Siberian exhibition

Anthropological work in South Asia has been dominated by cultural approaches which emphasise pan‐Indian cultural categories. Such cultural categories, particularly those pertaining to caste and kinship, it has been claimed, explain adequately the working and reproduction of caste society. Few anthropologists have considered agrarian and tenurial relationships and their representation or the economic processes which ensue from such relationships. An analysis of agricultural relations of production in a Himalayan community is presented here. It is suggested that although people present an idealised picture in which caste and economic position coincide, in reality ownership of means of production depends on control of the labour of others. Labour relations and processes of economic differentiation are shown to be crucial for the maintenance of caste hierarchy.     

Effects of the status of women on the first-birth interval in Indian urban society

The status of women, which is relative and multidimensional, has an important bearing on any long-term reduction in fertility. In Indian society, where cohabitation and childbearing are socially sanctioned only after marriage, the length of the first-birth interval affects the completed family size by influencing the spacing and childbearing pattern of a family. This study examines the influence of certain aspects of the status of married women--education, employment, role in family decision making, and age at marriage--along with three socioeconomic variables--per capita income of the family, social position of the household, and the caste system--on the duration of the first-birth interval in an urban Hindu society of the north-east Indian state of Assam. The data were analysed by applying life table and hazard regression techniques. The results indicate that a female's age at marriage, education, current age, role in decision making, and the per capita income of the household are the main covariates that strongly influence the length of the first-birth interval of Hindu females of urban Assam. Of all the covariates studied, a female's education appears to be a key mediating factor, through its influence on her probability of employment outside the home and thereby an earned income and on her role in family decision making. Unlike other Indian communities, the effect of the caste system does not have a significant effect on first-birth timing in this urban Hindu society.     

Y-chromosomal insights into the genetic impact of the caste system in India

The caste system has persisted in Indian Hindu society for around 3,500 years. Like the Y chromosome, caste is defined at birth, and males cannot change their caste. In order to investigate the genetic consequences of this system, we have analysed male-lineage variation in a sample of 227 Indian men of known caste, 141 from the Jaunpur district of Uttar Pradesh and 86 from the rest of India. We typed 131 Y-chromosomal binary markers and 16 microsatellites. We find striking evidence for male substructure: in particular, Brahmins and Kshatriyas (but not other castes) from Jaunpur each show low diversity and the predominance of a single distinct cluster of haplotypes. These findings confirm the genetic isolation and drift within the Jaunpur upper castes, which are likely to result from founder effects and social factors. In the other castes, there may be either larger effective population sizes, or less strict isolation, or both. Electronic supplementary material Supplementary material is available in the online version of this article at and is accessible for authorized users. Tatiana Zerjal and Arpita Pandya contributed equally to this work.     

A Fifty-Year Perspective on the Indian Reorganization Act

The achievement of John Collier, commissioner of Indian Affairs under Franklin Delano Roosevelt and father of the Indian Reorganization Act (IRA), has been increasingly ignored or denigrated by the anthropological profession, upon whose advice Collier relied to reverse the nation's Indian policy and resuscitate the inherent powers of Indian tribes. I assert that but for the IRA, Indian tribal governments would probably not exist today. I also attempt to refute those critics who assert (1) that the U.S. government imposed elective systems on the Indians against their will; (2) that even though Indian voters may have voted to accept the IRA, the vast majority indicated their rejection of the act by not voting at all; (3) that IRA governments are "puppet" governments; and (4) that Indians have lost independence and freedom as a result of the IRA. The tribal structures created or revived by the IRA are now vigorous and growing in power and authority, and I postulate that with the growth among anthropologists of a "resistance model" of Indian. White relations and the gradual repudiation of the assimilationist model held by most anthropologists 50 years ago, Collier's policy of locating tribal autonomy within the federal system of government rather than in resistance to it came to be seen as a "cop-out" by anthropologists who failed to realize that without the policy Indian tribal governments would probably soon have ceased to exist.     

Religion,ethnicity and politics: Hindu and Muslim Indian immigrants in the United States

This article focuses on the political struggles between Hindu and Muslim Indian immigrant groups in the United States over the definition of "Indianness". Hindu Indian American organizations define India as a Hindu society and are strong supporters of the Hindu nationalist movement in India. Muslim Indian American organizations, on the other hand, view India as a multi-religious and multicultural society. They are striving to safeguard India's secularism and towards this end, have entered into coalitional relationships with lower caste groups. Both types of organizations are working to influence American and Indian politics in line with their respective interests, leading to an exacerbation of the conflict between the two immigrant groups. This article examines the reasons for this development and its implications, both for the development of an Indian American community in the United States and for religion and politics in India.     

