‘False Consciousness’ and the Problem of Merit and Power in Thailand

The idea that those with wealth and power in Thailand are believed by their compatriots to owe their position to accumulated merit (bun) recurs in the anthropological literature. This paper argues that these notions are not held in any literal sense, but are qualified by pragmatic and rational considerations, and are countered by common scepticism concerning the personas adopted by those of prominence.     

Distribution and abundance of sacred monkeys in Igboland,southern Nigeria

Although primates are hunted on a global scale, some species are protected against harassment and killing by taboos or religious doctrines. Sites where the killing of sacred monkeys or the destruction of sacred groves is forbidden may be integral to the conservation of certain species. In 2004, as part of a distribution survey of Sclater's guenon (Cercopithecus sclateri) in southern Nigeria, we investigated reports of sacred monkeys in the Igbo‐speaking region of Nigeria. We confirmed nine new sites where primates are protected as sacred: four with tantalus monkeys (Chlorocebus tantalus) and five with mona monkeys (Cercopithecus mona). During 2004–2006, we visited two communities (Akpugoeze and Lagwa) previously known to harbor sacred populations of Ce. sclateri to estimate population abundance and trends. We directly counted all groups and compared our estimates with previous counts when available. We also estimated the size of sacred groves and compared these with grove sizes reported in the literature. The mean size of the sacred groves in Akpugoeze (2.06 ha, n=10) was similar to others in Africa south of the Sahel, but larger than the average grove in Lagwa (0.49 ha, n=15). We estimated a total population of 124 Sclater's monkeys in 15 groups in Lagwa and 193 monkeys in 20 groups in Akpugoeze. The Akpugoeze population was relatively stable over two decades, although the proportion of infants declined, and the number of groups increased. As Sclater's monkey does not occur in any official protected areas, sacred populations are important to the species' long‐term conservation. Despite the monkeys' destruction of human crops, most local people still adhere to the custom of not killing monkeys. These sites represent ideal locations in which to study the ecology of Sclater's monkey and human–wildlife interactions. Am. J. Primatol. 71:574–586, 2009. © 2009 Wiley‐Liss, Inc.     

The Flourishing of Religion in Post‐Mao China and the Anthropological Category of Religion

In his provocative critique of Geertz's 1966 definition of religion, Talal Asad (1993) suggests that the very project of defining the category of religion is rooted in the historical rise of Western secularism in societies formerly dominated by Christianity. In post‐Mao China, there has been an explosion of activities that might be categorised as religious in the Geertzian sense, including church attendance, temple building, qi gong practice, pilgrimage, and geomancy. This paper examines two such activities, the participation of women in a Protestant church in rural Shandong and the recent protest by members of the Fa Lun Gong (Buddhist Law Qi Gong) society in Beijing, and asks what their emergence in a post‐Maoist communist state tells us about the historical processes that frame the possibility of defining religion. Working with theories of religious participation from Geertz, Asad, Tambiah, and Feuchtwang, the paper develops a conception of ‘symbolic participation’ to illuminate the flourishing of religious practice in post‐Mao China.     

The maverick dialogics of religious rivalry in Sri Lanka: inspiration and contestation in a new messianic Buddhist movement

A strand of Sri Lankan Buddhist revivalism that emerged in 2008 offers an unconventional rejoinder to evangelical efforts to intensify conversions. Pentecostals assert that Christ offers instantaneous salvation whereas Theravāda Buddhism demands slow passage through many lifetimes of suffering. In contrast to concomitant political efforts to curb conversions, one maverick Buddhist monk implicitly responded to such competitive theological provocations by enlisting devotees to engage in ritual and moral cultivation to foreshorten the far‐future arrival of the messianic Bodhisatva Maitreya. Neither derivative, nor ‘syncretic’, the maverick's efforts to fortify Buddhism are nevertheless dialogically responsive to multiple sources of religious competition. Following the traffic of aspiration, contestation, and charismatic affinity between Buddhism and rival religiosities, on one side, and within Buddhism, on the other, the ethnography discloses a multi‐religious milieu. Within it, several competing religiosities stir the anxieties of Sinhala Buddhist nationalists. Old and new rivalries pose constraints, even as they provide fodder for religious innovation.     

Shadow conservation and the persistence of sacred church forests in northern Ethiopia

Land‐use change threatens biodiversity and ecosystem function worldwide. These changes have impacts on weather patterns, carbon storage, biodiversity, and other ecosystem services from regional to local scales. Only 8 percent of tropical forests are formally recognized as conservation areas, however globally, there is a network of sites that are protected because they are sacred and as a result act as ‘shadow’ conservation for biodiversity. Unlike other types of protected sites (e.g., national parks), these sites are seats of religious ritual that anchor a community's cultural identity, while also conserving biological diversity and other ecosystem services. We studied the extent and status of sacred forests in northern Ethiopia, which are threatened because of their small size (~5 ha) and isolation, increasing their exposure to edge effects and human pressures. Using historical and modern imagery, we found that over the last 50 yr, sacred forests have increased in area, but decreased in crown closure. We also found that forest ecological status, via ground‐level investigation, had high mean human disturbance (e.g., trails, plantations, exotic planting; 37%); and that forests close to markets (e.g., cities) increased in area due to planting of Eucalyptus (exotic), indicating a potential threat to their persistence and value as shelters of the church.     

