The Ritualisation of Abortion in Contemporary Vietnam

Induced abortion was introduced in Northern Vietnam in the 1960s as part of socialist efforts to develop and modernise Vietnamese society. With approximately two million pregnancy terminations per year, Vietnam now has the highest abortion rate in the world. This article explores how unmarried urban youths seek to cope with the experience of abortion and the suffering it entails. It is argued that while some forms of suffering are officially recognised, glorified and heroised in Vietnam, the suffering that a premarital abortion involves is surrounded by shame, stigma and denial. The ‘ethos of suffering’ that dominates Vietnamese public culture makes it difficult for youths to find resolution for the emotional turmoil and moral dilemmas that abortion experiences give rise to. In this situation, many young people turn to ritual practice, seeking help and compassion from spiritual beings and powers. Young people's reactions to abortion indicate the presence in their daily lives of spiritual orientations deriving mainly from Buddhist traditions. The paper proposes that in order to understand how reproductive events are experienced in local worlds in and beyond Vietnam, more analytical attention needs to be paid to cosmological aspects of human procreation.     

‘Bridges to cash’: channelling agency in mobile money

Encountered by mobile money professionals – industry and philanthropic actors seeking to bring mobile phone‐enabled financial products to poor people in the ‘developing world’ – the authors move together with new collaborators to inquire into a problem they had been grappling with for some time. This is the problem of agency; specifically, the agency of ‘mobile money agents’, the people ‘on the ground’ or ‘in the field’ who form a crucial function in permitting others to put cash into an electronic money transfer system and pull cash out of it. These ‘human ATMs’ or ‘bridges to cash’ become the object of analytical scrutiny for mobile money experts and anthropologists. This article takes that analytical scrutiny – and not mobile money agents themselves – as its object. It seeks to understand how ‘agency’ inflects debates over money, its meaning and its pragmatics, and its transformation in new communicative infrastructures, and how it might inform anthropology and political struggles over money and payment.     

Hunter-Gatherers and the Origins of Religion

Recent studies of the evolution of religion have revealed the cognitive underpinnings of belief in supernatural agents, the role of ritual in promoting cooperation, and the contribution of morally punishing high gods to the growth and stabilization of human society. The universality of religion across human society points to a deep evolutionary past. However, specific traits of nascent religiosity, and the sequence in which they emerged, have remained unknown. Here we reconstruct the evolution of religious beliefs and behaviors in early modern humans using a global sample of hunter-gatherers and seven traits describing hunter-gatherer religiosity: animism, belief in an afterlife, shamanism, ancestor worship, high gods, and worship of ancestors or high gods who are active in human affairs. We reconstruct ancestral character states using a time-calibrated supertree based on published phylogenetic trees and linguistic classification and then test for correlated evolution between the characters and for the direction of cultural change. Results indicate that the oldest trait of religion, present in the most recent common ancestor of present-day hunter-gatherers, was animism, in agreement with long-standing beliefs about the fundamental role of this trait. Belief in an afterlife emerged, followed by shamanism and ancestor worship. Ancestor spirits or high gods who are active in human affairs were absent in early humans, suggesting a deep history for the egalitarian nature of hunter-gatherer societies. There is a significant positive relationship between most characters investigated, but the trait “high gods” stands apart, suggesting that belief in a single creator deity can emerge in a society regardless of other aspects of its religion.     

Osmotic hemolysis contrasted with freeze-thaw hemolysis

Red blood cell ghosts resulting from osmotic hemolysis in the presence of Mg ions (Mg ghosts) and ghosts resulting from slow freeze-thaw process (freeze-thaw ghosts) differ in many respects: (1) Mg ghosts spontaneously take on the disc shape immediately after hemolysis and resuspension in buffered salt solution; whereas freeze-thaw ghosts are spherical; (2) Mg ghosts appear to be less hemolyzed than freeze-thaw ghosts; (3) washed and cold-stored Mg ghosts contract or become biconcave discs when exposed to 30 μmoles of ATP/10⁹ ghosts at 37 °C; whereas freeze-thaw ghosts under similar conditions break up into microspheres and membrane filaments; (4) Mg ghosts become crenated discs and spheres when rehemolyzed and resuspended in buffered salt solution; whereas freeze-thaw ghosts tend to fragment; (5) the ATPase activity of Mg ghosts, particularly the nontransport ATPase activity, is considerably less than that of freeze-thaw ghosts.     

