Finding the good: Reactive modernity among the Gebusi,in the Pacific,and elsewhere

Conditions of being left behind in economic and political terms are keenly felt in many areas of Melanesia and the wider Pacific Islands—as is more generally the case in many developing and also developed countries. Insofar as modern expectations portend a future that should be improving, it is unsurprising that modern expectations or entitlements are throttled by economic and political downturns across many cultural and class conditions. Ensuing circumstances are not so much ‘post’ modern—since ideals of modern progress are not given up—as they are ‘reactively’ modern in cultural terms. In this context, a poignant and longstanding sense of backwardness in many areas of the insular Pacific arguably provides a cultural bellwether of increasingly widespread perceptions and reactions elsewhere. Among the Gebusi of Papua New Guinea prolonged economic downturn under conditions of marginality and remoteness has thrown people back on their own material and cultural resources. Despite a general absence of cash economy, monetisation or fiscalisation of ‘work’ increasingly orchestrates social relations. So, too, in the absence of government presence, police, or courts, mechanisms of dispute mediation have become locally developed and effectively elaborated, including through rhetorics of monetary compensation that were previously undeveloped in indigenous contexts of person‐for‐person exchange both in marriage and in death. In selected ways, reactive modernity among Gebusi has features that seem salutary—evoking an ‘anthropology of the good’—despite and even because of Gebusi's politicoeconomic marginality. Drawing on work by Ortner, Robbins, and others, the larger relevance of this development reframes the relevance of Dark Anthropology and an Anthropology of the Good.     

The swashbuckling anthropologist: Henrich on The Secret of Our Success

In The Secret of Our Success, Joseph Henrich claims that human beings are unique—different from all other animals—because we engage in cumulative cultural evolution. It is the technological and social products of cumulative cultural evolution, not the intrinsic rationality or ‘smartness’ of individual humans, that enable us to live in a huge range of different habitats, and to dominate most of the creatures who share those habitats with us. We are sympathetic to this general view, the latest expression of the ‘California school’s’ view of cultural evolution, and impressed by the lively and interesting way that Henrich handles evidence from anthropology, economics, and many fields of biology. However, because we think it is time for cultural evolutionists to get down to details, this essay review raises questions about Henrich’s analysis of both the cognitive processes and the selection processes that contribute to cumulative cultural evolution. In the former case, we argue that cultural evolutionists need to make more extensive use of cognitive science, and to consider the evidence that mechanisms of cultural learning are products as well as processes of cultural evolution. In the latter case, we ask whether the California school is really serious about selection, or whether it is offering a merely ‘kinetic’ view of cultural evolution, and, assuming the former, outline four potential models of cultural selection that it would be helpful to distinguish more clearly.     

Bazar,Big Kites and Other Boys' Things: Distinctions of Gender and Tradition in Balinese Youth Culture

Balinese society is undergoing rapid change, but remains discursively situated in a ‘timeless’ ethos of cultural tradition. This tension can be observed in relation to the cultural activities of the island's young people, particularly the young men. The staging of bazar (neighbourhood fundraising parties), the making of ogoh‐ogoh (giant papier‐mâché effigies to mark Nyepi, the Balinese New Year) and the competitive flying of oversize kites are–despite their sometimes contentious reception from older generations—popularly dubbed as ‘traditional’ expressions of Balinese youth culture. This recourse to tradition must be viewed in relation to two pervasive discourses: that of adat (customary law) and ajeg (a new protectionist ethos in the discourse on Balinese cultural identity). This paper argues that in contemporary urban Bali, male youth culture finds its most visible expressions in relation to the abiding standards of established public ritual and the equally abiding gender divisions that serve to guarantee the reproduction of ‘traditional’ social life. Rather than fighting aggressively against the grown‐up norm, these expressions replicate the public culture of the adult world—while drawing on global and national youth styles—and strive towards the expression of a specifically ‘Balinese’ youth culture.     

