AIDS and ‘building a wall’ around Christian country in rural Papua New Guinea

This paper explores an ongoing dialogue about Christianity in light of the recent influx of HIV and AIDS into the villages of the Gogodala of Western Province, Papua New Guinea. I argue that a suggestion by a woman in late 2004 to ‘build a wall’ around the Gogodala region in Western Province in order to stop or slow the spread of HIV/AIDS reflects a recent concern with the sustainability of this rural Christian community, referred to in English as ‘Christian country’. Understanding AIDS to be a threat posed largely from outsiders, whether Papua New Guinean or European, sections of these primarily village‐based communities aim to create both a physical and metaphorical boundary between themselves and outsiders. At present, local prevention and intervention strategies concerning HIV and AIDS focus on conservative, evangelical narratives about the preservation of the principles and practices of Christian country, through the repudiation of unrestrained sexuality, for example, which is believed to be increasingly prevalent not only in their own area but throughout urban Papua New Guinea. A growing divide between rural and urban Gogodala, then, has become a major part of the local dialogue about AIDS and represents significant contestation over the practices and ideational basis of Christian country.     

Shifting Places,Contested Spaces: Land and Identity Politics in the Pacific1

This paper considers the contemporary problematics surrounding the identification of persons with land which is one of the central features of Pacific societies. The movements of people and conflicts of control over land and other resources in the context of emergent capitalism have produced these problematics. A local contrast is drawn between the Western and Southern Highlands Provinces in Papua New Guinea in terms of two historical moments: transformations of land into exchange and transformations of exchange into land. These represent different historical responses to capitalist expansion in the ‘coffee-tea belt’ of the Western Highlands and the ‘oil-gas belt’ of the Southern Highlands. The response of the Western Highlanders to their predicaments, couched in terms of Christian ideas, is depicted, and a general suggestion is made that we need a stream of problem-oriented studies focusing on the contradictions between ‘practice’ and ‘custom’ in issues over land in the Pacific, as argued recently also by Anthony Hooper and Gerard Ward; on the changing meanings attributed to money and wealth; and on attempts by people to reassert their local senses of identity, while accommodating themselves to and using the frameworks or the language of outside forces, whether national or global. A new wave of ethnographic writing is needed to encompass the analysis of contemporary complexities of life in Papua New Guinea and elsewhere in the Pacific and of the prevalent symbolism of the millennium or ‘end times’.     

Healing and transculturation in Xhosa Zionist practice

The process of transculturation of healing is considered in the cultural belief system and practice of a Xhosa Zionist community. At present in the throes of rapid socio-cultural transition, this community operates with a holistic understanding of health and sickness in which all levels of existence, including the superempirical, are held to be in dynamic mutual interrelationship. The paper examines categories of illness, diagnostic procedures and therapeutic practices in relation to converging traditional Xhosa and Western Christian frames of reference and two illustrative case histories are presented. The use made of heightening of individual and group consciousness is briefly assessed. The Zionist belief system and therapeutic practices are evaluated in terms of cultural accessibility and sociopolitical influences.     

The Social Life of Rights: ‘Gender Antagonism’, Modernity and Raet in Vanuatu

In the northern Vanuatu town of Luganville a small group of men have responded to social and legal changes engendered by women's rights activists by forming a male support group called ‘Violence Against Men’. Members of this ‘backlash’ movement argue that the insidious promotion of Western‐style ‘women's rights’ is leading to discrimination against men in divorce proceedings, child custody battles, and in domestic violence and rape cases. They directly oppose recent and ongoing legal changes aimed at protecting women from domestic violence, such as Domestic Violence Protection Court Orders, and the repeatedly tabled (but long‐delayed) ‘Family Protection Bill’. Such interventions, they argue, undermine Vanuatu's ‘natural’kastom and Christian patriarchal gender order and, in doing so, pose a serious threat to the socio‐economic productivity of the nation‐state. For other men, however, rather than opposing women's rights activism, such challenges have raised questions about how men might successfully negotiate their identities in ways that are sensitive to contemporary issues of gender equality without undermining existing paradigms. Thus, this paper addresses the value accorded to universalism and relativism in gender activism in Vanuatu, and especially in terms of the linked discourses of kastom, church and modernity. It therefore explores gender relations in terms of the contemporary entanglement of indigenous and exogenous epistemologies, and in doing so argues that the contextual analysis of ‘rights’ should consider the specific historical, political and socio‐cultural circumstances in which they are put to use.     

