Charismatic Catholic Renewal in Bougainville: Revisiting the power of Marian devotion as a cultural and socio‐political force

This article explores the interplay between culture and Christianity by detailing the history, experience, and impact of the Charismatic Catholic Renewal in the Autonomous Region of Bougainville in Papua New Guinea (PNG). In 1985, the PNG Catholic Bishops' Conference approved the charismatic movement as one of the authentic movements for spiritual renewal of the Catholic Church in PNG. However, the conference stressed this renewal not to be made independent or outside of the Church. In this article I discuss how in Bougainville the Catholic Charismatic Renewal (CCR) has been predominantly operating ‘outside’ the institutional Catholic Church, drawing upon both Catholic and cultural logics to mobilise devotees across Bougainville towards renewal and political change. In particular, I will focus on various local Marian movements, elucidating the power and force of the CCR in contexts of Bougainville's civil war (1988–1998). In doing so, this paper will explore what Catholicism and CCR may contribute to discussions about the positioning of culture within Christianity, at the same time showing how charismatic Marian devotion invites reassessment of recent prevailing discussions on cultural ‘continuity’ versus ‘rupture’, as well as doctrinal boundaries held so dearly by the CCR and the Roman Catholic Church in general.     

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.     

A sacred social: Christian relationalism and the re-enchantment of the world

This article intervenes in an ongoing debate as to whether or not Christianity introduces individualism into the lives of its converts. Drawing on an ethnographic account of Emmanuel, a French Catholic Charismatic community, it demonstrates that, counter to the argument that in social cases where Christianity is central, individualism emerges as a prominent value, in some cases it is relationalism that shapes Christian ethical aspirations. I argue that differences observed across contexts in expressions of value and configuration of personhood may be the result of the varied manners in which divine presence is experienced and understood to inhabit the world across Christian communities. Bringing God into the centre of ethnographic analysis in accounting for these differences broadens the debate's comparative reach, while underscoring the manner in which divine agency shapes the ethical aspirations of religious persons and their orientations to social others. Considering the ethical and political implications that one's orientation to the social can have, further investigation is called for into the manner in which the divine is experienced and invoked in social and ritual life.     

Moral failure: a jeremiad of the war on drugs in Guatemala

The current consensus among social scientists and political pundits is that the war on drugs failed, with a raft of failed programmes, failed interventions, failed policies, and even failed states. But these critics have tended to overlook a more existential form of failure that plays a key role in the ongoing effects of the war on drugs. This failure, which anthropologists of Christianity are well positioned to understand, is the perceived failure of Pentecostal Christians to make right with the Lord. Based on extensive fieldwork in Guatemala, a country profoundly transformed by the illicit movement of cocaine from the Andes to the United States, this article assesses how and to what effect a sense of moral failure among the country's Christian communities sustains a now expansive network of Pentecostal drug rehabilitation centres. Reading one such centre's archive of intake forms as a jeremiad – a Christian lament that bemoans the failures of society to keep its covenant with God – this article concludes that a sense of moral failure sustains the fading edges of today's war on drugs.     

Influence of the requirement for abdominal pain in the diagnosis of irritable bowel syndrome with constipation (IBS-C) under the Rome IV criteria using data from a large Japanese population-based internet survey

Background

Rome III was revised to Rome IV in May 2016. One important change in the Rome IV criteria is that abdominal pain must be present for a diagnosis of irritable bowel syndrome (IBS). Under Rome III, in contrast, patients with abdominal discomfort only could be diagnosed with IBS, but these cases under Rome IV are now classified as unspecified functional bowel disorder (FBD). In a simple comparison of Rome III and Rome IV, it is unclear whether this difference reflects the influence of symptomatic frequency or the presence of abdominal pain. In particular, the influence of abdominal pain restriction on the diagnosis of IBS with predominant constipation (IBS-C) in the Rome IV criteria is largely unknown.

