Evolution,revolution or saltation scenario for the emergence of modern cultures?

Crucial questions in the debate on the origin of quintessential human behaviours are whether modern cognition and associated innovations are unique to our species and whether they emerged abruptly, gradually or as the result of a discontinuous process. Three scenarios have been proposed to account for the origin of cultural modernity. The first argues that modern cognition is unique to our species and the consequence of a genetic mutation that took place approximately 50 ka in Africa among already evolved anatomically modern humans. The second posits that cultural modernity emerged gradually in Africa starting at least 200 ka in concert with the origin of our species on that continent. The third states that innovations indicative of modern cognition are not restricted to our species and appear and disappear in Africa and Eurasia between 200 and 40 ka before becoming fully consolidated. We evaluate these scenarios in the light of new evidence from Africa, Asia and Europe and explore the mechanisms that may have led to modern cultures. Such reflections will demonstrate the need for further inquiry into the relationship between climate and demographic/cultural change in order to better understand the mechanisms of cultural transmission at work in Neanderthals and early Homo sapiens populations.     

Modernity, Conservative Religious Movements, and the Female Subject: Newly Ultraorthodox Sephardi Women in Buenos Aires

Conservative religious movements are multivalent. Depending on the context in which they are practiced, they are capable of signifying to their adherents modernity as much as tradition. Women who embrace these movements may find them meaningful and appealing precisely for this reason and irrespective of their apparent patriarchy. In this article, I examine the case of Argentine Jewish women of Syrian descent who have abandoned their self-described traditional form of Jewish practice and embraced Jewish ultraorthodoxy. I focus on how local concerns about modernity and "Third Worldism" inform these transformations. In so doing, I demonstrate that women, as conservative religious actors, may be motivated by the same kinds of public sphere concerns that are normally attributed to their male counterparts.     

Adolescent Movements: Dating,Elopements, and Youth Policing in Ladakh,India

ABSTRACT

In India's northwest border region of Ladakh, norms of sexuality are changing, which is resulting in the emergence of new sexual practices, such as dating, ‘roaming’, and the dramatic elopements of Buddhist and Muslim youth. This has caused the emergence of youth policing the perceived sexual infractions of others, through targeting particular zones of intimacy – marriage, religious identity, and mobility. Yet, youth policing is uneven, targeting those considered to be the most ‘at risk’ for moral transgressions, including Buddhists, the elite, and those pursuing education. Ladakhi youth are in a tenuous position, where they negotiate their desires to be ‘modern’ with the community pressure to maintain a strong sense of cultural identity. This paper examines how youth navigate between tensions of modernity and culture, showing that they employ a range of strategic practices and tactics that provide space for expressing desires for modernity, while simultaneously securing cultural loyalty.     

From small holes to grand narratives: the impact of taphonomy and sample size on the modernity debate in Australia and New Guinea

Our knowledge of early Australasian societies has significantly expanded in recent decades with more than 220 Pleistocene sites reported from a range of environmental zones and depositional contexts. The uniqueness of this dataset has played an increasingly important role in global debates about the origins and expression of complex behaviour among early modern human populations. Nevertheless, discussions of Pleistocene behaviour and cultural innovation are yet to adequately consider the effects of taphonomy and archaeological sampling on the nature and representativeness of the record. Here, we investigate the effects of preservation and sampling on the archaeological record of Sahul, and explore the implications for understanding early cultural diversity and complexity. We find no evidence to support the view that Pleistocene populations of Sahul lacked cognitive modernity or cultural complexity. Instead, we argue that differences in the nature of early modern human populations across the globe were more likely the consequence of differences in population size and density, interaction and historical contingency.     

Is human longevity a consequence of cultural change or modern biology?

