Knowledge and use of fungi by a mycophilic society of the Venezuelan Amazon

This paper reports on the knowledge and useful applications of various fungi by the Hotï, a recently contacted Native American society inhabiting the Sierra Maigualida region of the Venezuelan Amazon. At least 31 folk taxa of fungi are esteemed as sources of nutrition, powerful media for hunting magic, protective charms against black magic, human medicinal agents, or body adornments. Even though the results presented here probably do not exhaust the total number of species known and used by them, they nevertheless suggest that the Hotï constitute one of the rare mycophilic societies in the Venezuelan Amazon. Further research is needed in order to obtain a more complete picture of the complexity of humanfungi relationships in this society.     

Afterword: Mysteries of Culture

All humans face the same epistemological dilemma: They must rely on an inherently limited—albeit life-giving—frame of reference to understand a world (which includes other people and cultures) that can never be completely understood in humanly particular terms. Given our common lot, anthropologists and "Natives," and outsiders and insiders, are never absolutely different, for difference is a matter of degree. Further more, the reality of difference, for all humans, is to be found in semiotic processes like translation and interpretation. Even terms that seem neutral to us, like individual and society, are culturally distinctive concepts that would not be commonsensical to all people, everywhere. Even the most familiar meanings are never completely transparent, not even to those "Natives" who use them with ease. Thus, anthropological outsiders and the insiders they study (and who study them) must struggle to transcend their own familiar rationalizations in their attempts to understand one another.     

Collaborative research and intellectual property rights

Scientists find themselves working more and more with indigenous, traditional and local communities in all aspects of their collections and investigations. Indigenous knowledge has become increasingly important in research while at the same time local communities have become increasingly politicized in the use, misappropriation, and commercialisation of their knowledge and biogenetic resources. It is becoming more and more difficult for even the most well-intentioned scientists to stride into indigenous areas and collect plants, animals, folk tales, and photos without having first to convince local leaders that the scholarly efforts will somehow benefit the communities — that the benefits of research results will directly and indirectly lead to strengthening the traditional society. In many parts of the world, indigenous peoples only allow Collaborative Research in which the scientific priorities and agendas are controlled by the communities, or Community Controlled Research in which the communities actually contract scientists to carry out the group's research plan. Control over data has become one of the key battle cries for the indigenous movement, that is now demanding Intellectual Property Rights over information obtained through research and just compensation for economic benefits that eventually may accrue. This paper deals with some of the ethical and practical issues that frame this rapidly evolving debate.     

From Farmer Al Falfa to the Hopperdozer: <Emphasis Type="Italic">Medicago sativa</Emphasis> in North American Folkways

Alfalfa was integral to the agricultural revolution in Europe because of the plant’s soil nitrifying properties and was widely introduced throughout North America. American folkways eventually addressed planting, harvesting, plant protection, and uses of alfalfa as animal forage and human medicine. Tall tales and folk heroes featured the plant, and it was viewed as bringing luck and success. Alfalfa festivals, including Alfalfa Queens and Princesses (both human and livestock), became widespread in the West and Midwest. “Alfalfa” was used to name fictitious as well as historical persons and places. Alfalfa, the world’s most important forage legume, is scarcely represented in standard folkloristic references, a deficiency corrected by this compilation of North American folkways.     

Street smarts and urban myths: women, sex work, and the role of storytelling in risk reduction and rationalization

Storytelling has a strong tradition in inner-city American communities. In this article, we examine patterns of storytelling among a sample of drug-using women from New York City who engage in street-based sex work. We consider two particular formats of storytelling for analysis: "street smarts" and "urban myths." Street smarts are stories of survival, and urban myths are compilations of street legends spread by word of mouth. The narratives are filled with tales of extreme risk across situations. The women used the stories to delineate the boundaries of risk as well as to rationalize risks they deemed to be inevitable but temporary in their lives. Few of the women capitalized on the greater instructive quality of the stories toward increased risk reduction, which may relate to the women's distance from an identity of "sex worker." If properly harnessed, the strength of storytelling suggests new avenues for risk-reduction interventions.     