My mother or father: person,metaperson, and transcendence in ethnographic theory

How do humans, who are materially composed biological constructs, come to transcend – that is, to see themselves as present in – the world? This article sustains that, in order to understand transcendence in personhood, we have to see the latter as a product of dividual not individual participation, as initially proposed by Lévy-Bruhl and recently developed by a number of phenomenologically inspired cognitive scientists. This being the case, it becomes necessary to account for the relation between essence and existence in the case of metapersons (ghosts, deities, ancestors, some animals, etc.). In this essay, I suggest that this, too, must be explained by reference to the ontogeny of persons-who-wakingly-live-in-the-world. In order to explore this issue, I discuss an occurrence that took place in my presence without my noticing it at the time when I was visiting an Afro-Brazilian temple compound in coastal Bahia (Northeast Brazil) in July 2011.     

Everyday attentiveness: understanding diabetes in Vietnam through literary displacement

World-wide, diabetes is taking on epidemic proportions. This is a debilitating disease that damages and destroys bodily systems unless blood sugar levels are kept close to normal, and patients are therefore urged to practise attentive self-management. Among people with type II diabetes in Vietnam, such everyday attentiveness seems to far exceed clinical recommendations, suffusing daily lives in pervasive and yet elusive ways. Drawing on ethnographic fieldwork conducted in northern Vietnam, this article aims to depict the lifeworlds in which diabetes attentiveness unfolds. Seeking to capture the inchoate ways in which diabetes alters everyday lives, the article develops literary displacement as an experimental mode of writing-cum-inquiry that combines standard ethnography with ethnographic fiction. Taking diabetes in Vietnam as its case, the article shows how literary displacement can contribute to cultivating ethnographic as well as analytical sensibilities, strengthening the capacity of anthropology to capture subtle and subdued layers of life.     

IS POST‐MORTEM HARM POSSIBLE? UNDERSTANDING DEATH HARM AND GRIEF

The purpose of this article is not to affirm or deny particular philosophical positions, but to explore the limits of intelligibility about what post-mortem harm means, especially in the light of improper post-mortem procedures at Bristol and Alder Hey hospitals in the late 1990s. The parental claims of post-mortem harm to dead children at Alder Hey Hospital are reviewed from five different philosophical perspectives, eventually settling on a crucial difference of perspective about how we understand harm to the dead. On the one hand there is the broadly 'analytical' tradition ¹ of thinking that predicates the notion of harm on the basis of an existing subject. Since the dead are non-existent persons, it makes little sense to view the dead as being harmed. On the other hand, there is a phenomenological perspective, where the dead, in respect to the experience of grief, are existentially absent. This forms the basis that it is possible to harm grieving parent's experiences of how their dead are treated. The article ends with a short examination of what harming the dead implies for traditional bioethical concerns, namely, obtaining informed consent from significant others when planning medical research on the newly dead.     

Meeting with Ancestors—Contesting Borders in Indonesian Religion and Politics

Ancestors have often played an important role in the exercise of politics in Indonesia. However, from a situation in which they were highly influential and present in ritual, as well as in the everyday lives of both commoners and kings, ancestors and traditional lifestyles have been increasingly marginalised through the impact of secular politics and Islamist movements. An era of political reformation began after the fall of Indonesia's former political regime, Orde Baru. Reform meant the decentralisation of political power, and this led to a revival of local traditions. This article takes this revival of tradition as a framework to understand meetings that took place with ancestors at local pilgrimage sites on West Java. It is concluded that meetings of this kind are not simply about fulfilling personal goals, but they also show features of resistance and subversion in relation to the dominant political and religious leadership in Indonesia.     