Homology across inheritance systems

Recent work on inheritance systems can be divided into inclusive conceptions, according to which genetic and non-genetic inheritance are both involved in the development and transmission of nearly all animal behavioral traits, and more demanding conceptions of what it takes for non-genetic resources involved in development to qualify as a distinct inheritance system. It might be thought that, if a more stringent conception is adopted, homologies could not subsist across two distinct inheritance systems. Indeed, it is commonly assumed that homology relations cannot survive a shift between genetic and cultural inheritance systems, and substantial reliance has been placed on that assumption in debates over the phylogenetic origins of hominin behavioral traits, such as male-initiated intergroup aggression. However, in the homology literature it is widely accepted that a trait can be homologous—that is, inherited continuously in two different lineages from a single common ancestor—despite divergence in the mechanisms involved in the trait’s development in the two lineages. In this paper, we argue that even on an extremely stringent understanding of what it takes for developmental resources to form a separate inheritance system, homologies can nonetheless subsist across shifts between distinct inheritance systems. We argue that this result is a merit of this way of characterizing what it is to be an inheritance system, that it has implications for adjudicating between alternative accounts of homology, and that it offers an important cautionary lesson about how (not) to reason with the homology concept, particularly in the context of cultural species.     

Transcultural Psychiatry: Cultural Difference,Universalism and Social Psychiatry in the Age of Decolonisation

In the mid-twentieth century, in the aftermath of WWII and the Nazi atrocities and in the midst of decolonisation, a new discipline of transcultural psychiatry was being established and institutionalised. This was part and parcel of a global political project in the course of which Western psychiatry attempted to leave behind its colonial legacies and entanglements, and lay the foundation for a more inclusive, egalitarian communication between Western and non-Western concepts of mental illness and healing. In this period, the infrastructure of post-colonial global and transcultural psychiatry was set up, and leading psychiatric figures across the world embarked on identifying, debating and sometimes critiquing the universal psychological characteristics and psychopathological mechanisms supposedly shared among all cultures and civilisations. The article will explore how this psychiatric, social and cultural search for a new definition of ‘common humanity’ was influenced and shaped by the concurrent global rise of social psychiatry. In the early phases of transcultural psychiatry, a large number of psychiatrists were very keen to determine how cultural and social environments shaped the basic traits of human psychology, and ‘psy’ practitioners and anthropologist from all over the world sought to re-define the relationship between culture, race and individual psyche. Most of them worked within the universalist framework, which posited that cultural differences merely formed a veneer of symptoms and expressions while the universal core of mental illness remained the same across all cultures. The article will argue that, even in this context, which explicitly challenged the hierarchical and racist paradigms of colonial psychiatry, the founding generations of transcultural psychiatrists from Western Europe and North America tended to conceive of broader environmental determinants of mental health and pathology in the decolonising world in fairly reductionist terms—focusing almost exclusively on ‘cultural difference’ and cultural, racial and ethnic ‘traditions’, essentialising and reifying them in the process, and failing to establish some common sociological or economic categories of analysis of Western and non-Western ‘mentalities’. On the other hand, it was African and Asian psychiatrists as well as Marxist psychiatrists from Eastern Europe who insisted on applying those broader social psychiatry concepts—such as social class, occupation, socio-economic change, political and group pressures and relations etc.—which were quickly becoming central to mental health research in the West but were largely missing from Western psychiatrists’ engagement with the decolonising world. In this way, some of the leading non-Western psychiatrists relied on social psychiatry to establish the limits of psychiatric universalism, and challenge some of its Eurocentric and essentialising tendencies. Even though they still subscribed to the predominant universalist framework, these practitioners invoked social psychiatry to draw attention to universalism’s internal incoherence, and sought to revise the lingering evolutionary thinking in transcultural psychiatry. They also contributed to re-imagining cross-cultural encounters and exchanges as potentially creative and progressive (whereas early Western transcultural psychiatry primarily viewed the cross-cultural through the prism of pathogenic and traumatic ‘cultural clash’). Therefore, the article will explore the complex politics of the shifting and overlapping definitions of ‘social’ and ‘cultural’ factors in mid-twentieth century transcultural psychiatry, and aims to recover the revolutionary voices of non-Western psychiatrists and their contributions to the global re-drawing of the boundaries of humanity in the second half of the twentieth century.

