Metaphors of Hierarchy in a Mayan Ritual

Conventional actions denoting differences in rank are considered a central part of a Mayan ritual honoring a local saint and provide the basis for the formal analysis presented here. The ritual elements—acts drawn from daily etiquette and other ritual contexts—are combined in a way consistent with classic theories of ritual. While providing the basis for a formal argument, ways of designating rank order are not treated as "empty ritual": they pose a moral problem for the participants that contributes to the meaning of the ritual itself.     

Stratigraphy and Practical Reason

The organization of human behavior often defies utilitarian or practical reason. Inferences based in practical reason simplify behavioral variability and as a result obscure evidence of ritual organization contained in sequences of archaeological deposits. To expose such sequences, 1 offer a behaviorally based artifact life history approach to the study of prehistoric ritual stratigraphy. I illustrate this approach through a case study of ethnographic and archaeological evidence of ritual and warfare in the American Southwest. [Key words: theory, ritual, war, stratigraphy, Casas Grandes]     

On the isomorphic structure of endings: An example from everyday face-to-face interaction and balinese legong dance

Social events do not simply end but are brought to a close. The prototypic structure-in-process of an ending to a face-to-face interaction is described as having three phases: (1) the “preparation” phase, which functions to signal an individual's intention to end the interaction, thereby preparing the co-participants for a social transition; (2) the “confirmation” phase, which functions to recognize and reaffirm a nonterminal personal relationship between the co-participants while they are apart; and (3) the “finalization” phase, in which the actual leave-taking is accomplished—the interaction is ended. It is shown that the ending to a completely formalized and traditional cultural ritual such as a Balinese legong dance exhibits this same sequential organization. The isomorphic relationship between the forms of ending a face-to-face interaction and a highly stylized cultural ritual is discussed as resulting from their common need to solve similar problems through similar methods. Problems for future research are also enumerated.     

TEMPLE AND KING: RESOURCE MANAGEMENT, RITUALS AND REDISTRIBUTION IN EARLY BALI

This article discusses the intricate relationship between economics, temples, rituals, and king and kingship in early Bali. So far the anthropological representation of the organization of the pre-colonial or early colonial Balinese state and society has oscillated between the 'theatre state' in which 'power served pomp' and the alleged disjunction of the state from an economy based for the most part on irrigated agriculture (rice). This article suggests that regional lords as well as kings had a substantial share in the economy as well as in the ritual organization of irrigation agriculture. This involvement functioned on both the local or regional level, with its corresponding irrigation associations ( subak ) and their rituals, and on the transregional level, with its major temples – which also acted as redistribution centres – and their authorities.     

Potlatch and the articulation of modes of production: revisiting French Marxist Anthropology and the history of central Africa

This essay seeks to understand the potlatch as indicative of a wider category of exchange. Looking at the similarity in wild exchange rituals between northwestern America and central Africa the article argues that potlatch ritual is not as an archaic remnant but a product of the interaction between capitalist and ‘human’ modes of production. In this dynamic ‘human modes of production’ (see anon) did not become capitalist, but rather there was a ritual escalation related to a series of non-capitalist imperatives based in rights in people and theatrical displays of authority. In constructing the theoretical structure used to make this case I draw on and seek to rehabilitate the work of French Marxist Anthropologists working in central Africa, above all Georges Dupré and Pierre-Philippe Rey.     

Inside the “African Cattle Complex”: Animal Burials in the Holocene Central Sahara

Cattle pastoralism is an important trait of African cultures. Ethnographic studies describe the central role played by domestic cattle within many societies, highlighting its social and ideological value well beyond its mere function as ‘walking larder’. Historical depth of this African legacy has been repeatedly assessed in an archaeological perspective, mostly emphasizing a continental vision. Nevertheless, in-depth site-specific studies, with a few exceptions, are lacking. Despite the long tradition of a multi-disciplinary approach to the analysis of pastoral systems in Africa, rarely do early and middle Holocene archaeological contexts feature in the same area the combination of settlement, ceremonial and rock art features so as to be multi-dimensionally explored: the Messak plateau in the Libyan central Sahara represents an outstanding exception. Known for its rich Pleistocene occupation and abundant Holocene rock art, the region, through our research, has also shown to preserve the material evidence of a complex ritual dated to the Middle Pastoral (6080–5120 BP or 5200–3800 BC). This was centred on the frequent deposition in stone monuments of disarticulated animal remains, mostly cattle. Animal burials are known also from other African contexts, but regional extent of the phenomenon, state of preservation of monuments, and associated rock art make the Messak case unique. GIS analysis, excavation data, radiocarbon dating, zooarchaeological and isotopic (Sr, C, O) analyses of animal remains, and botanical information are used to explore this highly formalized ritual and the lifeways of a pastoral community in the Holocene Sahara.     

