Aesthetics, Intuition, and Reference in Fijian Ritual Communication: Modularity in and out of Language

The ethnographic interpretation of "meaningless" ritual—ritual in which participants are not able to give verbal accounts of the symbolic meanings involved—poses basic questions about the relationships among language, culture, and meaning. Along with verbal meaning expressible in language, rituals are often observed to have important practical meaning outside of language. Aside from basic how-to, facilitating dimensions, practical meaning systems can also constitute metaphor and accomplish reference in ways that are parallel to, yet distinct from, verbal and gestural language functions. Techniques of language analysis are useful in interpreting practical meaning in ritual if language meaning is viewed from the perspective of Wittgensteinian use-based semantics and language is seen in context of a more general multidomain meaning system module that supports the communicative aspects of culture. [Keywords: ritual, aesthetics, communication, ethnography, Fiji]     

Of Shrimps and Spirit Possession:Toward a Political Ecology of Resource Management in Northern Madagascar

I present a case of ntual innovation and spirit possession in northern Madagascar that builds on Rappaport's interests in the systemic nature of human-environmental interactions, the relationship between the various levels of political scale, and the interaction between meaning and material relations. I go beyond his formulations in questioning concepts of homeostasis and dynamic equilibrium, and instead propose to understand perturbations as inherent in a system and a source of systemic transformation. In this analysis, I place ecological relations and ritual within an explicitly political framework and examine the processes of social and material change. In drawing on the concept of cognized models, I also illustrate how historical memory and ritual enactments provide ideological frameworks for negotiating control over the use and management of the environment, [ecosystem, political ecology. Madagascar, spirit possession, ritual]     

Ritual,emotion, and sacred symbols

This paper considers religion in relation to four recurrent traits: belief systems incorporating supernatural agents and counterintuitive concepts, communal ritual, separation of the sacred and the profane, and adolescence as a preferred developmental period for religious transmission. These co-occurring traits are viewed as an adaptive complex that offers clues to the evolution of religion from its nonhuman ritual roots. We consider the critical element differentiating religious from non-human ritual to be the conditioned association of emotion and abstract symbols. We propose neurophysiological mechanisms underlying such associations and argue that the brain plasticity of human adolescence constitutes an “experience expectant” developmental period for ritual conditioning of sacred symbols. We suggest that such symbols evolved to solve an ecological problem by extending communication and coordination of social relations across time and space. Candace Alcorta is currently a doctoral student in the Department of Anthropology at the University of Connecticut. Her research interests include the behavioral ecology and evolution of religion, and the interrelationship between cultural and neurophysiological systems. She is currently conducting research on adolescent religious participation, stress, and health. Richard Sosis is an associate professor in the Department of Anthropology at the University of Connecticut and a senior lecturer in the Department of Sociology and Anthropology at The Hebrew University of Jerusalem. His current research interests include the evolution of cooperation, utopian societies, and the behavioral ecology of religion. He has conducted fieldwork on Ifaluk Atoll in the Federated States of Micronesia and is currently pursuing various projects in Israel aimed at understanding the benefits and costs associated with religious behavior.     

Jewish identity and the meaning of community in contemporary Denmark

This article examines social, ritual and political structures in the Jewish Community of Copenhagen, Denmark. This community maintains great vitality despite profound fragmentation in its membership, as well as intensive interaction by its members with non-Jewish culture. It does so by providing flexible contexts for participation by its members, so that Jews with profoundly diverse understandings of group and self can engage with Jewish identity. The community does not foster a single model of ethnic identity, but rather provides a symbolic space within which individual members can construct their own understandings of self and group. Such symbolic spaces may become increasingly essential for ethnic groups in late modern societies, where it has become difficult to maintain the sorts of cultural consensus and separation that have historically grounded ethnic communities.     

"The Divine Impatience": Ritual, Narrative, and Symbolization in the Practice of Martyrdom in Palestine

Violence is obscured by habits of thought, which predispose us to reject that which falls outside of our notion of "normal' human behavior. By dismissing as incomprehensible, or "pathologic" embodied practices that do not correspond to a "rationally ordered' everyday life, some anthropologists concerned with issues of violence forsake a fundamental responsibility to foster an understanding of phenomena that affronts, offends, or questions our own cultural norms and assumptions. Situations of violence, whether due to contextual or individual instability, by definition defy pregiven notions of "rationality" and "normal behavior." This article is about Palestinian martyrs, youths killed in confrontations with the Israeli military. It seeks to identify the cultural and psychological processes that make Palestinian martyrdom possible within the specific context of Israeli military occupation. It elaborates the ritual, narrative, and symbolic dimensions of a practice that exists within a Palestinian discourse of sacrifice and of national liberation. [Palestinian, martyrdom, embodiment, psychoanalysis, violence]     