Personal Meaning and the Transformation of a Mental Image

It is generally accepted that the reflection of reality in human consciousness is by no means an exact photographic reproduction of reality. "An image is the reflection of an object, and an object is reflected in an image in just the same guise as it exists in the real life relation between it and the subject" (Rubinshtein, 1957. P. 230). Thus, an element of personal, subjective partiality, the reflection of not only phenomena or objective relations themselves but also of their meaning for the person and their relation to his needs (Rubinshtein, 1959. P. 124; Leont'ev, 1977; Vilyunas, 1983; etc.), is necessarily present in a mental image. Personal meaning is also a component of individual consciousness; in it the partiality of that consciousness finds expression, a partiality conditioned by the link between that consciousness and the subject's need and motivational sphere and the reality of his life in the world (Leont'ev, 1977. Pp. 152-53). The objects and phenomena of reality are presented to us in direct perception and in our imagination in a form that is "colored" by the personal meaning they have for us as a result of their objective place in our life activity and their relation to the realization of our needs. It is not always possible to differentiate between objective content and personal relation even in reflection. Often, the meaning of an object cannot be separated from the object itself and examined impartially, from the sidelines, so to speak. This is most patently in evidence in the example of one's perception of other people, especially those who are very familiar.     

"Making Twos": Pairing as an Alternative to the Taxonomic Mode of Representation

Melpa-speaking children do very poorly on cognitive tasks, in general, and as compared to children from another traditional society in Papua New Guinea. Causes for this difference are sought in an analysis of the tasks which shows them to require a taxonomic strategy for successful performance and in an analysis of the folk taxonomies of the respective societies which shows them to vary in complexity. Further study of Melpa representation reveals that this can better be represented as a pairing rather than a taxonomizing tendency This finding allows a reinterpretation of the cognitive task results . [Cognition, child development, ethnosemantics, world view, Melpa, Papua New Guinea]     

Identification of biological relationships from text documents using efficient computational methods

The biological literature databases continue to grow rapidly with vital information that is important for conducting sound biomedical research and development. The current practices of manually searching for information and extracting pertinent knowledge are tedious, time-consuming tasks even for motivated biological researchers. Accurate and computationally efficient approaches in discovering relationships between biological objects from text documents are important for biologists to develop biological models. The term "object" refers to any biological entity such as a protein, gene, cell cycle, etc. and relationship refers to any dynamic action one object has on another, e.g. protein inhibiting another protein or one object belonging to another object such as, the cells composing an organ. This paper presents a novel approach to extract relationships between multiple biological objects that are present in a text document. The approach involves object identification, reference resolution, ontology and synonym discovery, and extracting object-object relationships. Hidden Markov Models (HMMs), dictionaries, and N-Gram models are used to set the framework to tackle the complex task of extracting object-object relationships. Experiments were carried out using a corpus of one thousand Medline abstracts. Intermediate results were obtained for the object identification process, synonym discovery, and finally the relationship extraction. For the thousand abstracts, 53 relationships were extracted of which 43 were correct, giving a specificity of 81 percent. These results are promising for multi-object identification and relationship finding from biological documents.     

The evolution of the human mind and logic--mathematics structures

The evolution of the human mind is discussed based on: (i) the fact that living beings interchange matter, energy and information with their environment, (ii) an ontological interpretation of the "reality" of the quantum world, of which logic-mathematics structures are considered constitutive parts, (iii) recent theories according to which living beings are considered as dynamic complex systems organized by information, and (iv) the fact that the evolution of living beings is guided by information about the environment and by intrinsic information on living systems (auto-organization). Assuming the evolution of vision as a model we observe that the driving forces that directed the evolution of the eyes, as dynamic complex systems, are the information about the environment supplied by sunlight and the intrinsic information-gaining mechanism of living organisms. Thus, there exists a convergence toward a visual system with the greatest ability to obtain light information, like the human eye, and also a divergence that leads to the development of specific qualities in some species. As in the case of vision the evolution of the human mind-brain cannot be a consequence of factors unrelated to the object of its own functioning. The human mind was structured for the acquisition from reality of the logic-mathematics structures that underlie the whole universe and consequently of an internal representation of the external world and of its own self. Thus, these structures are, together with the intrinsic capacity for auto-organization of the human brain, the predominant driving force of the human mind evolution. Both factors are complementary.     

