The RNA worlds in context

There are two RNA worlds. The first is the primordial RNA world, a hypothetical era when RNA served as both information and function, both genotype and phenotype. The second RNA world is that of today's biological systems, where RNA plays active roles in catalyzing biochemical reactions, in translating mRNA into proteins, in regulating gene expression, and in the constant battle between infectious agents trying to subvert host defense systems and host cells protecting themselves from infection. This second RNA world is not at all hypothetical, and although we do not have all the answers about how it works, we have the tools to continue our interrogation of this world and refine our understanding. The fun comes when we try to use our secure knowledge of the modern RNA world to infer what the primordial RNA world might have looked like.     

The evolution of communal roosting in birds: origin and secondary losses

Three main benefits are thought to underlie communal roostingin birds: areduction in thermoregulation demands, a decreasein predation risk, and anincrease in foraging efficiency. Iinvestigated interspecific variation incommunal roosting tendenciesacross categories of several ecological factorsto examine therelevance of each functional hypothesis in the evolutionarytransitionto communal roosting and the secondary reversal to solitaryroostinghabits. The study phylogenetic tree included 30 families and437species. Evolutionary transitions to communal roosting occurredmore often onbranches with flocking species and with largerspecies but were not associatedwith diet, territoriality, geographicalarea, or time of day. The associationwith flocking activitiessuggests that increased foraging efficiency, a factorthoughtto operate through the formation of flocks, may have been akey factorin the origin of avian communal roosting. However,several transitions tocommunal roosting occurred on brancheswith nonflocking species, indicatingthat foraging efficiencymay not be the only factor involved in the evolutionof communalroosting. Secondary losses of communal roosting habits occurredonseveral branches, with a concomitant loss of flocking behaviorand a tendencyto exhibit territorial behavior and nocturnalforaging. Secondary lossessuggest that communal roosting iscostly to perform and maintain and may belost when an asocialselection regime operates. The large number of exceptionstothe above patterns may force a reevaluation of current functionalhypothesesabout communal roosting in birds.     

The rhetoric of transformation in ritual healing

The problem of reconciling accounts of religious healing from the points of view of comparative religion and medicine suggests the necessity of an interpretive or hermeneutic approach to the analysis of therapeutic process. This paper, in the context of examining psychotherapeutic ritual among Catholic Pentecostals, formulates an interpretive approach in which healing is conceived as a form of discourse that is both religious and psychiatric. This discourse embodies a cultural rhetoric capable of performing three essential persuasive tasks: to create a predisposition to be healed, to create the experience of spiritual empowerment, and to create the concrete perception of personal transformation. It is shown that this threefold process activates and controls healing processes endogenous to the supplicant in healing, and either redirects the supplicant's attention toward new aspects of his actions and experiences, or alters the manner in which he attends to accustomed aspects of those actions and experiences. The result is the creation of both a new phenomenological world, and new self-meaning for the supplicant as a whole and holy person.     

Signaling,solidarity, and the sacred: The evolution of religious behavior

Anthropologists have repeatedly noted that there has been little theoretical progress in the anthropology of religion over the past fifty years.^1–7 By the 1960s, Geertz² had pronounced the field dead. Recently, however, evolutionary researchers have turned their attention toward understanding the selective pressures that have shaped the human capacity for religious thoughts and behaviors, and appear to be resurrecting this long‐dormant but important area of research.^8–19 This work, which focuses on ultimate evolutionary explanations, is being complemented by advances in neuropsychology and a growing interest among neuroscientists in how ritual, trance, meditation, and other altered states affect brain functioning and development.^20–26 This latter research is providing critical insights into the evolution of the proximate mechanisms responsible for religious behavior. Here we review these literatures and examine both the proximate mechanisms and ultimate evolutionary processes essential for developing a comprehensive evolutionary explanation of religion.     

Diving down: ritual healing in the tale of The Blind Man and the Loon

Some stories enjoy a very widespread distribution in the North. Anthropologists and folklorists have long collected and analyzed these stories, and scrutinized their regional variants. Craig Mishler taps into this longstanding scholarly tradition as he looks at the widespread story of “The Blind Man and the Loon.” However, he goes beyond analyzing the form of this tale to explore what gives it healing properties. He wants to know why this story has become part of virtually every Native storyteller’s repertoire throughout the Arctic and Subarctic. One answer is that the main character and events of the story evoke the undeserved suffering that shapes the human condition everywhere. Much of the story’s power stems from its depiction of a ritual for healing the handicapped, thereby becoming a medicinal oral text. Additional power comes from the wide range of local and regional forms that adapt it to local sensibilities.     

The smallest of all worlds: pollination networks

A pollination network may be either 2-mode, describing trophic and reproductive interactions between communities of flowering plants and pollinator species within a well-defined habitat, or 1-mode, describing interactions between either plants or pollinators. In a 1-mode pollinator network, two pollinator species are linked to each other if they both visit the same plant species, and vice versa for plants. Properties of 2-mode networks and their derived 1-mode networks are highly correlated and so are properties of 1-mode pollinator and 1-mode plant networks. Most network properties are scale-dependent, i.e. they are dependent upon network size. Pollination networks have the strongest small-world properties of any networks yet studied, i.e. all species are close to each other (short average path length) and species are highly clustered. Species in pollination networks are much more densely linked than species in traditional food webs, i.e. they have a higher density of links, a shorter distance between species, and species are more clustered.     