Indian Boarding Schools And Ethnic Identity: An Example From The Southern Plains Tribes Of Oklahoma

Abstract

In the late 1800s, boarding schools sponsored by the United States government were created for the education and socialization of American Indian youth. These institutions gradually and purposefully pursued a policy of total assimilation of American Indians into the mainstream of society. The boarding schools failed in their ultimate goal to assimilate Indians. Surprisingly, however, they did attain limited acceptance among many Oklahoma Indians. The segregationist policies of the boarding schools are interpreted as having inadvertently perpetuated the formation of an Indian identity. Frequent visiting by family, segregation of Indian from non-Indian students, and symbolic association of the boarding schools with federal government obligations are identified as factors which contributed to the maintenance of this identity.     

Independent origins of Indian caste and tribal paternal lineages

The origins of the nearly one billion people inhabiting the Indian subcontinent and following the customs of the Hindu caste system are controversial: are they largely derived from Indian local populations (i.e. tribal groups) or from recent immigrants to India? Archaeological and linguistic evidence support the latter hypothesis, whereas recent genetic data seem to favor the former hypothesis. Here, we analyze the most extensive dataset of Indian caste and tribal Y chromosomes to date. We find that caste and tribal groups differ significantly in their haplogroup frequency distributions; caste groups are homogeneous for Y chromosome variation and more closely related to each other and to central Asian groups than to Indian tribal or any other Eurasian groups. We conclude that paternal lineages of Indian caste groups are primarily descended from Indo-European speakers who migrated from central Asia approximately 3,500 years ago. Conversely, paternal lineages of tribal groups are predominantly derived from the original Indian gene pool. We also provide evidence for bidirectional male gene flow between caste and tribal groups. In comparison, caste and tribal groups are homogeneous with respect to mitochondrial DNA variation, which may reflect the sociocultural characteristics of the Indian caste society.     

The language skills of New Zealand Polynesian children: From deficiency to diversity

The American Indian and Alaskan Native population has grown rapidly since 1950 because of changes in the racial classification of persons with mixed Indian and non‐Indian descent. These changes have challenged once common expectations that the Indian population was likely to shrink over time through assimilation. However, in regions of the United States where the recent growth of the Indian population has been particularly sharp most married Indians are married to non‐Indians. Fertility rates of women who are part of intermarried couples are lower than fertility rates for Indian women in racially endogamous marriages. The majority of the children of intermarried Indians in high intermarriage regions are labelled with the race of the non‐Indian parent. Intermarriage is likely to substantially reduce the long‐run impact of changes in identification on the future growth of the Indian population. At the same time, in a few states the American Indian population remains ethnically homogenous and shows no signs of imminent amalgamation into the general American population.     

Autonomy,Natality and Freedom: A Liberal Re‐examination of Habermas in the Enhancement Debate

Jurgen Habermas has argued that carrying out pre‐natal germline enhancements would be inimical to the future child's autonomy. In this article, I suggest that many of the objections that have been made against Habermas' arguments by liberals in the enhancement debate misconstrue his claims. To explain why, I begin by explaining how Habermas' view of personal autonomy confers particular importance to the agent's embodiment and social environment. In view of this, I explain that it is possible to draw two arguments against germline enhancements from Habermas' thought. I call these arguments ‘the argument from negative freedom’ and ‘the argument from natality’. Although I argue that many of the common liberal objections to Habermas are not applicable when his arguments are properly understood, I go on to suggest ways in which supporters of enhancement might appropriately respond to Habermas' arguments.     

熊蜂级型分化研究进展

熊蜂是众多野生植物及农作物的有效授粉昆虫,具有重要的经济和生态价值。熊蜂复杂的生长发育过程及社会性使其成为社会生物学研究的最佳模式生物之一。社会性昆虫的生殖劳动分工具有重要的进化意义,而级型分化是形成生殖劳动分工的基础。蜜蜂级型分化的研究已取得诸多重要成果,其机理也得到了较为深入的阐释,而熊蜂的社会性研究尚未形成系统,与蜜蜂研究相差甚远。近来的研究表明,饲喂频率或者饲喂总量的差异能够引起熊蜂级型分化的发生。保幼激素和蜕皮激素与熊蜂幼虫的发育紧密联系,在熊蜂级型分化的过程中发挥重要作用。一些参与蜜蜂级型分化的基因,在熊蜂级型间也存在差异表达。此外,群体间的相互作用以及蜂王和工蜂间的竞争也是促进熊蜂级型分化发生的重要因素。本文从营养、激素调控、群体发展及相互作用等方面综述熊蜂级型分化机制,并对未来的研究提出可能方向。     