Methods

We reclassified subjects from a Japanese internet survey experiencing abdominal pain or discomfort at least one day each week as surrogate Rome III IBS-C subjects. Among them, we then reclassified subjects experiencing abdominal pain as surrogate Rome IV IBS-C subjects and subjects not experiencing abdominal pain as surrogate Rome IV FBD subjects. Symptoms were quantified and compared between the two groups.

Results

The surrogate Rome IV IBS-C subjects felt a significantly higher degree of anxiety in their daily lives (p?<?0.001) compared with the surrogate Rome IV FBD subjects. The combined female and 20–49?years surrogate Rome IV IBS-C subjects felt a higher degree of anxiety in their daily lives (p?<?0.05) than the respective Rome IV FBD subjects.

Conclusions

These results suggest that female IBS-C patients aged 20–49?years with abdominal pain in Rome IV have more anxiety than those without abdominal pain in Rome III. Changes in the diagnostic criteria from Rome III to Rome IV will better identify candidates for the biopsychosocial approach.

Trial registration

Although this survey was an anonymous internet survey, we obtained informed consent for the study as an online response. The disclosure of this study was approved by the Ethics Committee of Tohoku University Graduate School of Medicine (approval number: 2015–1-405).

     

Church Festivals and the Visualization of Identity in Collingwood Bay,Papua New Guinea

In Collingwood Bay, people celebrate the individual saints after which each Anglican church is named. These church festivals are a combination of Christian worship and traditional music and dances. They vary from small, village-based happenings to large regional performances in which objects and food are exchanged. For the Maisin people, the festivals not only express dedication to the church, they also embody the spirit of past clan festivities that connected clans and commemorated clan ancestors. This article ¹ The research on which this article is based was financed by the Netherlands Foundation for the Advancement of Tropical Research (WOTRO) and the Radboud University of Nijmegen, Netherlands. An earlier version of this article was presented as a paper, “Performing Bodies—Constructing Identities: Church Festivals in Collingwood Bay, Papua New Guinea,” at the Annual Conference of the Australian Anthropological Society (AAS) in Melbourne in 2004. I thank the anonymous reviewer for Visual Anthropology for providing useful comments and suggestions. discusses how, for the Maisin people, church festivals provide a contemporary arena in which various identities, emotions, and knowledge as well as affiliations are actually embodied and expressed visually.     

Testing theories of secularization and religious belief in the Czech Republic and Slovakia

Several theoretical approaches have been proposed to explain variation in religiosity, including versions of secularization hypotheses, evolved cognitive biases, and cultural transmission. In this paper we test several theories that aim to explain variation in religiosity and compare them in a representative sample collected in the Czech Republic and Slovakia (N = 2022). These two countries represent a natural experiment in religiosity; despite their high level of historical, institutional and cultural similarity, their populations differ markedly in the rate of religious belief. We examine the predictive power of cognitive biases (anthropomorphism, dualism, teleology, mentalizing, and analytic thinking); institutional insecurity; and exposure to credibility displays of belief in childhood on various factors of religious belief. We find that individual differences in cognitive biases predicted 8% of the variance belief in God, but predicted 21% of the variance in paranormal beliefs and almost no variance in religious participation. Perceived institutional insecurity explains little variance in any of these variables, but cultural transmission, measured as exposure to credibility enhancing displays (CREDs) and church attendance in childhood, predicted 17% of the variance in belief in God and 30% of religious participation, and mediated 70% of the difference between these two countries in belief in God and 80% of the difference in religious practice. These findings suggest cognitive biases may explain the existence of belief in the supernatural generally, but cultural transmission through credible belief displays is a more plausible explanation for why people adopt and maintain a specific set of religious beliefs and practices.     

Improving prevention,monitoring and management of diabetes among ethnic minorities: contextualizing the six G’s approach

Objective

People from Black, Asian and Minority Ethnic (BAME) groups are known to have an increased risk of developing diabetes and face greater barriers to accessing healthcare resources compared to their ‘white British’ counterparts. The extent of these barriers varies by demographics and different socioeconomic circumstances that people find themselves in. The purpose of this paper is to present and discuss a new framework to understand, disentangle and tackle these barriers so that improvements in the effectiveness of diabetes interventions for BAME communities can be achieved.

