Webs of Legitimacy and Discredit: Narrative Capital and Politics of Ritual in a Timor-Leste Community

This article explores the interconnections among origin narratives, migration patterns and ritual authority in a Timor-Leste community. By recognising the dimension of rituals as sources of power, we analyse the different ways social actors negotiate their position in social space by either supporting or contesting the legitimacy of the ritual leaders. We suggest how, in a context with historical levels of high migration and immersed in rapid social change, precedence is not only challenged by modern ideals around individual rights and choices, but by the re-interpretation of mythical narratives and the access to ritual performance. The paper provides a discussion of the notion of narrative capital and shows how subordinated classes resulting from development policies from past state regimes articulate new forms of social mobility in the contemporary context of rural Timor-Leste.     

Ritual, Risk, and Danger: Chain Prayers in Fiji

Rituals that defuse immediate senses of danger can perpetuate senses of powerlessness. Ambiguous language used in defensive rituals can heighten people's senses of the risks they are confronting and also compel people to perform those rituals again in the future. In this article, I illustrate this argument by examining Fijian Methodist masu sema (chain prayers), which are conducted to defuse the dangers that beset society, including curses from demonic ancestors. I argue that Fijian cultural themes of present-day human powerlessness are generated largely by competition between Methodist and chiefly authorities. "Chain prayers" are attempts to negate the power of dangerous ancestors, but in requesting God's help, ritual participants cast themselves as powerless. Verbal ambiguity in chain prayers gives "demons" lives of their own, compelling their future circulation.     

Redefining Single-Trial Memories in the Honeybee

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The Pope in Mexico: Syncretism in Public Ritual

Pope John Paul II's canonization, in 2002, of Juan Diego, the Indian to whom the Virgin of Guadalupe first appeared, was variously interpreted by sections of Mexican society as an acknowledgement of the indigenous element in Mexican Catholicism and thus a restitution of past wrongs; conversely, as a final domestication of the Indian; and as an evangelical move against a resurgent Latin American Protestantism. The canonization rites were nested within political ceremonies staged, controversially, to anoint a new presidency. This broader political message was in turn challenged in the media and on the streets. In this article, I show how a major public event can articulate the life of a complex, culturally diverse society. I identify a syncretic effect produced by the struggle for ritual control. And I take a comparative view of syncretism, drawing on Javanese ethnography to suggest common mechanisms of meaning making.     

From "Rights" to "Ritual": AIDS Activism in South Africa

In this article, I investigate how the moral politics of HIV/AIDS activism in South Africa is contributing toward new forms of citizenship that are concerned with both rights-based struggles and with creating collectively shared meanings of the extreme experiences of illness and stigmatization of individual HIV/AIDS sufferers. I argue that it is precisely the extremity of the "near death" experiences of full-blown AIDS, and the profound stigma and "social death" associated with the later stages of the disease, that produce the conditions for HIV/AIDS survivors' commitment to "new life" and social activism. It is the activist mediation and retelling of these traumatic experiences that facilitates HIV/AIDS activist commitment and grassroots mobilization. It is also the profound negativity of stigma and social death that animates the activist's construction of a new positive HIV-positive identity and understanding of what it means to be a citizen–activist and member of a social movement.     

Ritual and self-regulation of the Tsembaga Maring ecosystem in the New Guinea highlands

Rappaport's (1968) study of self-regulation in the Tsembaga Maring ecosystem is an important substantive contribution to human ecology. Rappaport hypothesized that the Maring pig festival cycle is the dominant mechanism by which the quality of the Tsembaga ecosystem is maintained. In this paper, we demonstrate that the pig festival cannot serve this function. Simulation models of the Tsembaga ecosystem show that a stable, self-regulating equilibrium of the kind proposed by Rappaport is highly dependent upon a carefully chosen set of parameters which do not represent the most accurate choice from the available data. In the simulation model of Rappaport's hypothesis constructed by Shantzis and Behrens, equilibrium depends upon fixed population growth rates that lead to regularly scheduled pig festivals, whose timing insures that a fixed rate of removal of Tsembaga individuals in warfare prevents net population growth. More realistic models uniformly suggest that the pig festival plays no essential role in ecosystem regulation. We conclude that the evidence provided does not support the hypothesis.     

