Witch Hunts, Herbal Healing, and Discourses of Indigenous Ecodevelopment in North India: Theory and Method in the Anthropology of Environmentality

ABSTRACT  In this article, we examine the environmental thought and practice of indigenous peoples living in and around a wildlife sanctuary in North India. Analysis reveals that those religious specialists (such as shamans) who possess knowledge of herbal healing are more committed than other villagers to preventing or mitigating the overharvesting of natural resources. To explain these results, reference is made to a specific juncture of native traditions and modern conditions and in particular to an intersection of local economies with global discourses of "ecodevelopment." Drawing on theories and methods from political ecology and cultural psychology, we present a framework for testing the extent that local actors—in this case, shamanic and herbalist healers—are differently positioned to resist or accommodate state and parastate structures of "environmentality" than are other villagers.     

Mesquakie Witchcraft Lore

Abstract

The culture of the Mesquakie, or Red Earth People, a central Algonquian Indian tribe better known as the Fox, who reside near Tama, Iowa, contains a number of patterns that may be spoken of as non-aggressive in character but which are covertly aggressive, Witchcraft lore is stated as being one of these forms. While this theory has been previously developed by others the author presents additional data to support this thesis from the field of witchcraft lore. Covert aggressiveness is exemplied in the training of the shaman who is credited with knowledge of all medicine both good and evi1. Since the shaman may choose to perform evil medicine, he is never ful1y trusted. Disease as well as disaster are attributed to these sorcerers. Witchery feuds between families and secret societies, and distrust between individuals results, Operations and procedures of witches, as well as means of protection against them, are discussed.

The lack of aggressiveness in face-to-face social intercourse among the Mesquakie is attributed to fear of inciting witchery. The social effects of this covert aggressiveness is lack of individual cooperation and a back-log of unresolved grievances. The author agrees with others that this is an adjustive way of releasing the tensions specific to the Mesquakie social structure.     

Behavior of Walk-Hunters and Pointing Dogs During Northern Bobwhite Hunts

Abstract: Data on the behavior of walk-hunters and pointing dogs aids in understanding and managing quail harvest. We collected Global Positioning System track logs and recorded behaviors of hunters and dogs on northern bobwhite (Colinus virginianus) hunts in Oklahoma (n = 43), Texas (n = 43), and Missouri (n = 7), USA, during the 2005–2006 and 2006–2007 hunting seasons. Hunter velocity averaged 0.8 ± 0.03 (SE) m/second both seasons (n = 85) and pooled (95% CL overlap) velocity of bird dogs was 2.5 ± 0.07 (SE) m/second (n = 154). Hunters spent 60.5 ± 2.4% (SE) of their time walking in 2005–2006 (n = 45) versus 75.2 ± 3.5% (SE) in 2006–2007 (n = 48); respective figures for ranging by dogs were 50.2 ± 2.2% (n = 57) versus 82.0 ± 1.3% (SE; n = 97). Mean duration of a hunt declined from 82.3 ± 8.16 (SE) minutes (n = 45) to 50.2 ± 5.1 (SE) minutes (n = 48) between seasons. Variation in bobwhite abundance was the primary cause of seasonal variation in hunter and dog behaviors because covey-associated activities declined as quail abundance declined. With our results and those of previous workers, managers have first-generation estimates of all variables in hunter-covey interface models for managing bobwhite harvest on discrete areas.     

Social cognition,Stag Hunts,and the evolution of language

According to the socio-cognitive revolution (SCR) hypothesis, humans but not other great apes acquire language because only we possess the socio-cognitive abilities required for Gricean communication, which is a pre-requisite of language development. On this view, language emerged only following a socio-cognitive revolution in the hominin lineage that took place after the split of the Pan-Homo clade. In this paper, I argue that the SCR hypothesis is wrong. The driving forces in language evolution were not sweeping biologically driven changes to hominin social cognition. Our LCA with non-human great apes was likely already a Gricean communicator, and what came with evolution was not a raft of new socio-cognitive abilities, but subtle tweaks to existing ones. It was these tweaks, operating in conjunction with more dramatic ecological changes and a significant increase in general processing power, that set our ancestors on the road to language.     

Witchcraft, Violence, and Democracy in South Africa

Witchcraft, Violence, and Democracy in South Africa . Adam Ashforth. Chicago: University of Chicago Press, 2005. 396 pp.     

Witchcraft and the limits of mass mediation in Malawi

This article explores what the study of witchcraft in an African setting can contribute to current efforts to theorize mass mediation and the imagination it fosters. Recent ethnographies of witchcraft discourses in Africa have continued to associate them with the formation of small-scale groups, but evidence from Malawi shows how they enable subjects to imagine sociality on an indeterminate scale. The article deploys the concept of mediation to theorize how in this imagination witches mediate sociality as the unrecognized third parties who give rise to recognized social relationships of varying scale. The ethnography of witchcraft discourses in radio broadcasting and an impoverished peri-urban area demonstrates not only their relevance to apparently disparate contexts but also their potential to exceed the impact of the mass media. The case of a violent conflict involving Pentecostal Christians, South Asian entrepreneurs, Muslims, and members of a secret society provides an example of how arguments about witchcraft had a greater impact on the popular imagination than a mass-mediated report of the same conflict. The article concludes by arguing that witchcraft discourses should be accorded weight equal to the mass media in theorizing the imagination.     

Beliefs Matter: Cultural Beliefs and the Use of Cervical Cancer-Screening Tests

In this article we examine the influence of cultural beliefs on behavior or, more specifically, beliefs about cervical cancer risk factors and the use of Pap exams. Individual Latinas' (Hispanic women) holding of beliefs similar to Latinas' generally (cultural consonance) did not significantly influence their use of Pap exams. Rather, structural factors such as medical insurance, age, marital status, education, and language acculturation explained Latinas' use of this medical service. However, when Latinas held beliefs similar to those of Anglo women, then they were significantly more likely to have had a Pap exam within the past two years. Latinas whose beliefs were closer to those of physicians were significantly less likely to have had the exam recently. Arriving at these findings involved both ethnographic interviews and survey research. That these beliefs proved to be significant influences on behavior suggests not only the important ways that beliefs matter but that ethnographic methods for examining those beliefs also matter. [ Latinas and cervical cancer, Pap exams, culture and behavior, ethnography and survey research ]