Yuyanapaq no entra: ritual dimensions of post‐transitional justice in Peru

The anthropology of transitional justice has emphasized the ritual aspects of truth commissions but offered less analysis of the conventions through which narratives produced by such institutions come to be viewed over time. A controversy in Peru that centred on a new national museum's possible incorporation of a photo exhibit (Yuyanapaq) created by the Peruvian Truth and Reconciliation Commission (2001‐3) provides an opportunity to explore this problematic. Documenting the disagreements that ultimately led to Yuyanapaq's exclusion from the museum, I suggest that an emphasis on ritual outcomes – including perceived shortcomings and failures – is useful for understanding the long‐term trajectory of national reconciliation initiatives.     

Ka'apor ritual hunting

Several investigators cite population control, frequent settlement relocation, trekking, expansion of diet breadth, and food taboos as strategic responses to game depletion by indigenous populations living in interfluvial zones of lowland South America. The Ka'apor Indians of the interfluvial forest of northern Maranhão, Brazil, employ other means of optimizing hunting efficiency, partly based on ritual. Menstruating women, pubescent girls, and parents of newborns can consume meat only of the tortoise (Gochelone denticulata), the first prey species to be hunted out of an area. Tortoise capture requires, on average, one full day of hunting. This means that the full potential of hunting pressure does not materialize near the settlement. Meat productivity is unusually high even near old settlements. I argue that ritual tortoise hunting helps to regulate environmental utilization, to maintain a sustained yield of meat protein, and to expand the catchment area gradually.     

Height and sexual dimorphism of stature among human societies

In this study, which is concerned with the varying degrees of sexual dimorphism of stature between human societies, adult male and female height measurements and male-female height ratios – the measure of sexual dimorphism – from 216 societies are statistically compared with several variables: marriage practices, protein availability, the presence of milking herds, settlement size, and climate. Our results indicate that while greater mean male height is associated with polygynous marriage, marriage practices did not exert an influence on the degree of sexual dimorphism of stature. On the other hand, the results suggest that while sexual dimorphism in height has a strong genetic component, dietary factors can influence the degree of dimorphism.     

Pentecostalism and the Peasantry: Domestic and Spiritual Economies in Rural Nicaragua

With Pentecostalism frequently analysed as gaining traction in contexts of globalised individualisation and neoliberally-induced insecurity, scholars have paid less attention to the social purchase of the religion among the peasantry. This article draws on fieldwork in rural Nicaragua to argue that the distinctive relational form of campesinos – namely the rural household – should be central to the analysis of Pentecostal appeal. I argue that the Pentecostal demand to eliminate vicio (vice) – bound up with a dualistic conception of a world driven by either divine or malevolent power – speaks closely to an everyday project of domesticity which deals with the erratic forces associated with male and female bodies, and which revolves around problems of incorporation. Identifying male unreliability as vicio allows Pentecostal ritual, and the spiritual power afforded by faith, to address a domestic imperative focused upon containing inherently excessive vital force.     

‘Children are the food sent by God’: culinary imagery and the making of persons in the Cameroon Grassfields

The article explores aspects of personhood as these emerge through rites of passage and culinary imagery in Batié, an eastern Grassfields polity in west Cameroon. Food appears as a gendered medium which, by being exchanged, cooked, and ingested by persons – and by collectives perceived as persons – has the power to transform others (persons and collectives) and make them act. Persons and collectives are revealed, at the different stages of their ceremonial journey, as the outcome of similar processes – exchange, cooking, and ingestion of food – occurring each time on different scales, and thus displaying fractal properties. Introducing a split between agent and (cause of) agency, the article finally suggests that agents’ successive (ritual) transformations are the result of their own actions as well as the actions of (‘individual’ or ‘collective’) others upon them.     

Transgressing community: the case of Muslims in a twenty-first-century British city

Abstract

This paper draws on ethnographic research carried out in Birmingham, UK – a city significant for its sizeable Muslim population and its iconic role in the history of minority ethnic settlement in Britain – to consider how associations of place and ethnicity work in different ways to inform ideas about ‘Muslim community’ in twenty-first-century Britain. The paper charts happenings around a local event in an area of majority Asian settlement and how representations of the area as a place of Muslim community were used to implicate it in the ‘war on terror’. The paper goes on to show how this sensibility is disrupted by Muslims themselves through alternative engagements with space and ethnicity. The paper argues that these offer a ground for making Muslim community in ways that actively engage with histories and patterns of ethnic settlement in the city rather than being determined by them.     

