The consumption of ritual and the changing values of filial piety in ancestor worship

Ancestor worship is regarded as the key element of the Han people's belief system across most of China. However, the rituals pertaining to death, such as in funerals and annual ancestor worship, vary from place to place. For decades, the state has made tremendous efforts to reform and standardise funerals consistent with its path to modernization by insisting on more socialist practices rather than those that are perceived as ‘superstitious’ and ‘irrational’, such as burning paper and incense or performing rituals. I argue that despite regulating the use of funeral materials or memorial types, the state has failed to reform the essence of death rituals, that is, the duty of filial piety and people's conception of the afterlife. In addition, funerals and other rituals related to death contribute to individual's social reputation.     

Death, identity and the body in neolithic Britain

Generations of prehistorians have offered a series of interpretations of a change in mortuary practice which took place during the Neolithic period in Britain (4000-2500 BC). The decline of communal tombs and the introduction of single grave burial has been understood in terms of population movement, increasing social hierarchy, ideological change, or a shift from ancestor rituals to funerals. This article considers the treatment of the human body in death, and offers an interpretation which stresses changing relationships between the living and the dead.     

Rituals of Death as a Context for Understanding Personal Property in Socialist Mongolia

This article proposes that we rethink the concept of 'personal property', and it uses the example of Mongolian rituals of death in the socialist 1980s as a context for exploring this idea. These rituals are not the occasion for dividing up property amongst inheritors (this has usually been agreed upon long before death) but involve a series of actions that specify the deceased's relations with material things. Objects become personal property through prolonged use and physical interaction. The rites are concerned with the deceased's relations with such things, focused on desire, relinquishment, dependence, and other emotions. The article thus shifts attention back to the 'person-thing' aspect of property. It also discusses the socio-political contexts in which such a relation becomes important and argues that socialist society did not eliminate but rather opened up contexts in which such personalization could occur. It is argued more generally that personal property so situated is quite different from the 'private property' that is so prominent in capitalist society. This in turn requires us to rethink the way that 'possession' may be imagined, and to consider forms of property that are conceptualized more in terms of human attachment to objects than as exclusionary relations vis-à-vis other owners. The Mongolian ethnography suggests that, just as people alter material things by long and intensive interaction with them, there are categories of personal property that also change their owners, since actions of using, giving up, donation, and so forth are ethical matters that transform the person.     

Burials and Belonging in Nigeria: Rural–Urban Relations and Social Inequality in a Contemporary African Ritual

In sub-Saharan Africa, rural–urban relationships are primary arenas in which social change is shaped, expressed, and contested. Like people in many contemporary African societies, rural–urban migrants of the Igbo ethnic group in Nigeria face powerful expectations to be buried "at home" in their ancestral villages and to perform elaborate and expensive funeral ceremonies for their dead relatives. This article argues that Igbo funerals crystallize many of the structural paradoxes associated with inequality in Nigerian society, particularly as they are manifest in kin-based patron–client relations between rural communities and their migrant kin. The tensions that coalesce around burials illustrate how rituals are not only socially integrative but also can reflect, reveal, and contribute to discontents regarding transformations in the organization and extent of social inequality.     

The Materiality of Relational Transformations: Propositions for Renewed Analyses of Life-Cycle Rituals in Melanesia and Australia

ABSTRACT

This paper introduces this special issue and analyses Papua New Guinea and Australian initiation and death rituals as moments of relational transformations. Although the general argument is not completely new, it has often remained an undemonstrated statement. The paper hence focuses on the specific ways people make these changes effective and express them in their rituals. It is suggested that an invariant modus operandi is in play in which, for a relation to be transformed, its previous state must first be ritually enacted. Towards the end of the ritual, the new state of the relationship is itself publicly enacted through a manifestation of the form the relation takes after the ritual. The paper suggests that a relationship cannot be transformed in the absence of the persons concerned. The relational components need to be either directly present, such as in initiations, or mediated through objects, such as in death rituals.     

