“Traveling Pains”: Embodied Metaphors of Suffering Among Southern Sudanese Refugees in Cairo

This paper presents the results of a larger study conducted among Southern Sudanese refugees in Cairo, Egypt. "Illness talk" and body metaphors are the focus of the present work, which is based mainly on an analysis of the illness narratives of people attending a church-run medical clinic. The findings suggest that refugees use certain narrative styles in discussing their illnesses that highlight the interconnection of bodily ills and refugee-related trauma. The refugees narrated the histories of their illnesses in terms consistent and coterminous with their refugee histories, and articulated illness causes in terms of threatening assaults on their sense of self as human beings and as part of a distinct community and culture. The use of embodied metaphors to understand and cope with their current and past traumatic experiences was echoed in narratives that were nonillness related. Metaphors such as "the heart," "blood," and "body constriction" were consistently used to discuss social and cultural losses. Understanding the role that the body plays in experience and communication within a given cultural context is crucial for physicians and others assisting refugees.     

Self and Illness: Changing Relationships in Response to Life in the Community Following Prolonged Institutionalisation

Increasingly since the 1950s mentally ill people in the Western world have been removed from institutional care. In this paper I am concerned primarily with the response of psychiatric patients to living in a ‘normal’ community environment, in particular the extent to which they are able to assume new social roles and identities after long periods of institutional care. I conclude that despite persistent mental illness, deinstitutionalised patients have developed new roles and new identities, a new sense of independence, new coping abilities and a capacity to articulate future goals and desires. The findings are drawn from two and a half years fieldwork in an Australian capital city, where a group of long‐stay psychiatric in‐patients, who would not normally be considered for discharge, were given the opportunity to live in mainstream society. This accompanied the reduction of in‐patient beds and the eventual closure of a large psychiatric hospital as it amalgamated with another hospital nearby.     

How Spaniards Became Chumash and other Tales of Ethnogenesis

In the 1970s, a network of families from Santa Barbara, California, asserted local indigenous identities as "Chumash." However, we demonstrate that these families have quite different social histories than either they or supportive scholars claim. Rather than dismissing these neo-Chumash as anomalous "fakes," we place their claims to Chumash identity within their particular family social histories. We show that cultural identities in these family lines have changed a number of times over the past four centuries. These changes exhibit a range that is often not expected and render the emergence of neo-Chumash more comprehendible. The social history as a whole illustrates the ease and frequency with which cultural identities change and the contexts that foster change. In light of these data, scholars should question their ability to essentialize identity.     

Movement in spaces of liminality: Chinese dance and immigrant identities

This paper explores the roles of immigrant dance in ethnic construction. It is based on participant observation and in-depth interviews with a Chinese dance organization in the US Midwest. Chinese dance in the US, a transnational cultural practice, solidifies a sense of belonging among Chinese immigrants. As these immigrants make sense of what it means to be Chinese and to do Chinese dance in contemporary American society, they reinvent their collective identity while holding on to primordial understandings of ethnicity rooted in the constructed ideas of ancestry and homeland. A case study of the ethnic construction theory, this research sheds light on the paradox of embodied immigrant identities: they are constructed through cultural practices and yet often understood as primordial, transnational and yet necessarily place-bound.     

Identities in-between: the impact of satellite broadcasting on Greek Orthodox minority (Rum Polites) women's perception of their identities in Turkey

Abstract

This study aims to shed a light on women belonging to the Greek Orthodox Christian (Rum Polites) community in Istanbul, Turkey and their perception of their identity with the help of satellite broadcasting (ERT World). This research is the first attempt to analyse Rum women's viewing attitudes and their correlations with a number of variables such as education, age, family structure, religion, occupation, and their perceptions of themselves as part of a distinctive religious and cultural entity. Since the female members of the community are heavy television viewers, television is a powerful tool to construct a social reality and a sense of self. By conducting in-depth interviews and interpretative phenomenological analysis (IPA), this study aims to reveal how this unique community makes sense of their identities and social worlds through television.     