Inhibition of T4 Bacteriophage Multiplication by Superinfecting Ghosts and the Development of Tolerance After Bacteriophage Infection

Simultaneous addition of T4 phage and ghosts to host cells prevents infective center formation. Cells which have been infected with phage for less than 2 min are also inhibited by superinfecting ghosts. After this time, a chloramphenicol-inhibitable reaction occurs which causes the phage-infected cells to become increasingly tolerant of added ghosts.     

Necrosociality: isolated death and unclaimed cremains in Japan

Inquiring into concerns surrounding death and the afterlife in an underclass enclave in Japan, this article proposes that the politics of survival involves engaging with the enduring relationship between the living and the dead, referred to as ‘necrosociality’. Based on fieldwork carried out in Yokohama, it explores how ‘isolated death’ (kodokushi) and ‘disconnected spirits’ (muenbotoke) have become major concerns in homeless activism and support, giving rise to various necrosocial innovations and practices. The emergent necrosociality in Yokohama conjures up an alternative logic of care that connects people based on the general premise of inevitable decay and decline rather than familial ties and intimate memories. This article suggests that the concept of necrosociality provides a useful framework for analysing how social relations are negotiated, reaffirmed, or negated through bodily remains and graves, effectively shaping the modes of being and care among the living.     

Ancestors, magic, and exchange in Yolngu doctrines: extensions of the person in time and space

The article draws on the association drawn by Munn between Aboriginal ancestral transformations and the moral order, and the theory of partible persons, in order to re-examine Yolngu doctrines and related practices to do with totemic ancestors and their traces, magic and sorcery, and exchange. It argues that all three broad domains draw on beliefs about intrinsic relations between part and whole, image and object, and the intrinsic powers of bodily substance and spirits of the dead. These domains imply the extension of persons in time and space, and each relates to a rather distinct aspect of the moral-political order. The article shows that the strong dichotomy drawn by Durkheim and his followers between 'religion' and 'magic' obscures the connections between these domains, and neglects the instrumental aspect of Yolngu ancestral doctrines and practices.     

Mines and Monsters: A Dialogue on Development in Western Province,Papua New Guinea

This article analyses an internal debate between Gogodala villagers, Western Province, Papua New Guinea, in which they explore the concept of development through a dialogue that revolves around ela gi or ‘way of life’. The analysis focuses on two developmental projects: the Ok Tedi gold and copper mine, which affects eight Gogodala villages on the lower Fly River, and a test oil drill carried out among northern Gogodala villages in 1995. I propose that it is through ela gi, a lifestyle that encompasses an evangelical Christianity as well as the actions of the first ancestors and is based on a bodily experience of the environment, that community development is envisaged and debated. Whilst the oil drill in the north is discussed in terms of approval, villagers on the Fly River to the south are increasingly concerned about changes to their lifestyle and landscape. They explore this ambivalence through a discussion of the movements and moods of ancestrally‐derived ‘monsters’ or ugu lopala, creatures who patrol the waterways of both north and south villages. At the same time, Gogodala from both communities are articulating what the transition from ‘living on sago’ to a lifestyle based on money might mean. This dialogue foregrounds an ongoing debate about the roles that the environment, village practices, the ancestral past and Christianity play in the constitution of the Gogodala way of life, and how these factors may initiate a certain kind of development.     

Is it God Speaking? Agency of Deities in the Western Himalaya

ABSTRACT

In many ethnographies, deities reflect social structures, represent power relations, or serve as a resource for individuals. However, believers usually do not doubt the existence of deities and their agency: that is, their ability to act and initiate change. The gap between these points of view narrows in the religious experiences in the Indian Himalayas. There, the local population, who communicate with local deities via mediums, face an epistemological problem: how to be certain that they are, indeed, talking with their gods. Furthermore, the believers are aware that they play a role in the decisions of the gods. These two aspects of the religious experience are expressed in the gradual transition of the gods from a Pahā?ī to a pan-Hindu identity, an indication of the way in which the agency of the gods is being challenged and is subject to negotiation by the locals.     

