四川凉山彝族传统民俗中的植物及其文化意义

凉山彝族传统民俗植物文化在当地彝社会中广泛存在,表现了丰富多彩的文化多样性,集中反映在法术仪式、礼仪、节日庆典等方面。采用关键人物访谈、半结构访谈、参与式观察等方法研究了凉山彝族传统民俗中使用的植物,共调查到102种,其中,跟婚礼相关的植物21种,葬礼植物24种,成人礼植物11种,日常礼仪植物3种;火把节植物14种,彝族年植物15种;法术仪式植物91种。这些民俗植物的文化含义主要表现在驱鬼、生殖崇拜和祖先崇拜三个方面,这与当地彝族崇信鬼神和其崇拜万物有灵的原始宗教有关,是其自然原始宗教和毕摩文化的重要组成。     

Plants among Yi People’s Traditional Folk Customs and Their Cultural Significance in Liangshan Yi Autonomous Prefecture,Sichuan

The culture of plants used in Liangshan Yi people’s traditional folk customs is widespread. These plants represented rich cultural diversity, mainly existing in witchcrafts, rites and festivals. A community based study and an extensive field surveys had been carried out. The methods including Key Informant Interviews, Semi structured Interviews and Participatory Observation were adopted in the study. The plants in traditional folk customs used by the Yi people in Liangshan Yi Autonomous Prefecture and their cultural contexts were documented and inventoried. The results showed that there were 102 plant species used in Yi people’s traditional folk customs and expressed diversity and richness in terms of cultural meanings. The plants were used for witchcrafts and rites, social rituals, festive events, including 21 species used in wedding, 24 in funeral, 11 in the adult ceremony, 3 in daily life; 14 in the Torch Festival, 15 in the Yi National new year, 91 in witchcrafts and rites. The folk plants’ cultural meanings are mainly reflected in exorcism, reproductive worship and ancestor worship. The main reasons are that the Yi people advocate ghosts and believe the animism of primitive religion in Lianshan region. The cultures of folk plants are an important component of the natural primary religion and Bimo culture. It is an indispensable part of the traditional culture of the Yi people.     

Young Asian women and relationships: traditional or transitional?

This article investigates social and cultural aspects of "teenage life" among south Asian girls in Britain, particularly their experiences of relationships with boys and the extent to which they become involved in sexual activities. In-depth interviews were carried out with teenage girls and young women from Indian, Pakistani and Bangladeshi backgrounds and a comparative group of white British girls, in four schools and one college in the South and West Health Authority Region. Asian teenage girls conformed to different behavioural norms than their white peers. They were influenced by cultural traditions, religious obligations, family loyalties and community expectations. Few Asian girls became involved in relationships or sexual activities. However, once removed from the parental home, the influence of parents and their Asian community, their social and sexual behaviour changes; they experience an independence which often involves relationships and sexual activities. In contrast, white teenage girls experienced a different set of pressures which came from peers and boyfriends and accepted involvement with boys and sexual activity.     

Economic activity in the South-Asian population in Britain: the impact of ethnicity,religion, and class

This paper expands the existing literature on ethnicity and economic activity in Britain by studying the impact of religion and class. It argues that while the class location of the different South-Asian groups is important in determining their labour market outcomes, it does not operate independently from ethnicity; rather it is highly influenced by ethnicity in the process of determining the labour market participation of these groups. We use data obtained from the 2001 UK Census on Indian, Pakistani, and Bangladeshi men and women aged between twenty and twenty nine. Our findings confirm that class structure of the South-Asian groups is highly ethnicized, in that the ethno-religious background and class are interwoven to the extent that the separation between them is not easy, if not impossible.     

Managing professional service firms in a multi-ethnic context: an ethnographic study

Whether ethnic minority enterprise is a distinctive phenomenon markedly different from the general small firm population continues to be a major point of interest. However, there are two curious omissions within existing debates. First, the management of social relations within the workplace is rarely an explicit focus for research. Second, the increasingly significant small professional or business service sector remains neglected despite its growing importance. This article addresses these issues through an ethnographic study of two firms from different ethnic groups (African-Caribbean and Pakistani) engaged in the provision of specialist business and computer services. Despite the prevalence of a discourse predicated on notions of 'professionalism', ethnic ties were found to be a significant consideration upon issues relating to recruitment, workforce composition and community linkages. To some extent, ethnic identity predicated on religion was an important influence on business outlook for the Pakistani firm. And the African-Caribbean firm also appeared cognizant of the position of the wider co-ethnic community. However, ethnic considerations were not decisive influences within the workplace. Rather, they interacted with market and employment-related issues, thus creating a 'relatively autonomous' labour process.     

