Anthropology and Cultural Studies: Difference,Ethnography and Theory

This paper critiques the theorisation of culture as difference that dominates Australian cultural studies and cultural anthropology. It argues that a perspective on culture that gets beyond current preoccupations with difference has more to be said for it than practitioners in either discipline have hitherto recognised. Ethnography has long been recognised as crucial to the study of culture—which suggests that we might best appreciate what it is that is being ignored and neglected (not to say demeaned) in contemporary studies of culture if we turn our attention to the way we study it. This paper reconsiders what we mean by the assertion that ethnography constitutes an experiential mode of knowledge which constitutes the most sustained and rigorous application of the principle of verstehen available. In contesting the stress on difference that now dominates the study of culture, a case is made for cultures conceived of as ensembles of mystery and meaning. Whether born into a culture or researching it, as observers and participants we struggle to make sense of what the world is about. As ethnographers, we seek to do this empathically; this paper argues that to do it effectively we must fashion a sensibility adequate to it. An appreciation of the significance of sensibility, it is suggested, provides a much needed alternative to the reduction of culture to difference.     

Words of power: Personal empowerment and healing

This paper examines instances of ritual use of words in a diverse selection of alternative healing groups in a modern society. These words are distinguished by their users' belief that they are endowed with a power, an effectiveness, separate from and in addition to their literal meaning. Three specific features of ritual language contribute to its effectiveness: (1) its function as an objectification of power, (2) its transformative functions — especially its metaphoric and metonymic usages, and (3) its performative aspects. This paper argues that one of the key factors in healing illness is mobilizing resources of power, especially enhancing the ill person's sense of personal empowerment. Ritual language use in alternative healing is one of the foremost elements in this empowerment, because it both represents and objectifies power. Within a belief system in which they are significant, words of power indeed have the power to effect healing.     

Food as the Holographic Condensation of Life in Sri Lankan Rituals

This paper seeks to elaborate the dynamics through which food acquires potency in shaping human life and organisation as it takes shape in enacting ritual transformation. I argue that whereas life and various existential concerns get condensed from the fringes of the social order into ritual, food further holographically condenses the existential concerns of life with which it is entangled as an assemblage. As such, it turns into a centripetal force in ritual by constituting a means that enables ritual and somatic transformation to materialize in the matter of food and thus in helping to render ritual effective. To grasp this complex process we will look at the basic dynamic of holographic condensation throughout the different ways in which various foods ritually enact the regeneration of life in the astrological New Year and the Sātuwe anti-sorcery healing rite in a Sinhalese Buddhist village in the North-Western province of Sri Lanka.     

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]     

Welfare of apes in captive environments: comments on, and by, a specific group of apes

Accurately determining the proper captive environment for apes requires adequately assessing the psychological similarities between apes and humans. Scientists currently believe apes lack mental complexity (Millikan, 2006), raising questions concerning the evolution of human culture from ape-like societies (Tomasello, 1999). A long-term cultural study with bonobos suggests less intellectual divergence from humans than currently postulated (Savage-Rumbaugh, 2005). Because humans view apes as mentally limited, some current captive environments may appear idyllic while offering only an illusion of appropriate care, derived from a simplistic view of what apes are, rather than what they might be. This perception of apes determines their handling, which determines their mental development, which perpetuates the prevailing perception. Only breaking this cycle will allow the current perception of apes to change. Their usual captive environment limits any demonstration of culture. However, the bonobo study reveals what ape culture can become, which should affect future welfare considerations for at least those species genetically close to humans (bonobos and chimpanzees). Development of a languaged bonobo culture allows these nonhuman animals to provide their own responses regarding adequate ape welfare.     

A multifaceted framework to establish the presence of meaning in non-human communication

Does non-human communication, like language, involve meaning? This question guides our focus through an interdisciplinary review of the theories and terminology used to study meaning across disciplines and species. Until now, it has been difficult to apply the concept of meaning to communication in non-humans. This is partly because of the varied approaches to the study of meaning. Additionally, while there is a scholarly acknowledgement of potential meaning in non-human cognition, there is also scepticism when the topic of communication arises. We organise some of the key literature into a coherent framework that can bridge disciplines and species, to ensure that aspects of meaning are accurately and fairly compared. We clarify the growing view in the literature that, rather than requiring multiple definitions or being split into different types, meaning is a multifaceted yet still unified concept. In so doing, we propose that meaning is an umbrella term. Meaning cannot be summed up with a short definition or list of features, but involves multiple complexities that are outlined in our framework. Specifically, three global facets are needed to describe meaning: a Signal Meaning Facet, an Interactant Meaning Facet, and a Resultant Meaning Facet. Most importantly, we show that such analyses are possible to apply as much to non-humans as to humans. We also emphasise that meaning nuances differ among non-human species, making a dichotomous approach to meaning questionable. Instead, we show that a multifaceted approach to meaning establishes how meaning appears within highly diverse examples of non-human communication, in ways consistent with the phenomenon's presence in human non-verbal communication and language(s). Therefore, without further recourse to ‘functional’ approaches that circumvent the critical question of whether any non-human meaning exists, we show that the concept of meaning is suitable for evolutionary biologists, behavioural ecologists, and others to study, to establish exactly which species exhibit meaning in their communication and in what ways.     