The twice-born: ‘Christian psychiatry’ and christian psychiatrists

This essay introduces Christian psychiatrists into the growing literature on Western psychiatry and biomedicine. It seeks to describe specific beliefs and practices of Christian psychiatrists as a means of examining the reality of an ascribed corporate existence, i.e., Christian Psychiatry. Beliefs and practices examined here include conceptions of therapeutic relationships and processes, conceptions of Divinity, Explanatory Models, notions of the nature and sources of healing, self identity, and role relationships of Christian psychiatrists vis-à-vis patients and the wider society. The data suggest that there is no Christian Psychiatry, but only Christian psychiatrists. Implications for patient care and the cultural basis of ideology and practice in psychiatry are also discussed.     

Language and values in the human cloning debate: a web-based survey of scientists and christian fundamentalist pastors

Over the last seven years, a major debate has arisen over whether human cloning should remain legal in the United States. Given that this may be the ‘first real global and simultaneous news story on biotechnology’ (Einsiedel et al., 2002, p. 313), nations around the world have struggled with the implications of this newly viable scientific technology, which is often also referred to as somatic cell nuclear transfer. Since the successful cloning of Dolly the sheep in 1997, and with increasing media attention paid to the likelihood of a successful human reproductive clone coupled with research suggesting the medical potential of therapeutic cloning in humans, members of the scientific community and Christian fundamentalist leaders have become increasingly vocal in the debate over U.S. policy decisions regarding human cloning (Wilmut, 2000). Yet despite a surfeit of public opinion polls and widespread opining in the news media on the topic of human cloning, there have been no empirical studies comparing the views of scientists and Christian fundamentalists in this debate (see Evans, 2002a for a recent study of opinion polls assessing religion and attitudes toward cloning).

In order to further investigate the values that underlie scientists' and Christian fundamentalist leader's understanding of human cloning, as well as their differential use of language in communicating about this issue, we conducted an open-ended, exploratory survey of practicing scientists in the field of molecular biology and Christian fundamentalist pastors. We then analyzed the responses from this survey using qualitative discourse analysis. While this was not necessarily a representative sample (in quantitative terms, see Gaskell & Bauer, 2000) of each of the groups and the response rate was limited, this approach was informative in identifying both commonalities between the two groups, such as a focus on ethical concerns about reproductive cloning and the use of scientific terminology, as well as significant differences including concerns over ‘playing God’ for the Christian pastors, focus on therapeutic cloning by scientists, and subtle but informative differences between the two groups in their use of scientific terminology and their interpretations of human cloning as scientific progress.     

Black greek-letter organizations 20: new directions in the study of african american fraternities and sororities

Diverse schools have become the norm throughout much of what is considered the West. Many urban classrooms feature few white European children but are located in nations dominated by Eurocentric epistemologies and discourses that oppress minority students by devaluing their cultures. Most European scholarship fails to analyse cultures of whiteness in educational settings. This paper addresses this gap by documenting cultural discourses of whiteness infusing a diverse primary school classroom in Amsterdam. Discourses reflecting white cultural norms of order, time, cleanliness, and Western and Christian superiority dominated a classroom containing only one white Dutch child. These discourses contribute to diverse students' explicit racialization while promoting the supremacy of white Dutch culture. They are both assimilationist and exclusionary, suggesting that many students, because of their backgrounds, will never be considered fully Dutch. Findings are of relevance to all nations dominated by white cultures with large populations of students of colour.     