Alternating Ontologies: Exchange and Ritual in Anganen History

In this article I examine the changing social and historical context of exchange and ritual amongst the Anganen of the Southern Highlands Province of Papua New Guinea, a neglected theme in Highland ethnography. I focus primarily on the history of the incorporation of one spirit cult ritual, rimbu, and its relationship to the other major spirit cult, kabit, and just how these two cults inter-relate with two major categories of exchange—the ceremonial pig kill (yasolu) and the more ‘mundane’ forms of exchange associated with such events as marriage and death. It is the structural parallels, differences and interconnections between these two exchange categories and the two ritual types which have guided much of the historical development of local social structure until colonisation. This has resulted in a substantial, though not necessarily stable, integration of ritual and exchange which has been ‘played out’ over the approximately fifteen-year periods between yasolu pig kills. I argue that it is this set of oppositions that provides the structural basis for different potentialities for male capacity. On occasion these may be so graphically distinct that they may be called differing social ontologies, different baselines for being and action. Different aspects of rimbu were adopted from around the turn of the twentieth century until colonisation some 50 years later when both kabit and rimbu were abandoned under mission pressure. However, to talk about the adoption of rimbu and the changes to Anganen social structure which it helped to produce as ‘pre-colonial’ history is misleading to the extent that much of the impetus for change was bound up in the efflorescence of trade caused by the Australian pearling industry in the Torres Strait. I call this period ‘ante-colonial’ in order to highlight the impact of the Australians and the irony that what the Australians indirectly helped create, rimbu as a central feature to Anganen social life, was destroyed with the direct colonial presence and missionisation.     

Negotiating the Ritual and Social Order through Spectacle: The (Re)Production of Macassan/Yol▒u Histories1

Broadly framed in terms of performance theories by Turner and Beeman, this paper weaves together the historical, mythical, ritual and performative aspects of a 1997 encounter in Sulawesi between Yol?u (an Aboriginal people of northern Australia) and Macassans (people from southern Sulawesi, Indonesia). The focus of the paper is an indigenous opera called Trepang, which is based on the centuries‐long history of trading relations and family connections between the two groups, and the way its performance was used by the Yol?u and Macassan cast members to renegotiate their often turbulent shared history, along with the contemporary social and ritual order. In this light, Trepang can be understood as a restorative social process, a means of pursuing a common path and a way of ameliorating the discrepancies of the past—bringing the parties finally together as one. Analysing the social context in which the performance of historical ‘truths’ was negotiated, I unpack key events in the staging of this ‘play within a play’ and demonstrate the need to transgress the dualism of ritual and spectacle.     

A nematode hemoglobin gene contains an intron previously thought to be unique to plants

Summary Hemoglobin genes from plants and animals both have a characteristic chromosomal organization. Plant hemoglobin genes contain a unique intron inserted into the heme-binding domain of exon 2. This intron has not been previously reported in animal globin genes, and its loss was hypothesized to have occurred early in the evolution of hemoglobins. We report here a unique six-intron, seven-exon internally duplicated nematode hemoglobin gene that contains an intron equivalent to the plant central intron in its first repeat. This nematode hemoglobin gene has lost both the central and the normal third intron in its second repeat. The nematode globin also contains a unique intron between its secretory peptide leader sequence and its coding sequence, which is absent in other extracellular invertebrate globin genes. Possible models to explain the head-to-tail duplication of this gene are discussed. Offprint requests to: B. Pohajdak     

Moral Agency,Identity Crisis and Mental Health: An Anthropologist’s Plight and His Hmong Ritual Healing

During anthropological fieldwork, the author had a serious accident on the outskirts of a Hmong village in the highland of Laos. However, this dramatic incident turned out to be the occasion of his ritual initiation into the local village community. An analysis of narratives of the incident reveals Hmong conceptions of the anthropologist’s physical, mental and moral affliction, its causative concomitants and his ritual healing. Hmong mental health and identity are situated in a moral space of exchange relationships to significant others, challenging basic assumptions of concepts of the person widely held in psychiatry and beyond. The healing ritual transformed the author’s being from indeterminate “other,” in a life-threatening state of identity crisis, to a wholesome Hmong “self,” in a state of health and moral agency. This exemplary rite de passage highlights the affinity of ritual healing and constitution of self in a moral space. The underlying relational concept of the person is in sharp contrast to psychiatry’s concepts of the person, which are deeply shaped by values of individualism. Psychiatric services must accommodate substantial differences in the concepts of the person when treating Hmong migrants from Laos.     

Potential and effective meaning in therapeutic ritual

Anthropologists who accept the functionalist dogma that everything in a culture is related to everything else can easily demonstrate from their own point of view that any ritual is richly meaningful. If, then, the healing power of therapeutic ritual depends on making illness meaningful, any ritual, if seen from this perspective, should be efficacious. We must distinguish, however, between potential and effective meaning, i.e. what a ritual might mean and what it does mean to participants in it who generally lack an anthropologist's global view of their culture. Effective meaning can be assessed by examining a ritual's relevance to the situation in which it occurs and factors which facilitate or hinder communication of what it might mean to particular persons. This argument is illustrated by analyzing the meaning of a Chinese healing ritual in two different situations in which it occurs.     