Troglomorphism,trichobothriotaxy and typhlochactid phylogeny (Scorpiones,Chactoidea): more evidence that troglobitism is not an evolutionary dead‐end

The scorpion family Typhlochactidae Mitchell, 1971 is endemic to eastern Mexico and exclusively troglomorphic. Six of the nine species in the family are hypogean (troglobitic), morphologically specialized for life in the cave environment, whereas three are endogean (humicolous) and comparably less specialized. The family therefore provides a model for testing the hypotheses that ecological specialists (stenotopes) evolve from generalist ancestors (eurytopes) and that specialization (in this case to the cavernicolous habitat) is an irreversible, evolutionary dead‐end that ultimately leads to extinction. Due to their cryptic ecology, inaccessible habitat, and apparently low population density, Typhlochactidae are very poorly known. The monophyly of these troglomorphic scorpions has never been rigorously tested, nor has their phylogeny been investigated in a quantitative analysis. We test and confirm their monophyly with a cladistic analysis of 195 morphological characters (142 phylogenetically informative), the first for a group of scorpions in which primary homology of pedipalp trichobothria was determined strictly according to topographical identity (the “placeholder approach”). The phylogeny of Typhlochactidae challenges the conventional wisdom that ecological specialization (stenotopy) is unidirectional and irreversible, falsifying Cope’s Law of the unspecialized and Dollo’s Law of evolutionary irreversibility. Troglobitism is not an evolutionary dead‐end: endogean scorpions evolved from hypogean ancestors on more than one occasion. © The Willi Hennig Society 2009.     

The frightening borderlands of Enlightenment: The vampire problem

Between 1724 and 1760, in the frontier area of the Habsburg empire waves of a hitherto unknown epidemic disease emerged: vampirism. In remote villages of southeastern Europe, cases of unusual deaths were reported. Corpses did not decay and, according to the villagers, corporeal ghosts were haunting their relatives and depriving them of their vital force. Death occurred by no later than three to four days. The colonial administration, alarmed by the threat of an epidemic illness, dispatched military officers and physicians to examine the occurrences. Soon several reports and newspaper articles circulated and made the untimely resurrection of the dead known to the perplexed public, Europe-wide. "Vampyrus Serviensis", the Serbian vampire, became an intensively discussed phenomenon within academe, and thereby gained factual standing. My paper depicts the geopolitical context of the vampire's origin within the Habsburg states. Secondly, it outlines the epistemological difficulties faced by observing physicians in the field. Thirdly, it delineates the scholarly debate on the apparent oxymoron of the living dead in the era of enlightened reason. Fourthly, the early history of vampirism shows that ghosts and encounters with the undead are not superstitious relics of a pre-modern past, or the Enlightenment's other, but intimate companions of Western modernity.     

GOING BACK A LONG WAY: 'HOME PLACE', THRIFT AND TEMPORAL ORIENTATIONS IN NORTHERN VIETNAM

This article draws attention to the deep sense of attachment maintained by Hanoi families to their ancestral villages or rural 'home places' ( que ). It explores both the emotional and material dimensions of these attachments against the background of a now-defunct system of state rationing in late socialist Vietnam. It is suggested that for urban dwellers the home place has become an image of human relatedness and belonging that has evolved along with and in response to state-socialist efforts of social integration. This image promotes a time orientation that had been discredited in Vietnamese state socialism. The latter defined thrift as a duty of families and individuals toward the progress of xa hoi ('society'). The experience of shortage and self-restraint in socialist states and the question of how collectivism affected customary notions of community have thus far remained mostly distinct research areas. This article seeks to bring both together within a single framework of analysis by drawing attention to the question of temporality.     

Catching the pulse: money and circulation in a Sri Lankan marketplace

This article traces the movement, management, and generation of money in a Sri Lankan wholesale vegetable market, pulling into focus certain local economic and moral logics. What traders do with cash is revealing. I argue that how traders use money – the way it is handled, risked, spent, and lent – exhibits skill, implies hierarchy, and cultivates social connections. Exploring idioms of economic activity such as ‘catching the pulse’ and ‘rolling the money’, the article examines relations between different kinds of trader. Moving money through businesses permits participation in the complex communication network of the market. This is central to existing in the social world of the trader. I argue that following money notes – rather than commodities – as they travel around the marketplace and between the hands of transactors renders ethnographically observable the formations of personhood and long‐term relations that take place in the market.     