Anorexia nervosa and refusal of naso-gastric treatment: a response to Heather Draper

Imposing artificial feeding on people with anorexia nervosa may be unethical. This seems to be Heather Draper's suggestion in her article, 'Anorexia Nervosa and Respecting a Refusal of Life-Prolonging Therapy: A Limited Justification.' Although this is an important point, I shall show that the arguments supporting this point are flawed. Draper should have made a brave claim: she should have claimed that people with anorexia nervosa, who competently decide not to be artificially fed, should be respected because everybody is entitled to exercise their autonomy, not only 'in the middle' of their life, but also at the end of it, or when their own life is at stake, because autonomy also extends to the most difficult moments of our life, and, ultimately, 'stretches [.*T*.*T*.] far out into the distance' at the end of it. I explain why Draper should have made the brave claim, and why she has not made it. I conclude that a defence of people's entitlement to competently refuse artificial feeding cannot rest upon the arguments developed by Draper. Whether or not we should respect competent refusal of artificial feeding depends on the normative strength that we are ready to ascribe to the principle of autonomy, to the moral relevance that we ascribe to the circumstances in which a person's autonomy is exercised, and, perhaps, eventually, on our sense of compassion.     

Dermatoglyphic sexual dimorphism: finger and palmar qualitative characteristics in five endogamous populations of West Bengal,India

Five hundred families from five different endogamous populations encompassing the main social rank in the caste hierarchy of the same geographical area of West Bengal, India, were analyzed to present variation in qualitative pattern types on fingers and palms. Sex dimorphism, homogeneous in all populations, suggests common characteristics of dermatoglyphic patterns. The pattern types are not uniformly distributed on 10 fingers and palmar configurational areas. However, most of these observations are homogeneous in nature, in both sexes among 5 populations. But the two sets of results on fingers and palms are not exactly the same. Palmar dermatoglyphic relationship reflects the better caste affinities, perhaps due to embryological development, having relatively a longer growth period compared to fingers (Cummins 1929). The present findings indicate that the qualitative dermatoglyphic affinities conform to the known ethnohistorical background of these populations, which correspond also to the results of quantitative dermatoglyphics as well as serological and biochemical markers of these populations. These observations indicate that these population groups have a common genetic background and thus traditional grouping of Indian populations on the basis of caste hierarchy may not be a reflection of the genetic origin of the population. In dermatoglyphic affinities, both qualitative and quantitative traits therefore may be quite useful in tracing the ethnohistorical background of these populations.     

The whole universe is my cathedral: a contemporary Navajo spiritual synthesis

This article discusses the three major spiritual healing ways used by Navajo Indians today: Traditional healing practices that have been used for generations and still have a dynamic existence relevant to everyday Navajo life; Christian healing traditions, ranging from Catholic Charismatic to Protestant Pentecostal; and practices of the Native American Church (NAC). The complex relationship among these healing traditions on the Navajo reservation is examined through a case study of a Navajo woman whose personal spirituality includes all three. Faced with serious medical problems, this devout Catholic turned to Navajo Traditional and Native American Church spiritual diagnosis and treatment. This analysis is the occasion for a reflection on the contemporary relevance of the kind of spiritual synthesis characterized in this woman's experience.     

American Indians with African Ancestry: Differential Fertility and the Complexities of Social Identity

Interethnic marriage represents a major trend in the demographic history of American Indians. While the majority of these unions involved Indian women and Caucasian men, a sizeable number occurred between Indians and African Americans. The children of these bicultural marriages were “mixed bloods” who in turn typically married non-Indians or other mixed bloods. Using data from the 1910 Census on American Indians in the United States and Alaska, this article explores why American Indians with African ancestry enjoyed high fertility. Differential rates of fertility among American Indians in the past were due to a number of underlying genetic, cultural, and environmental factors. By identifying these factors, the paradox of why Indian women with African heritage did so well in terms of fertility largely disappears. African admixture, however, greatly complicates Indian social identity.     