Rathwa Pithoro: Writing about Writing and Reading Painted Ethnography

Based on fieldwork among the Rathwa tribal community of Gujarat, this article is an analysis of the ritual and installation of wall painting known as Pithoro. The analysis of the culture's own construct of what constitutes writing and reading is considered to bring out the magical power in interpreting that which is written and/or drawn. As the reading capacity is more significant, especially the one undertaken by the ritual specialist, the ethnographic account treats the paintings installed not only for the sake of ritual but to alter politicoeconomic situations of the Rathwa tribals in the course of history. This article presents the paintings as a total communication system, which is not just the work of art drawn but also written within the culture, as their own ethnography for the culture itself.     

Ritual and Performance in Domestic Violence Healing: From Survivor to Thriver Through Rites of Passage

This article describes a group for domestic violence survivors to help them move past a “liminal” state in which their social identity is characterized by being “victim” or “survivor” to one of “incorporation” defined by “thriving” and joy. Through the creation and use of healing rituals, blessings, poetry, art and music, the women in the group establish “communitas” and support each other in the work of self-reclamation and healing. The group, “Rites of Passage” is intended for women who have completed shelter-based crisis interventions, and uses a structured curriculum that integrates theoretical and philosophical concepts from anthropology, post-modernism, humanistic psychology, social work, and existentialism. Through the Rites of Passage group, women identify and traverse a healing trajectory to construct an identity founded on strength and fulfillment. Patterned after non-western sex-segregated rites of transition, those who go through the group celebrate its conclusion with a defining ritual that publically marks their change in identity and status.     

Cultural Aspects of Health and Illness Behavior in Hospitals

Health care attitudes reflect the basic world view and values of a culture, such as how we relate to nature, other people, time, being, society versus community, children versus elders and independence versus dependence. Illness behavior determines who is vulnerable to illness and who agrees to become a patient—since only about one third of the ill will see a physician. Cultural values determine how one will behave as a patient and what it means to be ill and especially to be a hospital patient. They affect decisions about a patient''s treatment and who makes the decisions. Cultural differences create problems in communication, rapport, physical examination and treatment compliance and follow through. The special meaning of medicines and diet requires particular attention. The perception of physical pain and psychologic distress varies from culture to culture and affects the attitudes and effectiveness of care-givers as much as of patients. Religious beliefs and attitudes about death, which have many cultural variations, are especially relevant to hospital-based treatment. Linguistic and cultural interpreters can be essential; they are more available than realized, though there are pitfalls in their use. Finally, one must recognize that individual characteristics may outweigh the ethnic and that a good caring relationship can compensate for many cultural missteps.     

Commodification of human tissue: implications for feminist and development ethics

One effect of late capitalism – the commodification of practically everything – is to knock down the Chinese walls between the natural and productive realms, to use a Marxist framework. Women's labour in egg extraction and 'surrogate' motherhood might then be seen as what it is, labour which produces something of value. But this does not necessarily mean that women will benefit from the commodification of practically everything, in either North or South. In the newly developing biotechnologies involving stem cells, the reverse is more likely, particular given the shortage in the North of the egg donors who will be increasingly necessary to therapeutic cloning.
Although most of the ethical debate has focused on the status of the embryo, this is to define ethics with no reference to global or gender justice. There has been little or no debate about possible exploitation of women, particularly of ovum donors from the South. Countries of the South without national ethics committees or guidelines may be particularly vulnerable: although there is increasing awareness of the susceptibility of poorer countries to abuses in research ethics, very little has been written about how they might be affected by the enormously profitable new technologies exploiting human tissue. Even in the UK, although the new Medical Research Council guidelines make a good deal of the 'gift relationship', what they are actually about is commodification. If donors believe they are demonstrating altruism, but biotechnology firms and researchers use the discourse of commodity and profit, we have not 'incomplete commodification' but complete commodification with a plausibly human face.     

Perceive, Co-opt, Modify, and Live! Organism as a Centre of Experience

Organic appearances are largely neglected by contemporary biology; partly because they are regarded as superficial effects of causes concealed beneath the surface. The persuasion that everything what does exist is existent for some immediately non-apparent reasons belongs to a general belief of modern science. All organisms are of the same evolutionary origin and of the same world wherein appearance coincides with existence. In this study, living beings are approached as appearing centers of experience that reflects their evolutionary history. From biohermeneutic point of view the evolution of organisms, interactions between organisms, and their relationships to environment is understood as “evolution of interpretations”. I use simple conceptual framework of perception, semiotic co-option, and modification to explain the evolution of semantic organs, i.e. organs that operate through the meaning that was given to them by an animal interpreter.     