The Phylogeny of Little Red Riding Hood

Researchers have long been fascinated by the strong continuities evident in the oral traditions associated with different cultures. According to the ‘historic-geographic’ school, it is possible to classify similar tales into “international types” and trace them back to their original archetypes. However, critics argue that folktale traditions are fundamentally fluid, and that most international types are artificial constructs. Here, these issues are addressed using phylogenetic methods that were originally developed to reconstruct evolutionary relationships among biological species, and which have been recently applied to a range of cultural phenomena. The study focuses on one of the most debated international types in the literature: ATU 333, ‘Little Red Riding Hood’. A number of variants of ATU 333 have been recorded in European oral traditions, and it has been suggested that the group may include tales from other regions, including Africa and East Asia. However, in many of these cases, it is difficult to differentiate ATU 333 from another widespread international folktale, ATU 123, ‘The Wolf and the Kids’. To shed more light on these relationships, data on 58 folktales were analysed using cladistic, Bayesian and phylogenetic network-based methods. The results demonstrate that, contrary to the claims made by critics of the historic-geographic approach, it is possible to identify ATU 333 and ATU 123 as distinct international types. They further suggest that most of the African tales can be classified as variants of ATU 123, while the East Asian tales probably evolved by blending together elements of both ATU 333 and ATU 123. These findings demonstrate that phylogenetic methods provide a powerful set of tools for testing hypotheses about cross-cultural relationships among folktales, and point towards exciting new directions for research into the transmission and evolution of oral narratives.     

Operational, Representational, and Explanatory Models

This paper offers an interpretation of the concept of social structure in the context of a theory of models, construed as mental structures, conscious or unconscious. Operational and representational models are attributed to members of the society studied, explanatory models to the anthropologists studying them. The social structure is found to have an objective reality but at the same time to be dependent on the existence of the models. And in this it seems to exhibit a general property of objects of the social sciences.     

Stories Remote Sensing Images Can Tell: Integrating Remote Sensing Analysis with Ethnographic Research in the Study of Cultural Landscapes

Although remote sensing techniques have become important methodologies in geographical studies, their quantitative tradition and empirical strength have discouraged their use in ethnographically based research of cultural landscapes. Using Uxin Ju of Inner Mongolia in China as a case study, this paper, adopting the approach of mixed methods, explores the integration of remote sensing techniques with ethnographic research in the study of cultural landscapes. In particular, it examines how remote sensing techniques, combined with ethnographic methods, can contribute to the study of cultural change and human perceptions as they relate to the landscape. Remote sensing analysis offers additional stories about changes in the landscape–stories not told by interviewees, or stories that supplement the account of interviewees. These stories provide important insights into cultural change and culture–landscape relationships. Through this case study, I argue that remote sensing techniques can greatly enhance ethnographic research in the study of cultural landscapes.     

Ndumba Folk Biology and General Principles of Ethnobotanical Classification and Nomenclature

Brent Berlin's proposed "general principles of classification and nomenclature" are examined as they apply to folk biology in Ndumba, a Papua New Guinea highlands society. Focusing on Ndumba folk zoology, supplemented with a previous analysis of their folk botany, Berlin's analytical schema for ethnobiological classification is supported, but principles of nomenclature in ethnobiology appear to be in need of reconsideration. [ethnosemantics, folk biology, language universals, Papua New Guinea]     

Representation in life sciences (6). Cultural images of the body: Organism and flesh

In the social and historical plan, the ??body?? is not still a datum of evidence. This formulation with a dualist connotation does not appear in all the human societies, certain do not distinguish the man from his flesh. The body is rather a question than an answer, a misleading evidence which reveals a multitude of different representations which assign to it a position determined within the general symbolism of the society, dependent on a social status, on a vision of the world, and inside this last one on a definition of the person. The body is a changeable reality from a society to an other one?: the images which define it, the systems of knowledge which clarify its nature, the accomplished performances are strickingly diverse, contradictory. The body is a symbolic construction. It seems to be obvious, but nothing is more imperceptible.     

