Why Latrines Are Not Used: Communities’ Perceptions and Practices Regarding Latrines in a Taenia solium Endemic Rural Area in Eastern Zambia

Taenia solium cysticercosis is a neglected parasitic zoonosis occurring in many developing countries. Socio-cultural determinants related to its control remain unclear. Studies in Africa have shown that the underuse of sanitary facilities and the widespread occurrence of free-roaming pigs are the major risk factors for porcine cysticercosis. The study objective was to assess the communities’ perceptions, practices and knowledge regarding latrines in a T. solium endemic rural area in Eastern Zambia inhabited by the Nsenga ethno-linguistic group, and to identify possible barriers to their construction and use. A total of 21 focus group discussions on latrine use were organized separately with men, women and children, in seven villages of the Petauke district. The themes covered were related to perceived latrine availability (absence-presence, building obstacles) and perceived latrine use (defecation practices, latrine management, socio-cultural constraints).The findings reveal that latrines were not constructed in every household because of the convenient use of existing latrines in the neighborhood. Latrines were perceived to contribute to good hygiene mainly because they prevent pigs from eating human feces. Men expressed reluctance to abandon the open-air defecation practice mainly because of toilet-associated taboos with in-laws and grown-up children of the opposite gender. When reviewing conceptual frameworks of people’s approach to sanitation, we found that seeking privacy and taboos hindering latrine use and construction were mainly explained in our study area by the fact that the Nsenga observe a traditionally matrilineal descent. These findings indicate that in this local context latrine promotion messages should not only focus on health benefits in general. Since only men were responsible for building latrines and mostly men preferred open defecation, sanitation programs should also be directed to men and address related sanitary taboos in order to be effective.     

Issues of affinity: Exploring population structure in the middle and regional developments periods of San Pedro de Atacama,Chile

The Middle Period (AD 400–1000) in northern Chile's Atacama oases is characterized by an increase in social complexity and regional interaction, much of which was organized around the power and impact of the Tiwanaku polity. Despite the strong cultural influence of Tiwanaku and numerous other groups evident in interactions with Atacameños, the role of immigration into the oases during this period is unclear. While archaeological and bioarchaeological research in the region has shown no evidence that clearly indicates large groups of foreign immigrants, the contemporary increase in interregional exchange networks connecting the oases to other parts of the Andes suggests residential mobility and the possibility that movement of people both into and out of the oases accompanied these foreign influences. Here, we analyze biodistance through cranial non‐metric traits in a skeletal sample from prehistoric San Pedro de Atacama to elucidate the extent of foreign influence in the oases and discuss its implications. We analyzed 715 individuals from the Middle Period (AD 400–1000) and later Regional Developments Period (AD 1000–1450), and found greater phenotypic differences between Middle Period cemeteries than among cemeteries in the subsequent period. We argue that this greater diversity extends beyond the relationship between the oases and the renowned Tiwanaku polity and reflects the role of the oases and its different ayllus as a node and way station for the Middle Period's myriad interregional networks. Am J Phys Anthropol 152:370–382, 2013. © 2013 Wiley Periodicals, Inc.     

If you don’t let it in,you don’t have to get it out: Thought preemption as a method to control unwanted thoughts

To attain goals, people must proactively prevent interferences and react to interferences once they occur. Whereas most research focuses on how people deal with external interferences, here we investigate the use of proactive and reactive control in dealing with unwanted thoughts. To examine this question, we asked people to generate an association to each of several repeating cue words, while forbidding the repetition of associations. Reactively rejecting and replacing unwanted repeated associations after they occur entails slower response times. Conversely, proactive control entails constricting the search space and thus faster response times. To gain further insight into different potential proactive thought control mechanisms, we augmented the analysis of raw response times with a novel, hypothesis-based, tractable computational model describing how people serially sample associations. Our results indicate that people primarily react to unwanted thoughts after they occur. Yet, we found evidence for two latent proactive control mechanisms: one that allows people to mitigate the episodic strengthening of repeated thoughts, and another that helps avoid looping in a repetitive thought. Exploratory analysis showed a relationship between model parameters and self-reported individual differences in the control over unwanted thoughts in daily life. The findings indicate the novel task and model can advance our understanding of how people can and cannot control their thoughts and memories, and benefit future research on the mechanisms responsible for unwanted thought in different psychiatric conditions. Finally, we discuss implications concerning the involvement of associative thinking and various control processes in semantic fluency, decision-making and creativity.     

