Disease Etiologies in Non-Western Medical Systems

This paper argues that disease etiology is the key to cross-cultural comparison of non-Western medical systems. Two principal etiologies are identified: personalistic and naturalistic. Correlated with personalistic etiologies are the belief that all misfortune, disease included, is explained in the same way; illness, religion, and magic are inseparable; the most powerful curers have supernatural and magical powers, and their primary role is diagnostic. Correlated with naturalistic etiologies are the belief that disease causality has nothing to do with other misfortunes; religion and magic are largely unrelated to illness; the principal curers lack supernatural or magical powers, and their primary role is therapeutic . [disease, religion, and magic; ethnomedicine, medical anthropology, non-Western medical systems, shamans]     

A view from the other side: the place of spirits in the Tongan social field

Spirits are part of everyday life in the Kingdom of Tonga. This study explores beliefs about the supernatural by analyzing discourse on spirits and death and by examining two examples of contemporary cultural practice related to spirits and death. The anthropological concepts of the body and its cultural construction and of thirdspace as a landscape of the Tongan islands that emerges out of the physical and the perceived provide the framework for this investigation. Research findings suggest that spirits participate in the natural order of Tongan society and thus serve to help maintain cultural identity in the face of uncertain social change and a popular but contested prodemocracy movement. Spirits also function as a system of representation, mirroring an image of an ideal self, something that is continually under negotiation. Encounters between spirits of ancestors and their living descendants suggest an uneasy acceptance of death and a sense of irony about its inevitability.     

Heaven can wait - or down to earth in real time

Near-death experience (NDE) is an intriguing phenomenon that invites more questions than answers. Hitherto emphasis has been laid on apparent similarities in accounts of NDE to prove a supernatural origin while in fact unique differences besides gross similarities support a neurophysiological explanation. A teleological approach is suggested to explain the neuroprotective strategies involved and accordingly a forme fruste of the biological concept of hibernation is put forward as an unifying hypothesis for clarification. (Neth Heart J 2008;16:359-62.)     

Unleashing spirits and unbounding gender: Vocal gods and polyvalent discourse in watchi possession*

The paper examines the role played by spirits possession in defining and rearranging social relationships among a group of Watchi‐Ewe. Possession by spirits is instrumental in defining concepts of self at a societal level, and women who come to experience possession refer to this as a life‐changing event which alters relationships between genders, between different categories of women, and also between humans and the cosmological realm. Although gender features prominently as an issue of theoretical interest in the experience of possession, Watchi exegetic explanations challenge some of the assumptions made in contemporary literature about possession, where this phenomenon is considered as an instrument for the constitution of an exclusively female identity.     

Saint cults and political alignments in Southern Italy

Conclusion People are seldom able to account for the meanings implied in the particulars of the rituals, but the most important element in the interaction with the saint seems to be of a reciprocal character-exchange of gifts for miracles or protection. The saint cult can be seen as part of a total social phenomenon which articulates the symmetrical reciprocity in the interpersonal relationships in the social structure and asymmetrical relationships in the clientela system. The feasts amount to a popular gathering with multiple functions where all the activities that are being performed renew and confirm networks that constitute village solidarity. The saint cult also joins all these functions and meanings in a complex cultural-personal metaphor that relates expressions of reciprocity as instances of the underlying forms of the society.The saint cult does not merely express a metaphor.A metaphor uses imagery from one domain or level of experience to illuminate relationships, objects and processes in a different domain or at a different level. It follows from this that the domain of thought or experience which is being explicated by metaphor is that which metaphor is used to illuminate, not that from which the idioms of metaphor is fetched .There is also a formal similarity between the gift-giving to a patron saint and to a profane patron. But the rituals in the saint cults do not account for a divine justification of the order in the substantial world. On the contrary, the rituals of the saint cults use a known and common language of reciprocity to get hold of a difficult and inexplicable world. I thus argue that the rituals of the saint cults use idioms similar to the profane political and social relations to express the quality of the relationship between saint and devotee, but this in no way implies that the two domains are substantively confounded. The forms are part of the same world view that emphasizes reciprocity as the basis for social solidarity; receiving evokes obligations for return giving, a favor for a gift. Ritual is not a substitute for the world or displacement of action in it; it is part of, an expression of, a world articulated by those values/views of reciprocity. Consequently, the saint cults which have been analyzed here do not represent an alternative to political or other activities, but a continuation and a completion of that activity into the total means by which one seeks goals in a world so conceived.Mia Di Tota is associated with the Ethnographic Museum at the University of Oslo.