Routes into education and employment for young Pakistani and Bangladeshi women in the UK

The article examines the educational and employment experiences and aspirations of young Pakistani and Bangladeshi people living in Oldham, in Great Manchester. Many young people demonstrated high aspirations and high levels of participation, particularly in relation to the educational and occupational level of their parents. Explanatory factors include the cultural value of education among Asian groups, the desire by parents to ensure success for their children and the ethnic penalty which these young people incur in the labour market. However, not all Pakistani and Bangladeshi young people have these aspirations. Girls who wished to continue their education faced a more complex situation than boys; for girls it was important to avoid jeopardizing the family honour. Nonetheless, national statistics show a marked increase in the numbers of young Pakistani and Bangladeshi women in full-time undergraduate courses in recent years. Women with degree level qualifications showed considerable determination to combine paid employment with family life.     

Shifting Boundaries of “Nativity” and “Modernity” in South Asian Women’s Clothes

In the last two decades the postmodernist (POMO) scholars have popularized the concepts of subjectivity, authenticity, modernity, and nativity in academia while rejecting the role of larger structural, institutional and historical forces (referred as meta-narrative) in understanding social and cultural issues. This essay challenges POMO scholar’s approach by focusing on the case of South Asian women’s personal experiences and choices (subjectivity) historically with their every day clothes (everyday culture), both nationally and trans-nationally. This essay highlights the role of various local, historical, social, economic, political, colonial, and international forces that contributed in creating particular dress code and style (social reproduction of customs) for women of different social groups in South Asia in different historical times. With this approach it was possible to eliminate the binary concepts of nativity/modernity, progressive/primitive, developed/undeveloped etc., and treat all societies in the world with the same yardstick, while at the same time acknowledging the unequal relationship between the colonizers and colonized. This essay is also an attempt to suggest how everyday cultural issues can be historically explained in an inclusive manner without sacrificing the role of human agency, (human creativity, human capabilities, actions, and subjectivity), the role of imagination (creativity), the role of structural and institutional forces (meta-narrative), and the role of cultural forces (religion, nationalism, customs, and others), and cultural experiences in everyday life. At the same time everyday cultural issues are contextualized historically (time and space—locally and globally), politically, culturally, and economically as well.     

The Home Dreams and Waking Fantasies of Boys and Girls Between Ages 9 and 15: A Longitudinal Study

In this longitudinal developmental study, 12 boys and 12 girls provided home dreams and waking fantasies at 3 age levels: 9–11, 11–13, and 13–15. A total of 299 dreams and 286 fantasies were coded by 2 independent raters using Hall and Van de Castle (1966) content categories. In addition, word counts and bizarreness ratings were completed. There were very few changes in the dreams or waking fantasies of either boys or girls, but dream reports were longer at ages 13–15, the aggression/friendliness percent increased over the course of the study, joint-sex peer groups became more frequent, and girls showed a decline in animal percent. The tendency in a wide range of societies for men to dream mostly about other men and for women to dream equally of women and men was found in both the dreams and waking fantasies. Dreams and fantasies differed markedly, with dreams containing more outdoor and unfamiliar settings, and more bizarreness. In dreams the children tended to portray themselves as victims of aggression and recipients of friendliness, but in fantasies they took a more active role as aggressors and befrienders. It is suggested that the children in this study portrayed themselves in their dreams as they conceived of themselves in everyday life, while in their waking fantasies they imagined themselves as they would have liked to be.     