Historicising the Cosmogony: Naming the Asala Perahara in Buddhist Sri Lanka

This article offers a novel interpretation of Sri Lanka's great ceremonial procession for the Buddha, the Asala Perahara. By conceptualizing the name, ‘Asala’ as a chronotope (Bakhtin 1981), and giving emphasis to its authorisation by Buddhist monks, the interpretation reveals that this ritual commemorates the origins of Buddhism in relation to the island of Sri Lanka, thus constituting it as a unique ‘quality space’ (Fernandez 1986) for its Buddhist inhabitants. The interpretation demonstrates that the distinction between mythic time and everyday time, as espoused by Lévi-Strauss (1972) is not only arbitrary, but spurious in this context. Furthermore, contra Seneviratne (1978), it shows that far from being an anachronism in contemporary society, the Asala Perahara in fact enacts its cosmic premise and is politically powerful precisely because it defines reality in religious terms.     

The sanctity of life as a sacred value

The doctrine of the sanctity of life has traditionally been characterised as a Judeo-Christian doctrine that has it that bodily human life is an intrinsic good and that it is always impermissible to kill an innocent human. Abortion and euthanasia are often assumed to violate the doctrine. The doctrine is usually understood as being derived from religious dogma and, as such, not amenable to debate. I show that this characterisation of the doctrine is problematic in a number of ways, and I go on to rethink the doctrine. In doing so I follow in the footsteps of Ronald Dworkin, who offered a characterisation of the doctrine in his 1993 Life's Dominion, drawing on a conceptualisation of sacredness that is radically different from standard ones and not dependent on religious dogma. I'll argue that although Dworkin's efforts have much to recommend, his conceptualisation of sacredness is inadequate. Dworkin attempted to reconceptualise sacredness ‘from the armchair’. Here I explain how sacred values are thought of in anthropology and psychology and argue that the sanctity of human life should be understood in the same way. I'll explain how doing so allows us to resolve a number of conceptual problems that bedevil standard characterisations of the doctrine of the sanctity of life. I'll also consider the possibility of a compromise over the sanctity of human life, and as a consequence, compromise over the permissibility of abortion and euthanasia. I'll argue that such compromise is possible, albeit difficult to achieve.     

An ethical solution to the problem of legal indeterminacy: sharīʿa scholarship at Egypt's al‐Azhar

This article explores the importance of ethical discipline in resolving the ambiguities characteristic of legal interpretation. Drawing on ethnographic fieldwork among religious scholars at Egypt's al‐Azhar, I demonstrate that traditional Muslim educational techniques are structured with the aim of imparting a particular set of dispositions (modelled on those of the Prophet) by enjoining meticulous and constant imitation of the Prophet's personal habits (sunna). By transforming themselves into living replicas of the Prophet, jurists believe that they acquire the ability to mirror his textual interpretations.     

Cosmologies of freedom and Buddhist self‐transformation in the Mongolian gold rush

This article examines how Mongolian Buddhist monks view the freedom they have experienced since the fall of Soviet socialism in 1990. Whereas the anthropological literature on postsocialism tends to focus on political and economic transformations, I argue that contemporary Mongolian politics points to the coexistence and interdependence of human and nonhuman agents. The article highlights how, in the context of the country's current mining boom, postsocialist politics requires attention to contemporary religious practices and spiritual beings beyond the ‘secular’. Considering emerging forms of Buddhist environmentalism, I describe how the freedom projects of Mongolian monks crystallize the intersection of Soviet socialist materialism, neoliberal individualism, and a Buddhist ethics of self‐transformation.     

The Alchemy of Charity: Of Class and Buddhism in Northern Thailand

This essay focuses on a form of unidirectional giving current in Theravada Buddhism: the institution of merit making as practiced in northern Thailand. Many scholars have noted its centrality in village religious practices but have failed to locate it within the broader context of class stratification. As a result, the prevailing paradigm of merit making misrepresents the character of the recipients, the donors, and their mutual interaction. This essay argues that cross-class, unidirectional forms of giving such as charity may be important in mediating hegemony and resistance in complex societies.     

