neural crest cells. Surprisingly, we find that both palatoquadrate and Meckel's cartilage derive solely from the ventral "mandibular" condensation. In contrast, the dorsal "maxillary" condensation contributes to trabecular cartilage of the neurocranium and forms part of the frontonasal process but does not contribute to jaw joints as previously assumed. These studies reveal the morphogenetic processes by which cranial neural crest cells within the first arch build the primordia for jaw cartilages and anterior cranium.     

Phylogeography of the Asian rice gall midge <Emphasis Type="Italic">Orseolia oryzae</Emphasis> (Wood Mason) (Diptera: Cecidomyiidae) in Thailand

The Asian rice gall midge (RGM) Orseolia oryzae (Wood Mason) (Diptera: Cecidomyiidae) is a major pest of rice, leading to yield losses in Thailand and many Asian countries. Despite an increasing number of reported midge outbreaks and the presence of many susceptible rice varieties, only a few studies have focused on the genetic variation of the midges. Therefore, we analyzed the phylogeography among Thai RGM populations covering north, northeast and central Thailand. Two mitochondrial DNA genes, cytochrome C oxidase I (COI) and 12S, and a non-coding repeat region (RR) situated just before COI were amplified. Overall, the haplotype diversity for COI and 12S genes of the Thai population was high, but the nucleotide diversity was quite low. Altogether, the phylogenetic tree and pairwise F _st values indicated that Thai RGM populations recently expanded and were homogeneously distributed throughout the country, except for some populations in the north, which most likely became recently isolated from the main population. Two non-coding repeat motifs, that were recently observed in the mitogenome of RGM in India, were absent in Thai populations and replaced by an 89 bp non-coding sequence. Tandem nucleotide repeats of the sequence TA were also observed. The repeat copy number varied from 2 to 11 and was not correlated with geographical repartition of the midge. Finally, COI barcoding divergence between Indian and Thai populations was high (6.3% in average), giving insights into the potential existence of an RGM species complex in Asia.     

Differential diagnosis and treatment of the "housebound syndrome".

Not all people who become housebound suffer from agoraphobia. Other emotional illnesses can underlie this behaviour. Early diagnosis is important. Some conditions can be treated by family physicians without special training, and some are appropriately treated only in special settings. This paper describes psychiatric disorders that may present as a "housebound syndrome" and outlines the principles of treatment for each.     

Feasting, Craft Specialization, and the Ritual Mode of Production in Small-Scale Societies

Economic intensification has been documented in a diversity of small-scale societies. The existing archaeological theory concerning such intensification has tended to privilege economic and political explanations and largely ignores social action and ritual performance as motivations for economic change. In this article, 1 use both ethnographic and archaeological data to argue that ceremonial feasting and the need for socially valued goods, which are critical for ritual performance and necessary for a variety of social transactions, create the demand that underwrites and sustains economic intensification in small-scale societies. Food for large-scale feasts is acquired through the intensification of food production and procurement targeted specifically for feasting, rather than from the surplus available from routine subsistence production. Large-scale demands for socially valued goods tend to result in specialization on the production of "extraordinary" material culture, which is characterized by two modes of circulation, in networks of social obligations or as offerings in sacred locations. [Key words.craft specialization, exchange, feasting, ritual]     

Thai national life cycle inventory readiness for product environmental footprint

Purpose

In the near future, the products of Thai industries and companies mainly producing parts and products for export to the European Union (EU) will require the Product Environmental Footprint (PEF) to assess the environmental performance and resource efficiency of products by using a life cycle perspective. The potential generic (often used interchangeably with background data) data have to be modified and improved for mandatory use in the product-specific and country-specific PEF database.

Methods

PEF is used as a tool for assessing the environmental burden of products and services for export to the EU. It requires both specific data from primary sources and generic data to fulfill assessment requirement. Accordingly, the Thai national life cycle inventory (LCI) database plays a key role in generic data that was used to evaluate the environmental performance of products. This paper presents the perspective of Thai data readiness for PEF in which the quality of LCI is the main issue of concern. The current situation of the Thai national LCI database was reviewed. Then, the gaps of data were addressed, and the gaps were also filled. Non-representative data and untreated waste are the selected issues that were presented in this paper.

Results and discussion

Many gaps were revealed for the Thai national LCI database because this database was developed based on ISO 14040/44, which may not be compliant with the PEF guide. The issues that have been selected for improvement are non-representative data and untreated waste because these gaps can offer inaccuracy concerning the environmental burden of products potentially leading to the reliability of products for export to the EU. However, the Thai national LCI database has not achieved the data quality aspects of the PEF, continuously improving the quality of data to meet the requirements of the PEF.

Conclusions

The lessons learned from the real-world situation of data quality development based on PEF requirements were extracted. The practical procedure and recommendations were transparent for drivers and researchers who would like to start with data quality issues and prepare for the EU single market.