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.     

Cliophysics: socio-political reliability theory, polity duration and African political (in)stabilities

Quantification of historical sociological processes have recently gained attention among theoreticians in the effort of providing a solid theoretical understanding of the behaviors and regularities present in socio-political dynamics. Here we present a reliability theory of polity processes with emphases on individual political dynamics of African countries. We found that the structural properties of polity failure rates successfully capture the risk of political vulnerability and instabilities in which , , , and of the countries with monotonically increasing, unimodal, U-shaped and monotonically decreasing polity failure rates, respectively, have high level of state fragility indices. The quasi-U-shape relationship between average polity duration and regime types corroborates historical precedents and explains the stability of the autocracies and democracies.     

The Politics of Tradition: Toward a Generic Culture in Vanuatu

The paper examines the role of the elite in generating constructions of tradition in present-day Vanuatu. While stopping short of postulating a ‘conspiracy theory’ interpretation, the paper does argue that the proto-bureaucratic 'class' is attempting to gain control over a symbolic code derived from traditional practices (kastom) so as to promote social cohesion and establish a civil polity. The negative case of kava, a symbol of traditional culture which was significantly not included in this corpus is discussed at length.     

Dermatoglyphics of the Ogoni of Nigeria and its historiographic implications

The dermal ridges on the surfaces of the palms and the fingers form dermatoglyphic patterns which are phylogenetically stable traits useful for evaluating interpopulation affinities and distinctiveness. In this study, these traits were investigated according to traditional methods among the Ogoni people of the Niger Delta region of Southern Nigeria, considering the uncertainties surrounding the people's historiography and the paucity of morphologic studies on the tribe. The evidences of finger whorl pattern frequencies, Total Ridge Count and palmar A-B ridge count indicate the close dermatoglyphic resemblance of the Ogoni to tribal populations of southern Ghana. These findings have implications as to the likely provenance of the Ogoni people, providing support to the traditionally view among the people that their ancestors are migrants from some tribe in southern Ghana, West Africa.     

The evolution of cultural adaptations: Fijian food taboos protect against dangerous marine toxins

The application of evolutionary theory to understanding the origins of our species'' capacities for social learning has generated key insights into cultural evolution. By focusing on how our psychology has evolved to adaptively extract beliefs and practices by observing others, theorists have hypothesized how social learning can, over generations, give rise to culturally evolved adaptations. While much field research documents the subtle ways in which culturally transmitted beliefs and practices adapt people to their local environments, and much experimental work reveals the predicted patterns of social learning, little research connects real-world adaptive cultural traits to the patterns of transmission predicted by these theories. Addressing this gap, we show how food taboos for pregnant and lactating women in Fiji selectively target the most toxic marine species, effectively reducing a woman''s chances of fish poisoning by 30 per cent during pregnancy and 60 per cent during breastfeeding. We further analyse how these taboos are transmitted, showing support for cultural evolutionary models that combine familial transmission with selective learning from locally prestigious individuals. In addition, we explore how particular aspects of human cognitive processes increase the frequency of some non-adaptive taboos. This case demonstrates how evolutionary theory can be deployed to explain both adaptive and non-adaptive behavioural patterns.     