Bioethics,children, and the environment

Queer perspectives have typically emerged from sexual minorities as a way of repudiating flawed views of sexuality, mischaracterized relationships, and objectionable social treatment of people with atypical sexuality or gender expression. In this vein, one commentator offers a queer critique of the conceptualization of children in regard to their value for people's identities and relationships. According to this account, children are morally problematic given the values that make them desirable, their displacement of other beings and things entitled to moral protection, not to mention the damaging environmental effects that follow in the wake of population growth. Objectionable views of children are said even to have colonized the view of lesbian, gay, bisexual, and trans (LGBT) people who – with the enthusiastic endorsement of bioethics – increasingly turn to assisted reproductive treatments to have children. In the face of these outcomes, it is better – according to this account – that people reconsider their interest in children. This account is not, however, ultimately strong enough to override people's interest in having children, relative to the benefits they confer and relative to the benefits conferred on children themselves. It is certainly not strong enough to justify differential treatment of LGBT people in matters of assisted reproductive treatments. Environmental threats in the wake of population growth might be managed in ways other than devaluing children as such. Moreover, this account ultimately damages the interests of LGBT people in matters of access, equity, and children, which outcome is paradoxical, given the origins of queer perspectives as efforts to assert and defend the social interests of sexual and gender minorities.     

Embodied economics: how bodily information shapes the social coordination dynamics of decision-making

To date, experiments in economics are restricted to situations in which individuals are not influenced by the physical presence of other people. In such contexts, interactions remain at an abstract level, agents guessing what another person is thinking or is about to decide based on money exchange. Physical presence and bodily signals are therefore left out of the picture. However, in real life, social interactions (involving economic decisions or not) are not solely determined by a person''s inference about someone else''s state-of-mind. In this essay, we argue for embodied economics: an approach to neuroeconomics that takes into account how information provided by the entire body and its coordination dynamics influences the way we make economic decisions. Considering the role of embodiment in economics—movements, posture, sensitivity to mimicry and every kind of information the body conveys—makes sense. This is what we claim in this essay which, to some extent, constitutes a plea to consider bodily interactions between agents in social (neuro)economics.     

Church Festivals and the Visualization of Identity in Collingwood Bay,Papua New Guinea

In Collingwood Bay, people celebrate the individual saints after which each Anglican church is named. These church festivals are a combination of Christian worship and traditional music and dances. They vary from small, village-based happenings to large regional performances in which objects and food are exchanged. For the Maisin people, the festivals not only express dedication to the church, they also embody the spirit of past clan festivities that connected clans and commemorated clan ancestors. This article ¹ The research on which this article is based was financed by the Netherlands Foundation for the Advancement of Tropical Research (WOTRO) and the Radboud University of Nijmegen, Netherlands. An earlier version of this article was presented as a paper, “Performing Bodies—Constructing Identities: Church Festivals in Collingwood Bay, Papua New Guinea,” at the Annual Conference of the Australian Anthropological Society (AAS) in Melbourne in 2004. I thank the anonymous reviewer for Visual Anthropology for providing useful comments and suggestions. discusses how, for the Maisin people, church festivals provide a contemporary arena in which various identities, emotions, and knowledge as well as affiliations are actually embodied and expressed visually.     

‘No caps,no coconuts,no all-male groups’ … the regulation of Asians in London clubs

Abstract

Until now, British Asian popular music culture and leisure spaces have attracted little sociological investigation. This article redresses the lack of attention paid to this area by focusing on an ethnographic study of the ‘desi’ South Asian club scene in London. It explores the relationship between contemporary discourses of Asianness as they are constructed within an East London desi club space and made to matter through embodied social practices. Asian bodies are disciplined in the making of normative ethnic, gendered and sexual subjectivities, which demonstrates how discourses of difference create complex subjectivities and practices that theories of diaspora and cultural studies have not fully explored. It offers a rethinking of diasporic identities as lived and embodied experiences that are ambivalently constructed and performative projects, neither entirely resistant to white, dominant discourses nor wholly complicit with its existing norms.     