Results

The main mediators of lifestyle behavioural change are gender, generation, geography, genes, God/religion, and gaps in knowledge and economic resources. Dietary and cultural practices of these individuals significantly vary according to gender, generation, geographical origin and religion. Recognition of these factors is essential in increasing knowledge of healthy eating, engagement in physical activity and utilisation of healthcare services. Use of the six G’s framework alongside a community centred approach is crucial in developing and implementing culturally sensitive interventions for diabetes prevention and management in BAME communities. This could improve their health outcomes and overall wellbeing.

     

Ethiopian Church Forests: A Hybrid Model of Protection

Protection of forests because of their association with religious traditions is a worldwide phenomenon. These sacred forests play a key role in maintaining ecosystem services in regions affected by land system change. In the northern highlands of Ethiopia, the Ethiopian Orthodox Tewahido Church controls the majority of the surviving native forest. However, the reasons why communities value the forests and the ways they use and manage them are not well understood. We use data and analysis from an interdisciplinary project and ethnographic research, in particular, to explain how Ethiopian church forests function. Church forests represent an unusual form of community-based protection that integrates locally controlled common property with external institutional arrangements: this hybrid system is highly effective at protecting the forest while maintaining cultural practices. Our results inform theoretical debates about models of tropical forest protection and question assumptions about church forests being the product of a nature conservation imperative.     

Water renewal time for classification of atoll lagoons in the Tuamotu Archipelago (French Polynesia)

The feasibility of using hydrodynamic renewal time as the basis for a classification of atoll lagoons is tested for atolls of the Tuamotu Archipelago, French Polynesia. Renewal time depends on the inflow of oceanic water through the rim of the atoll, on a daily time scale, due to wave forcing. Renewal time is computed for a large set of morphologically diverse atolls, according to significant wave height (satellite altimetry data), morphometric indicators (high-resolution satellite images), and in-situ flow measurements. Renewal times with respect to wave height are presented for a variety of atolls. Renewal times range from less than 1 day for very open and shallow atolls, to several tens of days for semi-open moderately deep atolls, and to several years for closed or very large and deep atolls. Comparisons between phytoplanktonic biomass (in the range 0.1 to 1 µg l^-1 for total chlorophyll) and renewal time (0.1 to 130 days) leads to the identification of two groups of atolls. We obtain a significant relationship between biomass and renewal time, but only for atolls with lagoon surface areas greater than 25 km².     

Comparative analysis of deep sequenced methanogenic communities: identification of microorganisms responsible for methane production

Background

Although interactions between microorganisms involved in biogas production are largely uncharted, it is commonly accepted that methanogenic Archaea are essential for the process. Methanogens thrive in various environments, but the most extensively studied communities come from biogas plants. In this study, we employed a metagenomic analysis of deeply sequenced methanogenic communities, which allowed for comparison of taxonomic and functional diversity as well as identification of microorganisms directly involved in various stages of methanogenesis pathways.

Results

A comprehensive metagenomic approach was used to compare seven environmental communities, originating from an agricultural biogas plant, cattle-associated samples, a lowland bog, sewage sludge from a wastewater treatment plant and sediments from an ancient gold mine. In addition to the native consortia, two laboratory communities cultivated on maize silage as the sole substrate were also analyzed. Results showed that all anaerobic communities harbored genes of all known methanogenesis pathways, but their abundance varied greatly between environments and that genes were encoded by different methanogens. Identification of microorganisms directly involved in different stages of methane production revealed that hydrogenotrophic methanogens, such as Methanoculleus, Methanobacterium, Methanobrevibacter, Methanocorpusculum or Methanoregula, predominated in most native communities, whereas acetoclastic Methanosaeta seemed to be the key methanogen in the wastewater treatment plant. Furthermore, in many environments, the methylotrophic pathway carried out by representatives of Methanomassiliicoccales, such as Candidatus Methanomethylophilus and Candidatus Methanoplasma, seemed to play an important role in methane production. In contrast, in stable laboratory reactors substrate versatile Methanosarcina predominated.