Co-existence between the traditional societies and wildlife in western Serengeti, Tanzania: its relevancy in contemporary wildlife conservation efforts

This paper seeks to show how the traditional societies in western Serengeti have coexisted and continue to coexist with wildlife. It also recognizes the relevancy of this coexistence in furthering contemporary conservation efforts although there are practical constraints to putting this into practice. The following questions are examined: (1) How did/do traditional societies in Serengeti interact with their nature? (2) Which traditional management institutions governed/govern interaction between people and wildlife species, resources and ecosystems and, how do they operate? (3) Which factors were (or are) responsible for erosion of traditional management institutions? (4) What can the traditional practices offer to contemporary conservation efforts and what are the limitations? The paper identifies four ways in which traditional institutions and practices can contribute to current conservation efforts: regulating the overexploitation of resources; complementing the current incentives aiming at diffusing prevailing conflicts between conservation authorities and communities; minimising the costs of law enforcement and; complementing the modern scientific knowledge in monitoring and responding to ecosystem processes and functions. The practical constraints likely to limit adoption of these practices are presented as: methodological complications of acquiring indigenous knowledge; prevailing historical conflicts; human population growth; poverty and lack of appreciation among the conservation planners and managers. In conclusion the need to address the current constraints in order to achieve effective taping of the existing potentials is emphasized.     

Citizenship,Belonging, and Moldovan Migrants in Post-Soviet Russia

Drawing on ethnographic research among transnational Moldovan households in Moscow, this essay considers how ideals of belonging, assertions of historically inflected rights, and aspirations for mobility are all part of the everyday practice of citizenship. Mobile subjects encountering increasingly restrictive post-Soviet citizenship regimes often recall incorporation into a greater historical polity than their current passports would suggest. Three key areas are examined: the intersection of citizenship regimes and popular understandings of belonging; the sense of rights driven by cultural logics informed by previous history; and the way in which ideals and practices of citizenship are diverse among migrants from apparently homogeneous migration streams. The post-Soviet context where the Soviet promise of enfranchisement continues to inform how people on the margins view citizenship illustrates just how deeply citizenship regimes come to be incorporated into popular understandings of belonging even long after formal citizenship ceases to exist.     

The Obvious Aspects of Ecological Underprivilege in Ankarana, Northern Madagascar

On the basis of research conducted in the Ankarana region of northern Madagascar, I discuss the speculating that Malagasy participants in the local sapphire trade do about foreign ecotourists who come to this region. Although some have been promoting international ecotourism in the region as a viable means to a sustainable future for local people and ecosystems, others, including many of the observers discussed here, see the rise of the ecotourist trade and the increasing presence of its clients in Ankarana as signs of foreigners' long-standing interests in Malagasy resources. I argue that to understand the perspectives of these critical observers, it is necessary to appreciate what they take to be obvious about ecotourism and the conservation projects with which they are commonly associated.     

Respect for outsiders? respect for the law? the moral evaluation of high scale issues by US immigration officers

High-scale morality is the study of moral ideas and sentiments deployed in relations that encompass multiple, geographically or socially distant populaces. The envisioning of distant people, their attributed moral personhood, the evaluation of their perceived behaviour, and the rectification of wrongs through the use of powerful organizations are key topics in high-scale morality. High-scale morality differs from existing anthropological approaches that emphasize local ethnography or contrastive moral ideas; it addresses the moralization of issues like world hunger, the drug trade, or international migration. The officers of the US Immigration and Naturalization Service understand and evaluate legal and illegal immigrants, as well as directly enacting moral rectification for the US polity. As they resolve moral dilemmas on their job, they utilize pervasive models for moral thought and action in capitalist, individualist, stratified, and bureaucratized societies. The article finishes by considering directions in which anthropology can contribute to understanding the moral dimension of global issues.     

'The calculus of pain': Violence,anthropological ethics,and the category transgender

This paper discusses different ways of reckoning group identity in the Ankarana region of northern Madagascar. It focuses on two distinct but related models that people employ in construing the meaning of the term 'Antankarana' and identifying the boundaries of the collective it denotes. The first, inclusive, model suggests that any person who respects the moral and political orders of the region can be classified among Antankarana, while the second, exclusive, model implies an objectified collective determined ultimately by descent. In addition to promoting the need for further anthropological study of identity reckoning, this paper discusses how rites and institutions that ideally serve to include people within a traditional political order have been reshaped through colonial and into post-colonial times as mechanisms for creating exclusive boundaries.     