Brief communication: Allelic and haplotypic structure at the DRD2 locus among five North Indian caste populations

The dopamine D2 receptor (DRD2) gene, with its known human‐specific derived alleles that can facilitate haplotype reconstruction, presents an important locus for anthropological studies. The three sites (TaqIA, TaqIB, and TaqID) of the DRD2 gene are widely studied in various world populations. However, no work has been previously published on DRD2 gene polymorphisms among North Indian populations. Thus, the present study attempts to understand the genetic structure of North Indian upper caste populations using the allele and haplotype frequencies and distribution patterns of the three TaqI sites of the DRD2 gene. Two hundred forty‐six blood samples were collected from five upper caste populations of Himachal Pradesh (Brahmin, Rajput and Jat) and Delhi (Aggarwal and Sindhi), and analysis was performed using standard protocols. All three sites were found to be polymorphic in all five of the studied populations. Uniform allele frequency distribution patterns, low heterozygosity values, the sharing of five common haplotypes, and the absence of two of the eight possible haplotypes observed in this study suggest a genetic proximity among the selected populations. The results also indicate a major genetic contribution from Eurasia to North Indian upper castes, apart from the common genetic unity of Indian populations. The study also demonstrates a greater genetic inflow among North Indian caste populations than is observed among South Indian caste and tribal populations. Am J Phys Anthropol, 2010. © 2010 Wiley‐Liss, Inc.     

Asymmetry and diversity of dermatoglyphic traits: population comparison in five endogamous groups of West Bengal, India

Five different endogamous populations encompassing the main social ranks in the caste hierarchy of West Bengal, India were analyzed. To compare variability in populations with contrasting ethnohistorical backgrounds, analysis of variance, Scheffe's test and cluster analysis were performed, as based on dermatoglyphic variables, namely, 22 quantitative traits and 36 indices of diversity and asymmetry. The present study reveals that: 1. Overall disparities among the 5 populations are expressed only in finger ridge counts on the Ist and Vth digits and PII, in a-b ridge counts, in endings of main lines A and D, and in MLI on the palms; 2. Heterogeneity is greater in fluctuating asymmetry than in directional asymmetry; 3. There is a greater heterogeneity in the 22 quantitative traits than in the 36 indices of diversity and asymmetry, with females contributing more than the males; 4. The highest contribution to population variation is by Lodha among five populations; 5. Inter-group variations are homogeneous in most of the variables, which does not correspond with the relationships to caste hierarchy of these populations; 6. The dendrograms based on dermatoglyphic variables demonstrate that the traditional grouping of Indian populations, based on caste hierarchy, may not be a reflection of their genetic origin, in that the pattern of clustering corresponded best with the known ethnohistorical records of the studied populations; 7. Hence, dermatoglyphic affinities may prove quite useful in tracing the ethnohistorical background of populations.     

Research, Informed Consent, and the Limits of Disclosure

According to this paper, respect for informed consent implies that subjects should often be told a good deal more than ethical guidelines explicitly or implicitly require. Unless subjects are informed of the researchers' personal characteristics, views, and sponsors whenever they would be likely to consider them significant, their autonomy is being overridden. However, overriding subjects' autonomy is sometimes required by the interests of researchers in not being discriminated against or suffering intrusions into their privacy. This paper resolves the conflict between informed consent and the interests of researchers by recommending that (i) subjects generally should be told of the personal characteristics of researchers when relevant as part of the researchers' job and (ii) that subjects should be told of researchers' views when conceptually connected to the research and (iii) that subjects should almost always be told about sponsorship. While the paper explicitly limits the role of informed consent, these recommendations go significantly beyond most guidelines in their requirements about what information should be disclosed.     

The Punjab crisis since 1984: A reassessment

Over the last decade there has been increasing scholarly interest in the ethnic character of the Indian state. This interest has coincided with the rise of the Hindu revivalist Bharatiya Janata Party [BJP], nation‐wide clashes between Hindus and Muslims, and bitter conflict over affirmative action for backward classes. Simultaneously, the Indian state has been confronted by regional movements in Kashmir, Assam and Punjab seeking secession from the Indian Union. By focusing on the Punjab crisis this article argues that conventional explanations have concentrated on national political centralization and regional economic factors, to the neglect of Sikh ethno‐nationalism and its dialectical relationship with strategies for ethnic conflict management followed by the Indian state since 1947. Drawing on recent revisionist accounts, the Indian state, it is suggested, should be viewed as a form of an ethnic democracy in which hegemonic control is exercised over non‐Hindu ethnic groups. The Punjab case‐study shows that hegemonic control has characterized the relationship between the Sikhs and the Indian state between 1947 and 1984, and efforts to re‐establish hegemonic control after 1984 degenerated into violent control. The experience of the last ten years suggests that hegemonic control and violent control are unlikely to provide an enduring solution to the Punjab crisis. Rather, there is a need to address fundamentally the crisis of the Indian political system and how it has managed its minorities since 1947. Central to this reassessment is the viability of India's majoritarian political system in the context of an ethnically plural society.