Disease Etiologies in Non-Western Medical Systems

This paper argues that disease etiology is the key to cross-cultural comparison of non-Western medical systems. Two principal etiologies are identified: personalistic and naturalistic. Correlated with personalistic etiologies are the belief that all misfortune, disease included, is explained in the same way; illness, religion, and magic are inseparable; the most powerful curers have supernatural and magical powers, and their primary role is diagnostic. Correlated with naturalistic etiologies are the belief that disease causality has nothing to do with other misfortunes; religion and magic are largely unrelated to illness; the principal curers lack supernatural or magical powers, and their primary role is therapeutic . [disease, religion, and magic; ethnomedicine, medical anthropology, non-Western medical systems, shamans]     

The Power of Words: Healing Narratives among Lubavitcher Hasidim

The debate concerning the relation between magic and religion has a long history. Instead of separating religion and magic as separate domains, recent work on ritual examines how symbolic and pragmatic acts interrelate. After discussing current theories of religious healing and, specifically, the power of words in healing, this article examines how a group of Lubavitcher Hasidic Jews deals with sickness and the relation between the group's use ofbiomedicine and religious healing. According to the group's mystical text, Tanya, there is an intrinsic link between the physical and the spiritual and between religious words and the body. At times of sickness Lubavitchers communicate with the Rebbe, who instructs them to examine their religious texts. The manipulation of religious words mediated by the Rebbe results in bodily healing. The data confirm the Malinowskian hypothesis that symbolic measures come into play when pragmatic actions fail. Can Lubavitchers be characterized as holding a well-defined model of the healing process? [Lubavitch, Tanya, text, healing]     

The spaces of religion: a view from South Asia★

Anthropologists have spilt much ink deconstructing concepts inherited from the Enlightenment. Religion, possibly the most misleading such concept, has proved highly resistant to the acid of cross-cultural comparison. Debates about the nature of religion go back to sociocultural anthropology's beginnings as a discipline and beyond. Proposed definitions have been numerous, but none has come close to universal acceptance, mainly because conventional definitions are secularized versions of Abrahamic, and especially Protestant, positions and reproduce their essentialism and intellectualism. I argue that by looking closely at the way religious phenomena are conceptualized in South Asia, and especially at how distinct types of religion are practised in characteristically different spaces, a fresh take on the subject is possible. Religion as practised is not one thing but at least three distinct activities and should be conceptualized as such. But, if that is so, how and why is the totalizing conventional view still so pervasive and so powerful? Seeking the answer to that question takes us back to the constitution of modernity and the relationship of religion to the nation-state. The way forward is to contest the way in which religion has become the last bastion of pure essentialism.     

Magic traits in speciation: 'magic' but not rare?

Speciation with gene flow is greatly facilitated when traits subject to divergent selection also contribute to non-random mating. Such traits have been called 'magic traits', which could be interpreted to imply that they are rare, special, or unrealistic. Here, we question this assumption by illustrating that magic traits can be produced by a variety of mechanisms, including ones in which reproductive isolation arises as an automatic by-product of adaptive divergence. We also draw upon the theoretical literature to explore whether magic traits have a unique role in speciation or can be mimicked in their effects by physically linked trait-complexes. We conclude that magic traits are more frequent than previously perceived, but further work is needed to clarify their importance.     

Status of women in two Bengals: evidence from large scale surveys

Greater female autonomy is mirrored through better performance in the major demographic and social indicators. This study attempts to capture the effect of religion on the status of women considering 'Greater Bengal'. There is much evidence suggesting that when cultural factors are constant, religion does not have a significant effect on any demographic issue. In this paper, the validity of this proposition is examined using two datasets, namely NFHS II (98-99) and BDHS 2000. It is clear from the analyses that not only region but also religion has a distinct effect on the status of women. In West Bengal, the religious gap for all the indicators considered is pretty high, whereas in Bangladesh the gap is not that wide. A state-level population policy is needed in West Bengal to act as a social leveller.     