Postpartum sexual abstinence, breastfeeding, and childspacing, among Yoruba women in urban Nigeria

This paper examines the extent to which the traditional practice of sexual abstinence during lactation has broken down among Yoruba women residents in urban areas. The first major finding is that there is a gradual erosion of the tradition, and the dominant factors of modernization are education of the woman and the use of contraception. The second major finding is that the breakdown of postpartum sexual taboos has statistically significant negative consequences on duration of lactation, although the negative impact of woman's education is greater. The third major finding is that duration of breastfeeding reduces birth interval significantly only when it is less than 15 months, and that both durations of breastfeeding and birth intervals have declined over time. The first two findings suggest further reductions in the proportion of women who abstain from sexual relations during lactation and in durations of breastfeeding as more women become more educated. Significant declines in birth intervals may follow soon after.     

Microbe-plant competition, allelopathy and arctic plants

Michelsen et al. (1995) present results of an experiment in which aqueous leaf extracts of three arctic woody plant species were found to inhibit growth and nutrient acquisition of three graminoid species, and suggested that microbial nutrient immobilisation, rather than allelopathy, was responsible for the observed trends. In doing this they also question previous work proposing that the Arctic dwarf shrub Empetrum hermaphroditum is allelopathic. We suggest that their conclusions are not unequivocally supported by their data. Firstly we indicate that the approaches used for estimating microbial nutrient immobilisation are questionable. Secondly we indicate that most of the trends that they discussed are based on data in which the treatments and controls are not significantly different for the majority of cases. Finally we respond specifically to their criticisms of previous work on E. hermaphroditum. While the question of how arctic plants interact is an interesting one, we conclude that this question cannot be answered by their data. Received: 20 November 1995 /Accepted: 10 July 1996     

Serial Callers: Communication Technologies and Political Personhood in Contemporary Uganda

ABSTRACT

Together, radio and mobile phones have been the object of many political expectations held by development actors in Africa. Stating that they enable ‘participation’ is, however, not enough to understand what is at stake in a given context. It is necessary to describe exactly the kind of participation taking place. Despite development projects inceptors’ intentions, the way people use ICT (information and communication technologies) objects sometimes leads to a rerouting of their political meaning. This article deciphers these sideway uses and what they imply in the Ugandan context. Based on the example of ‘serial callers' (people who intensively call in during radio talk shows), it demonstrates that ICT objects become the site of the elaboration of particular ways of conceiving one's roles, status and duties in the polity, as an ‘educator’ or a ‘representative’, blurring established distinctions between political representation and participation, and offers a nuanced picture of the complexities of patronage politics.     

Wildlife use and the role of taboos in the conservation of wildlife around the Nkwende Hills Forest Reserve; South-west Cameroon

Background

Cameroon is known as Africa in miniature because of its multitude of ecosystems and associated biodiversity, cultures and traditions. The country also harbors very ancient human populations whose relationship with nature is very intimate and where animals play important roles for their livelihood. Located in the South-west region of Cameroon, the Nkwende Hills Forest Reserve (NHFR) represents an important wildlife conservation site because of its strategic position at the periphery of Korup National Park (KNP). The periphery of NHFR is inhabited by several ethnic groups amongst which are the Obang and Ngunnchang clans who share particular relationships with wildlife. The present paper studies these relationships and contributes to the growing trend of scientific ethnozoological studies across Africa.

Method

From August to December 2011, a questionnaire survey was addressed to 126 randomly chosen household respondents (HRs) in seven villages at the Northwest periphery of NHFR. In households, preference was given to parents, and to the eldest child in case the parents were absent. Questions related to the uses and local taboos on wildlife species were asked to HRs.

Results

Both communities have accumulated knowledge on the use of 51 wildlife species of which 50.9% represent mammals, 21.6% birds, 15.7% reptiles, 7.8% fish and 3.9% invertebrates. Four main use categories of wildlife by both communities were identified, namely (1) Food, medicine and sales values (41.2%), (2) Ethnomusical animals and parts used as trophy (29.2%), (3) Decoration and jewelry making values (21.9%) and (4) Magico-religious and multipurpose values (7.8%). Regarding local taboos, species specific taboos (generation totems and acquired totems), habitat taboos (sacred forests), method and segment taboos still persist but are rarely respected among the youth mainly because of the scarcity of wildlife (65.3% of HRs).