New Zealand endemic open-habitat specialist,the Black-fronted Tern (Chlidonias albostriatus), experienced population expansion during Pleistocene glaciation and recent decline

Understanding how climatic and environmental changes, as well as human activities, induce changes in the distribution and population size of avian species refines our ability to predict future impacts on threatened species. Using multilocus genetic data, we show that the population of a threatened New Zealand endemic open-habitat specialist, the Black-fronted Tern Chlidonias albostriatus – in contrast to forest specialists – expanded during the last glacial period. The population has decreased subsequently despite the availability of extensive open habitat after human arrival to New Zealand. We conclude that population changes for open habitat specialists such as Black-fronted Terns in pre-human New Zealand were habitat-dependent, similar to Northern Hemisphere cold-adapted species, whereas post-human settlement populations were constrained by predators independent of habitat availability, similar to other island endemic species.     

Cereals from a Bronze Age storage vessel at Torralba D'En Salort,Menorca, Spain

Charred cereals were recovered from a Bronze Age storage vessel excavated from a settlement in Menorca. The cereals may have been charred by accident or connected with some ceremony or ritual. Most of the cereal was hulled and naked barley, although a small amount of wheat representing a wide range of different morphologies was also present.     

The Other Side of Sacrifice: Introduction

While contemporary philosophers have been content to declare the logical possibilities of sacrifice exhausted, to have finally ‘sacrificed sacrifice,’ for many people around the world the notion of sacrifice – whether religious, secular, or somewhere in between – remains absolutely central to their understanding of themselves, their relations with others, and their place in the world. From religion to economics, and from politics to the environment, sacrificial tropes frequently emerge as key means of mediating and propagating various forms of power, moral discourse, and cultural identity. This paper lays out reasons for retaining sacrifice as an analytical concept within anthropology, and argues for the importance of a renewed focus on the ‘other side of sacrifice’, as a means of understanding better how sacrifice emerges beyond ritual and enters into the full gamut of social life.     

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.     

La religiosité au Paléolithique

During the oldest periods of the Palaeolithic, evidence of distinct behaviours related to technicity, hunting and settlement patterns is difficult to clearly interpret. Yet such evidence increases from the Lower to Middle Palaeolithic, with the appearance of the first incontestable burials and symbolic representations, in the form of collected shells and colorants. With the Upper Palaeolithic, the archaeological record is more abundant. It is then possible to address spiritual aspects, the component of non-technological human behaviour beyond subsistence, lithic reduction or hafting techniques. Figurative art appears, in both mobile and parietal form, the iconography and organisation of which are structured. Painted caves seem to have been places for ritual practices in addition to having been selected for art alone. Evidence of visits and archaeological deposits reflect a space for possible exchanges between the human and spirit worlds in the framework of an animist world view. In the religious domain, such data allow the reconstruction of some elements of mythical thought, analogous to that described by ethnologists and historians of religions in other contexts. Their study does not allow precise recovery of the myths themselves, but rather consideration of their existence and structuring function within these prehistoric societies.     

Stratigraphy and Practical Reason

The organization of human behavior often defies utilitarian or practical reason. Inferences based in practical reason simplify behavioral variability and as a result obscure evidence of ritual organization contained in sequences of archaeological deposits. To expose such sequences, 1 offer a behaviorally based artifact life history approach to the study of prehistoric ritual stratigraphy. I illustrate this approach through a case study of ethnographic and archaeological evidence of ritual and warfare in the American Southwest. [Key words: theory, ritual, war, stratigraphy, Casas Grandes]     

Potlatch and the articulation of modes of production: revisiting French Marxist Anthropology and the history of central Africa

This essay seeks to understand the potlatch as indicative of a wider category of exchange. Looking at the similarity in wild exchange rituals between northwestern America and central Africa the article argues that potlatch ritual is not as an archaic remnant but a product of the interaction between capitalist and ‘human’ modes of production. In this dynamic ‘human modes of production’ (see anon) did not become capitalist, but rather there was a ritual escalation related to a series of non-capitalist imperatives based in rights in people and theatrical displays of authority. In constructing the theoretical structure used to make this case I draw on and seek to rehabilitate the work of French Marxist Anthropologists working in central Africa, above all Georges Dupré and Pierre-Philippe Rey.     

Bioactive Diphenyl Ether Derivatives from a Gorgonian‐Derived Fungus Talaromyces sp.