     

Adaptive explanations for sensitive windows in development

Development in many organisms appears to show evidence of sensitive windows—periods or stages in ontogeny in which individual experience has a particularly strong influence on the phenotype (compared to other periods or stages). Despite great interest in sensitive windows from both fundamental and applied perspectives, the functional (adaptive) reasons why they have evolved are unclear. Here we outline a conceptual framework for understanding when natural selection should favour changes in plasticity across development. Our approach builds on previous theory on the evolution of phenotypic plasticity, which relates individual and population differences in plasticity to two factors: the degree of uncertainty about the environmental conditions and the extent to which experiences during development (‘cues’) provide information about those conditions. We argue that systematic variation in these two factors often occurs within the lifetime of a single individual, which will select for developmental changes in plasticity. Of central importance is how informational properties of the environment interact with the life history of the organism. Phenotypes may be more or less sensitive to environmental cues at different points in development because of systematic changes in (i) the frequency of cues, (ii) the informativeness of cues, (iii) the fitness benefits of information and/or (iv) the constraints on plasticity. In relatively stable environments, a sensible null expectation is that plasticity will gradually decline with age as the developing individual gathers information. We review recent models on the evolution of developmental changes in plasticity and explain how they fit into our conceptual framework. Our aim is to encourage an adaptive perspective on sensitive windows in development.     

Emotion (or Life,the Universe,Everything)

Emotions are fundamental to human life; they define its quality and motivate action. In the past, social scientists who have studied emotions have treated them as biological, cultural or social phenomena. These approaches have tended to fall on either side of the culturally recognised division between nature and culture, and so have failed to recognise that emotions bridge this division, that they are thought of as both biological and cultural, as consisting of both physical feeling and cultural meaning. In this article, an alternative approach is presented in which emotions are treated as ecological mechanisms that operate in the relationship between an individual human being and their environment. In this approach, which draws on models of emotion proposed by William James and Antonio Damasio, emotions connect individual human beings to their surroundings and play an important role in learning. A focus on the individual as the centre of analytical attention—often referred to as ‘methodological individualism’—is a logical consequence of the ecological approach to emotion, which also has significant implications for the relationships between ecological anthropology and other branches of the discipline, and between anthropology and other disciplines. In the face of an ecological understanding of emotion, all relations, including social relations, become ecological and social anthropology melts into and is subsumed by ecological anthropology. At the same time, anthropology tends to lose its distinctiveness from biology, psychology and other disciplines by focusing on a phenomenon that is of common interest to all the human sciences.     

Making the Baruya great again: From glorified great men to modern suffering subjects?

This paper explores avenues for prestige‐making now available to and championed by the Baruya, the archetypal ‘Great Man’ people of Papua New Guinea, who I recently studied following previous work by Maurice Godelier. Amid critiques by Robbins and Ortner of anthropologists’ drive to document and empathise with “suffering subjects”, I suggest that being ‘left behind’ and ‘forgotten’ is an important part of Baruya social life that reinterprets previous ways of ‘making great men.’ Baruya exposure to material and institutional modernity remains very limited. Local rhetorics of being ‘last place’ (las ples) are both concomitant and discordant with Baruya assumptions and assertions of being ‘the greatest people’ of their region. Unable to revive traditional contexts for producing great men through warriorship, shamanism, cassowary hunting, and salt‐making, Baruya turn to the very modernity they cannot quite reach for their own pursuit of masculinity and prestige—which paradoxically now lies within domains also open to women. Desirous to both establish continuity with their glorified past and to depart from it, Baruya's local modernity itself constrains their newly‐shaped desire for prestige—and dramatically changes gender relations in the process. Though the concrete impossibility to ‘be great’ reinforces Baruya perceptions of enduring what we might call a ‘suffering slot’, the larger issue is how concrete experiences sediment into socio‐cultural change over time. This process is informed by a tension between a quest for modernity and its larger failure, resulting in a drive to reignite longer standing values of morality, spirituality, and ultimately, greatmanship.     