Muslims in the 2001 Census of England and Wales: Gender and economic disadvantage

The article presents new data for the Muslim population of Britain from the 2001 Census. It uses the cross tabulations of ethnicity by religion to back-project the growth of the Muslim population from 21,000 in 1951 to 1.6 millions in 2001. It examines the social, economic, demographic and geographic characteristics of the population. Although Muslims are often represented as a homogenous group, there are considerable internal differences, so that the characteristics of the population as a whole do not apply to all groups within. The 2001 Census shows that two-thirds of British Muslims are ethnically Pakistani, Indian and Bangladeshi, but one-third comes from diverse European, African, North African, Middle Eastern and other Asian sources. Nevertheless, Muslim gender roles emerge as a critical differentiator of socio-economic vulnerability. Taken as a whole, the Muslim population is young and rapidly growing; its socio-economic profile is depressed, marked by the exceptionally low participation rate of women in the formal labour market, and by high concentration in areas of multiple deprivation.     

Contraceptive use dynamics of Asian women in Britain

In-depth interviews were conducted with married Asian women from Indian, Pakistani and Bangladeshi backgrounds, to investigate patterns of contraceptive use and influences on contraceptive decision making. The results show two distinctively different contraceptive 'lifecycles'. Non-professional women typically have little knowledge about contraception until after their marriage or first birth. Their patterns of contraceptive behaviour show low levels of contraceptive use until after their first birth, when condom use is most prevalent. Non-professional women are influenced by their extended family, religion and cultural expectations on their fertility and family planning decisions. Professional women show an entirely different pattern of contraceptive behaviour. They are more likely to have knowledge about contraception before marriage, use some method of contraception throughout their childbearing years (typically the pill) and cite personal, practical or economic considerations in their fertility decisions rather than religious, cultural or extended family influences.     

A survey on growth and sexual development of adolescent students in Changhua City: growth of body height and weight

In order to understand the physical growth and sexual development of contemporary adolescents, a cross-sectional survey was conducted during the period September 1983 to May 1984. The population came from all the pupils from 4th grade up, and all the junior and senior high students of Changhua City. By using stratified cluster sampling, 1419 boys and 1599 girls participated, ranging in age from 8 to 19 years. Body weight and height were measured. Growth spurt is a unique event during adolescence. It is well shown in the distance curves and pseudo-velocity curves of body height and weight. In boys, the growth spurt of height spanned from 12.0 to 14.8 years, with peak height velocity (PHV) at 13.5 years. In girls it was from 10.0 to 12.6 years and peaked at 11.5 years. The growth spurt of weight occurred from 12.0 to 15.9 years in boys with peak weight velocity (PWV) at 14.5 years, while girls had a growth spurt at 10.0-12.7 years with PWV at 11.5 years. Girls entered into the growth spurt about 2 years earlier, and also entered into PHV, PWV, two and three years earlier respectively than boys, while boys had a more intense and longer growth during the growth spurt than girls. Between 10.0-13.0 years girls were taller than boys, and between 12.0-13.0 years they were heavier than boys. However, from 13.5 years onward girls were soon surpassed by boys both in height and weight. Growth in height after 16.5 years in boys and after 15.5 in girls was minimal. Growth in weight in boys also became minimal after 16.5 years while girls weight even dropped a little bit after 16.5 years. At the mean age of 17.5 years, boys were 168.1 cm, girls were 156.2 cm in average, boys being 12 cm taller than girls after reaching their final height.     

Why Don't Anthropologists Like Children?

Few major works in anthropology focus specifically on children, a curious state of affairs given that virtually all contemporary anthropology is based on the premise that culture is learned, not inherited. Although children have a remarkable and undisputed capacity for learning generally, and learning culture in particular, in significant measure anthropology has shown little interest in them and their lives. This article examines the reasons for this lamentable lacunae and offers theoretical and empirical reasons for repudiating it. Resistance to child-focused scholarship, it is argued, is a byproduct of (1) an impoverished view of cultural learning that overestimates the role adults play and underestimates the contribution that children make to cultural reproduction, and (2) a lack of appreciation of the scope and force of children's culture, particularly in shaping adult culture. The marginalization of children and childhood, it is proposed, has obscured our understanding of how cultural forms emerge and why they are sustained. Two case studies, exploring North American children's beliefs about social contamination, illustrate these points. [Keywords: anthropology of childhood, children's culture, acquisition of cultural knowledge, race]     