The sacred groves of Western Ghats in India

Then ignoring the pleadings of the king, she wandered into the sacred grove of Kumara. Her mind bewildered by the curse of her Guru, she failed to notice this transgression into an area forbidden to women. No sooner did she enter, than she was transformed into a vine clinging to a tree at the boundary of the grove. Kalidasa in Vikramorvasiyam (c. 300 A.D.)     

The many worlds of Ida

The early primate fossil that forms the type specimen of Darwinius masillae, known informally as Ida, was first announced in a spectacular media blitz in May 2009, including a publication in the journal PLoS ONE, a public unveiling at the American Museum of Natural History, massive coverage by television and newspapers, a documentary program on the History Channel, and a book. However, reaction to the fossil by other scientists was largely critical of its purported significance, and later publications have reached very different conclusions than those promoted in the original announcements. Moreover, there are inconsistencies in the information provided by the scientific paper, the book, and the public announcements. What is the source of these discrepancies, and what is the relationship between scientific progress and media coverage?     

The implications of ritual practices and ritual plant uses on nature conservation: a case study among the Naxi in Yunnan Province,Southwest China

Background

Conservation of biodiversity is primary important of today’s critically vulnerable environment. Efficient conservation can be possible only with the long-term participation and understanding of the communities. Ritual beliefs of the indigenous people are one of the important tools to understand the local communities and aid the nature conservation. In this paper, we documented contemporary ritual practices and ritual plant uses among the Naxi people and discussed the importance of traditional knowledge on ritual practice in the conservation of plants in the mountains presenting a case study of the Dongba culture.

Methods

This study was carried out from July in 2013 to July in 2014. To document and analyze the present state of the ritual plant used by the Naxi people we conducted an ethnobotanical survey. We interviewed local people including Dongba priests using the semi-structured questionnaire. During the field study, we participated in the local religious activities to witness the use of different plants in ritual activities of the Naxi people. We interviewed twenty-two key informants and eleven of them were male. All the specimens of documented species were collected and deposited at the herbarium of Kunming Institute of Botany.

Results

The survey results revealed the Naxi people possessed sound knowledge of the traditional ritual plants and great diversity of plants used in many of Naxi rituals and festivals. From the survey, we documented 32 ritual plant species belonging to 24 genera of 17 families used in various ritual activities. The ritual plants were grouped into two categories, namely those burned as incense, and those used for decoration. The incense plants like Olea europaea subsp. cuspidata and Pistacia weinmanniifolia were probably promising natural aromatic resource. Plants of genus Quercus were the most frequently used species. The places for ritual activities were diverse, such as the incense burners inside and outside the house and sacred trees at the Baishuitai. Local people except the young generation had an abundant of traditional knowledge.

Conclusions

Our study shows the live ritual activities and the beliefs of the residents are keeping the plant diversity and the entire forest preserved as sacred mountains. Our study emphasizes traditional belief and an alternative view of conservation that is not led mainly by governmental policies, as local practices and ritual plants uses play as constant reminders to the Naxi on nature conservation. However, further research is recommended for in-depth understanding the role of traditional belief in biodiversity conservation.

     

The supernatural characters and powers of sacred trees in the Holy Land

This article surveys the beliefs concerning the supernatural characteristics and powers of sacred trees in Israel; it is based on a field study as well as a survey of the literature and includes 118 interviews with Muslims and Druze. Both the Muslims and Druze in this study attribute supernatural dimensions to sacred trees which are directly related to ancient, deep-rooted pagan traditions. The Muslims attribute similar divine powers to sacred trees as they do to the graves of their saints; the graves and the trees are both considered to be the abode of the soul of a saint which is the source of their miraculous powers. Any violation of a sacred tree would be strictly punished while leaving the opportunity for atonement and forgiveness. The Druze, who believe in the transmigration of souls, have similar traditions concerning sacred trees but with a different religious background. In polytheistic religions the sacred grove/forest is a centre of the community's official worship; any violation of the trees is regarded as a threat to the well being of the community. Punishments may thus be collective. In the monotheistic world (including Christianity, Islam and Druze) the pagan worship of trees was converted into the worship/adoration of saints/prophets; it is not a part of the official religion but rather a personal act and the punishments are exerted only on the violating individual.     

The best of both worlds: Phylogenetic eigenvector regression and mapping

Eigenfunction analyses have been widely used to model patterns of autocorrelation in time, space and phylogeny. In a phylogenetic context, Diniz-Filho et al. (1998) proposed what they called Phylogenetic Eigenvector Regression (PVR), in which pairwise phylogenetic distances among species are submitted to a Principal Coordinate Analysis, and eigenvectors are then used as explanatory variables in regression, correlation or ANOVAs. More recently, a new approach called Phylogenetic Eigenvector Mapping (PEM) was proposed, with the main advantage of explicitly incorporating a model-based warping in phylogenetic distance in which an Ornstein-Uhlenbeck (O-U) process is fitted to data before eigenvector extraction. Here we compared PVR and PEM in respect to estimated phylogenetic signal, correlated evolution under alternative evolutionary models and phylogenetic imputation, using simulated data. Despite similarity between the two approaches, PEM has a slightly higher prediction ability and is more general than the original PVR. Even so, in a conceptual sense, PEM may provide a technique in the best of both worlds, combining the flexibility of data-driven and empirical eigenfunction analyses and the sounding insights provided by evolutionary models well known in comparative analyses.