Following the dead beyond the ‘nation’: a map for transnational Alevi funerary routes from Europe to Turkey

Abstract

Life-cycle rituals such as weddings and funerals vigorously stimulate transnational engagements among immigrant communities. On the basis of a two-year multi-sited ethnographic research project among Alevi immigrant communities in Europe, this article approaches the process of ‘revival’, by which Alevism has evolved from a locally invisible to a transnationally visible belief community, through the lens of mortuary practices. The ‘mortuary focus’ draws attention to the significance of funeral rituals to the study of transnational engagements of contemporary immigrant communities beyond methodological nationalism. This analysis thus considers the act of transporting deceased community members back to their home-village as a ritualized and spatial practice of (transnational) community-making beyond national categories and cartographies.     

The sociocultural sustainability of livestock farming: an inquiry into social perceptions of dairy farming

Over the past 50 years, the scale and intensity of livestock farming have increased significantly. At the same time, Western societies have become more urbanised and fewer people have close relatives involved in farming. As a result, most citizens have little knowledge or direct experience of what farming entails. In addition, more people are expressing concerns over issues such as farm animal welfare. This has led to increasing public demand for more sustainable ways of livestock farming. To date, little research has been carried out on the social pillar of sustainable livestock farming. The aim of this study is to provide insights into the sociocultural sustainability of livestock farming systems. This study reviews the key findings of earlier published interdisciplinary research about the social perceptions of dairy farming in the Netherlands and Norway (Boogaard et al., 2006, 2008, 2010a and 2010b) and synthesises the implications for sociocultural sustainability of livestock farming. This study argues that the (sociocultural) sustainable development of livestock farming is not an objective concept, but that it is socially and culturally constructed by people in specific contexts. It explains the social pillar of the economics/ecological/social model sustainability in terms of the fields of tensions that exist between modernity, traditions and naturality - 'the MTN knot' - each of which has positive and negative faces. All three angles of vision can be seen in people's attitudes to dairy farming, but the weight given to each differs between individuals and cultures. Hence, sociocultural sustainability is context dependent and needs to be evaluated according to its local meaning. Moreover, sociocultural sustainability is about people's perceptions of livestock farming. Lay people might perceive livestock farming differently and ascribe different meanings to it than experts do, but their 'reality' is just as real. Finally, this study calls for an ongoing collaboration between social and animal scientists in order to develop livestock farming systems that are more socioculturally sustainable.     

Ritual responses to drought: An examination of ritual expressions in Classic Maya written sources

Planting and rain-beckoning rituals are an extremely common way in which past and present human communities have confronted the risk of drought across a range of environments worldwide. In tropical environments, such ceremonies are particularly salient despite widespread assumptions that water supplies are unproblematic in such regions. We demonstrate for the first time that two common but previously under-appreciated Maya rituals are likely planting and rain-beckoning rituals preferentially performed at certain times of the year in close step with the rainy season and the Maya agricultural cycle. We also argue for considerable historical continuity between these Classic Maya ceremonies and later Maya community rituals still performed in times of uncertain weather conditions up to the present day across Guatemala, Belize, and eastern Mexico. During the Terminal Classic period (AD 800-900), the changing role played by ancient Maya drought-related rituals fits into a wider rhetorical shift observed in Maya texts away from the more characteristic focus on royal births, enthronements, marriages, and wars towards greater emphasis on the correct perpetuation of key ceremonies, and we argue that such changes are consistent with palaeoclimatic evidence for a period of diminished precipitation and recurrent drought.     