Physical variation and history in Melanesia and Australia

Local biological variation is marked in Melanesia. Some of it may result from gene flow from Micronesia, but the essential variation appears to result from isolation due to social fragmentation, and to genetic drift in place. In different regions, the variation may correspond well with language relationships, and probably constitutes differentiation which has been preserved over a considerable period, especially since the arrival of horticulture and development of village farming. However, none of this patterning suggests distinct waves of migration into Melanesia. Variation among Australian aboriginal groups is smaller, though far from absent. It may reflect a hunting culture together with social customs allowing more intertribal marriage than is typical of Melanesia. While phenotypically Australians and Melanesians differ, cranially they are closely allied, as against other major human groups. It is suggested that the genetic and phenotypic variety is old, that it existed in the previous home of the Australo-Melanesians (Old Melanesia, comprising present Indonesia and the Phillipines) at least back to 40,000 years ago, and that much of the variation in Melanesia and Australia, including their differences, results from the sampling process involved when different groups out of the original populations made early crossings of the water barriers from Old Melanesia.     

Importance of local knowledge in plant resources management and conservation in two protected areas from Trás-os-Montes, Portugal

Assam is very rich in plant biodiversity as well as in ethnic diversity and has a great traditional knowledge base in plant resources. It is inhabited by the largest number of tribes and they lead an intricate life totally dependent on forest plants. The Mising is the major section and second largest tribal community of Assam and have a rich tradition of religion and culture. Their religious practices and beliefs are based on supernaturalism. A study of the plants related to magico religious beliefs in Dobur Uie of Mising is carried out. The results revealed the use of 30 plants belonging to 23 families. All plant species are used both in religious purpose as well as in the treatment of different ailments. Details of the uses of plants and conservational practices employed in Dobur Uie are provided. Our findings on the use of plants in Dobur Uie ritual reflect that some plants are facing problems for survival and they need urgent conservation before their elimination. Because this elimination may threat the rich tradition of Mising culture. Most of the plants that are domesticated for different rituals are almost same in all Mising populated areas.     

Molecular phylogeny of Pakistani riverine buffalo based on genetic variability of mitochondrial cytochrome b gene

Mitochondrial cytochrome b gene is considered to be one of the best markers for breed characterization as well as studying the ancestry in the vertebrates due to its exclusive maternal inheritance. DNA fingerprinting by single nucleotide polymorphism is most reliable and widely used molecular technique in modern forensics and is being considered in this study. Partial sequencing of 1,061?bp of aforementioned gene from 14580 to 15643 was conducted in two famous Pakistani buffalo breeds named Nili-Ravi and Kundi. In which we explore seven haplotypes within earlier and none in the latter breed. Nili-Ravi is polymorphic at four codons of this gene, and the protein translation is also different from the reference sample while monomorphic at three codons with no amino acid replacement. Haplotypes frequency distribution of these four haplotypes named NR3, NR4, NR5, NR7 revealed that the prevalence of each haplotype is 0.04?% in the Pakistani buffalo population of this Nili-Ravi breed while complete homoplasmy was observed in the Kundi breed population. Nili-Ravi breed of buffalo is genetically more variable than the Kundi breed as far as the gene in subject is concerned. It means later breed has spent more time to propagate its wild type haplotype which make this breed more ancestral as compare to Nili-Ravi. Secondly both breeds share their common ancestors with regional water buffalo rather than the swamp one.     

Study of eating attitudes and body image perception in the preadolescent age

Eating attitudes and body image have been studied in a group of 109 girls, pupils of the fifth primary school grade (average age 10 years and 8 months). The Children's Eating Attitude Test (ChEAT) has been used in the study of eating attitudes. The mean questionnaire score is 11.38 +/- 8 with a range of 0 to 45. Fourteen girls (12.8%) had a total score higher than 20, making them an eating disorder risk group. A set of seven schematic figures showing silhouettes of girls ranging from very thin to very heavy has been used in the study of body image perception. The girls were supposed to indicate the figure having the highest resemblance to their own figure (self figure), and the figure they would like to have (ideal self figure). The mean value of the current figure was 4.28, and that of the ideal figure 3.95. Satisfaction with their figure was expressed by 46.79% of the girls; 39.45% wanted to be thinner, and 13.45% to be heavier. When these data were compared with BMI, 27.52% (of the total) of the girls wanting to be thinner were found to have a normal BMI, and 11.93% a > 95 centile BMI. Among the girls satisfied with their figure 2 had a low and 2 a high BMI, while 43.12% were within the normal BMI range. Out of the 13.45% of girls wanting to be heavier, 6.42% (of the total) had a low BMI, 6.42% a normal BMI, and 0.92% (one girl) a > 95 centile BMI. The girls were divided into two groups in terms of the ChEAT score: ChEAT+ (anorexia risk) and ChEAT-. The groups differed in terms of body weight and BMI (the ChEAT+ group was heavier); ChEAT+ girls tended to prefer a thinner figure and experienced themselves as being heavier.     