Charting the history of agricultural experiments

Agricultural experimentation is a world in constant evolution, spanning multiple scientific domains and affecting society at large. Even though the questions underpinning agricultural experiments remain largely the same, the instruments and practices for answering them have changed constantly during the twentieth century with the advent of new disciplines like molecular biology, genomics, statistics, and computing. Charting this evolving reality requires a mapping of the affinities and antinomies at work within the realm of agricultural research, and a consideration of the practices, tools and social and political structures in which agricultural experiments are grounded. Three main questions will be addressed to provide an overview of the complex world of agricultural research investigated by the special issue: What is an agricultural experiment? Who is an experimenter in agriculture? Where do agricultural experiments take place? It will become apparent that agricultural experiments have a wide relevance for human development as they touch upon concerns related to human health and nutrition, contribute to policy discussions, and can affect the social and political structures in which farming is embedded.

     

Primitive Warfare and the Ratomorphic Image of Mankind

The most influential current explanations of preindustrial violence and warfare see it as determined by factors and forces entirely external to human beings and their motives and purposes. This article critically examines the most prominent of these approaches—behavioristic, sociobiological, and ecological-functional—and some of the assumptions underlying them. Then, drawing on ethnographic data from a society known for its peacefulness—the Semai Senoi—the article offers an alternative conception of action, one that views human behavior, including warfare and nonviolence, as purposive, and that sees human beings as active decision makers picking their ways through fields of options and constraints in pursuit of individually and culturally defined goals in a culturally constituted reality which they themselves are actively constructing.     

Sociobiology and Creationism: Two Ethnosociologies of American Culture

One of the most important motifs in mythology is the animal-human distinction. The relationship between humans and nonhuman animals is also a major concern of both human sociobiology and "scientific" creationism. In this paper, we suggest that sociobiology and creationism function as ethnosociologies of American society and that neither can be completely understood until they are related to each other and to the key symbols of American culture. We argue that sociobiology and creationism are comments on the secular world view of American culture and exist as transformations of one another.     

On pessimism in Australian ecology

In the face of massive human impacts upon the environment, a prevailing attitude among Australian ecologists seems to have become one of pessimism. The essay explores the consequences of this stance. Pessimism arises understandably from personal values favouring care for the natural world under conditions of rapid global change. Expression of such values is in no way illegitimate; pessimism is as justifiable a perspective as is optimism when interpreting ecology. Examples are mentioned of areas of Australian ecology where pessimism does not predominate, and where the ecological changes being wrought by the Anthropocene are accepted. But, the predominance of gloom can cause ecologists to flirt with exaggeration and with misanthropy, and perversely it can cause them to strive to prevent ecological change even though the discipline is rooted in the reality of flux. Most profoundly, it causes many citizens to switch off: gloom has limited capacity to motivate, whereas hope is the elixir of action. Because of predominant negativity, we risk losing the confidence of society. The solution is for the discipline to develop more diverse strands of interpretation, characterized by more equal doses of acceptance and hope. By balancing dejection, ecology may achieve the efficacy in debate and decision‐making that it warrants in these challenging times.     

The Problem of the Origin of Man

The development of science has made accessible to man previously unknown areas of reality, has incorporated them into the domain of knowledge, and has attracted the efforts of creative investigators. The problems and tasks occupying the human mind have multiplied. But still man himself remains for us the most challenging object of inquiry. "Know thyself" were the words of the first of the three maxims inscribed by the ancient Greeks on Apollo's shrine in Delphi.