Increased longevity, expressed as the number of individuals surviving to older adulthood, represents a key way that Upper Paleolithic Europeans differ from earlier European (Neandertal) populations. Here, we address whether longevity increased as a result of cultural/adaptive change in Upper Paleolithic Europe, or whether it was introduced to Europe as a part of modern human biology. We compare the ratio of older to younger adults (OY ratio) in an early modern human sample associated with the Middle Paleolithic from Western Asia with OY ratios of European Upper Paleolithic moderns and penecontemporary Neandertals from the same region. We also compare these Neandertals to European Neandertals. The difference between the OY ratios of modern humans of the Middle and Upper Paleolithic is large and significant, but there is no significant difference between the Neandertals and early modern humans of Western Asia. Longevity for the West Asian Neandertals is significantly more common than for the European Neandertals. We conclude that the increase in adult survivorship associated with the Upper Paleolithic is not a biological attribute of modern humans, but reflects important cultural adaptations promoting the demographic and material representations of modernity.     

God Is Nothing but Talk: Modernity, Language, and Prayer in a Papua New Guinea Society

This article brings together theories of local modernity and of linguistic ideology to analyze the way the Urapmin of Papua New Guinea have encountered modern linguistic ideology through their Christianization. Against the prevailing anthropological focus on the indigenization of modernity, this article argues the importance of attending to cases in which people grasp the content of modernity on its own terms. Studying this kind of local modernity allows us to model an important kind of contemporary cultural change and discover neglected aspects of modernity as refracted through the experiences of people new to it. Here, an analysis of the Urapmin encounter with modern linguistic ideology reveals that ideology's rootedness in a model that ties meaning to intention and truthfulness and favors the speaker over the listener in the construction of meaning. It is suggested that an awareness of the biases of this ideology can open up new topics in linguistic anthropology. [ modernity, linguistic ideology, religion, Christianity, Melanesia ]     

From hominins to humans: how sapiens became behaviourally modern

This paper contributes to a debate in the palaeoarchaeological community about the major time-lag between the origin of anatomically modern humans and the appearance of typically human cultural behaviour. Why did humans take so long—at least 100 000 years—to become ‘behaviourally modern’? The transition is often explained as a change in the intrinsic cognitive competence of modern humans: often in terms of a new capacity for symbolic thought, or the final perfection of language. These cognitive breakthrough models are not satisfactory, for they fail to explain the uneven palaeoanthropological record of human competence. Many supposed signature capacities appear (and then disappear) before the supposed cognitive breakthrough; many of the signature capacities disappear again after the breakthrough. So, instead of seeing behavioural modernity as a simple reflection of a new kind of mind, this paper presents a niche construction conceptual model of behavioural modernity. Humans became behaviourally modern when they could reliably transmit accumulated informational capital to the next generation, and transmit it with sufficient precision for innovations to be preserved and accumulated. In turn, the reliable accumulation of culture depends on the construction of learning environments, not just intrinsic cognitive machinery. I argue that the model is (i) evolutionarily plausible: the elements of the model can be assembled incrementally, without implausible selective scenarios; (ii) the model coheres with the broad palaeoarchaeological record; (iii) the model is anthropologically and ethnographically plausible; and (iv) the model is testable, though only in coarse, preliminary ways.     

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 Changing Moral Economy of Ancestor Worship in a Chinese Emigrant District

This paper describes the reciprocal influences between Anxi County Fujianese, whose families and clans have migrated to Singapore, and their ancestral villages in Fujian, China. The Singaporeans bring wealth and cultural capital to their poor relations in rural China. Their participation is crucial for local socioeconomic development. Besides bringing material support and globalizing values and lifestyles, they also reinvigorate and transform the local religious tradition. They, in turn, reaffirm and even remake their own ethnic and regional identity. The complex outcome illustrates the fact that China's social change under economic reforms and global influence is, in its huge rural core, not merely a matter of infrastructural, market, and social welfare improvements, but involves exchange and transformation in meanings of rituals and experiences. We can see that kinship and religion are not unchanging aspects of the cultural tradition that are separate from programs of modernity. Indeed, modernity and tradition appear to be inseparable, and they may reveal that the recipe for effective community projects requires a vital tie between cultural, social, and interpersonal processes.     