Conclusion

Like other communities living around forest areas, the studied communities use wildlife in their culture and tradition. Wildlife is not only used for consumption, but also for traditional medicines, craft materials and spiritual purposes. But, threats to wildlife and their traditional uses are real and acculturation seems to be the main driver. High priority should be given to the reconciling conservation of species with high values for local communities and human needs.     

Art,Culture and Ambiguity in Wilcannia,New South Wales

The claim of most town whites that Aboriginal people of Wilcannia make art but have no culture and the claim by Aboriginal people of the town that their art work and art designs demonstrate their culture and cultural traditions opens up the powerful and productive dimensions of art and culture for closer scrutiny. In so doing, the ambivalence and ambiguity which saturates these categories is ethnographically revealed. How can the presence and production of artworks in Wilcannia and the white denial of culture be considered? Why indeed do these questions matter, in what ways do they matter, and to whom do they matter? How do the categories of traditional/remote, urban/settled and their avatars intersect with black and white notions of Aboriginal art and Aboriginal culture discursively and experientially?     

Sacred groves of Manipur,northeast India:biodiversity value,status and strategies for their conservation

The people of Manipur, a state in northeast India, follow ancestral worship and animism in the form of deity worship, with the central focus on worship in forest patches. The beliefs and taboos associated with the Sylvan deities (Umanglais) in the forest patches are restricted to any sort of disturbance of flora and fauna. These social boundaries help to conserve the entire organism as a whole, which stand the concept of sacred groves. The pleasing of deities is performed every year by the Meiteis, a dominant community of Manipur, in honour of the deities and to gain their favour. Indigenous cultural and rituals practices of the local people in sacred groves serve as a tool for conserving biodiversity. Sacred groves are distributed over a wide ecosystem and help in conservation of rare and endemic species. Well-preserved sacred groves are store houses of valuable medicinal and other plants having high economic value, and serve as a refuge to threatened species. One hundred and sixty-six sacred groves were inventoried in Manipur valley that comprises Imphal east, Imphal west, Thoubal and Bishnupur districts of the state. Detailed studies were carried out in four selected sacred groves, to know the importance of biodiversity status and vegetation characteristics. A total of 173 plant species representing 145 genera under 70 families were recorded through baseline floristic survey. The species diversity indices were compared among the four studied groves. The vegetation composition and community characteristics were recorded. Ethnobotanical uses of species were examined, which reveal that 96% of the species were used as medicine for the treatment of various ailments. Utilization of herbal medicine by the Meiteis is closely related to the cultural and ritual practices. A few of the medicinal plants which have disappeared from the locality are now confined only to the groves. Socio-cultural aspects were investigated taking into account the attitudes of local people, which indicate social beliefs and taboo are eroding, simultaneously degrading the degree of protection of sacred groves. Therefore, conservation measures of sacred groves need to be formulated considering the factor of degradation and the basic necessities of the local people. Until and unless a viable option is provided to the local people (especially those who habitat nearby the adjoining areas) for sustaining their economic condition, no step for conservation of biodiversity will be successful.     

Biased but in doubt: conflict and decision confidence

Human reasoning is often biased by intuitive heuristics. A central question is whether the bias results from a failure to detect that the intuitions conflict with traditional normative considerations or from a failure to discard the tempting intuitions. The present study addressed this unresolved debate by using people's decision confidence as a nonverbal index of conflict detection. Participants were asked to indicate how confident they were after solving classic base-rate (Experiment 1) and conjunction fallacy (Experiment 2) problems in which a cued intuitive response could be inconsistent or consistent with the traditional correct response. Results indicated that reasoners showed a clear confidence decrease when they gave an intuitive response that conflicted with the normative response. Contrary to popular belief, this establishes that people seem to acknowledge that their intuitive answers are not fully warranted. Experiment 3 established that younger reasoners did not yet show the confidence decrease, which points to the role of improved bias awareness in our reasoning development. Implications for the long standing debate on human rationality are discussed.