A guide to practical babooning: Historical,social, and cognitive contingency

As ecologically adaptable animals, baboons are distributed widely across Africa, and display a variety of morphological and behavioral differences that reflect both local ecology and a complex evolutionary history. As long‐lived, slowly reproducing animals, baboons face numerous ecological challenges to survival and successful reproduction. As group‐living animals, the social world presents an equally diverse array of challenges that require the negotiation of individual needs within the constraints imposed by others. Understanding how all these facets of baboon evolutionary history, life history, ecology, sociality, and cognition fit together is an enormous but engaging challenge, and despite one hundred years of study, it is clear there is a still much to learn about the various natural histories of baboons. What also is clear, however, is that an appreciation of contingency holds the key to understanding all these facets of baboon evolution and behavior. In what follows, I hope to illustrate exactly what I mean by this, highlighting along the way that history is not to be ignored, variability is information and not merely “noise”, and that behavioral and cognitive complexity can be two very different things.     

Communication and collective action: language and the evolution of human cooperation

All social species face various “collective action problems” (CAPs) or “social dilemmas,” meaning problems in achieving cooperating when the best move from a selfish point of view yields an inferior collective outcome. Compared to most other species, humans are very good at solving these challenges, suggesting that something rather peculiar about human sociality facilitates collective action. This article proposes that language — the uniquely human faculty of symbolic communication — fundamentally alters the possibilities for collective action. I explore these issues using simple game-theoretic models and empirical evidence (both ethnographic and experimental). I review several standard mechanisms for the evolution of cooperation — mutualism, reciprocal altruism, indirect reciprocity and signaling — highlighting their limitations when it comes to explaining large-group cooperation, as well as the ways in which language helps overcome those limitations. Language facilitates complex coordination and is essential for establishing norms governing production efforts and distribution of collective goods that motivate people to cooperate voluntarily in large groups. Language also significantly lowers the cost of detecting and punishing “free riders,” thus greatly enhancing the scope and power of standard conditional reciprocity. In addition, symbolic communication encourages new forms of collectively beneficial displays and reputation management — what evolutionists often term “signaling” and “indirect reciprocity.” Thus, language reinforces existing forces that favor the evolution of cooperation, as well as creating new opportunities for collective action not available even to our closest primate relatives.     

Agonism,ranking, and the social behavior of adult male baboons

An ingrained technique in primatological analysis is to rank individual animals in a hierarchical system that is usually but not always based on the outcome of agonistic encounters. An explication of group structre and function is then sought by correlation these rankings with aspects of behavior. When the behavior of the adult males in a free-ranging troop of olive baboons is examined, ranking is found to be inadequate to represent the behavioral variability existing between individuals. The relationships maintained by these animals is analyzed, emphasizing amounts of time devoted to specific activities, and it is recommended that affiliative rather than agonistic behavior be stressed in future studies.     

Mitochondrial phylogeny and systematics of baboons (Papio)

Baboons (Papio, s.s.) comprise a series of parapatric allotaxa (subspecies or closely related species) widely distributed in sub-Saharan Africa. Despite extensive studies of their ecology, morphology, and behavior, disagreement about their phylogenetic relationships continues, as expressed in the current coexistence of at least three major, competing taxonomic treatments. To help resolve this situation, we sequenced approximately 900 bases of mitochondrial DNA of 40 individuals from five of the widely recognized "major" allotaxa. Total sequence diversity (>5%) is high compared to most primate species. Major mitochondrial clades correspond to recognized allotaxa, with the important exception that haplotypes from yellow and olive baboons form a single, monophyletic clade within which the two allotaxa do not comprise mutually exclusive clusters. The major clades fall unambiguously into the pattern: (chacma (Guinea (hamadryas (yellow + olive)))). This phylogeny does not support taxonomies that oppose hamadryas to all other baboons ("desert" vs. "savanna"), but is compatible with the view that all definable allotaxa should be recognized as coordinates, either as "phylogenetic" species or "biological" subspecies. The close relationship and unsegregated distribution of haplotypes from Kenyan and Tanzanian yellow and olive baboons are unexplained, but may reflect introgression across the documented hybrid zone. The overall phylogeny, when combined with paleontological data, suggests a southern African origin for extant Papio baboons, with all extant lineages sharing a common mitochondrial ancestor at approximately 1.8 Ma.     