Mustering Fortune: Attraction and Multiplication in the Echoes of the Boom

Since the end of the socialist period, Mongolia has experienced economic instabilities, growing inequalities, and increasing urbanisation. Prosperity (dallaga) rituals, once predominantly carried out by nomadic herders at specific times of the year, are now also held regularly within Ulaanbaatar’s Buddhist temples. In these ceremonies, Buddhist lamas and lay participants attempt to ‘call’ or ‘pull’ wealth to the household. In this urban context, prosperity rituals are overtly about money, combining nomadic notions of wealth, sedentary ideas of growth and multiplication, and contemporary anxieties regarding growing corruption and inequality. Following from nomadic ideas that link prosperity with movement, dallaga rituals attempt to influence the ways that money travels around the economy. As money has seed like qualities, one must be careful to ensure that the right kind of money is attracted to the household so that it does not multiply the misfortunes that are thought to characterise money made through ill-gotten means.     

Continuous deep sedation at the end of life and the 'natural death' hypothesis

Surveys in different countries (e.g. the UK, Belgium and The Netherlands) show a marked recent increase in the incidence of continuous deep sedation at the end of life (CDS). Several hypotheses can be formulated to explain the increasing performance of this practice. In this paper we focus on what we call the 'natural death' hypothesis, i.e. the hypothesis that acceptance of CDS has spread rapidly because death after CDS can be perceived as a 'natural' death by medical practitioners, patients' relatives and patients. We attempt to show that the label 'natural' cannot be unproblematically applied to the nature of this end-of-life practice. We argue that the labeling of death following CDS as 'natural' death is related to a complex set of mechanisms which facilitate the use of this practice. However, our criticism does not preclude the view that CDS may be clinically and ethically justified in many cases.     

Better prepared than synthesized: Adolf Butenandt, Schering Ag and the transformation of sex steroids into drugs (1930-1946)

This paper follows the trajectory of sex steroids in 1930s Germany as a way to investigate the system of research which characterized the development of these drugs. Analyzing the changing relationship between the pharmaceutical company Schering and the Kaiser Wilhelm Institute für Biochemie headed by Nobel Prize winner Adolf Butenandt, the paper highlights the circulation of materials, information and money as much as the role of patents in shaping the study of sex steroids. Semi-synthetic analogs and metabolic pathways thus emerged as shared bio-industrial assets. This collaborative work participated in a more general 'internalization' of biology, which took place in pharmaceutical firms during the 1920s and 1930s as a strategy to standardize and develop biologicals. The construction of the hormone market was also based on Schering's collaboration with a selected group of clinicians who worked out the wide-range of indications associated with these 'natural' drugs. The paper finally shows how the wartime scientific and industrial mobilization in Nazi Germany marginalized the study of sex steroids and led to the dismantling of the KWIB-Schering network.     

The Maleny ‘Fire Event’: Rehearsals Toward Neo-liminality

Although the anthropological literature on ritual is extensive, little theoretical attention has been paid to recent attempts to (re)create rituals among mainstream groups in post-industrial, secularised societies. The authors address this issue by examiuning the annual Fire Event, which is constructed as a ritual climax to the Maleny Folk Festival in southern Queensland, Australia. Using the work of Victor Turner and John MacAloon as a point of departure, we argue that at best such celebrations constitute a neo-liminal framework within which participants can achieve a consensus of belief and action. By showing that some Fire Events have been more successful ‘rituals’ than others, we also highlight the factors which tend to impede participation and ‘con-subjectivity’ in such settings. In the process we identify some of the cultural divisions at Maleny, such as those between artists and ‘folk’, feral hippies and ‘hoons’, Aboriginals and Anglos, and begin to reflect on how these may relate to more general patterns of interaction in Australian society at large.     

The Curvilinear Relationship between State Neuroticism and Momentary Task Performance

A daily diary and two experience sampling studies were carried out to investigate curvilinearity of the within-person relationship between state neuroticism and task performance, as well as the moderating effects of within-person variation in momentary job demands (i.e., work pressure and task complexity). In one, results showed that under high work pressure, the state neuroticism–task performance relationship was best described by an exponentially decreasing curve, whereas an inverted U-shaped curve was found for tasks low in work pressure, while in another study, a similar trend was visible for task complexity. In the final study, the state neuroticism–momentary task performance relationship was a linear one, and this relationship was moderated by momentary task complexity. Together, results from all three studies showed that it is important to take into account the moderating effects of momentary job demands because within-person variation in job demands affects the way in which state neuroticism relates to momentary levels of task performance. Specifically, we found that experiencing low levels of state neuroticism may be most beneficial in high demanding tasks, whereas more moderate levels of state neuroticism are optimal under low momentary job demands.     