The evolution of costly displays,cooperation and religion: credibility enhancing displays and their implications for cultural evolution

This paper lays out an evolutionary theory for the cognitive foundations and cultural emergence of the extravagant displays (e.g., ritual mutilation, animal sacrifice and martyrdom) that have so tantalized social scientists, as well as more mundane actions that influence cultural learning and historical processes. In Part I, I use the logic of natural selection to build a theory for how and why seemingly costly displays influence the cognitive processes associated with cultural learning — why do “actions speak louder than words?” The core idea is that cultural learners can both avoid being manipulated by their models (those they are inclined to learn from) and more accurately assess their belief commitment by attending to displays or actions by the model that would seem costly to the model if he held beliefs different from those he expresses verbally. Part II examines the implications for cultural evolution of this learning bias in a simple evolutionary model. The model reveals the conditions under which this evolved bias can create stable sets of interlocking beliefs and practices, including quite costly practices. Part III explores how cultural evolution, driven by competition among groups or institutions stabilized at alternative sets of these interlocking belief-practice combinations, has led to the association of costly acts, often in the form of rituals, with deeper commitments to group beneficial ideologies, higher levels of cooperation within groups, and greater success in competition with other groups or institutions. I close by discussing the broader implications of these ideas for understanding various aspects of religious phenomena.     

Scaling of species distribution models across spatial resolutions and extents along a biogeographic gradient. The case of the Iberian mole Talpa occidentalis

Scaling is a key process in modelling approaches since it allows for translating information from one scale to another. However, the success of this procedure may depend on ‘source’ and ‘target’ scales, but also on the biogeographic/ecological context of the study area. We aimed to quantify the performance and success of scaling species distribution model (SDM) predictions across spatial resolution and extent along a biogeographic gradient using the Iberian mole as study case. We ran separate MaxEnt models at two extents (national and regional) using independent datasets (species locations and environmental predictors) collected at 10 km and 50 m resolutions respectively. Model performance and success of scaling SDMs were quantified on the basis of accuracy measures and spatial predictions. Complementarily, we calculated marginality and tolerance as indicators of habitat availability and niche truncation along the biogeographic gradient. Model performance increased with resolution and extent, as well as from north to south (mainly for high resolution models). When regional models were validated at different scales, their performance reduced severely, particularly in the case of coarse resolution models (some of them performed worse than random). However, when the 10 km‐national model was downscaled within regions, it performed better (AUC_test: 0.82, 0.85 and 0.55 respectively for Galicia, Madrid and Granada) than models specifically calibrated within each region at 10 km (0.47, 0.65, 0.44). Indeed, it also had a better accuracy when projected at 50 m (0.77, 0.91, 0.79) than models fitted at that resolution (0.62, 0.83, 0.96) in two of the three cases. The success of scaling model predictions decreased along the biogeographic gradient, being these differences associated to niche truncation. Models representing non‐truncated niches were more successfully scaled across resolutions and extents (particularly in areas not offering all possible habitats for species), which has important implications for SDM applications.     

Malleability,plasticity, and individuality: How children learn and develop in context1

ABSTRACT

This article synthesizes foundational knowledge from multiple scientific disciplines regarding how humans develop in context. Major constructs that define human development are integrated into a developmental system framework, this includes—epigenetics, neural malleability and plasticity, integrated complex skill development and learning, human variability, relationships and attachment, self-regulation, science of learning, and dynamics of stress, adversity and resilience. Specific attention is given to relational patterns, attunement, cognitive flexibility, executive function, working memory, sociocultural context, constructive development, self-organization, dynamic skill development, neural integration, relational pattern making, and adverse childhood experiences. A companion article focuses on individual-context relations, including the role of human relationships as key drivers of development, how social and cultural contexts support and/or undermine individual development, and the dynamic, idiographic developmental pathways that result from mutually influential individual-context relations across the life span. An understanding of the holistic, self-constructive character of development and interconnectedness between individuals and their physical, social, and cultural contexts offers a transformational opportunity to study and influence the children’s trajectories. Woven throughout is the convergence of the science of learning – constructive developmental web, foundational skills, mindsets (sense of belonging, self-efficacy, and growth mindset), prior knowledge and experience, motivational systems (intrinsic motivation, achievement motivation, and the Belief-Control-Expectancy Framework), metacognition, conditions for learning , cultural responsiveness and competence, and instructional and curricular design- and its importance in supporting in integrative framework for children’s development. This scientific understanding of development opens pathways for new, creative approaches that have the potential to solve seemingly intractable learning and social problems.     