Professional burnout as the state and process--what to do?

The professional staff in human service institutions is often required to spend time in intense involvement with other people. Frequently, the staff-client interaction is centred around the client's current problems (psychological, social, and/ or physical) and is therefore charged with feelings of anger, embarrassment, fear or despair In this article we follow the burnout which could not be only the consequence of such job characteristics but could appear also as the result of type of work organization, social relationships, and some bodies personal characteristics as life style, too. Moreover, it can be a consequence of a disturbed balance between give and take at all three levels of social exchange--at interpersonal, at the team, and at the organizational level. So burnout is not only the problem of individuals but also the problem of social environment in which they work. The workplaces shape how people interact with another and how they carry out their jobs. In addition, we try to find the ways how to prevent or to reduce burnout, too. So we present the theories of social comparison (Festinger, 1954; Schachter, 1959), equity theory (Walster and Berscheid, 1978), as also the Kahn's model of employee engagement (1990) and the Schaufeli- Buunk's integrative comprehensive social exchange model (1993) as the possible key to help individuals and organization. In this context V. also Frankl's logo therapy (sense of purpose, 1960) became much more important as the theories of positive (Seligman, 2000) and humanistic psychology (Maslow, 1971, 1987; Rogers, 1959), too.     

Two escape routes from the paradigm of monistic authenticity: post-imperialist and federal perspectives on plural and complex identities

Despite a recent explosion of works emphasizing the increasingly plural and complex character of identity, political and social elites' interpretations of identities have continued to be dominated by the paradigm of monistic authenticity. In the face of this resilience, theorists must say more about the formation, meaning and implications of plural and complex identities. They must provide social and political actors with a credible alternative language to make sense of the actual or potential plurality of their allegiances. This article aims at contributing to the task by relying on the complementary merits of two traditions that used to ignore each other: post-imperialism and federalism. First, we suggest that post-imperialism may provide a language for redefining communities and individual-community relationships in a pluralist way. Second, we argue that the language of federalism has a high – and neglected – potential to answer the political and normative questions raised by post-imperialism.     

The Weight of the Hyphen: Freedom,Fusion and Responsibility Embodied by Young Muslim-American Women During a Time of Surveillance

This article reports on a qualitative investigation of 15 young Muslim-American women living in New York City, after 9/11 and in the midst of the Patriot Act. Participants completed surveys about identity, discrimination, and coping; drew “identity maps” to represent their multiple identities and alliances; and participated in focus groups on several college campuses in the New York metropolitan area. Focus groups were conducted to investigate collectively their sense of hyphenated identities, their experiences of surveillance and their responses to scrutiny in families, communities, on the streets and in the political public sphere. Implications for the theoretical and empirical study of immigrant youth “under siege” are developed, with a particular focus on the burdens and responsibilities embodied by daughters of the second generation of Muslim-Americans.     

Contesting the Politics of Culture, Rewriting the Boundaries of Inclusion: Working for Social Justice with Muslim and Arab Communities

This article calls on anthropologists of education to assert a more public voice attacking the ideological purposes to which the concept of "culture" has been deployed following the September 11 attacks. We must support schools, communities, and the media to address the power and politics of race and religion in contemporary social and political contexts, rather than focus primarily on multicultural education about Islamic and Arab "culture." Finally, this article urges us to expand our knowledge of the processes of social incorporation for Muslim and Arab immigrant youth to include a deeper understanding of how global politics contribute to young people's sense of emerging identities.     