Conclusions

The metagenomic approach presented in this study allowed for deep exploration and comparison of nine environments in which methane production occurs. Different abundance of methanogenesis-related functions was observed and the functions were analyzed in the phylogenetic context in order to identify microbes directly involved in methane production. In addition, a comparison of two metagenomic analytical tools, MG-RAST and MetAnnotate, revealed that combination of both allows for a precise characterization of methanogenic communities.

     

Exclusion and shunning as legal and social sanctions

It seems difficult to determine which behavioral propensities are part of human biology and which are the results of cultural influences. If specific behavior patterns occur (perhaps with some variations) in all or most cultures, one might assume that they are based on innate behavioral tendencies. Exclusion and shunning are part of behavior patterns that have occurred again and again in various cultures throughout all recorded history as a response to deviant or abnormal behavior. This article examines the particular origins of the practice of “Ostrakismos” in ancient Athens, and its relationship to exile or exclusion from the legal community in various human cultures. With primitive peoples, and as evidenced in the laws of ancient Rome and medieval European kingdoms, outlawry was long a formalized sanction; also both Catholic and Lutheran religious laws provided explicitly for excommunication. In contrast, modern legal communities are less likely to exercise such formal expulsion of a member except under relatively extreme circumstances. The various data examined here may contribute to a comparative analysis of the behavior pattern “Exclusion and Shunning.”     

God and natural selection: The Darwinian idea of design

Conclusion If we arrange in chronological order the various statements Darwin made about God, creation, design, plan, law, and so forth, that I have discussed, there emerges a picture of a consistent development in Darwin's religious views from the orthodoxy of his youth to the agnosticism of his later years. Numerous sources attest that at the beginning of the Beagle voyage Darwin was more or less orthodox in religion and science alike.⁷⁸ After he became a transmutationist early in 1837, he concluded that the doctrine of secondary causes must be extented even to the history of life and that after the first forms of life were created, there was no further need for divine intervention, except where man was concerned. Man's body, he thought, was produced by the process of transmutation, but he believed for a time that man's soul was superadded. By mid-1838 he had become convinced that nothing, after the creation of life, was due to miracles. God works only through laws, which are capable of producing every effect of evey kind which surrounds us. The existence of man, the idea of God in man's mind, and the harmony of the whole system were in his eyes prearranged goals of deterministic laws imposed by God. Such a conception excludes the miracles on which Christianity depends; but it is not possible to say whether Darwin's loss of Christian faith, which occurred at about this same time, preceded and made possible his materialism or was rather caused or hastened by it.⁷⁹ In the weeks after his reading of Malthus, Darwin's belief in a plan of creation gave way to the belief that God created matter and life and designed their laws, leaving the details, however, to the workings of chance. This remained his view until the 1860s.There is no exact parallel between this development of Darwin's religious views and the development of his ideas on evolution, but there is a general correspondence. When he believed in a plan of creation, Darwin's theory of transmutation did not depend on struggle or the selection of chance variations. Adaptation was, for him, an automatic response to environmental chance. From late 1838 to 1859 he believed in designed laws and chance, and this belief, too, has its parallel in his theory. The element of chance in natural selection meant that there could be no detailed plan,in which even man's idea of God would be a necessary outcome of nature's laws (man himself is not a necessary outcome of the working of natural selection).⁸⁰ But Darwin still believed nature was programmed to achieve certain general ends. We might say that he believed in a general, though not a special, teleology. Natural selection was for him a law to maximize utility, creating useful organs, retaining vestiges for future use. For many years it was a law designed to produce organisms perfectly adapted to their environments. Only later did Darwin come to doubt even this sort of design in nature.⁸¹ One way of describing the development of Darwin's evolutionary thought is to say that it shows a gradual abandoning of his theistic assumptions, so that by the late 1860s his theory was informed to a slighter extent by notions of purpose and design than it was in 1838 or 1844 or 1859.     