Contemporary Urban Buddhist ‘Cults’ and the Socio-Political Order in Thailand

This paper is concerned with the ongoing intense interest in Thailand of two controversial urban Buddhist movements which have appeared since the beginning of the seventies, Santi Asok and Thammakaai. Essentially, I view both as a resonance of the perceived need for ‘change’ among an articulate aspiring new middle class. I also argue that both Santi Asok and Thammakaai in their expressions — Thammakaai the specious discursive function of capital, Santi Asok by confrontation and spurning what they consider an ‘amoralistic’ establishment — are predicating a radical critique of the Thai social order, a call for collective ‘inner-worldly activism’ and ‘individualistic’ reflexive response to convention.     

Genetic analyses using GGE model and a mixed linear model approach,and stability analyses using AMMI bi-plot for late-maturity alpha-amylase activity in bread wheat genotypes

Low falling number and discounting grain when it is downgraded in class are the consequences of excessive late-maturity α-amylase activity (LMAA) in bread wheat (Triticum aestivum L.). Grain expressing high LMAA produces poorer quality bread products. To effectively breed for low LMAA, it is necessary to understand what genes control it and how they are expressed, particularly when genotypes are grown in different environments. In this study, an International Collection (IC) of 18 spring wheat genotypes and another set of 15 spring wheat cultivars adapted to South Dakota (SD), USA were assessed to characterize the genetic component of LMAA over 5 and 13 environments, respectively. The data were analysed using a GGE model with a mixed linear model approach and stability analysis was presented using an AMMI bi-plot on R software. All estimated variance components and their proportions to the total phenotypic variance were highly significant for both sets of genotypes, which were validated by the AMMI model analysis. Broad-sense heritability for LMAA was higher in SD adapted cultivars (53%) compared to that in IC (49%). Significant genetic effects and stability analyses showed some genotypes, e.g. ‘Lancer’, ‘Chester’ and ‘LoSprout’ from IC, and ‘Alsen’, ‘Traverse’ and ‘Forefront’ from SD cultivars could be used as parents to develop new cultivars expressing low levels of LMAA. Stability analysis using an AMMI bi-plot revealed that ‘Chester’, ‘Lancer’ and ‘Advance’ were the most stable across environments, while in contrast, ‘Kinsman’, ‘Lerma52’ and ‘Traverse’ exhibited the lowest stability for LMAA across environments.     

The Question of ‘Corruption’ in Nepal

Drawing on ethnographic material about a set of Nepalese cultural practices known as ‘nutabad —ciypabad’, ‘favouritism’, the paper attempts; first, to chart the meaning favouritism has for Nepalis in their everyday encounters with central administration and the forms these interactions take and their cultural significations; second, to examine the way the idea of favouritism is constructed by the Westernized intellectuals to mean corruption and their reasons for so doing. The key sociological concept utilized for this analysis is ‘power’, specifically its operation in the field of political ethics centring on a conflict between two opposing ideologies; one advocated by the Westernized intellectuals who are pressing for the adoption of the principle of ‘impartiality’ in government; the other being that which is inherent in the Hindu traditional mode of statecraft wherein the institution of ‘the favour’ and therefore ‘partiality’ as a value is paramount and is in accord with Hindu cultural values, generally.     

Belonging to the nation: generational change,identity and the Chinese diaspora

This study reviews developments in the ethnic and national identity of the descendants of migrants, taking ethnic Chinese as a case study. Our core question is why, in spite of debates worldwide about identity, exclusion and rights, do minority communities continue to suffer discrimination and attacks? This question is asked in view of the growing incidence in recent years of ‘racial’ conflicts between majority and minority communities and among minorities, in both developed and developing countries. The study examines national identity from the perspective of migrants' descendants, whose national identity may be more rooted than is often thought. Concepts such as ‘new ethnicities’, ‘cultural fluidity’, and ‘new’ and ‘multiple’ identities feature in this examination. These concepts highlight identity changes across generations and the need to challenge and reinterpret the meaning of ‘nation’ and to review problems with policy initiatives designed to promote nation-building in multi-ethnic societies.     