Mitotic catastrophe: a mechanism for avoiding genomic instability

The improper distribution of chromosomes during mitosis compromises cellular functions and can reduce cellular fitness or contribute to malignant transformation. As a countermeasure, higher eukaryotes have developed strategies for eliminating mitosis-incompetent cells, one of which is mitotic catastrophe. Mitotic catastrophe is driven by a complex and poorly understood signalling cascade but, from a functional perspective, it can be defined as an oncosuppressive mechanism that precedes (and is distinct from) apoptosis, necrosis or senescence. Accordingly, the disruption of mitotic catastrophe precipitates tumorigenesis and cancer progression, and its induction constitutes a therapeutic endpoint.     

The Morbid Nexus: Reciprocity and Sorcery in Rural East Java

For the past few decades, the idea that witchcraft and sorcery are closely linked with the experience of capitalism has proven captivating. Leading international anthropologists, such as the Comaroffs, Geschiere, Ong and Taussig have argued for the modernity of the supernatural. They have demonstrated that, instead of declining in the modern period, beliefs and practices associated with evil spirits and magic are regularly invoked to explain the experience of capitalism. As useful as this approach is, focusing on capitalism's connection with evil spirits and magic does not necessarily imply a break from the classical anthropological accounts of reciprocity. In Banyuwangi, a district of Java, Indonesia, harmful magic is deeply embedded in reciprocity and local relationships as much as in relationships of capitalism. In other words, these classical accounts of intimate ties between harmful magic and reciprocity can be usefully married with the ideas of the modernity of the supernatural.     

High resolution MAS-NMR in combinatorial chemistry

High-resolution magic angle spinning (hr-MAS) NMR is a powerful tool for characterizing organic reactions on solid support. Because magic angle spinning reduces the line-broadening due to dipolar coupling and variations in bulk magnetic susceptibility, line widths approaching those obtained in solution-phase NMR can be obtained. The magic angle spinning method is amenable for use in conjunction with a variety of NMR-pulse sequences, making it possible to perform full-structure determinations and conformational analysis on compounds attached to a polymer support. Diffusion-weighted MAS-NMR methods such as SPEEDY (Spin-Echo-Enhanced Diffusion-Filtered Spectroscopy) can be used to remove unwanted signals from the solvent, residual reactants, and the polymer support from the MAS-NMR spectrum, leaving only those signals arising from the resin-bound product. This review will present the applications of high-resolution magic angle spinning NMR for use in combinatorial chemistry research.     

Spiritual Aroma: Religion and Politics

Anthropological studies of religion have been largely concerned with belief, with ritual, and with the general integrative significance of religious institutions for society. But many issues in the power relations of religious affiliation are still not clear. The political implications of religion involve grave practical as well as theoretical problems. Abstractly, religion and politics are often conceived as opposed; concretely, they interact. While religion can be a powerful political instrument, it can also adapt to political ends and generate its own political structures. In contrast to the broadly affirmative role assigned by anthropologists to religion in society is Karl Marx's thesis of religion as political ideology. Reasons for granting some validity to this position but also for questioning its basic assumptions are given. The whole analysis is illustrated by a wide range of examples, from Polynesian ethnography to the history of Christianity and of Islam, and the situation of religion in modem socialist states .     

Protection against discrimination in national dementia guideline recommendations: A systematic review