Becoming a Christian in Fiji: an ethnographic study of ontogeny

By means of an ethnographic and developmental analysis, this article shows how everyday ritual practice is fundamental to people's constitution over time of ideas that, in this case, inform a specifically Fijian Christianity. Focusing on the developmental process that is the fixation of belief, and on the significance of ritual for this process, it explores transformations in ideas about God, Sunday school, and death ceremonies held by Sawaieke girls and boys between 7 years, 10 months and 13 years old. The broader objective is to demonstrate, first, how data obtained systematically from children can illuminate our understanding of ritual and its significance, and, secondly, how an analysis of the developmental process necessarily entails a concomitant analysis of the social relations that inform it.     

Becoming a Christian in Fiji: an ethnographic study of ontogeny

By means of an ethnographic and developmental analysis, this article shows how everyday ritual practice is fundamental to people's constitution over time of ideas that, in this case, inform a specifically Fijian Christianity. Focusing on the developmental process that is the fixation of belief, and on the significance of ritual for this process, it explores transformations in ideas about God, Sunday school, and death ceremonies held by Sawaieke girls and boys between 7 years, 10 months and 13 years old. The broader objective is to demonstrate, first, how data obtained systematically from children can illuminate our understanding of ritual and its significance, and, secondly, how an analysis of the developmental process necessarily entails a concomitant analysis of the social relations that inform it.     

Establishing mutual misunderstanding: a Buryat shamanic ritual in Ulaanbaatar

This article discusses a strange case of shamanic ritual performed for a Buryat family in Mongolia's capital city Ulaanbaatar. This performance not only differs from those described in the regional literature, but it also seems to challenge some of the models used to account for ritual efficacy. Indeed, while the cathartic use of Buryat traumatic history to deal with a patient's misfortune in shamanic rituals is quite well documented, this performance stands out for the uncompassionate hopelessness with which spirits spoke of the family's fate as exiles in Mongolia. Meanwhile, the ever‐growing tension between participants, which culminated in an open crisis, would be a sure sign of a ritual failure had it not been the clear result of the shaman's own efforts to establish mutual misunderstanding between the spirits, the patients, and herself. Drawing on a pragmatic approach to ritual efficacy, this article ponders on the specific purpose of a performance which seems to be aimed at creating a context of miscommunication between participants.     

Words of power: Personal empowerment and healing

This paper examines instances of ritual use of words in a diverse selection of alternative healing groups in a modern society. These words are distinguished by their users' belief that they are endowed with a power, an effectiveness, separate from and in addition to their literal meaning. Three specific features of ritual language contribute to its effectiveness: (1) its function as an objectification of power, (2) its transformative functions — especially its metaphoric and metonymic usages, and (3) its performative aspects. This paper argues that one of the key factors in healing illness is mobilizing resources of power, especially enhancing the ill person's sense of personal empowerment. Ritual language use in alternative healing is one of the foremost elements in this empowerment, because it both represents and objectifies power. Within a belief system in which they are significant, words of power indeed have the power to effect healing.     

Classic Maya State, Urbanism, and Exchange: Chipped Stone Evidence of the Copán Valley and Its Hinterland

In this article I use quantitative data from 91,916 pieces of chipped stone artifacts from the Copán Valley and its hinterland in Honduras to understand better the nature and role of exchange in the development of a Classic Maya state-level society. The results of this study suggest that intraregional exchange was more crucial for state development than was longdistance exchange. The management of procurement and exchange of utilitarian commodities, such as Ixtepeque obsidian blade cores, along with other factors, played a significant role in the development of the Copán state. In contrast to other major Maya lowland states, the Copán state directly obtained obsidian blade cores from nearby sources, distributed them to local leaders at Copán, and exported them to local rulers in neighboring regions. In this sense, the Classic Copán state maintained a centralized and integrated political and economic organization based on far more than kinship, ideology, and ritual, [exchange, complex society, urbanism, Classic Maya state]     

'Owner' and 'Managers': Ritual Cooperation and Mutual Dependence in the Maintenance of Rights to Land

Introductory comments concern the duality of some Australian Aboriginal social organi-zations, particularly with respect to ritual action and the enunciation of rights to land. Ethnographic data are presented from the north of Western Australia. Aborigines in this region own land which they inherit and members of a patri-moiety realize their rights in land through subsequent ritual performances. However, members of their opposed patrimoiety who are also land owners play an indispensible role in any ritual action, so that members of both moieties are dependent upon one anothelr in the exercise of rights to land. Further data are provided which show the complex ritual and social relationship between four landowners in the region. It is concluded that the four men are mutually dependent in matters relating to their land. Consequently, Aborigines in the region stress the joint ownership and sharing of land, rather than their independence.