Echoes of the spoken past: how auditory cortex hears context during speech perception

What do we hear when someone speaks and what does auditory cortex (AC) do with that sound? Given how meaningful speech is, it might be hypothesized that AC is most active when other people talk so that their productions get decoded. Here, neuroimaging meta-analyses show the opposite: AC is least active and sometimes deactivated when participants listened to meaningful speech compared to less meaningful sounds. Results are explained by an active hypothesis-and-test mechanism where speech production (SP) regions are neurally re-used to predict auditory objects associated with available context. By this model, more AC activity for less meaningful sounds occurs because predictions are less successful from context, requiring further hypotheses be tested. This also explains the large overlap of AC co-activity for less meaningful sounds with meta-analyses of SP. An experiment showed a similar pattern of results for non-verbal context. Specifically, words produced less activity in AC and SP regions when preceded by co-speech gestures that visually described those words compared to those words without gestures. Results collectively suggest that what we ‘hear’ during real-world speech perception may come more from the brain than our ears and that the function of AC is to confirm or deny internal predictions about the identity of sounds.     

The evidence‐based group‐level symptom‐reduction model as the organizing principle for mental health care: time for change?

The content and organization of mental health care have been heavily influenced by the view that mental difficulties come as diagnosable disorders that can be treated by specialist practitioners who apply evidence‐based practice (EBP) guidelines of symptom reduction at the group level. However, the EBP symptom‐reduction model is under pressure, as it may be disconnected from what patients need, ignores evidence of the trans‐syndromal nature of mental difficulties, overestimates the contribution of the technical aspects of treatment compared to the relational and ritual components of care, and underestimates the lack of EBP group‐to‐individual generalizability. A growing body of knowledge indicates that mental illnesses are seldom “cured” and are better framed as vulnerabilities. Important gains in well‐being can be achieved when individuals learn to live with mental vulnerabilities through a slow process of strengthening resilience in the social and existential domains. In this paper, we examine what a mental health service would look like if the above factors were taken into account. The mental health service of the 21st century may be best conceived of as a small‐scale healing community fostering connectedness and strengthening resilience in learning to live with mental vulnerability, complemented by a limited number of regional facilities. Peer support, organized at the level of a recovery college, may form the backbone of the community. Treatments should be aimed at trans‐syndromal symptom reduction, tailored to serve the higher‐order process of existential recovery and social participation, and applied by professionals who have been trained to collaborate, embrace idiography and maximize effects mediated by therapeutic relationship and the healing effects of ritualized care interactions. Finally, integration with a public mental health system of e‐communities providing information, peer and citizen support and a range of user‐rated self‐management tools may help bridge the gap between the high prevalence of common mental disorder and the relatively low capacity of any mental health service.     

‘Deep engagement’ and disengaged reason

In this paper, I explore what it would mean to pursue modes of ‘deeper engagement’ and how this might be done without abandoning the capacity for disengaged reasoning. Charles Taylor recognises disengaged reasoning as ‘one of the most important developments of the modern era’ and as essential to the pursuit of the good society, even though (like everything else) when taken to an extreme it corrupts or distorts the modes of being‐in‐the‐world. In A Secular Age, Taylor continues a long‐running critique of disengaged reason and its contributions to the malaise of modernity, focusing especially on its conflictual relationship with religious belief and its central role in the disenchantment of the world. My objective here is to relativise and contextualise the relationship between disengaged and engaged modes of being, in part by exploring some of the ways in which we may be deeply engaged in the world and with one another while also employing the critical faculties that enable us to analyse dispassionately, amongst other things, theistic and other interpretations of being‐in‐the‐world.     

Syncretism and the Politics of the Tingkeban in West Java

For the rural Sundanese of West Java who identify with Nahdatul Ulama Islam, the tingkeban is considered a mandatory ritual to be conducted for a woman who is seven months pregnant. However, like other local practices around birth, the tingkeban has come under state and urban modernising influences that have attempted to displace some of its elements as ‘culture’ rather than ‘religion’ and to discredit many of these as superstitious and backward. This paper examines the ritual elements of the tingkeban that produce and reinforce local cosmological and ontological ideas about the nature of personhood and society, and, in particular, how the ritual highlights the ambivalent status of the villagers within broader relations of power such as the Indonesian State and other forms of Islam existing in Indonesia. The paper also explores how the assumptions within the ideology of modernisation propagated under the last years of the Suharto regime coincide with assumptions in scholarly work such as those underlying Geertz's depiction of the syncretic nature of Javanese religion.     