The Campus Tour: Ritual and Community in Higher Education

This study examines the messages that a university transmits to prospective students during a particular ritual—the campus tour. Specifically, the article discusses the ways that members of a university communicate their expectations with respect to becoming contributing members of the academic community. Three community discourses serve as the theoretical foundation for the analysis. The conclusion discusses ways that rituals could be examined and modified to create multicultural and democratic communities.     

Ritual Opening and Individual Transformation: Rites of Passage at Esalen

Ritual manipulation of emotion can result in "psychic opening," a state in which the individual's defenses are suddenly lowered. An individual in this state is vulnerable and suggestible, and major shifts in his psychic configurations can occur. When ritualized psychic opening exists as a part of a cultural event-pattern for the purpose of inducing psychobehavioral transformation in individuals, the process can be considered as a type of rite of passage. An encounter/Gestalt workshop at Esalen Institute is discussed as an example of this process. The data show that the group setting itself has many liminal characteristics .     

The Politics of Pity: Domesticating Loss in a Russian Province

In this article, I explore how a group of women in a distant Russian province learned to live in the state of grief by creating a space for the traumatic experience in their daily order of things, their personal narratives, and public landscape. Using materials from my fieldwork in Siberia in 2001–03, I demonstrate how the Altai Regional Committee of the Soldiers' Mothers domesticated and privatized losses of their sons, which were caused by the Russian state's military politics of the last 20 years. By devising elaborate memorializating practices, the mothers managed to materialize evidence of their loss and suffering. It is precisely this collective and individual production of metonymies of death, I suggest, that not only became the main source of the Committee of the Soldiers' Mothers' new public identities but also acted as the principal vehicle of their politics of pity.     

Replay of Episodic Memories in the Rat

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Painful languages of the body: experiences of headache among women in two peruvian communities

This exploratory study focuses on the understandings of and experiences with headache in two settings in Peru: the Quechua-speaking district of Ayacucho, in southern Peru, and a poor urban district of Lima Metropolitana. More specifically, it explores the personal and collective meanings constructed around women’s headache experiences. Structured and open-ended interviews were administered to patients suffering headache to elicit interpretations of headache episodes. An analysis of the collected narratives suggests that headache is often comprehended in a polysemic framework, where meanings ascribed in bodily, emotional, family, and social terms articulate individual and shared notions of suffering within larger contexts of social dislocation. Often woven into experiences of solitude, headache accounts are lived and told in dynamic temporal spaces, and narrate dissolution of family ties and tensions associated with women’s roles. The results underscore the significance of patients’ subjective interpretations of painful experiences and underscore the connections between bodily and emotional pain and distress experienced at family, community, and larger social levels.     

药物成瘾记忆的神经生物机制及临床干预方法

药物成瘾者戒断后的持久复吸是治疗药物成瘾的难点.成瘾者出现持续复吸的重要原因是由于成瘾记忆的长期存在.成瘾物质的长期反复使用导致前额叶-边缘多巴胺系统结构和功能的适应性改变,这种改变是成瘾记忆形成的神经基础.本文从学习记忆的角度来理解成瘾形成,介绍了成瘾记忆的初始形成阶段、习惯化阶段和成瘾行为维持阶段及其相应的神经基础.回顾了近年来成瘾记忆的临床干预方法,包括消退干预方法、增强消退干预的多情境干预方法,以及直接干预消除成瘾记忆的记忆再巩固干预方法,并总结了虚拟现实、神经调控技术在成瘾记忆干预中的应用.对记忆再巩固干预方法与虚拟现实、神经调控技术相结合干预成瘾记忆进行展望,为药物成瘾的临床干预和治疗提供了新方法、新思路.     

A Common Task Structure Links Together the Fate of Different Types of Memories

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