John Woolman's Light in the Night: An Analysis

This is an analysis of a religious experience in the night recorded in the journal of John Woolman, a colonial Quaker. As a basis for analysis, I try to clarify the data of Woolman's experience without presuppositions about causes, states of consciousness, three-dimensional space, or meaning. I then study the phenomena in the light of what we know about perception, dreaming, hallucinatory geometric forms, light, and other people's comparable experiences. Because different modalities of his experience appear to be in different states at the same time, I examine each part of his experience separately. There is discussion of the relationship of dreams to visions and hallucinations, the concept of discrete states of consciousness, and the distinction between simulation and authentic experience while dreaming. The article is both an analysis of a religious experience recorded in 1757 and a discussion of methods of analysis.     

The cognitive and evolutionary psychology of religion

The following reviews recent developments in the cognitive and evolutionary psychology of religion, and argues for an adaptationist stance.     

材料的重要性

《材料的重要性》是《景观设计理论》的一段节选。《景观设计理论》旨在不使用专业术语或其他领域假说的前提下,结合景观设计过程向学生介绍内在理论思想。《材料的重要性》是本书的五章之一。每一章针对特定理论,解释了其基础和来源,探讨了它对设计的重要性,列举了20—21世纪与其相关的设计案例,整理了该理论的辩论(尤其是有关现代和后现代思想),最后还有相关阅读材料清单和需要学生们思考的问题。本文分为如下3个部分：第一部分,物质性,介绍“辩证唯物主义”“媒介即信息”“物质实践”和“编码”等理论及其在设计中的运用;第二部分,通过“建构表达”“地貌代理人策略”“石材的面层”“材料的暗示”“人造,但不是伪造”等理论,介绍材料的真实性及其在设计中的运用;第三部分,复写理论及应用,包括“剩余物”“复写的展示性”“未来的复写”和“虚构的复写”等内容。     

Magic: A Problem in Semantics

Anthropologists, from Tylor to the present, have so defined magic that, although it might shade into or overlap with religion, it is a separate phenomenon distinct from religion. Theorists have made different features the chief means of differentiation, but no matter how defined the distinction cannot be easily or consistently maintained. This paper suggests that the concept of magic as a distinct entity is the factitious result of ethnocentric classification, and that magic should be included within religion as one type of the practices of which religious ritual is composed.     

Materiality and Cosmology: Old Georgian Churches as Sacred,Sublime, and Secular Objects

Discourses about Georgian churches have since the nineteenth century treated the material quality of'ancientness’ associated with existing churches as being among their essential defining properties. This paper first explores how different material qualisigns of churches, including oldness and qualisigns attendant on oldness, allow churches to be interpreted as secular objects, by ordering them with theatres (as expressive of'civilization'), the natural landscape (expressive of an aesthetics of the sublime) or other monuments, including texts (expressive of culture). One result of such discourses is that the contemporary Orthodox Church finds it difficult to have ‘new’ churches accepted as being churches at all. These nineteenth‐century discourses thus provide a context for the complex and contested reception of old and new Orthodox churches, as well as other religious structures, such as mountain shrines, which have a more ambiguous relation with Orthodoxy.     

Contagion and Alterity: Kowoj Maya Appropriations of European Objects

ABSTRACT  From initial contact with the Europeans until their conquest (C.E. 1525–1697), the Itza and their political rivals, the Kowoj, dominated Petén, Guatemala. Colonial artifacts at Zacpetén record the initial appropriations of European objects by the Kowoj. All such objects rested in ceremonial contexts, indicating that the Kowoj considered them positive sources of sacred power. The Kowoj were in contact with the Spaniards and knew they were the source of the valued materials; hence, the materials also signified otherness. Social elites frequently retained objects obtained from long distances, even those of oppressive colonial groups, as positive contagion. I argue that the Kowoj incorporated colonial objects into their rites to harness the power of alterity.     

The Establishment and Defeat of Hierarchy: Inalienable Possessions and the History of Collective Prestige Structures in the Pueblo Southwest

The role of social valuables in establishing and defeating hierarchies in prestate societies is explored through the use of Annette Weiner's concept of "inalienable possessions." Inalienable possessions are objects made to be kept (not exchanged), have symbolic and economic power that cannot be transferred, and are often used to authenticate the ritual authority of corporate groups. Ethnographic examples from Zuni are used to understand the range of individually and collectively owned inalienable objects in Pueblo societies. I then use three classes of these objects from archaeological contexts to gain insight into the history of collective prestige structures in the Southwest. I argue that inalienable goods are more useful than shape prestige goods for understanding the role of social valuables in many nonstate societies, especially those in which inequalities are based on ritual knowledge.     