Marriage and employment patterns amongst UK-raised Indian,Pakistani, and Bangladeshi women

Discussion over marriage migration in the UK has largely focused on the South Asian groups, identified in survey data as Indian, Pakistani, and Bangladeshi. This paper uses qualitative interviews and national Labour Force Survey data to gain some insights into how UK-born Pakistani and Bangladeshi women view marriage and, in particular, marriage to a partner from their country of origin; the extent to which UK-born Indian, Pakistani, and Bangladeshi women and men marry partners from overseas and the key factors that influence this; and the effect on the level of economic activity for Indian, Pakistani, and Bangladeshi women of marriage to a UK-born/raised partner versus a partner from overseas.     

'Culture' as a tool and an obstacle: missionary encounters in post-Soviet Kyrgyzstan

The relatively large number of converts from Islam to evangelical Christianity in post-Soviet Kyrgyzstan is exceptional in the Muslim world and has challenged local confidence that Islam is an inseparable element of Kyrgyz nationality. I argue that part of the missionary success stems from unexpected synergies between communist cultural legacies and new evangelical approaches. Both communists and evangelicals attempted to advance their ideals by disconnecting religion and culture. But although these efforts delivered tangible results, they also had the (unintended) consequence of folklorizing and objectifying 'culture', thereby partly re-inscribing the ethnic boundaries that they intended to overcome.  

Résumé

Le nombre relativement important de musulmans convertis au christianisme évangélique dans le Kirghizstan post-soviétique est exceptionnel dans le monde musulman et ébranle la croyance locale que l'islam est indissociable de l'identité nationale kirghize. L'auteur affirme qu'une partie du succès des missionnaires provient de la synergie inattendue entre l'héritage culturel communiste et la nouvelle approche évangélique. Les communistes aussi bien que les chrétiens évangéliques ont tenté de faire progresser leurs idéaux en dissociant religion et culture. Bien que ces efforts donnent des résultats tangibles, ils ont aussi eu la conséquence involontaire de folkloriser et d'objectiver la « culture >>, en retraçant ainsi les frontières ethniques qu'ils avaient cherchéà abolir.     

Do Coaches Perceive Themselves as Influential on Physical Activity for Girls in Organised Youth Sport?

Participation in organised youth sports (OYS) has been recommended as an opportunity to increase young peoples'' physical activity (PA) levels. While coaches can potentially influence athletes'' PA levels, what has not been explored is the question; do coaches perceive themselves as influential on PA for girls in OYS? Participants were 30 coaches of girls OYS teams aged 9–17 years in the Greater Sydney Metropolitan Area, Australia. Participants took part in a semi-structured interview that lasted approximately 30 minutes. They responded to questions regarding their perceived role as coaches, their perceptions of themselves as role models for PA, their views on their athletes'' current PA levels, their opinions on improving their athletes'' PA levels, and their perceived challenges as coaches in OYS. Many coaches considered themselves role models for PA due to their own involvement in organised sports. Coaches felt that they were conscious of girls'' PA levels during training and could accurately gauge how active girls were. Coaches perceived their training sessions to provide sufficient PA and thus, did not feel the need to try to increase PA during training. Many coaches were cautious about conducting training sessions where the PA intensity was high for prolonged periods because they believed that it could potentially result in dropout from OYS. Coaches'' perceived time commitment to OYS, variability of skill/experience amongst girls, and poor parental support as major challenges they experienced in OYS. This study provided a unique insight from the perspective of coaches in OYS. Most coaches felt that they had the potential to influence PA for girls in OYS; however, coaches may underestimate or not fully realise the impact they can have on the girls they coach. Future research should focus on educating coaches to capitalise on the opportunity they have to promote PA through OYS.