The politics of the social economy: a case study of the Argentinean empresas recuperadas

This paper offers an ethnographically grounded analysis of the transformative possibilities of the Argentinean empresas recuperadas (ERs), which speaks to current debates on the ‘social economy’. The ERs emerged in a context shaped by the crisis of neoliberalism and of the Argentinean political system and a huge upsurge in popular self-organisation. In response to widespread factory closures, thousands of workers occupied abandoned companies, forming cooperatives and often introducing assembly-based decision-making. By 2002, they established a national organisation, which connected workers’ struggles to a wider movement for institutional change. However, by 2006, the organisation had fragmented and many ERs had reinstalled traditional control methods. Much of the literature divides between idealistic and deterministic interpretations, which conceive as a technical material process. The paper proposes an alternative, a concept of labour as a process of creating value—subjective needs and values, and surplus value—which links organisations to society. Conceiving the ‘politics of value creation’ highlights continuities within the financial management and institutional relations of many ERs, but most importantly, it also recognises the different ways in which emerging social identities articulated a new need for control. Through two case studies, the paper explores the social processes through which these actors shaped their cooperatives in very different ways—highlighting innovations in accounting techniques and state-society relations. This reveals why a focus on accounting can enable anthropologists to recognise the general limitations of cooperatives and also their specific cultural diversity. In conclusion, the paper reconciles current discussions on the concept of the social economy by theorising it as the internal socialisation of capitalism and as an institutional expression of new cultural needs.     

Towards predictive resistance models for agrochemicals by combining chemical and protein similarity via proteochemometric modelling

Resistance to pesticides is an increasing problem in agriculture. Despite practices such as phased use and cycling of ‘orthogonally resistant’ agents, resistance remains a major risk to national and global food security. To combat this problem, there is a need for both new approaches for pesticide design, as well as for novel chemical entities themselves. As summarized in this opinion article, a technique termed ‘proteochemometric modelling’ (PCM), from the field of chemoinformatics, could aid in the quantification and prediction of resistance that acts via point mutations in the target proteins of an agent. The technique combines information from both the chemical and biological domain to generate bioactivity models across large numbers of ligands as well as protein targets. PCM has previously been validated in prospective, experimental work in the medicinal chemistry area, and it draws on the growing amount of bioactivity information available in the public domain. Here, two potential applications of proteochemometric modelling to agrochemical data are described, based on previously published examples from the medicinal chemistry literature.     

Testing whether ensemble modelling is advantageous for maximising predictive performance of species distribution models

Predictive performance is important to many applications of species distribution models (SDMs). The SDM ‘ensemble’ approach, which combines predictions across different modelling methods, is believed to improve predictive performance, and is used in many recent SDM studies. Here, we aim to compare the predictive performance of ensemble species distribution models to that of individual models, using a large presence–absence dataset of eucalypt tree species. To test model performance, we divided our dataset into calibration and evaluation folds using two spatial blocking strategies (checkerboard-pattern and latitudinal slicing). We calibrated and cross-validated all models within the calibration folds, using both repeated random division of data (a common approach) and spatial blocking. Ensembles were built using the software package ‘biomod2’, with standard (‘untuned’) settings. Boosted regression tree (BRT) models were also fitted to the same data, tuned according to published procedures. We then used evaluation folds to compare ensembles against both their component untuned individual models, and against the BRTs. We used area under the receiver-operating characteristic curve (AUC) and log-likelihood for assessing model performance. In all our tests, ensemble models performed well, but not consistently better than their component untuned individual models or tuned BRTs across all tests. Moreover, choosing untuned individual models with best cross-validation performance also yielded good external performance, with blocked cross-validation proving better suited for this choice, in this study, than repeated random cross-validation. The latitudinal slice test was only possible for four species; this showed some individual models, and particularly the tuned one, performing better than ensembles. This study shows no particular benefit to using ensembles over individual tuned models. It also suggests that further robust testing of performance is required for situations where models are used to predict to distant places or environments.