‘Our bones are made of Iron’: the political ecology of Garhwali women's activism

In the Garhwal Himalaya of India's Uttarakhand State, a series of social movements emerged in the late 2000s to contest hydroelectric dams on a tributary of the sacred River Ganga. Within these opposition movements, men often took high‐profile leadership roles whereas women from a range of socio‐economic backgrounds formed the overwhelming base of participation at meetings, assemblies, and rallies. This article draws from event‐based participation and semi‐structured interviews to explore the diverse concerns that women gave to explain their engagements with opposition efforts. I counter essentialist frames and employ a feminist political ecology approach to argue that the gendered dynamics are attributable to historical, cultural, religious, and political‐economic influences. The article contributes to anthropologies of gender, environment, and social movements by taking an approach focused on disparities of practice and power that helps situate Garhwali women's roles in development contestations.     

His‐tag binding by antibody C706 mimics β‐amyloid recognition

Alzheimer's disease is a progressive neurodegenerative disease characterized by extracellular deposits of β‐amyloid (Aβ) plaques. Aggregation of the Aβ₄₂ peptide leading to plaque formation is believed to play a central role in Alzheimer's disease pathogenesis. Anti‐Aβ monoclonal antibodies can reduce amyloid plaques and could possibly be used for immunotherapy. We have developed a monoclonal antibody C706, which recognizes the human Aβ peptide. Here we report the crystal structure of the antibody Fab fragment at 1.7 Å resolution. The structure was determined in two crystal forms, P2₁ and C2. Although the Fab was crystallized in the presence of Aβ₁₆, no peptide was observed in the crystals. The antigen‐binding site is blocked by the hexahistidine tag of another Fab molecule in both crystal forms. The poly‐His peptide in an extended conformation occupies a crevice between the light and heavy chains of the variable domain. Two consecutive histidines (His4–His5) stack against tryptophan residues in the central pocket of the antigen‐binding surface. In addition, they form hydrogen bonds to the acidic residues at the bottom of the pocket. The mode of his‐tag binding by C706 resembles the Aβ recognition by antibodies PFA1 and WO2. All three antibodies recognize the same immunodominant B‐cell epitope of Aβ. By similarity, residues Phe–Arg–His of Aβ would be a major portion of the C706 epitope. Copyright © 2010 John Wiley & Sons, Ltd.     

Corrective conversion: unsettling citizens and the politics of inclusion in Israel

Gauri Viswanathan's notion of religious conversion as an ‘unsettling’ political event has recently figured prominently in the scholarship on conversion. However, although numerous scholars have productively applied Viswanathan's understanding in their work, primarily in the context of conversion to religious minorities within the nation‐state, to focus too heavily on conversion's unsettling effects risks overlooking political constellations in which it might have rather settling effects. In contrast to the scholarly focus on conversion's disruptive qualities, this article offers an ethnographic account of the ‘settling’ ambitions and logics that underwrite the state politics of Jewish conversion (giur) in contemporary Israel. By looking ethnographically into the mundane discursive, pedagogic, and bureaucratic processes through which the Jewish state converts non‐Jewish immigrants from the former Soviet Union, I demonstrate how religious conversion works to restore the bureaucratic logic of Israeli nationalism, thereby reinstating unambiguous forms of Jewish belonging. Religious conversion can also be an act of taxonomic repair.     

The Blossoming of Ignorance: Uncertainty,Power and Syncretism Amongst Mongolian Buddhists

Discussions of religious ignorance have arisen contemporaneously with postsocialist frustrations and uncertainties in Ulaanbaatar. My interlocutors responded to discourses of Buddhist ignorance in a number of apparently contradictory ways. Mistrust, religious reverence, ambivalence or fear often coexisted with excitement, exploration and creation. Through frequently describing their own or others' ignorance about Buddhism lay Buddhists indicated that Buddhism, and the renewed possibilities of knowledge or ignorance about Buddhism, was a site of considerable importance. Also indicated was a change in Buddhist epistemologies from the pre-socialist era. This article discusses how talk about religious ignorance in Ulaanbaatar presented itself in a variety of complementary and conflicting ways: as a reflection of anxiety over lost traditions, a source of power and deference, and as a blossoming space for hope and religious enthusiasm.     

Primate surveys in Côte d'Ivoire's Sassandra–Bandama interfluvial region with notes on a remnant population of black‐and‐white colobus

We conducted surveys in Côte d'Ivoire's Bandama–Sassandra interfluvial region to assess the abundance of primates and investigate further a population of black‐and‐white colobus monkey whose taxonomic position has been debated. Primates were encountered in five of eight forests surveyed. The most common primates were Campbell's guenons and lesser spot nosed monkeys. Roloway monkeys were located in one reserve (Dassioko FR), sooty mangabeys in two (Dassioko and Port Gauthier FR) and olive colobus in three reserves (Dassioko, Port Gauthier, Bakadou) as well as one forest patch was considered a sacred grove (Grébouo I FG). Red colobus and chimpanzees were never observed. The only black‐and‐white colobus encountered were located in a forest adjacent to the Grébouo I village. The coat of this population is similar to that of Colobus vellerosus; however, vocal data are more complex. In one vocal attribute, the Grébouo I colobus is similar to Colobus polykomos while in another it is similar to C. vellerosus. We hope that by investigating the taxonomy of the Grébouo 1 colobus population, highlighting the conservation value of sacred forests and advocating for more active law enforcement in protected reserves, we can prevent the extirpation of all primates within the Bandama–Sassandra interfluvial zone region.     