Population ecology, nonlinear dynamics, and social evolution. I. Associations among nonrelatives

Using an individual-based and genetically explicit simulation model, we explore the evolution of sociality within a population-ecology and nonlinear-dynamics framework. Assuming that individual fitness is a unimodal function of group size and that cooperation may carry a relative fitness cost, we consider the evolution of one-generation breeding associations among nonrelatives. We explore how parameters such as the intrinsic rate of growth and group and global carrying capacities may influence social evolution and how social evolution may, in turn, influence and be influenced by emerging group-level and population-wide dynamics. We find that group living and cooperation evolve under a wide range of parameter values, even when cooperation is costly and the interactions can be defined as altruistic. Greater levels of cooperation, however, did evolve when cooperation carried a low or no relative fitness cost. Larger group carrying capacities allowed the evolution of larger groups but also resulted in lower cooperative tendencies. When the intrinsic rate of growth was not too small and control of the global population size was density dependent, the evolution of large cooperative tendencies resulted in dynamically unstable groups and populations. These results are consistent with the existence and typical group sizes of organisms ranging from the pleometrotic ants to the colonial birds and the global population outbreaks and crashes characteristic of organisms such as the migratory locusts and the tree-killing bark beetles.     

Use of females by male olive baboons (Papio anubis)

Wild male olive baboons (Papio anubis) used females and infants as agonistic buffers. Male residency status determined whether a male used females or whether they were used against him. The success of the strategy depended on the cooperation of the female and the context of the interaction. Female cooperation correlated with preexisting social affiliation with the male user. Male choice of female or infant buffers represented a compromise between the potential effectiveness of each in different situations and the social and spatial availability of females and infants. Nonreproductive social relationships may provide long-term strategic benefits to the individuals who invest in them.     

Name Rituals And Acts Of Feeling Among The KayapÓ (Mebengokre)

This article analyses great name rituals among the Gê-speaking Kayapó (Mebengokre) of central Brazil. Ritual organization compels a temporal and spatial co-ordination of exchanges between diverse categories of relations so that nuclear family ties are differentiated. As the fundamental site of this process of differentiation, the House undergoes various transformations in its organization during the ceremonial period and its centrality in Kayapó social thought derives from this, rather than from the attribution of an enduring corporate identity. Analysis of Kayapó ritual allows us to extend Rappaport's ideas about the relation between the invariant and variant messages in ritual, since the production of sentiment is a central task of ritual activity and such sentiments are necessary for the reproduction of formal order in ritual.     

Simultaneous hermaphroditism,tit-for-tat,and the evolutionary stability of social systems

Egg trading is a kind of mating behavior occuring in simultaneously hermaphroditic coral-reef fishes in the family Serranidae. It is a form of delayed reciprocity in which individuals give up eggs to be fertilized in exchange for the opportunity to fertilize the eggs of a partner. The behavior is consistent with the Tit-for-Tat model of cooperation. Egg trading possesses three unusual but potentially important features. First, it almost certainly originated through interactions among unrelated individuals, unlike other examples of delayed reciprocity. Second, it probably originated not as cooperation but as a form of defection or cheating. Third, egg trading and related behavior can account at least in part for the maintenance of the monogamous mating systems of several serranines under ecological conditions in which such systems would not be expected to originate or persist. The reason is that the effects of such behavior patterns are positively frequency-dependent. Much social behavior probably has frequency-dependent effects, and internally generated stability may therefore be involved in the evolution of many animal social systems. However, the extent of its influence is not yet known.     

Indirect reciprocity and the evolution of “moral signals”

Signals regarding the behavior of others are an essential element of human moral systems and there are important evolutionary connections between language and large-scale cooperation. In particular, social communication may be required for the reputation tracking needed to stabilize indirect reciprocity. Additionally, scholars have suggested that the benefits of indirect reciprocity may have been important for the evolution of language and that social signals may have coevolved with large-scale cooperation. This paper investigates the possibility of such a coevolution. Using the tools of evolutionary game theory, we present a model that incorporates primitive “moral signaling” into a simple setting of indirect reciprocity. This model reveals some potential difficulties for the evolution of “moral signals.” We find that it is possible for “moral signals” to evolve alongside indirect reciprocity, but without some external pressure aiding the evolution of a signaling system, such a coevolution is unlikely.     

Shellfish, Gender, and Status on the Northwest Coast: Reconciling Archeological, Ethnographic, and Ethnohistorical Records of the Tlingit

Archeological, ethnographic, and ethnohistorical data provide ambiguous evidence of the dietary and economic importance of shellfish in Northwest Coast cultures. In the case of the Tlingit, I find that understanding shellfish from an emic perspective is critical to reconciling these equivocal data on economic importance. The Tlingit associated shellfish with poverty, laziness, and ritual impurity, and those who sought to be "ideal" persons avoided shellfish. An individual's rank and gender determined the degree to which such dietary guidelines were actually followed. The social and symbolic meaning of shellfish in Tlingit culture is partly explained by ecological factors, including the danger of paralytic shellfish poisoning. The analysis also reveals a number of biases inherent in the ethnographic and archeological data.     