BackgroundNational dementia guidelines provide recommendations about the most effective approaches to diagnosis and interventions. Guidelines can improve care, but some groups such as people with minority characteristics may be disadvantaged if recommended approaches are the same for everyone. It is not known if dementia guidelines address specific needs related to patient characteristics. The objectives of this review are to identify which countries have national guidelines for dementia and synthesise recommendations relating to protected characteristics, as defined in the UK Equality Act 2010: age, disability, gender identity, marriage and civil partnership, pregnancy and maternity, race, religion or belief, sex, and sexual orientation.Methods and findingsWe searched CINAHL, PsycINFO, and Medline databases and the Guideline International Network library from inception to March 4, 2020, for dementia guidelines in any language. We also searched, between April and September 2020, Google and the national health websites of all 196 countries in English and in each country’s official languages. To be included, guidelines had to provide recommendations about dementia, which were expected to be followed by healthcare workers and be approved at a national policy level. We rated quality according to the iCAHE guideline quality checklist. We provide a narrative synthesis of recommendations identified for each protected characteristic, prioritising those from higher-quality guidelines. Forty-six guidelines from 44 countries met our criteria, of which 18 were rated as higher quality. Most guidelines (39/46; 85%) made at least one reference to protected characteristics, and we identified recommendations relating to age, disability, race (or culture, ethnicity, or language), religion, sex, and sexual orientation. Age was the most frequently referenced characteristic (31/46; 67%) followed by race (or culture, ethnicity, or language; 25/46; 54%). Recommendations included specialist investigation and support for younger people affected by dementia and consideration of culture when assessing whether someone had dementia and providing person-centred care. Guidelines recommended considering religion when providing person-centred and end-of-life care. For disability, it was recommended that healthcare workers consider intellectual disability and sensory impairment when assessing for dementia. Most recommendations related to sex recommended not using sex hormones to treat cognitive impairment in men and women. One guideline made one recommendation related to sexual orientation. The main limitation of this study is that we only included national guidelines applicable to a whole country meaning guidelines from countries with differing healthcare systems within the country may have been excluded.ConclusionsNational guidelines for dementia vary in their consideration of protected characteristics. We found that around a fifth of the world’s countries have guidelines for dementia. We have identified areas of good practice that can be considered for future guidelines and suggest that all guidelines provide specific evidence-based recommendations for minority groups with examples of how to implement them. This will promote equity in the care of people affected by dementia and help to ensure that people with protected characteristics also have high-quality clinical services.

Tiffeny James and team investigate which countries have national guidelines for dementia, and synthesise recommendations relating to protected characteristics as defined in the UK Equality Act 2010.     

Signs of truth: enchantment, modernity and the dreams of peasant women

This lecture is in three sections. The first discusses the role of classificatory practices distinguishing magic from religion in social life and in narratives of modernity. Concepts of enchantment have been reintroduced into theories of modernity as the Weberian notion of 'ridding the world of magic' has been questioned. The second part sketches some of the characteristic tensions in the Qur'an concerning the signs of truth in the Islamic community. The final section reflects on modern Egyptian denunciations and defences of the dreams of peasant women, dreams that are claimed as direct experiential proofs of the sacred. These dreams command visits to the shrines that are centres for mass ritual, social, and economic activity and whose powers are resistant to regulation by worldly authorities. Such dreams, and the denunciations of them by those self-perceived as religiously orthodox and modern, are part of continuing contests over state and patriarchal authority, citizenship, and exchange with the divine.     

What is marine biology?: Defining a science in the United States in the mid 20th century

Marine biology and biological oceanography are two disciplinary subfields that have long struggled with their definitions. Should marine biology simply be considered a part of biology that takes place in the marine environment or is it a distinct entity, with conceptual problems and methodological approaches all its own? Similarly, biological oceanography could be seen as a necessary adjunct to physical and chemical oceanography or it could be defined more as an extension of biology into the marine realm. In the United States, these issues were directly addressed from the mid 1950s through the mid 1960s in a series of events that shed light on how marine biologists came to a working definition of their field that provided a broad methodological tent for practitioners and, at the same time, allied the field to oceanography during a period in which exploration of uncharted areas drew considerable funding from the post-WWII federal agencies charged with keeping American science at the forefront.     

The effectiveness of pseudomagic traits in promoting divergence and enhancing local adaptation*

“Magic traits,” in which the same trait is both under divergent ecological selection and forms the basis of assortative mating, have been sought after due to their supposed unique ability to promote divergence with gene flow. Here, we ask how unique magic traits are, by exploring whether a tightly linked complex of a locus under divergent selection and a locus that acts as a mating cue can mimic a magic trait in its divergence. We find that these “pseudomagic traits” can be very effective in promoting divergence; with tight linkage they are essentially as effective as a magic trait and with loose linkage, and even no linkage, divergence can still be enhanced. Distinguishing between magic and pseudomagic traits in empirical cases may thus not be important when inferring their role in divergence. The ability of divergence in the mating trait to drive divergence in the ecological trait by lowering the effective migration rate, which occurs somewhat even without linkage, is particularly striking; magic traits are typically considered to have the other direction of causality. Our results thus suggest that divergence in a mating trait can at least modestly increase local adaption by allowing more ecological divergence, particularly with tighter linkage.     

