Food as the Holographic Condensation of Life in Sri Lankan Rituals

This paper seeks to elaborate the dynamics through which food acquires potency in shaping human life and organisation as it takes shape in enacting ritual transformation. I argue that whereas life and various existential concerns get condensed from the fringes of the social order into ritual, food further holographically condenses the existential concerns of life with which it is entangled as an assemblage. As such, it turns into a centripetal force in ritual by constituting a means that enables ritual and somatic transformation to materialize in the matter of food and thus in helping to render ritual effective. To grasp this complex process we will look at the basic dynamic of holographic condensation throughout the different ways in which various foods ritually enact the regeneration of life in the astrological New Year and the Sātuwe anti-sorcery healing rite in a Sinhalese Buddhist village in the North-Western province of Sri Lanka.     

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.     

Discursive Formation,Ethnographic Encounter,Photographic Evidence: The Centenary of Durkheim's Basic Forms of Religious Life and the Anthropological Study of Australian Aboriginal Religion in His Time

Historical research on the work of Émile Durkheim has often been confined to textual analysis aiming to reconstruct his research in the context of anthropological discourses at the turn of the 20th century. As radical changes in the visual culture of the late 19th century shaped the formation of anthropology as an academic discipline, the ambition of this article is to elaborate the ways Durkheim's use of ethnographic data and visual material formed the foundation of the theoretical and methodological design of his approach to religion. By tracing features in his Basic Forms that emphasize visual material and prioritize religious practice, I submit that the photographic evidence given in Spencer and Gillen's account of Aboriginal religion allowed Durkheim to theorize religion primarily through ritual. Photography, as a visual means of representation, enhanced the study of religion by focusing on ritual without necessarily demanding consideration of its mythical narratives and cosmological accounts. Based on a thorough analysis of his Basic Forms, this article argues that Durkheim used the photographs of the Aborigines of Central Australia systematically and that this use of photographs consequently guided his ethnographic depiction and his selection of theoretical concepts and methodological procedures.     

Discriminative features of type I and type III secreted proteins from Gram-negative bacteria

The amino acid composition of sequences and structural attributes (α-helices, β-sheets) of C-and N-terminal fragments (50 amino acids) were compared to annotated (SWISS-PROT/ TrEMBL) type I (20 sequences) and type III (22 sequences) secreted proteins of Gram-negative bacteria. The discriminant analysis together with the stepwise forward and backward selection of variables revealed the frequencies of the residues Arg, Glu, Gly, Ile, Met, Pro, Ser, Tyr, Val as a set of strong (1-P < 0.001) predictor variables to discriminate between the sequences of type I and type III secreted proteins with a cross-validated accuracy of 98.6–100 %. The internal and external validity of discriminant analysis was confirmed by multiple (15 repeats) test-retest procedures using a randomly split original set of proteins; this validation method demonstrated an accuracy of 100 % for 191 non-selected (retest) sequences. The discriminant analysis was also applied using selected variables from the propensities for β-sheets and polarity of C-terminal fragments. This approach produced the next highest and comparable cross-validated classification accuracy for randomly selected and retest proteins (85.4–86.0 % and 82.4–84.5 %, respectively). The proposed sets of predictor variables could be used to assess the compatibility between secretion substrates and secretion pathways of Gram-negative bacteria by means of discriminant analysis.     

Niche construction and the behavioral context of plant and animal domestication

Many animal species attempt to enhance their environments through niche construction or environmental engineering. Such efforts at environmental modification are proposed to play an important and underappreciated role in shaping biotic communities and evolutionary processes. 1 , 2 Homo sapiens is acknowledged as the ultimate niche constructing species in terms of our rich repertoire of ecosystem engineering skills and the magnitude of their impact. We have been trying to make the world a better place—for ourselves—for tens of thousands of years. I argue here that it is within this general context of niche‐construction behavior that our distant ancestors initially domesticated plants and animals and, in the process, first gained the ability to significantly alter the world's environments. The general concept of niche construction also provides the logical link between current efforts to understand domestication being conducted at two disconnected scales of analysis. At the level of individual plant and animal species, on one hand, there recently have been significant advances in our knowledge of the what, when, and where of domestication of an ever‐increasing number of species worldwide. 3 At the same time, large‐scale regional or universal developmental models of the transition to food production continue to be formulated. These incorporate a variety of “macro‐evolutionary” causal variables that may account for why human societies first domesticated plants and animals. 4 , 5 This essay employs the general concept of niche construction to address the intervening question of how, and to connect these two scales of analysis by identifying the general behavioral context within which human societies responded to “macroevolutionary” causal variables and forged new human plant or animal relationships of domestication.     