Three new diphenyl ether derivatives, talaromycins A–C ( 1 – 3 , resp.), together with six known analogs, 4 – 9 , were isolated from a gorgonian‐derived fungus, Talaromyces sp. The structures of the new compounds were determined by analysis of extensive NMR spectroscopic data. All of the isolated metabolites, 1 – 9 , were evaluated for their cytotoxic and antifouling activities. Compound 4 exhibited pronounced cytotoxicity against the tested human cell lines with the IC₅₀ values ranging from 4.3 to 9.8 μM . Compounds 3, 5, 8 , and 9 showed potent antifouling activities against the larval settlement of the barnacle Balanus amphitrite with the EC₅₀ values ranging from 2.2 to 4.8 μg/ml.     

Crania with mutilated facial skeletons: A new ritual treatment in an early Pre-Pottery Neolithic B cranial cache at Tell Qarassa North (South Syria)

The removal of crania from burials, their ritual use and their disposal, generally in cranial caches, are the most particular characteristics of the funerary ritual in the transition to the Neolithic in the Near East. Despite the importance of this ritual, detailed studies of cranial caches are rare. This funerary ritual has traditionally been interpreted as a form of ancestor‐veneration. However, this study of the cranial caches found at the site of Tell Qarassa North, South Syria, dated in the second half of the ninth millennium BC, questions this interpretation. The 12 crania, found in two groups arranged in two circles on the floor of a room, belonged to male individuals, apart from one child and one preadolescent. In 10 of the 11 cases, the facial skeletons were deliberately mutilated. In the context of the Pre‐Pottery Neolithic B, when the symbolism of the human face played a vital role in ritual practice, this mutilation of the facial skeleton could be interpreted as an act of hostility. In the absence of indicators of social stratification or signs of violence that might indicate more coercive forms of society, the veneration of ancestors has been explained as a mechanism for social cohesion, which would have been necessary in a context of rapid growth in the population of settlements. However, data on the negative nature of some funerary rites, of punishment or indifference rather than veneration, should make us question an over‐idealized view of the first Neolithic societies. Am J Phys Anthropol 149:205–216, 2012. © 2012 Wiley Periodicals, Inc.     

Negative incorporation,the next generation and involvement in transnational organizations

ABSTRACT

Can the negative aspects of incorporation – discrimination, marginalization, and frustration with life in a country of settlement – help us to understand next generation transnationalism? This question is applied to a small, non-representative sample of next generation individuals involved in Mexican and Salvadoran transnational political and philanthropic organizations operating in California and Washington, DC. The findings suggest that negative incorporation had some explanatory potential for the transnational mobilization of some respondents. However, the study also suggests the multiple trajectories and contexts that give rise to next generation transnationalism. Involvement in cross-border organizations appears not only to be a refuge for those who perceive the country of settlement negatively or a means through which individuals can respond to negative experiences; it can also be pursued by individuals that positively identify with the country of settlement and perceive its values favourably, indicating the need for a more synthetic understanding of this phenomenon.     

Descent, Affinity, and Ritual Relations in Eastern Turkey

The available anthropological literature on ritual co-parenthood focuses mainly on the Christian world. This paper discusses and analyzes the structure and functions of kivrelik , a form of ritual co-parenthood established through the Islamic ritual of circumcision and practiced in Eastern Turkey. It explains howw kivrelik can function as either an intra-group or an inter-group integrative mechanism, or as a device to extend one's personal social network. It also discusses the complementary and supplemental uses of ritual kinship, descent, and affinity.     

The Sentimental Community: A Site of Belonging. A Case Study from Central Australia

The concept of ‘community’ has a deep genealogy, extending from the classical social science literature of the nineteenth century to its wide and confused employment in policy contexts and textual analyses discourses. This paper will focus on one aspect of a community whose lineage extends theoretically from the communal concept of a ‘consciousness of kind’. In the desert community of Mount Liebig, known locally as Amunturrngu, the sentimentalised elements of this shared consciousness have evolved from principles of land tenure that have adapted to the newly settled environment. These sentimental signifiers are drawn from the country on which this community developed and the constructions of place that settlement has actively encouraged. To this end the concepts of reterritorialisation and religious egalitarianism will be explored, principally through the medium of inma kuwarritja (new ritual) in order to analyse how people affiliate with and embody a reterritorialised identity through the traditional imagination. How does this embodiment of country affect the settlement process, whereby a community is constructed?     

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.