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Signs of truth: enchantment, modernity and the dreams of peasant women

This lecture is in three sections. The first discusses the role of classificatory practices distinguishing magic from religion in social life and in narratives of modernity. Concepts of enchantment have been reintroduced into theories of modernity as the Weberian notion of 'ridding the world of magic' has been questioned. The second part sketches some of the characteristic tensions in the Qur'an concerning the signs of truth in the Islamic community. The final section reflects on modern Egyptian denunciations and defences of the dreams of peasant women, dreams that are claimed as direct experiential proofs of the sacred. These dreams command visits to the shrines that are centres for mass ritual, social, and economic activity and whose powers are resistant to regulation by worldly authorities. Such dreams, and the denunciations of them by those self-perceived as religiously orthodox and modern, are part of continuing contests over state and patriarchal authority, citizenship, and exchange with the divine.     

Universalising the particular? God and Indigenous spirit beings in East Kimberley

Some Aboriginal discourses in East Kimberley appear to indicate that Indigenous particularities are being universalised by evangelical Christianity. The aim of evangelical Christianity is to bring all peoples under the domain of one God. But counter statements by people of all ages reveal that the Christian universalising project in East Kimberley is an unfinished (and possibly unfinishable) project. Although Indigenous particularities contribute to generational conflict they are not disappearing, while Aboriginal people remain on or near the lands in which their stories are embedded. Locative traditions emphasise genealogical continuities between the living and the dead. Evangelical missionaries, however, direct spirits of the living to heaven and condemn spirits of the dead to follow Satan. One Aboriginal woman has reached a kind of resolution between God and Indigenous spirits: mamu and juwarri (spirits of the dead) are not evil spirits but sinners who will be redeemed in the Last Days. 1     

Affiliative relationships and reciprocity among adult male bonnet macaques (Macaca radiata) at Arunachala Hill, India

In captivity, male bonnet macaques (Macaca radiata) frequently express "friendship" toward one another, including affiliative behavior such as huddling, grooming, coalitionary support, and sitting in close proximity. The purpose of this study was to determine whether wild adult male bonnet macaques also express "friendship" by investigating whether or not (1) adult male bonnet macaques have affiliative social relationships with other males, (2) the strength of social relationships varies among dyads, (3) there is time-matched reciprocity in allogrooming among dyads, and if so, whether the level of reciprocity occurs within a bout of grooming, a day, or over 2 months (the limit of this study), and (4) a correlation exists between the strength of social relationships and dominance ranks among adult males. Focal samples totaling 150 hr on all seven adult males in one study group were conducted to record both agonistic and affiliative interactions. Agonistic interactions were used to construct a dominance hierarchy, whereas affiliative interactions (sitting in proximity to within 1 m with and without grooming) were used to quantify the existence and strength of social bonds within dyads. Results show that adult male bonnet macaques had differentiated affiliative relationships with other males in their group. There was little reciprocity of grooming within a bout of grooming or within a day, but greater reciprocity over the study period of 2 months. There was no correlation between dominance ranking distance and the strength of affiliative relationship within dyads; however, within dyads lower-ranking males groomed higher-ranking males more than vice versa. This study suggests that friendships in male bonnet macaques are characterized not by immediate tit-for-tat reciprocal altruism, but by reciprocity over a longer time span, and that affiliative social relationships may be less constrained by agonistic relationships than is the case in more despotic species of macaques.     

Supernaturalizing Social Life

This paper examines three ancient traits of religion whose origins likely date back to the Upper Paleolithic: ancestor worship, shamanism, and the belief in natural and animal spirits. Evidence for the emergence of these traits coincides with evidence for a dramatic advance in human social cooperation. It is argued that these traits played a role in the evolution of human cooperation through the mechanism of social scrutiny. Social scrutiny is an effective means of reducing individualism and enhancing prosocial behavior. Religion’s most ancient traits represent an extension of the human social world into the supernatural, thus reinforcing within-group cooperation by means of ever-vigilant spiritual monitors. Believing that the spirits were always watching may have helped reduce the number of non-cooperators within a group while reinforcing group behavioral norms, thus allowing humanlike levels of cooperation to emerge.     

Modernity, Prestige, and Self-Promotion: Literacy in a Papua New Guinean Community

In this article, I examine patterns of literacy use in the daily life a rural community in the Papua New Guinea highlands. It is demonstrated that many of these practices do not correspond to the ways in which agencies responsible for imparting literacy, particularly the local school, intend. Instead, village concepts of prestige, chance, and reciprocity are influential in shaping literacy practices, and the uses are governed by local associations and preoccupations with modernity.     