Yoruba customs and beliefs pertaining to twins.

The Yoruba are an important ethnic group mainly occupying Southwestern Nigeria. Mainly for genetic reasons, this very large tribe happens to present the highest dizygotic twinning rate in the world (4.4 % of all maternities). The high perinatal mortality rate associated with such pregnancies has contributed to the integration of a special twin belief system within the African traditional religion of this tribe. The latter is based on the concept of a supreme deity called Olodumare or Olorun, assisted by a series of secondary gods (Orisha) while Yoruba religion also involves immortality and reincarnation of the soul based on the animistic cult of ancestors. Twins are therefore given special names and believed to detain special preternatural powers. In keeping with their refined artistic tradition, the Yoruba have produced numerous wooden statuettes called Ibejis that represent the souls of deceased newborn twins and are involved in elaborate rituals. Among Yoruba traditional beliefs and lore some twin-related themes are represented which are also found in other parts of the world. Basic features of the original Yoruba beliefs have found their way into the religious traditions of descendants of African slaves imported in the West Indies and in South America.     

Fusion of cell ghosts with intact cells in Dictyostelium discoideum: Differential response of opposite mating-type cells

The sexual cycle of Dictyostelium discoideum is initiated by the fusion of cells that are of opposite mating types (e.g. NC4- and HM1-type cells). Cells grown in light on agar plates are not capable of sexual cell fusion, but become capable when cultured in the dark in a liquid medium. Cells in the incapable state are called fusion-incompetent cells, and cells in the latter state, fusion-competent cells. To gain some understanding of the mechanism of cell fusion, cell ghosts prepared by freeze-thawing intact cells were incubated with intact cells. The cell ghosts killed the intact cells by directly fusing with them, the extent of fusion depending on the particular strains employed and the fusion-competency of the intact cells and of the cells from which the cell ghosts had been prepared. A detailed examination revealed that fusion-competent NC4 cells were always more easily killed by cell ghosts than fusion-incompetent NC4 cells. It also became apparent that cell ghosts prepared from fusion-competent NC4 cells killed all cell types far more efficiently than did those prepared from fusion-incompetent NC4 cells. However, fusion-competent and fusion-incompetent HM1 cells were equally sensitive to cell ghosts, and cell ghosts prepared from fusion-competent HM1 cells had the same ability to kill as those prepared from fusion-incompetent HM1 cells. From these findings, it thus appears that opposite mating-type cells have distinct membrane properties related to sexual cell fusion.     

Abnormal magnesium metabolism in two rat models of genetic hypertension.

Magnesium concentrations in erythrocyte ghosts and arterial tissue of male, spontaneously hypertensive rats (SHR) were significantly less than in these tissues of male normotensive controls (Wistar-Kyoto; WKY) of the same age, which were also fed rat chow and tap water. The magnesium concentration in SHR erythrocyte ghosts was increased to the control value by incubating SHR erythrocytes with WKY blood plasma; SHR plasma did not affect the magnesium concentration in WKY erythrocyte ghosts. The magnesium concentrations in erythrocyte ghosts, aortas, and mesenteric arteries from female salt-sensitive (SS/JR) and salt-resistant (SR/JR) Dahl-derived rats, both maintained ad libitum on laboratory rat chow and either tap water or 0.9% NaCl, were not different but were significantly less than those of Sprague-Dawley rats considered as controls. While the ingestion of 0.9% NaCl had no effect on the magnesium concentrations measured in these animals, it caused the salt-sensitive rats to become severely hypertensive. It is evident from these observations that the decreased binding of magnesium to the plasma membrane of cells may be an inheritable metabolic defect that may be associated with the development of hypertension. However, in those instances of hypertension in which this defect occurs, it appears to be a contributing cause of the hypertension; by itself the defect is not a cause of hypertension.