Cultural Rules, Rituals, and Behavior Regulation

While it is generally agreed that culture and biology are both relevant to an understanding of human behavior, there is little consensus about the appropriate use of reductionist procedures. Disagreement abounds concerning the nature of the interaction and the relative contribution of distal and proximal mechanisms. An understanding of such issues may emerge only with long study of the interaction of variables at different conceptual levels of organization that intervene between the genes and culture. It is toward this larger end that the limited efforts of this paper are directed. Two cultural phenomena are considered: Murdoch's "social laws of sexual choice," and aspects of human ritual behavior. Although these constitute a unique organization of cultural items, I attempt to show how they are influenced by underlying biopsychological processes. I specifically reject, however, the view that cultural phenomena are isomorphic with, or can be completely reduced to, such processes. Emergent novelty and multiple possibilities are always present at more inclusive levels of organization. I argue that the relationship between the different sets of system variables is based on homologous functions and not merely on analogies.
SEYMOUR PARKER is Professor, Department of Anthropology, University of Utah, Salt Lake City. UT 84112     

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]     

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.     

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.     

Ritual production of environmental history among the Arawakan Wakuénai of Venezuela

This essay examines ritual and ceremonial activities among the Arawakspeaking Wakuénai of the Venezuelan Amazon as processes of constructing power relations in changing historical and ecological conditions. Ritual evocations of the vertical dimension of power relations between mythic ancestors and human descendants adapt local populations to conditions of relatively severe stress, such as epidemics and scarcity of fish in long wet seasons. Other rituals evoke the horizontal dimension of power relations between affinally-related groups as a way of expanding the local descent group in conditions of lowered stress. These two ways of exercising ritual power link human populations to specific natural habitats and provide flexibility needed to adjust to demographic and other historical changes. Through ritual performances, the Wakuénai transform the natural environment into a cultural landscape of socialized objects and, conversely, remember the history of political relations among peoples through spirit-naming of natural species, objects, places, and geographic landmarks.     

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.     

Costly signaling,ritual and cooperation: evidence from Candomblé, an Afro-Brazilian religion

The apparent wastefulness of religious ritual represents a puzzle for rational choice theorists and evolutionary scholars. In recent years, it has been proposed that such rituals represent costly signals that promote intragroup cooperation precisely because of the effort and resources they require. This hypothesis was tested over the course of a 14-month long ethnographic study in the northeast of Brazil. The research focused on adherents of Candomblé, an African diasporic religion organized in autonomous congregations primarily located in low-income urban areas. Individuals who reported higher levels of religious commitment behaved more generously in a public goods economic game and revealed more instances of provided and received cooperation within their religious community. This suggests that ritual as a costly signaling may effectively predict willingness to cooperate with other group members and that the signaler may accrue benefits in the form of received cooperation. Socioeconomic variables are also shown to mediate religious signaling. This raises the possibility that signalers strategically alter their expressions of commitment as their needs and circumstances change.     

From Racing to Rugby: All Work and No Play for Gogodala Men of Western Province,Papua New Guinea

In this article, I analyse how Gogodala men in Western Province approach the sport of rugby league football as an extension of the practice of canoe racing. Despite colonial changes and mission attempts to redeem canoe racing by labelling them ‘cultural games’, canoe races continue to embody clan relations and demonstrate inner masculine strength, collective clan power and a local work ethic. Although there has been a general lack of attention given to studies of sport in Papua New Guinea, a discourse has emerged that analyses sports competitions as either a modern form of play and a replacement for past ritual activities or as a contemporary exemplar of warfare and other eradicated practices. As the Gogodala have not practised headhunting or warfare for over one hundred years, I want to contribute to this discussion by exploring how contemporary canoe racing and rugby league form an integral part of conceptualisations of work and dala ela gi, or ‘the male way of life’.     

Dancing with a Difference: Reconfiguring the Poetic Politics of Aboriginal Ritual as National Spectacle1

This paper argues that indigenous dance is a poetic politics of cross‐cultural encounter that engages Aboriginal identities with those of the Australian nation. I question the nature of this encounter in terms of a performative dialogue that is both musically and kinesically presented by indigenous communities and ‘translated’ into political discourse by the government. The sentiments of ‘translation’ raise questions as to how local ritual expressions of Aboriginal dance can mediate dialogue when presented as national spectacle. What is being meditated? What is happening in the process of evocation? In this performative nexus, I focus specifically on the poetic politics of Yolngu ritual as spectacle; the nature of performative dialogue in terms of shared dance forms between indigenous communities; the problem of the authentication of dance identities; and how corporeal dispositions of indigenous dance genres influence national sentiment by their symbolic power. I pursue these issues through an analysis of how ancestral dances have been repositioned in national performance venues, such as concerts, cultural centres and ritual arenas, as a means of asserting performative statements about indigenous positioning within the nation‐state. The nature of this dialogue raises questions of authenticity and processes of authentication. It highlights indigenous concerns to control representations of indigeneity as national event, as well as a desire to convey something of the sentiment and sentience embodied in the poetics of their ancestral performances.     