Finding Money: Business and Charity in Auhelawa,Papua New Guinea

There is a growing consensus that money and the market principle have not led to a great transformation into modernity. Rather, market exchange is everywhere socially embedded. But what does this embedding consist of, structural limits, tactics of resistance, or moral boundaries? Auhelawa (Normanby Island, Papua New Guinea) have incorporated money into their local economy in a variety of ways which keep the logic of the market in check. The comparison between two modes of accumulation – business and charity – sheds light on the precise nature of embeddedness. Local entrepreneurs describe themselves as navigating dilemmas which arise from contradictions between accumulation and reciprocity. Church congregations, however, appear to have transcended this conflict by representing their charitable contributions of money as love-gifts which are not subject to reciprocity. While charity, like business, is an embedded form of accumulation, I argue that it creates links to an alternative hierarchy of values, and thus contains the potential to create a great transformation of its own.     

Science,Knowledge and Belief. On Local Understandings of Weather and Climate Change in Amazonia

This article explores different modes of understanding such atmospheric phenomena that in English are described as ‘weather’ and ‘climate’ applying Norman Fairclough’s critical discourse analysis. In consequence, focus is not on the physical phenomena as such but on ontological differences as reflected in expressions and practices pertaining to indigenous Matsigenka people and migrants from the Andean highlands to the tropical lowlands, centring on their respective interaction both with each other and, more generally, with the social, natural and supernatural dimensions of the environment. Adhering to ideals of modernity and modern science, the Andean migrants employ the climate change discourse as an indication upon social advancement to promote and legitimize their superiority over the allegedly backward and irrational Matsigenka to whom the climate discourse makes little sense. The climate change discourse thus serves here as a means of environmental colonialism in order to turn Matsigenka people into proper citizens.     

Personal experience and reputation interact in human decisions to help reciprocally

There is ample evidence that human cooperative behaviour towards other individuals is often conditioned on information about previous interactions. This information derives both from personal experience (direct reciprocity) and from experience of others (i.e. reputation; indirect reciprocity). Direct and indirect reciprocity have been studied separately, but humans often have access to both types of information. Here, we experimentally investigate information use in a repeated helping game. When acting as donor, subjects can condition their decisions to help recipients with both types of information at a small cost to access such information. We find that information from direct interactions weighs more heavily in decisions to help, and participants tend to react less forgivingly to negative personal experience than to negative reputation. Moreover, effects of personal experience and reputation interact in decisions to help. If a recipient''s reputation is positive, the personal experience of the donor has a weak effect on the decision to help, and vice versa. Yet if the two types of information indicate conflicting signatures of helpfulness, most decisions to help follow personal experience. To understand the roles of direct and indirect reciprocity in human cooperation, they should be studied in concert, not in isolation.     

Zezuru turn of the screw

Zezuru adults and children take into account concepts of evil in directing their lives, especially in managing incidents of trauma and sickness. Using the story The Turn of the Screw by Henry James to reflect on these notions, evil is traced in the expressions heard and treatment sessions witnessed during two years research with 60 traditional healers in Mashonaland, Zimbabwe.Evil, particularly as evidenced in witchcraft and possession by aggrieved spirits, is part of a discourse on human suffering — illness, misfortune, death — within a specific community. Healers' treatment of children and their conceptions of childhood form the base for a discussion of evil.     

May God Guide Our Guns

The perceived support of supernatural agents has been historically, ethnographically, and theoretically linked with confidence in engaging in violent intergroup conflict. However, scant experimental investigations of such links have been reported to date, and the extant evidence derives largely from indirect laboratory methods of limited ecological validity. Here, we experimentally tested the hypothesis that perceived supernatural aid would heighten inclinations toward coalitional aggression using a realistic simulated coalitional combat paradigm: competitive team paintball. In a between-subjects design, US paintball players recruited for the study were experimentally primed with thoughts of supernatural support using a guided visualization exercise analogous to prayer, or with a control visualization of a nature scene. The participants then competed in a team paintball battle game modeled after “Capture the Flag.” Immediately before and after the battle, participants completed surveys assessing confidence in their coalitional and personal battle performance. Participants assessed their coalition’s prospects of victory and performance more positively after visualizing supernatural aid. Participants primed with supernatural support also reported inflated assessments of their own performance. Importantly, however, covarying increases in assessments of their overall coalition’s performance accounted for the latter effect. This study provided support for the hypothesis that perceived supernatural support can heighten both prospective confidence in coalitional victory and retrospective confidence in the combat performance of one’s team, while highlighting the role of competitive play in evoking the coalitional psychology of intergroup conflict. These results accord with and extend convergent prior findings derived from laboratory paradigms far removed from the experience of combat. Accordingly, the field study approach utilized here shows promise as a method for investigating coalitional battle dynamics in a realistic, experientially immersive manner.     