Understanding and addressing religion among people with mental illness

This article reviews recent advances in the domain of psychiatry and religion that highlight the double‐edged capacity of religion to enhance or damage health and well‐being, particularly among psychiatric patients. A large body of research challenges stereotyped views of religion as merely a defense or passive way of coping, and indicates that many people look to religion as a vital resource which serves a variety of adaptive functions, such as self‐regulation, attachment, emotional comfort, meaning, and spirituality. There is, however, a darker side to religious life. Researchers and theorists have identified and begun to study problematic aspects of religiousness, including religiously‐based violence and religious struggles within oneself, with others, and with the divine. Religious problems can be understood as a by‐product of psychiatric illness (secondary), a source of psychiatric illness (primary), or both (complex). This growing body of knowledge underscores the need to attend more fully to the potentially constructive and destructive roles of religion in psychiatric diagnosis, assessment, and treatment. In fact, initial evaluative studies of the impact of spiritually integrated treatments among a range of psychiatric populations have shown promising results. The article concludes with a set of recommendations to advance future research and practice, including the need for additional psychiatric studies of people from diverse cultures and religious traditions.     

The Recognition Signal Hypothesis for the Adaptive Evolution of Religion

Recent research on the evolution of religion has focused on whether religion is an unselected by-product of evolutionary processes or if it is instead an adaptation by natural selection. Adaptive hypotheses for religion include direct fitness benefits from improved health and indirect fitness benefits mediated by costly signals and/or cultural group selection. Herein, I propose that religious denominations achieve indirect fitness gains for members through the use of ecologically arbitrary beliefs, rituals, and moral rules that function as recognition markers of cultural inheritance analogous to kin and species recognition of genetic inheritance in biology. This recognition signal hypotheses could act in concert with either costly signaling or cultural group selection to produce evolutionarily altruistic behaviors within denominations. Using a cultural phylogenetic analysis, I show that a large set of religious behaviors among extant Christian denominations supports the prediction of the recognition signal hypothesis that characters change more frequently near historical schisms. By incorporating demographic data into the model, I show that more-distinctive denominations, as measured through dissimilar characteristics, appear to be protected from intrusion by nonmembers in mixed-denomination households, and that they may be experiencing greater biological growth of their populations even in the present day.     

The magic of the national flag

This paper aims to explore the question of the cult of the national flag from a few selected angles. I focus in particular on the magical dimension of the national flag. My argument is that the central position of the flag in nationalism has much do to with a magical mode of thinking. However, this type of thinking cannot simply be regarded as the legacy of so-called primitive or pre-industrial societies. On the contrary, I will argue that national flags are modern phenomena. The magic of the flag causes some people to behave as if the flag constituted an integral part of the nation. Damage of the flag is feared as desacralization, which may have direct consequences for the nation and threatens its existence. The magic of the flag is based on the confusion of two ontological domains: symbolic-metaphorical and metonymical-causal.     