TEMPLE AND KING: RESOURCE MANAGEMENT, RITUALS AND REDISTRIBUTION IN EARLY BALI

This article discusses the intricate relationship between economics, temples, rituals, and king and kingship in early Bali. So far the anthropological representation of the organization of the pre-colonial or early colonial Balinese state and society has oscillated between the 'theatre state' in which 'power served pomp' and the alleged disjunction of the state from an economy based for the most part on irrigated agriculture (rice). This article suggests that regional lords as well as kings had a substantial share in the economy as well as in the ritual organization of irrigation agriculture. This involvement functioned on both the local or regional level, with its corresponding irrigation associations ( subak ) and their rituals, and on the transregional level, with its major temples – which also acted as redistribution centres – and their authorities.     

Twin death and mourning worldwide: a review of the literature.

Cultural beliefs about the nature of multiples appear in the mourning practices of many civilizations. Ethnographic literature suggests common themes that echo modern concepts. Many societies viewed twins as fragile, likely to die without preferential or meticulously equal treatment. A shared soul between twins is a common tenet, and the death of one is often felt to herald the other's prompt demise. The close relationship between multiples influences funerary rites. Honor, fear and mysticism are often evident in rituals. Twin infanticide was widely practiced, yet mourning customs were still observed. Many peoples recognize the special status of multiples and their families after one, two or more die.     

How to (or not to) communicate science

Protagonists for 'the public understanding of science' still sometimes fail to recognize that there is also a need for 'the scientists' understanding of the public' and that for most of science most of the time we are all public. 'Science' is communicated to 'the public' through popular books, museums, TV, the Internet, but far too often the present state of scientific belief is presented uncritically as the onward march of truth as discovered by Euro-American males. This has contributed to a widespread public concern, if not mistrust, in many areas of science, not least genetics and neuroscience. Although researchers often criticize the media for misrepresenting their work, the hype and simplifications often begin with the press releases put out by the researchers, their institutions and the scientific journals themselves. I conclude by looking more optimistically at the ways in which, by bringing natural science into theatre, novels and other art forms, the fragmentation of our culture may be diminished.     

Floodplain connectivity, disturbance and change: a palaeoentomological investigation of floodplain ecology from south-west England

1. Floodplain environments are increasingly subject to enhancement and restoration, with the purpose of increasing their biodiversity and returning them to a more 'natural' state. Defining such a state based solely upon neoecological data is problematic and has led several authors to suggest the use of a palaeoecological approach. 2. Fossil Coleopteran assemblages recovered from multiple palaeochannel fills in south-west England were used to investigate past floodplain and channel characteristics during the mid- to late-Holocene. Ordination of coleopteran data was performed using Detrended Correspondence Analysis (DCA) and produced clear and discrete clustering. This clustering pattern is related to the nature of the environment in which assemblages were deposited and hence channel configuration and dynamics. 3. The DCA clustering pattern is strongly related to measures of ecological evenness, and a strong relationship between these indices and the composition of the water beetle assemblage within samples was revealed. Repeating the ordination with presence-absence data results in a similar pattern of clustering, implying that assemblage composition is crucial in determining cluster placement. 4. As assemblage composition is primarily a function of floodplain topography and hence disturbance regime, we attempt to relate these data to the Intermediate Disturbance Hypothesis (IDH). A significant positive correlation was found between ecological diversity (Shannon's H') and Axis 1 of all ordinations in predominantly aquatic assemblages.