The Accuracy and Truth of Knowledge and a "Technological Intention" in Psychology

The dilemma of true and untrue knowledge is not simply ancient, though it has not found any generally acknowledged understanding even today: it is also not merely logical or especially philosophical, but in its many particular manifestations (truth—untruth, truth and error, truth and falsehood; "the bitter truth" and "good intentions"; "base truths" and "edifying deception"; the search for the path to "divine truth" and the immersion of mankind in "golden" sleep; probity and dishonesty) decidedly pervades all forms of social consciousness, and is posed continually and acutely to every person in the course of his life, particularly in the professional activity of a psychologist in any area of specialization.     

Dominance-seeking strategies in primates: an evolutionary perspective

The thesis advanced in this paper is that there are basic social influence strategies and attendant principles that are characteristic of social primates. A model for analyzing and comparing social influence strategies in primates, with particular attention to dominance-seeking strategies, is advanced. The utility of the model is illustrated by reference to studies of social influence strategies in baboons, chimpanzees, and humans. Emphasis is placed on the role of communication as the vehicle for social competence. Speculation is offered about the importance of the evolution of symbolic communication in expanding the repertoire of dominance-seeking strategies in human primates. Paper presented at the XII Congress of the International Primatological Society, Brasilia, Brasil 24–29, July, 1988.     

Vajra Brother, Vajra Sister: Renunciation, Individualism and the Household in Tibetan Buddhist Monasticism

This article challenges two connected notions in the study of Tibetan Buddhism: that Buddhist monasticism is characterized by a pronounced move towards individualism, systematically detaching monks from relational social life; and that Tibetan Buddhist doctrines of karma represent an alternative mode of identity to those constructed within household life. By comparing the ritual practices and inheritance patterns associated with household groups in Ladakh with tantric ritual forms in local Buddhist (Gelukpa) monasteries, it is argued that they demonstrate pronounced structural similarities, centred on the shared symbolic construct of the household/temple as the source of socialized agency. An analysis of the meditative disciplines of Gelukpa monasticism is used to show how such training serves not to renounce kinship and household values, but to transform them into modes of religious authority, essential to the social position of monks ( trapa ) and incarnate lamas ( tulku ) in Tibetan Buddhism.     

The Influence of Social Systems on Patterns of Mitochondrial DNA Variation in Baboons

Behavior is influenced by genes but can also shape the genetic structure of natural populations. Investigating this link is of great importance because behavioral processes can alter the genetic diversity on which selection acts. Gene flow is one of the main determinants of the genetic structure of a population and dispersal is the behavior that mediates gene flow. Baboons (genus Papio) are among the most intensely studied primate species and serve as a model system to investigate the evolution of social systems using a comparative approach. The general mammalian pattern of male dispersal and female philopatry has thus far been found in baboons, with the exception of hamadryas baboons (Papio hamadryas). As yet, the lack of data on Guinea baboons (Papio papio) creates a taxonomic gap in genus-wide comparative analyses. In our study we investigated the sex-biased dispersal pattern of Guinea baboons in comparison to hamadryas, olive, yellow, and chacma baboons using sequences of the maternally transmitted mitochondrial hypervariable region I. Analyzing whole-range georeferenced samples (N = 777), we found strong evidence for female-biased gene flow in Guinea baboons and confirmed this pattern for hamadryas baboons, as shown by a lack of genetic-geographic structuring. In addition, most genetic variation was found within and not among demes, in sharp contrast to the pattern observed in matrilocal primates including the other baboon taxa. Our results corroborate the notion that the Guinea baboons’ social system shares some important features with that of hamadryas baboons, suggesting similar evolutionary forces have acted to distinguish them from all other baboons.     

The social contingency model and olive baboons

A theoretical and illustrative analysis of sequences of actions between pairs of olive baboons (Papio cynocephals anubis) is carried out using the social contingency model originally suggested by Jones and Gerard (1967) in social psychology. The model provides the basis for a step-by-step analysis and a typology. Signals from body postures, facial expressions, and vocalizations are subject to close study by using the model, in a similar fashion to its use in social skills analysis (Argyle, 1988). Sequences are categorized according to individual and joint strategies. Examples are given of three categories of contingency, reactive, mutual, and asymmetrical, which are adapted from their social psychological usage. The model is extended by a new category for competitive relationships between baboons: a conflictive category. The contingencies, as they are shown graphically, have a superficial resemblance to Tinbergen's (1951) zigzag diagrams, but their purpose is distinct in focusing on the detail of both infrequent and repeated interactions. The overall aim of the contingencies is to improve the analysis of social behavior at the proximate level and the model is potentially applicable to observation records at a level of detail that is often not utilized in reporting field studies.