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

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

Thermoluminescence dating of terrazzo from the monastery church of Tegernsee (Bavaria, Germany) using the 210°C TL peak of quartz

Thermoluminescence (TL) is one of the most important physical methods used in archaeometry for dating ceramics. In this study the newly developed procedures based on the use of the 210°C TL peak of quartz were applied to well-dated bricks of the church of the Tegernsee monastery in Bavaria. The resulting TL ages obtained from these well-dated bricks were used as a reference for selection of the suitable measurement procedure and to test the precision of the measurements and the accuracy of the technique. The optimized procedure was applied to the terrazzo fragments from the monastery church. The TL results provide a new understanding of the architectural history of the church. The improved measurement procedure including various dose evaluation techniques and the components of the annual dose assessment are described. Received: 1 February 2000 / Accepted: 1 June 2000     

New and old microbial communities colonizing a seventeenth-century wooden church

The North of Romania is known for its wooden churches dating from the seventeenth and eighteenth centuries. Their deterioration constitutes a major problem due to their value for the cultural heritage. The microbial community from a seventeenth-century wooden church (Nicula, Romania) was investigated by characterization of uncultivated and cultivated bacteria using 16S rDNA sequence analysis. The study revealed not only the prevalence of the Bacillus thuringiensis strain IAM 12077 but also the presence of new microbial communities of Planomicrobium and Variovorax that were not previously reported in paintings or on wood. The identification of fungi showed the presence of seven common genera found on the walls and icon surfaces. Common bacteria from the human oral microbiota were not identified in the bacterial community.     

Circle of healing: traditional storytelling, part two

For decades, Bible stories have been a source of both conflict and healing. In earlier days, Christian missionaries often went to considerable lengths to question the accuracy of traditional northern Native stories, especially those with supernatural dimensions, and to discredit traditional Native spiritual leaders, such as medicine men and women, angakoks, and shamans. The missionaries’ efforts often undercut Native culture and sometimes contributed to the intergenerational trauma that creates widespread hurt and pain in northern Native communities today. At the same time, a significant number of northern Native people derive considerable solace and support from their Christian beliefs and church affiliations, and many Christian religious organizations active in the North today no longer oppose traditional Native stories, practices, and values. Many northern Native people recognize that there is great value in both Native stories and the stories found in the Bible, but some still feel a tension in trying to reconcile acceptance of both. In his presentation, Walter Porter provided an interesting perspective on this issue, and his approach has considerable potential for healing.     

Inbreeding and surnames: a projection into Easter Island's past

The population of Easter Island is one of the most interesting extant human communities due to its unique demographic history, its geographic isolation, and the development of an incomparable culture characterized by the towering "Moais" and its enigmatic writing. Following the colonization of its population by Polynesians from the Mangarevan Islands in the 5th century AD, the island remained isolated up until the middle of the 20th century. Under these conditions, with endogamy levels fluctuating between 61.04-96.54% and given such a small population, a high rate of inbreeding, and consequently, an elevated level of genetic relationships would be expected. Using data from church and civil records, we calculated the consanguinity of the population of Rapa Nui. The results of this analysis do not support the hypothesis of a high level of consanguinity (alpha = 0.00028 and F(t) = 0.0007, with F(r) = 0.00586 and F(n) = -0.00519), suggesting instead the existence of a strategy used to avoid marriage between close relatives. To explain these observations, the structure and exchange dynamics of the population were studied in the tribes, known locally as "Mata." The results of this analysis suggest a tendency toward the avoidance of inbreeding within tribes, in order to decrease the rate of endogamy in each group. This is consistent with ethnographic observations from the beginning of the 20th century that support the existence of strict regulations to prevent inbreeding between closely related individuals. Furthermore, we confirm that this situation dates back to a period before the "refounding" of Easter Island. Our results demonstrate that conditions of geographical isolation are not in themselves sufficient to produce an elevated inbreeding coefficient, revealing Easter Island as an interesting example of how cultural rules can shape the genetic structure of a population.