The Absorption Hypothesis: Learning to Hear God in Evangelical Christianity

ABSTRACT  In this article, we use a combination of ethnographic data and empirical methods to identify a process called "absorption," which may be involved in contemporary Christian evangelical prayer practice (and in the practices of other religions). The ethnographer worked with an interdisciplinary team to identify people with a proclivity for "absorption." Those who seemed to have this proclivity were more likely to report sharper mental images, greater focus, and more unusual spiritual experience. The more they prayed, the more likely they were to have these experiences and to embrace fully the local representation of God. Our results emphasize learning, a social process to which individuals respond in variable ways, and they suggest that interpretation, proclivity, and practice are all important in understanding religious experience. This approach builds on but differs from the approach to religion within the culture-and-cognition school.     

The Innovative Materiality of Revitalization Movements: Lessons from the Pueblo Revolt of 1680

ABSTRACT  Although Wallace's revitalization movement model has been successfully utilized in scores of ethnographic and ethnohistorical studies of societies throughout the world, revitalization is considerably less well documented in archaeological contexts. An examination of the materiality of revitalization movements affords an opportunity to redress this lack by investigating how material culture creates and constrains revitalization phenomena. In this article, I reconsider the revitalization model through a case study focusing on the archaeology of the Pueblo Revolt of 1680, emphasizing the central role of materiality in the formation and mediation of these movements. In doing so, I examine the archaeological signatures of revitalization movements, concluding that they are highly negotiated and heterogeneous phenomena and that the materiality of these episodes cultivates cultural innovation. I also seek to demonstrate that the distinctive types of material culture produced through revitalization are not epiphenomenal but, rather, are crucially constitutive of revitalizing processes.     

The Politics of Multiplication in a Failed Soviet Irrigation Project,Or, How Sasyk Has Been Kept from the Sea

Between 1976 and 1980, a Soviet agro-industrial project turned the Sasyk estuary in southern Ukraine into a freshwater irrigation reservoir. While the project failed to produce irrigable water, it had many negative environmental consequences. Despite two decades of activism, this water body persists in its freshwater state. To understand how this situation persists, resources need to be conceived as materialities emergent in and distributed across assemblages of human and nonhuman elements rather than pre-existing substances. This move helps reveal a politics of multiplication that has enabled officials to sustain the resource potential of Danube–Dnister Irrigation System waters. As recognition of Sasyk as polluted and valueless increased, officials mobilized linkages that consolidated Sasyk as a fish reservoir, and its main canal as irrigable and drinking water, thereby stymieing activists' restoration campaign.     

Evolution of robust and efficient system topologies

Mutation/selection algorithms were applied to increase the efficiency and the robustness of sparse random networks. Selection for better efficiency leads to the well-known star topology, while selection for robustness only results in a relatively dense core and a small periphery. Concomitant selection for both efficiency and robustness leads to networks with intermittent center/periphery values. Networks evolving under multiple attack regimes develop distinct topologies with larger cores, and are characterized by parameter distributions different from those developing under single-attack regimes.     

Why aren’t we all hutterites?

In this paper I explore the psychology of ritual performance and present a simple graphical model that clarifies several issues in William Irons’s theory of religion as a “hard-to-fake” sign of commitment. Irons posits that religious behaviors or rituals serve as costly signals of an individual’s commitment to a religious group. Increased commitment among members of a religious group may facilitate intra-group cooperation, which is argued to be the primary adaptive benefit of religion. Here I propose a proximate explanation for how individuals are able to pay the short-term costs of ritual performance to achieve the long-term fitness benefits offered by religious groups. The model addresses three significant problems raised by Irons’s theory. First, the model explains why potential free-riders do not join religious groups even when there are significant net benefits that members of religious groups can achieve. Second, the model clarifies how costly a ritual must be to achieve stability and prevent potential free-riders from joining the religious group. Third, the model suggests why religious groups may require adherents to perform private rituals that are not observed by others. Several hypotheses generated from the model are also discussed. Richard Sosis is an assistant professor of anthropology at the University of Connecticut. His research interests include the evolution of cooperation, utopian societies, and the behavioral ecology of religion. In collaboration with Bradley Ruffle (Ben Gurion University) he is currently investigating the impact of privatization and religiosity on intra-group trust within Israeli Kibbutzim.