Thai Love Thai: financing emotion in post-crash Thailand

Since the crash of the Thai baht in 1997, Buddhist mass rituals of money and passion in Thailand are addressing the emotional predicaments of globalization with technologies of community that refigure the nation – from a geo-spatial body into a monetary spirit. Buddhist donation ceremonies, intended to shore up the national currency reserves, as well as mass rites staged to aid the spirit of the nation's leader, represent emerging practices of money, love, and identity in Thailand. This might suggest that the study of emotion should shift emphasis from the interpretation of numerous cultural systems toward addressing a shared global situation of subjection to international financial integration and uncertainty.     

Topographic,latitudinal and climatic distribution of Pinus coulteri: geographic range limits are not at the edge of the climate envelope

With changing climate, many species are projected to move poleward or to higher elevations to track suitable climates. The prediction that species will move poleward assumes that geographically marginal populations are at the edge of the species' climatic range. We studied Pinus coulteri from the center to the northern (poleward) edge of its range, and examined three scenarios regarding the relationship between the geographic and climatic margins of a species' range. We used herbarium and iNaturalist.org records to identify P. coulteri sites, generated a species distribution model based on temperature, precipitation, climatic water deficit, and actual evapotranspiration, and projected suitability under future climate scenarios. In fourteen populations from the central to northern portions of the range, we conducted field studies and recorded elevation, slope and aspect (to estimate solar insolation) to examine relationships between local and regional distributions. We found that northern populations of P. coulteri do not occupy the cold or wet edge of the species' climatic range; mid‐latitude, high elevation populations occupy the cold margin. Aspect and insolation of P. coulteri populations changed significantly across latitudes and elevations. Unexpectedly, northern, low‐elevation stands occupy north‐facing aspects and receive low insolation, while central, high‐elevation stands grow on more south‐facing aspects that receive higher insolation. Modeled future climate suitability is projected to be highest in the central, high elevation portion of the species range, and in low‐lying coastal regions under some scenarios, with declining suitability in northern areas under most future scenarios. For P. coulteri, the lack of high elevation habitat combined with a major dispersal barrier may limit northward movement in response to a warming climate. Our analyses demonstrate the importance of distinguishing geographically vs. climatically marginal populations, and the importance of quantitative analysis of the realized climate space to understand species range limits.     

Pentecostal peacefulness: virtue ethics and the reception of theology in Nepal

The anthropology of Christianity has struggled to theorize the place of theology in Christian social life. Drawing on Alasdair MacIntyre's account of virtue ethics, in particular his concepts of practice, narrative, and moral tradition, I explore the reception of Pentecostal theology in the Nepali city of Bhaktapur. I show how local Christians have drawn on Pentecostal eschatology to develop a pacifistic ethics, allowing them to negotiate local social and religious conflicts. The belief that Christ has decisively defeated evil spirits allows local Christians to detach themselves from cycles of aggression connected with witchcraft accusations, providing a space of security in which to cultivate distinctive practices of care. Connecting this local theology with a wider tradition in Pentecostal moral thought, I argue that MacIntyre's virtue ethics provides a powerful tool for interpreting the relationship between local circumstance and extra‐local theology, and for studying cross‐cultural patterns of theological reception.     

In defense of Louis Pasteur: Critique of Gerald Geison's deconstruction of Pasteur's discovery of molecular chirality

Louis Pasteur discovered the phenomenon of molecular chirality, based on his studies of tartrate crystals. His finding remains one of the most important discoveries in the history of chemistry and a fundamentally important chemical phenomenon, with essential implications in biology. In his 1995 book The Private Science of Louis Pasteur, the eminent historian of science Gerald L. Geison (1943‐2001) was highly critical of much of Pasteur's work including his discovery of molecular chirality. The in‐depth analysis provided in this article indicates, however, that the negative assessment of Pasteur's chirality work by Geison is entirely without scientific basis. Criticisms of Pasteur in the book for other “transgressions” in his chirality work, such as supposed influences of his personal biases and stubbornly held a priori notions, misrepresentation of his scientific work in his publications and lectures, and unethical and career‐minded conduct, are also not supported by the evidence. Other troubling features of the book include a broad failure to assure accuracy in a variety of fundamental and important information, including errors in names, dates, events, referencing, indexing, and French‐language text.