Language and values in the human cloning debate: a web-based survey of scientists and Christian fundamentalist pastors

Over the last seven years, a major debate has arisen over whether human cloning should remain legal in the United States. Given that this may be the 'first real global and simultaneous news story on biotechnology' (Einsiedel et al., 2002, p.313), nations around the world have struggled with the implications of this newly viable scientific technology, which is often also referred to as somatic cell nuclear transfer. Since the successful cloning of Dolly the sheep in 1997, and with increasing media attention paid to the likelihood of a successful human reproductive clone coupled with research suggesting the medical potential of therapeutic cloning in humans, members of the scientific community and Christian fundamentalist leaders have become increasingly vocal in the debate over U.S. policy decisions regarding human cloning (Wilmut, 2000). Yet despite a surfeit of public opinion polls and widespread opining in the news media on the topic of human cloning, there have been no empirical studies comparing the views of scientists and Christian fundamentalists in this debate (see Evans, 2002a for a recent study of opinion polls assessing religion and attitudes toward cloning). In order to further investigate the values that underlie scientists' and Christian fundamentalist leader's understanding of human cloning, as well as their differential use of language in communicating about this issue, we conducted an open-ended, exploratory survey of practicing scientists in the field of molecular biology and Christian fundamentalist pastors. We then analyzed the responses from this survey using qualitative discourse analysis. While this was not necessarily a representative sample (in quantitative terms, see Gaskell & Bauer, 2000) of each of the groups and the response rate was limited, this approach was informative in identifying both commonalities between the two groups, such as a focus on ethical concerns about reproductive cloning and the use of scientific terminology, as well as significant differences including concerns over 'playing God' for the Christian pastors, focus on therapeutic cloning by scientists, and subtle but informative differences between the two groups in their use of scientific terminology and their interpretations of human cloning as scientific progress.     

All around Australia and overseas: Christianity and indigenous identities in Central Australia 1988

This paper discusses the themes and practices of Christian performance at the Western Desert Aboriginal community of Warlungurru in 1988, 1 six years after the Pintupi return to their homelands (see Myers 1986 ; McMillan 1988 ; Nathan & Japanangka Leichleitner 1983 ) and the enthusiastic Christian revival—nightly Gospel singing, a ban on gambling—experienced in the first years of their return. My concern is with how a distinctively Lutheran focus in Pintupi Christianity (in opposition to competing Pentecostal orientations in Central Australia at that time) was grasped by some Pintupi as a structure organising relations between Indigenous people and others in the world, and how specialised knowledge constituted positions of prestige and authority. Thus, I explore certain convergences between prior Indigenous formulations of personhood and relatedness and the way in which Lutheran Christianity was articulated during this period.     

Fixing a Match or Two: Cricket,Public Confession and Moral Regeneration

‘In a moment of stupidity and weakness I allowed Satan and the world to dictate terms to me. The moment I took my eyes off Jesus my whole world turned dark.’ With these words, the former South African cricket captain, Hansie Cronje, publicly confessed that he had been a cheat, attempted to make peace with the United Cricket Board, located his fall from grace within a peculiarly fundamentalist Christian frame of guilt and atonement, and subtly connected himself and his corruption with a set of understandings about the simultaneous rigidity and vulnerability of the moral order that have grown over the past two centuries to inform, underpin and idealise Afrikaner collective notions of self. That moral order and its vulnerabilities, I will suggest here, have framed a collective identity and a collective sense of both victimhood and entitlement, within which any act becomes acceptable and possible if it can be deemed necessary.     

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.     

In praise of M. Anselmier who first used the term “autophagie” in 1859

A Google search for the combined terms “de Duve, autophagy, 1963” will reveal over 45,000 hits, most of them referring to the idea that the term autophagy was coined by the brilliant Christian de Duve on the sidelines of a symposium on lysosomes that took place in 1963. However, the first use of the term “autophagy” actually took place a century earlier.     