Punishment of Minor Female Genital Ritual Procedures: Is the Perfect the Enemy of the Good?

Female genital alteration (FGA) is any cutting, removal or destruction of any part of the external female genitalia. Various FGA practices are common throughout the world. While most frequent in Africa and Asia, transglobal migration has brought ritual FGA to Western nations. All forms of FGA are generally considered undesirable for medical and ethical reasons when performed on minors. One ritual FGA procedure is the vulvar nick (VN). This is a small laceration to the vulva that does not cause morphological changes. Besides being performed as a primary ritual procedure it has been proposed as a substitute for more extensive forms of FGA. Measures advocated or taken to reduce the burden of FGA can be punitive or non‐punitive. Even if it is unethical to perform VN, we argue that it also is unethical to attempt to suppress it through punishment. First, punishment of VN is likely to cause more harm than good overall, even to those ostensibly being protected. Second, punishment is likely to exceed legitimate retributive ends. We do not argue in favor of performing VN. Rather, we argue that non‐punitive strategies such as education and harm reduction should be employed.     

Ka'apor ritual hunting

Several investigators cite population control, frequent settlement relocation, trekking, expansion of diet breadth, and food taboos as strategic responses to game depletion by indigenous populations living in interfluvial zones of lowland South America. The Ka'apor Indians of the interfluvial forest of northern Maranhão, Brazil, employ other means of optimizing hunting efficiency, partly based on ritual. Menstruating women, pubescent girls, and parents of newborns can consume meat only of the tortoise (Gochelone denticulata), the first prey species to be hunted out of an area. Tortoise capture requires, on average, one full day of hunting. This means that the full potential of hunting pressure does not materialize near the settlement. Meat productivity is unusually high even near old settlements. I argue that ritual tortoise hunting helps to regulate environmental utilization, to maintain a sustained yield of meat protein, and to expand the catchment area gradually.     

Knowing human moral knowledge to be true: an essay on intellectual conviction

The question addressed in this article is how people come to know the foundational axioms of their moral systems as true and correct. Drawing on my fieldwork among the Himba of northwestern Namibia, I argue that the most potent form of intellectual conviction is not generated through the external manipulations of ritual, but through a deeply internal experience in which moral knowledge coalesces with a subjectively perceived experience of timeless universality.     

Divergent modes of address and (re)contextualization in Loma ritual prayer

This article explains the ritual symbolism of a sacrificial rite characteristic of the so-called 'secret societies' of the conflict-ridden Upper Guinea forest and coastal region of West Africa. Whereas the political dimension of these secret societies or cults is relatively well known, very little knowledge exists about the ritual communication with imperceptible beings around which the cults are organized. It appears from the study of Loma ritual prayer that secret mask cults are typical self-referential entities constituted by a symbolism emerging from a reconfiguration in ritual speech of modes of relationships characteristic of the social structure of the Loma of Guinea and Liberia. Against recent anthropological theories of ritual which reject the idea that ritual can be defined as communication of meaning, it is argued that Loma sacrificial prayer conveys an essential 'message' about the secret cult's constitution. In addition to an analysis of the recontextualization of modes of relationships that typifies Loma ritual prayer, the article also pays attention to indexical expressions in prayer which serve to negotiate social relationships and power relations external to the ritual context.     

Rains gone bad, women gone mad: rethinking gender rituals of rebellion and patriarchy

This article reconsiders the argument that 'rituals of rebellion' be seen as women's ritual response to everyday patriarchal structures – an argument originally suggested by Gluckman, but recently evoked by Spencer, the Creiders, and others – in light of recent anthropological theorizing on gender. Using as an example one such women's ritual among the Ihanzu of Tanzania, I show how this particular formulation reduces complex notions of gender and gender practices to unnuanced, monolithic, and all-encompassing gender-systems, both in everyday and ritual realms. This it does, first, by conflating gender ideals with gender behaviours and, second, by ignoring people's conflicting ideas about gender. By problematizing these contradictions, I demonstrate how Ihanzu women's rites are not about rebellion but gender complementarity, played out by women dancers embodying both genders simultaneously. Above all, this case compels us to rethink, fundamentally, 'rituals of rebellion' and 'patriarchy'.