A nonmainstream approach against cancer

The discovery of antibiotics as specific and effective drugs against infectious agents has generated the belief that the famous Paul Erlich theory on magic bullet should be applied to cancer as well. However, after around 60 years of failures in finding a magic bullet against cancer, a question appears mandatory: does the magic bullet against cancer really exist? In trying to understand more on the issue, we propose three discoveries are coming from a nonmainstream approach against cancer. Tumor is acidic, and tumor acidity impairs drugs entering within tumor cells and isolates tumors from the rest of the body. Proton pumps are key in allowing tumor cells to live in the acidic microenvironment. A class of antiacidic drugs, proton pump inhibitors (PPIs), were shown to have a potent anti-tumor effect, through inhibition of proton pumps in tumor cells. PPIs are indeed prodrugs needing acidity to be activated into the active molecule. So they use protonation by H+ as an activating mechanism, while the vast majority of drugs are totally neutralized by protonation. An anti-tumor therapy based on PPI showed to be effective both in vitro and in vivo. Differently from normal cells, cancer cells meet their energy needs in great part by fermentation, and it appears conceivable that hypoxia and low nutrient transform tumor cells into fermenting anaerobes. This suggests that cancer cells are more similar to unicellular organisms, aimed at surviving in a continuous fighting, rather than cooperating, with other cells, as it occurs in the normal homeostasis of our body. We have shown that cancer cells take their fuel by “cannibalizing” other cells, either dead or alive, especially when starved and in acidic condition. This finding led to the discovery of a new oncogene TM9SF4 that human malignant cell shares with amoebas. The evidence is accumulating that almost all the cells release extracellular vehicles (EVs), from micro- to nanosize, which shuttle a variety of molecules. Tumor cells, particularly when stressed in their hostile microenvironment, release high levels of EVs, able to interact with target cells in various ways, within an organ or at a distance. They may represent both valuable tumor biomarker and shuttles for drugs with anti-tumor properties. This article wants to burst a real change in future anti-cancer strategies, based on the idea that tumors are much more common features than specific molecular targets.     

The application of psychoanalytic principles to the study of "magic"

In this paper Freud's work on animism and magic is elaborated. Those two subjects are presented mainly in his work "Totem and Taboo" (1913). The true motives, which lead primitive man to practice magic are, according to Freud, human whishes and his immense belief in their power. Importance attached to wishes and to the will has been extended from them to all those psychical acts, which are subjected to will. A general overvaluation has thus come about of all mental processes. Things become less important than ideas of things. Relations, which hold between the ideas of things, are equally hold between the things. The principle of governing magic or the technique of animistic way of thinking is one of the 'omnipotence of thoughts'. The overvaluation of psychic acts could be brought into relation with narcissism and megalomania, a belief in the thaumaturgic force of words and a technique for dealing with the external world--'magic'--which appears to be a logical application of these grandiose premises. Recent psychoanalytic authors dealing with the problem of magic emphasize that magic survived culturally to the present days and even in adults who are otherwise intellectually and scientifically 'modern'. Their explanations for that derive from Ferenczi's and especially Róheim's work that pointed out that magic facilitates adaptive and realistically effective endeavors. Balter pointed out that magic employs ego functioning, and conversely ego functioning includes magic.     

‘Islamophobia never stands still’: race,religion, and culture

Abstract

Islamophobia bundles religious, ethnic and cultural prejudices together even though a narrow definition of the term flags religion as playing the central part. Calls for decoupling religion from ethnicity and culture appear justifiable: religions are increasingly disconnected from the cultures in which they have been embedded. But established political discourse infrequently makes such distinctions and may go further to racialize cultural and religious attributes of non-Europeans through essentialist framing. Islamophobia becomes a cryptic articulation of race and racism even if overtly it appears as religiously-based prejudice. Islam has been culturalized and racialized by its adherents and antagonists alike. Survey data on attitudes towards Muslims confirm such framing: the most common grounds given for experiencing discrimination was race or ethnic origin; religion and belief system were cited less often. Racialization, race and differential racism have become more endemic to Islamophobesã stigmatizing of Muslims, but to categorize Islamophobes as racists is bad politics.     

Origin Myths in Bioethics: Constructing Sources,Motives and Reason in Bioethic(s)

Bioethics, the term now usually standing in for Biomedical Ethics, is a field of medical anthropological engagement. While many anthropologists and other social scientists work with bioethicists and physicians, this paper instead takes Bioethics as a topic of cultural research from the perspective of Cultural Bioethics and Interpretive Medical Anthropology. Application of useful findings of vintage anthropological research in cultural anthropology and the anthropology of religion and an interpretive lens reveal a field without a single origin or unified methodology. The paper suggests the appropriateness of a literal meaning of current conceptual commonality of the term Bioethics: that the term does in fact refer to a plurality of distinct enterprises with distinct origins and, hence, justifications.