The Palestinian cause in Syrian nationalism

This article examines the role of the Palestinian cause in Syrian nationalism over the past century, specifically in how it served to unite political leadership and people during times of crisis. Syrian nationalism emerged from Pan-Arabism and remained closely affiliated with the political ideology of Arab unity that could not be complete without Palestine. It was closely associated with the anti-colonial struggle that included the Zionist encroachment on Palestine. However, Syrian nationalism was full of contradictions and ambiguities from the beginning as the nation was composed of groups with competing interests. I argue the Palestinian cause was important for overcoming the ambiguities of Syrian nationalism and allowed for the different groups to find a common ground through their support for the cause. While most work examines the role of the Palestinian cause as a political ideology, I demonstrate that it informed political practices and patronage as well. Support for the cause was based on the cultural system that existed in the Ottoman period and prior to the colonial division of the Arab Middle East into separate nation-states. It allowed for the political and cultural networks to emerge in the post-empire period. The political practices surrounding the cause such as demonstrations continued through Syrian history particularly during period of crises. Support for the cause was enforced through social and personal networks in which ordinary Syrians and their leaders engaged. I conclude with how the current crisis in Syria illustrates the limits of the cause in bridging social and political divisions in Syrian society.     

东亚现代人的起源

古遗传学过去十年的发展表明, 现代人在全新物种——智人的出现过程中并没有一个系统发育学意义上的起源, 因此, 解剖学、行为学和遗传学方面的现代性并不是一个相同且单一事件的结果。本文研究了东亚解剖学、行为学和遗传学方面的证据,现代性在每个方面都可以被理解为多地区进化过程的一个片段, 而不是一个整体。三个方面的现代性在某种程度上是相互独立的, 而且各自都是在不同的时间发展出来, 直到晚更新世的人口变化才使三者相互关联起来; 人类存活率的提高和不断扩张改变了人类的进化行程。     

Shaping the Tourist'S Gaze: Representing Ethnic Difference in a Nepali Village

A certain practice associated with the tourism industry in Nepal's Chitwan district, the 'village walk', has become one way through which ethnic status can be expressed and claims to modernity made by local people. This phenomenon illustrates how globalizing processes reinforce the particulars of locality by providing people with new frameworks through which to interpret their societies. Thus, the ideology of modernity has replaced that of caste as the way in which Tharus and Brahmans in rural Nepal understand inter-ethnic relationships. Foreign tourists serve as a foil for this reinterpretation through the practice of the village walk, in which high-caste tourist guides conduct tourists on cultural tours of Tharu villages. The representation of Tharus as 'primitive', 'jungly', and living in another time meets both the desire of tourists for exotic experiences and that of high-caste Nepalese who wish to represent themselves as belonging to the modern world from which the tourists presumably come.     

From whiteness to diversity: crossing the racial threshold in bicentennial Argentina

This article examines recent transformations on the discourses of race and nation in bicentennial Argentina, which have shifted from the notion of a fundamentally white nation to an assertion of its racial and cultural diversity. I examine the production of race in contemporary institutional and non-institutional practices that challenge the discourses of modernity according to which Argentina is a white, homogenous and Europeanized nation. The article focuses on a set of cultural manifestations involving Japanese Argentines that – as non-traditional actors in the racial and national stages and as ‘desirable’ immigrants – reveal some inherent fissures in the current official narrative that ostensibly progresses from homogeneity to diversity, and from exclusion to inclusion. By observing the performativity of race and a non-constructivist understanding of race embedded within these cultural manifestations, I argue that the newly multicultural nation continues to inherit its mechanisms of racial production from the modern nation.     

Reconsidering Witchcraft: Postcolonial Africa and Analytic (Un)Certainties

African notions of witchcraft are neither archaic nor static but are highly flexible and deeply attuned to the conundrums of our contemporary world. Many anthropologists have recently argued that notions of the African witch provide commentaries on the meaning and merit of modernity as experienced in different historical and cultural settings. By exploring one particular type of witchcraft —that involving rain—amongst the lhanzu of Tanzania, this article suggests instead that some forms of witchcraft may be more pertinent to understanding local notions of "tradition" than "modernity." It is argued that the process of identifying rain witches provides lhanzu men and women with a way to circumscribe, contemplate, and, ultimately, reassert the veracity and significance of a conceptual category they call "tradition." The article concludes by critiquing the homogenizing effects of terms like the African witch and African witchcraft, compelling us to think in terms of pluralities rather than singulars. [Keywords: witchcraft, modernity, tradition, rainmaking, anthropological theory]     

Embodying the nation: Maha Saca's post-intifada postcards

This article deals with the cultural politics of nationalism. It is argued that both the production and display of embroidered dresses and the particular ways in which these are presented on one set of picture postcards are part of the material formation of the Palestinian nation. Whereas the dresses on these postcards draw attention to a rural heritage that stands for territory and rootedness, the women-bodies presenting these dresses, both in their appearance and through the act of public presentation, express urban modernity. Such a style of representation avoids associations of the rural with “backwardness” and enables the inclusion of elements of the rural in the modern national project.     