Bilateral asymmetry in skeletal growth and maturation as an indicator of environmental stress.

This study examined the efficacy of bilateral asymmetry in epiphyseal union as an indicator of environmental stress affecting the skeleton. We compared the extent of asymmetry in the postcranial skeleton between two cemetery samples excavated from Medieval Kulubnarti, Sudanese Nubia. Past studies have strongly suggested that these ancient Nubians experienced environmental stress-the early Christian period (550-750 AD) population to a greater extent than the late Christian period (750-1450 AD) population. We hypothesized that if bilateral asymmetry is a reflection of stress, then it should be present or greater in the more stressed population, the early Christian period population, while absent or found to a lesser extent in the less stressed population, the late Christian period population. We computed two mean values, representative of right-side and left-side epiphyseal union, for each individual in both cemetery samples, and tested for significant differences. Bilateral asymmetry was significant in the combined cemetery sample of 90 individuals (P < 0.019). When cemetery samples were tested separately, bilateral asymmetry was significant for the early Christian period sample (P < 0.001), but not for the late Christian period sample. There were no differences attributable to sex. Finally, we discuss why we conclude that environmental stress was favored over a biomechanic explanation as the cause for asymmetry. To the extent that our results support previous findings that early Christian period individuals were more affected by environmental stress than late Christian period individuals, it is reasonable to consider bilateral asymmetry in skeletal growth and maturation a good indicator of environmental stress.     

Church Affiliation and Meat Taboos in Indigenous Communities of Guyanese Amazonia

Using data from a three-year study of socioeconomic factors influencing hunting in 23 indigenous communities, we assess the influence of indigenous and Christian beliefs and practices on dietary taboos among Makushi and Wapishana peoples in the Guyanese Amazon. We found that members of Evangelical and established (Anglican and Catholic) churches do not differ significantly in terms of their adherence to dietary restrictions and members of Sabbatarian churches show a stronger tendency to adhere to dietary taboos than Evangelicals or members of established churches. Counter to expectations, we found no significant difference in avoidance of meat between households belonging to established and Evangelical churches. Furthermore, members of all church groups deviated in terms of dietary restrictions from indigenous norms as exemplified in dietary advice given by shamans. We conclude that, despite doctrinal opposition to shamanistic practices associated with indigenous taboos, there is continuity in terms of dietary practice among Makushi and Wapishana households that have converted to Evangelical and, to some degree, Sabbatarian forms of Christianity.     

Playing God and the ethics of divine names: an Islamic paradigm for biomedical ethics

The notion of 'playing God' frequently comes to fore in discussions of bioethics, especially in religious contexts. The phrase has always been analyzed and discussed from Christian and secular standpoints. Two interpretations exist in the literature. The first one takes 'God' seriously and playing 'playfully'. It argues that this concept does state a principle but invokes a perspective on the world. The second takes both terms playfully. In the Islamic Intellectual tradition, the Sufi concept of 'adopting divine character traits' provides a legitimate paradigm for 'playing God'. This paradigm is interesting because here we take both terms 'God' and 'playing' seriously. It is significant for the development of biomedical ethics in contemporary Islamic societies as it can open new vistas for viewing biotechnological developments.     