Pain as a counterpoint to culture: toward an analysis of pain associated with infibulation among Somali immigrants in Norway

This article focuses on how some Somali women experience and reflect on the pain of infibulation as a lived bodily experience within shifting social and cultural frameworks. Women interviewed for this study describe such pain as intolerable, as an experience that has made them question the cultural values in which the operation is embedded. Whereas this view has gone largely unvoiced in their natal communities, the Norwegian exile situation in which the present study's informants live has brought about dramatic changes. In Norway, where female circumcision is both condemned and illegal, most of the women have come to reconsider the practice--not merely as a theoretical topic or as a "cultural tradition" to be maintained or abolished but, rather, as part of their embodied and lived experience.     

Scaling of mammalian ethmoid bones can predict olfactory organ size and performance

The relation between size and performance is central for understanding the evolution of sensory systems, and much interest has been focused on mammalian eyes and ears. However, we know very little about olfactory organ size (OOS), as data for a representative set of mammals are lacking. Here, we present a cranial endocast method for estimating OOS by measuring an easily accessible part of the system, the perforated part of the ethmoid bone, through which the primary olfactory axons reach the olfactory bulb. In 16 species, for which relevant data are available, the area of the perforated ethmoid bone is directly proportional to the area of the olfactory epithelium. Thus, the ethmoid bone is a useful indicator enabling us to analyse 150 species, and describe the distribution of OOS within the class Mammalia. In the future, a method using skull material may be applied to fossil skulls. In relation to skull size, humans, apes and monkeys have small olfactory organs, while prosimians have OOSs typical for mammals of their size. Large ungulates have impressive olfactory organs. Relating anatomy to published thresholds, we find that sensitivity increases with increasing absolute organ size.     

A Method for Measuring the Motion of Culture

ABSTRACT  Beginning with Edward Tylor's (1889) definition of culture as socially "acquired," I focus in this article on motion as social acquisition and transmission through "artifacts"—both durable (like ceramic pots) and fleeting (like sounds). Motion can be detected by comparison of the artifacts to which people are exposed with those they in turn produce. I examine rates of interaction with artifacts and changes in rates as evidence of the operation of "forces" such as interest and metaculture. I develop a set of axioms or laws of motion, growing out of fine-grained research on naturally occurring discourse, and endeavor to demonstrate their utility through application to three empirical cases. Although I deal with relatively small-scale artifacts, I conclude this article with the suggestion that its methods may prove useful in the broader study of cultural phenomena.     

The Ethics of Fertility Preservation in Transgender Body Modifications

In some areas of clinical medicine, discussions about fertility preservation are routine, such as in the treatment of children and adolescents facing cancer treatments that will destroy their ability to produce gametes of their own. Certain professional organizations now offer guidelines for people who wish to modify their bodies and appearance in regard to sex traits, and these guidelines extend to recommendations about fertility preservation. Since the removal of testicles or ovaries will destroy the ability to have genetically related children later on, it is imperative to counsel transgender people seeking body modifications about fertility preservation options. Fertility preservation with transgender people will, however, lead to unconventional outcomes. If transgender men and women use their ova and sperm, respectively, to have children, they will function as a mother or father in a gametic sense but will function in socially reversed parental identities. There is nothing, however, about fertility preservation with transgender men and women that is objectionable in its motives, practices, or outcomes that would justify closing off these options. In any case, novel reproductive technologies may extend this kind of role reversal in principle to all people, if sperm and ova can be derived from all human beings regardless of sex, as has happened with certain laboratory animals.     

Social Identity and Culture Change on the Southern Northwest Coast

Driven by the participation of Native American people in the contemporary political, cultural, and academic landscape of North America, public and academic discussions have considered the nature of contemporary American Indian identity and the persistence, survival, and (to some) reinvention of Native American cultures and traditions. I use a case study—the historical anthropology of the Native American people of the Oregon coast—to examine the persistence of many American Indian people through the colonial period and the subsequent revitalization of "traditional" cultural practices. Drawing on archaeological data, ethnohistorical accounts, and oral traditions, I offer a reading of how, set against and through an ancestral landscape, traditional social identities and relationships of gender and authority were constructed and contested. I then consider how American Indian people negotiated the new sets of social relationships dictated by the dominant society.