Éléments d'une analyse sémiologique des gravures rupestres du Haut Atlas (vallée de l'Ourika, Maroc)

The semiological study of a set of rock engravings such as the one in the Haut Atlas would consist in studying the graphic elements within their context to determine their mutual relations, because such relations are meaningful. Some details could be signs to which we could attach a conventional meaning. But, being unable to identify these conventional signs by their meaning, we must look for similarities between the figures themselves. Indeed, the repetition of some relations will provide constitutive elements of the global meaning. Unfortunately, ignoring the relative positions of the figures, I can only give some indications about what such a study should entail. So, I focus on one hand on the attributes of the figures, which are, in any case, identity marks, and on the other hand, on the context of the figures, that is the graphics around the figure, in order to outline the likely semantic field and the actions, actual or symbolic, in which they are involved.     

When (if ever) may doctors discuss religion with their patients?

There is ongoing debate within the bioethics literature regarding to what extent (if any) it is ethically justifiable for doctors to engage in religious discussion with their patients, in cases where patients cite religious considerations as influencing their medical decision-making. In this paper, we concede that certain forms of religious discussion between doctors and patients are morally permissible (though not necessarily morally obligatory), insofar as patients’ religious beliefs may comprise an important part of their overall wellbeing and can influence their medical decisions. However, we argue that it is not morally permissible for doctors to engage in substantive religious discussion with their patients, beyond simply inquiring about the patient's values (which may include their religious values) or referring patients to a chaplain or religious figure for further discussion. In support of this claim, we put forward two key arguments which have remained relatively unaddressed in the current debate. First, we argue that it is not practical for doctors to engage in substantive religious discussion with patients, and hence it cannot be morally obligatory for them to do so. Second, we argue that, while doctors might have a professional duty to ensure that their patient's religious interests (if any) are addressed, this does not entail that doctors themselves are the ones who should directly address these interests. Along the way, we anticipate and respond to some possible objections to these two key arguments.     

Syncretic Persons: Sociality,Agency and Personhood in Recent Charismatic Ritual Practices among North Mekeo (PNG)

This paper explores the syncretic accommodations made by North Mekeo (PNG) villagers arising from recent historical encounters with Catholic (Sacred Heart) missionaries over issues of ritual authenticity and effectiveness, personhood, and agency in a wider field of Christian evangelism and globalisation. Through a careful examination and comparison of pre‐existing ritual notions and practices (e.g., sorcery techniques, mortuary ritual performance, gender rituals) and the recent trends of commodification and enthusiastic Catholic charismatic performance, what might appear to be incongruous religious beliefs and practices are shown to possess numerous remarkably compatible similarities at the level of explicit cultural categorisation and ritual enactment. In accord with long‐standing anthropological arguments, recent North Mekeo syncretism thus consists of an integrated, albeit transformed rather than ‘confused’, mixing of indigenous and exogenous religious elements. Further, in this analysis of recent Melanesian religious change syncretism implies a novel conceptual convergence between syncretic processes and the dynamics of personhood, sociality and agency as construed in the framework of the ‘new Melanesian ethnography’.     

Physiological scenarios of programmed loss of mitochondrial DNA function and death of yeast

Recently it was convincingly shown that the yeast Saccharomyces cerevisiae does possess the basic modules of programmed cell death machinery. As programmed cell death is suicide for a unicellular organism, it is reasonable to assume that they trigger the program when the death is beneficial for the rest of the population. Not surprisingly, most of the scenarios of physiological death of S. cerevisiae, i.e. cell death in stationary culture, during meiosis, during mating, and driven by viruses are dependent on quorum sensing, meaning that they depend on the cell density. Here we also discuss possible mechanisms that govern fitness decline during replicative aging of S. cerevisiae cells. We argue that loss of mitochondrial DNA function that occurs during replicative aging is programmed and adaptive. Indeed, yeast cells with nonfunctional mitochondrial DNA are known to be extremely stress-resistant, and also the presence of a subpopulation of such cells might protect the culture from degeneration by preventing the fixation of opportunistic mutations.     

'Owner' and 'Managers': Ritual Cooperation and Mutual Dependence in the Maintenance of Rights to Land

Introductory comments concern the duality of some Australian Aboriginal social organi-zations, particularly with respect to ritual action and the enunciation of rights to land. Ethnographic data are presented from the north of Western Australia. Aborigines in this region own land which they inherit and members of a patri-moiety realize their rights in land through subsequent ritual performances. However, members of their opposed patrimoiety who are also land owners play an indispensible role in any ritual action, so that members of both moieties are dependent upon one anothelr in the exercise of rights to land. Further data are provided which show the complex ritual and social relationship between four landowners in the region. It is concluded that the four men are mutually dependent in matters relating to their land. Consequently, Aborigines in the region stress the joint ownership and sharing of land, rather than their independence.