Fluctuating asymmetry and stress in a medieval Nubian population

Fluctuating asymmetry is commonly used as a bioindicator of developmental stress. This study addresses asymmetry under nutritional/systemic stress in the human craniofacial skeleton and its utility as an indicator of developmental instability. Crania from the diachronic Christian cemeteries at Kulubnarti (Sudanese Nubia) were chosen as a model for nutrition/systemic stress. Previous studies indicate that individuals from the Early Christian cemetery were subjected to greater developmental stress when compared with individuals from the Late Christian cemetery. Therefore, crania from the Early Christian cemetery should display a greater magnitude of fluctuating asymmetry than crania from the Late Christian cemetery. Thirty adult crania of comparable age and sex were selected from each population. Landmark coordinates were digitized in two separate trials and averaged to minimize error. Euclidean distance matrix analysis (EDMA) was used to measure and compare the magnitude of fluctuating asymmetry in each sample. Results indicate that crania from the Early Christian cemetery display greater amounts of fluctuating asymmetry than those from the Late Christian cemetery, as predicted. The degree of fluctuating asymmetry for each linear distance is highly correlated between the cemeteries, suggesting that all humans may share common patterns of fluctuating asymmetry in the skull. In contrast, there is little correlation between magnitude of fluctuating asymmetry and length of linear distance, between-subject variability, or measurement error. These results support the hypothesis that poor nutrition/systemic stress increases developmental instability in the human skull and that increased fluctuating asymmetry constitutes morphological evidence of this stress.     

Religion Does Matter for Climate Change Attitudes and Behavior

Little research has focused on the relationship between religion and climate change attitudes and behavior. Further, while there have been some studies examining the relationship between environmental attitudes and religion, most are focused on Christian denominations and secularism, and few have examined other religions such as Buddhism. Using an online survey of 1,927 Australians we examined links between membership of four religious groupings (Buddhists, Christian literalists and non-literalists, and Secularists) and climate change attitudes and behaviors. Differences were found across religious groups in terms of their belief in: (a) human induced climate change, (b) the level of consensus among scientists, (c) their own efficacy, and (d) the need for policy responses. We show, using ordinal regression, that religion explains these differences even after taking into account socio-demographic factors, knowledge and environmental attitude, including belief in man’s dominion over nature. Differences in attitude and behavior between these religious groups suggest the importance of engaging denominations to encourage change in attitudes and behavior among their members.     

A comparison of dental enamel defects in Christian and Meroitic populations from Geili,central Sudan

El Geili, located in the region of the Middle Nile, was occupied successively by Neolithic, Meroitic, and Christian populations at betweenn 3,500 BC and 1,500 AD. The scant archaeological evidence suggests that the Meroitic and Christian populations at Geili were patoral nomads. Dental enamel hypoplasias, indicators of general stress (malnutrition/disease), were studied in order to characterize and compare the health of these groups. A total of 130 individuals comprise the skeletal populations examined, from which a variety of appropriate sub-samples were analysed for defect presence, type, and age of occurence. Permanent incisors and canines represent the period of enamel development between birth and 6.5 years of age. Sample consisting of sets of incisors and canines (n=29) showed a negligibile difference of 77,8% vs. 81.8% in the Meroitic and Christian groups, respectively. Frequency differences by hypoplasia type reveal no obvious consistencies. Chronological analyses show chronic stress between 1 and 6 years of age. The research was supported by the Italian Ministery of Education (M.P.I. quota 40%) and the Italian Council of Research C.N.R. grant n. 89.00902.15).     

Presidents,priests, and prophets: covenantal Christian nationalism and the challenge of biblical analogy

This article explores the elaboration and application of the Old Testament idea of ‘covenant’ among Zambian church leaders who are Christian nationalist activists. In this framework, Zambia serves as an analogue of biblical Israel, while contemporary government and church leaders are the analogues of Old Testament kings, priests, and prophets. This covenantal approach presents challenges. On the one hand, government support for Christian nationalism encourages the compliance of church leaders with state-led religious projects; on the other hand, however, the analogical reading of the biblical text on which this support depends casts the church in a prophetic role, which in turn opens the door for criticism of the government. Christian nationalist activists in Zambia therefore find themselves caught in a double-bind that simultaneously encourages submission and critique. An analysis of this process contributes an important non-Western perspective to contemporary discussions of Christian nationalism. It also complicates easy interpretations of Christian nationalism as abetting state power by demonstrating its critical possibilities.