A garden experiment revisited: inter‐generational change in environmental perception and management of the Maya Lowlands,Guatemala

This study reports ethnographic and experimental analyses of inter‐generational changes in native Itza' Maya and immigrant Ladino populations of Guatemala's Petén rainforest concerning understanding of ecological relationships between plants, animals, and humans, and the perceived role of forest spirits in sustaining these relationships. We find dramatic changes in understanding ecological relationships and the perceived role of forest spirits. Itza' Maya conceptions of forest spirits (arux) are now more often confounded with Ladino spirits (duendes), with Itza' spirits no longer reliably serving as forest guardians. These changes correlate with a shift in personal values regarding the forest, away from concern with ecologically central trees and towards monetary incentives. More generally, we describe how economic, demographic, and social changes relate to the loss of a system of beliefs and behaviours that once promoted sustainable agro‐forestry practices. These changes coincide with open access to common pool resources.     

Wakunza: Uses of Yuwipi Medicine Power in Contemporary Teton Dakota Culture1

Abstract

The Dakota belief in wakuⁿza or “supernatural retribution” is examined as an aspect of contemporary Sioux religion. Belief in this power is reported to be a significant mechanism in the maintenance of social control within Sioux communities on and off the reservation by insuring the chastisement of social deviants. Animistic spirits rather than individuals are attributed with possessing the power to administer justice and reprimand those committing transgressions of the Dakota moral order. Two alternative hypotheses regarding the uses of wakuⁿza are proposed.     

Photocontrol of Anthocyanin Synthesis: IV. Dose Dependence and Reciprocity Relationships in Anthocyanin Synthesis

Under continuous far red light, anthocyanin synthesis in young, dark-grown cabbage seedlings (Brassica oleracea cv. Red Acre) is irradiance-dependent and fails to follow the reciprocity (irradiance × time = constant) relationships. Under intermittent far red treatments extended over a prolonged period of time, anthocyanin synthesis becomes dose dependent, and reciprocity relationships are valid. Intermittent far red treatments with short dark intervals between successive irradiations are as effective as continuous treatments, if the total radiation doses applied with the two types of treatments are equal and are applied over equally long periods of time. The high effectiveness of inter-mittent treatments, the dose dependence, and the validity of the reciprocity relationships suggest that cycling between red-absorbing form of phytochrome and far red-absorbing form of phytochrome and the formation of electronically excited far red-absorbing form of phytochrome, or the involvement of a second photoreactive system, besides phytochrome, may play only a minor role in high irradiance reaction anthocyanin synthesis brought about by prolonged exposures to far red irradiation.     

Crossing the buffer: ontological anxiety among US evangelicals and an anthropological theory of mind

Scholars describe the dominant model of mind in the United States as secular: bounded, private, supernaturally inert, and the locus for self and identity. I argue that US charismatic evangelicals live with the secular sense of a seemingly immutable boundary between the immaterial mind-self and the material world – what Charles Taylor might call ‘boundedness’ – but at the same time, their commitment to supernatural connection means they imagine the mind-world boundary as porous under certain circumstances: a brittle, fragile buffer between the natural and the supernatural. To allow this porosity, charismatics develop strategies for crossing the buffer, which include spoken prayer, powerful emotions, playful modes of pretend, and bodily rupture or ‘breaking in’. These strategies provide evidence that the supernatural is real. Yet practitioners remain anxious about the relationship between these supernatural experiences and the scepticism around them. This ‘ontological anxiety’ becomes visible in three ways. First, charismatics cultivate intense bodily sensations that demonstrate the reality of God. Second, they describe their experience with a ‘common-sense realism’. Finally, charismatics are disturbed by the incoherence between their evangelical and secular impulses around the possibility of mental action.     

Preschool Children’s Behavioral Tendency toward Social Indirect Reciprocity

Social indirect reciprocity seems to be crucial in enabling large-scale cooperative networks among genetically unrelated individuals in humans. However, there are relatively few studies on social indirect reciprocity in children compared to adults. Investigating whether young children have a behavioral tendency toward social indirect reciprocity will help us understand how and when the fundamental ability to form cooperative relationships among adults is acquired. Using naturalistic observation at a nursery school, this study examined whether 5- to 6-year-olds show a behavioral tendency to engage in social indirect reciprocity in response to their peers’ prosocial behavior toward a third party. The results revealed that bystander children tended to display prosocial behavior toward their peers more frequently after observing these peers’ prosocial behavior toward third-party peers, compared with control situations; this suggests that 5- to 6-year-olds may have an essential behavioral tendency to establish social indirect reciprocity when interacting with peers in their daily lives. In addition, bystanders tended to display affiliative behavior after observing focal children’s prosocial behavior. In other words, observing peers’ prosocial behavior toward third-party peers evoked bystanders’ positive emotions toward the helpers. Considering both the present results and previous findings, we speculate that in preschoolers, such positive emotions might mediate the increase in the bystander’s prosocial behavior toward the helper. In addition, an intuitional emotional process plays an important role in the preschooler’s behavioral tendency toward social indirect reciprocity in natural interactions with peers.