Metamorphosis in the Culture Market of Niger

The banner of authenticity is falling in the contemporary market for non-Western culture. Taking Tuareg artisanry in Niger as a case study, I show that the neocolonial Western habit of collecting "exotic" art objects is giving way to a more collaborative proclivity toward Western objects produced in "traditional" Tuareg style. While Tuareg artisans—adjusting to social and cultural upheavals attending the urbanization of their practice and the recent Tuareg separatist rebellion—are producing such hybrid "modern" objects, some Tuareg nobles, impoverished by those same changes, have begun painting representational images of a more "authentic" Tuareg culture. The nature of the competition between Tuareg artisans and nobles, as well as the complex cross-identification between Tuaregs and their Western expatriate customers, illuminate a general perplexity about modernity in the contemporary Third World and indicate a transformation in the terms of its encounter with the West. [Tuaregs, art and artisanry, authenticity, expatriates, and modernity and tradition]     

Nationalism,Aesthetic Redemption and Aboriginality

In this paper I analyse some contemporary cultural constructions of the Australian national psyche and how these involve constructions of the otherness of Aboriginality and of modernity. In particular, I am interested in analysing how the spiritualised otherness of Aboriginality is produced and employed within nationalist discourses which are concerned with establishing the cultural integrity and authenticity of Australian culture. Aborigines have became a cultural category to be used within discourses which assign themselves a redemptive function in relationship to curing the ravages inflicted by modernity.     

水洞沟遗址第2地点古人类“行为现代性”及演化意义

解剖学意义上的现代人及其行为的演化与扩散是古人类学和旧石器考古学关注的重大科学问题。本文对水洞沟第2地点生态、技术、经济社会组织和象征行为方面的行为特征进行分析,于不同的文化层揭示出了不同的创新行为,它们分别预示了不同的演化意义。距今4~2万年间中国北方连续发展的石片石器技术系统从人类行为角度支持中国古人类连续演化的假说,在此理论背景下,探求中国古人类的行为创新需要关注人类行为的演化历程,进而总结创新表现,而非将总结自欧非等地区的现代行为清单与中国的考古学材料简单比对,进而讨论行为的现代与否。现代人出现后中国古人类行为的特殊性和多样性,促使研究者更多地关注行为变异性及不同适应策略产生的原因,而非将一系列的特征总称为现代行为;同时提醒学者们不应以总结自旧大陆西部的现代行为清单衡量和定性中国乃至东亚旧石器时代晚期人群的生物学属性和社会行为能力。     

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.     

Homocysteine in relation to C-reactive protein and low-density lipoprotein cholesterol in assessment of cardiovascular risk.

Coronary vascular disease (CVD) is a chronic, multifactorial disease that occurs often in individuals without known risk factors. We investigated the predictive value of homocysteine (Hcy) in relation to C-reactive protein (CRP) and low-density lipoprotein (LDL)-cholesterol in patients with confirmed coronary disease. The study included 87 German and 92 Syrian patients in addition to 87 German and 64 Syrian control individuals. Patients and controls were of comparable age, lifestyles and cultural background. Patients of both ethnic groups had significantly higher concentrations of Hcy and C-reactive protein compared to the controls. The lipids were higher only in Syrian patients compared to the controls. Elevated concentrations of Hcy or that of CRP (>75th percentiles) were associated with increased probability for CVD. In both population groups, the risk increased markedly in subjects who had elevated concentrations of Hcy and CRP or those who had elevated concentrations of Hcy and LDL-cholesterol. The results emphasize that detemination of Hcy may improve the predictive value of C-reactive protein and the LDL-cholesterol. Measurements of these markers are especially important for identification of patients at high risk for CVD.