Eustress and Distress: Neither Good Nor Bad,but Rather the Same?

The terms “eustress” and “distress” are widely used throughout the scientific literature. As of February 2020, 203 items in the Web of Science show up in a search for “eustress,” however, there are almost 16 400 items found in a search for the term “distress.” Based on the reasoning in this article, however, it is believed there is no such thing as eustress or distress. The adaptation reaction of an organism under stress is not intrinsically good or bad, and its effect on health or performance depends on a plethora of other interactions of the body with the environment as well as on the history of such interactions. The vagueness of the terms “eustress/distress” has historically led to vast differences in the perception and application of the terms across disciplines. While psychology or sociology perceive eustress as something inextricably linked to positive perception and enhanced cognition, biomedicine perceives eustress as generally associated with better survival, health, or increased longevity, no matter how the event is perceived. In this paper, the authors review the current understanding of the term “eustress” in different fields, discuss possible implications of its misleading use, and suggest that the term may be replaced by “stress” only.     

Are Glaciers ‘Good to Think With’? Recognising Indigenous Environmental Knowledge 1

Lively debates in arctic and subarctic communities centre on potential contributions of indigenous knowledge to environmental sciences. Some scientists are now attempting to integrate traditional ecological knowledge (TEK) into existing knowledge frameworks as data. Anthropologists working with oral tradition propose an alternative approach. They reason that greater knowledge value, especially the possibility of surprises, may come from unfamiliar oral accounts that do not seem to fit easily within conventional frameworks. This paper builds on accounts I first heard from senior indigenous women in north-western North America about unorthodox behaviour of glaciers. These glaciers were depicted as sentient, wilful beings that responded directly and sometimes dramatically to human behaviour, often with devastating results. Similar themes are documented in colonial records where such ideas were discounted as ‘superstition’. Oral traditions, though, do not provide straightforward data for contemporary sciences. As practices such as oral storytelling now become recognised as knowledge and translated in new contexts, concepts like indigenous knowledge travel and accumulate meanings. Surging glaciers disrupt conceptual fields. Stories about them may prove good to ‘think with’ as we consider challenges of gathering diverse practices into the ubiquitous but narrowly framed category, knowledge.     

Are bacterial ‘autotransporters’ really transporters?

Autotransporters are bacterial outer membrane proteins that consist of a large N-terminal extracellular domain ('passenger domain') and a C-terminal beta-barrel domain ('beta domain'). The beta domain was originally proposed to function as a channel that transports its own passenger domain across the outer membrane. Results of recent structural, biochemical and molecular genetic studies, however, have challenged this idea. Here I describe an alternative model in which translocation of the passenger domain is mediated by an exogenous factor (possibly a newly identified factor necessary for assembly of outer membrane proteins called 'Omp85/YaeT'), whereas the beta domain only targets the protein to the outer membrane and serves as a membrane anchor.     

Are kubo hunters ‘show offs’?

The ‘show off’ hypothesis proposed by K. Hawkes, and tested using data on Ache foragers, makes important connections between food resource choice, reproductive strategies, and food sharing by human foragers. We test predictions derived from that hypothesis concerning contexts of meat acquisition, association between individuals, mobility, and reproductive success among Kubo hunter-horticulturalists of the interior lowlands of Papua New Guinea. Application of the hypothesis to both the Kubo and Ache cases is questioned. Differences between Kubo males in means and variances of returns from hunting arise as a consequence of differential target specialization; they do not map onto variation in reproductive success.     

Are the oldest ‘fossils’, fossils?

A comparative statistical study has been carried out on populations of modern algae, of Precambrian algal microfossils, of the organized elements of the Orgueil carbonaceous meteorite, and of the oldest microfossil-like objects now known (spheroidal bodies from the Fig Tree and Onverwacht Groups of the Swaziland Supergroup, South Africa). The distribution patterns exhibited by the >3000 m.y.-old Swaziland microstructures bear considerable resemblance to those of the abiotic organized elements but rather markedly differ from those exhibited by younger, assuredly biogenic, populations. Based on these comparisons it is concluded that the Swaziland spheroids could be, at least in part, of non-biologic origin; these oldest known fossil-like micro-structures should not be regarded as constituting firm evidence of Archean life.Given at the International Seminar Origin of Life, 2–7 August 1974, Moscow, U.S.S.R.     

‘Anthropologists Are Talking’ About Anthropology After Globalisation

Laughing and humour are of great importance to most people in their everyday life and these phenomena have attracted attention from many social thinkers. It has been noted that laughter often is provoked by something that is considered to be absurd and paradoxical. This essay focuses specifically on the meaning of laughter among Matsigenka people of the Peruvian Amazon. The paper discusses how absurdity is employed within narrative genres as a structuring principle within the specific ethos that is predominant among this people and how it serves to generate and manifest conviviality.     

‘Are we all secular/ized yet?’: reflections on David Goldberg’s ‘Are we all post-racial yet?’

ABSTRACT

This paper expands upon some of Goldberg’s initial reflections regarding the new type of ‘subject’ that is at the heart of post-raciality. A particular attention is paid to the connection with religion, as many of the current conflicts in Europe have been articulated through the grammar of secularism and religion, especially in relationship to Islam. This observation invites us to consider how this ‘racialization of religion’ figures as a reminder of the central role of this politico-theological question in the demarcation of who counts as a proper (political) subject, and how the current debates about Islam figure as a reminder of that.     

‘Are fish what they eat’ all year round?

Isotope turnover in muscle of ectotherms depends primarily on growth rather than on metabolic replacement. Ectotherms, such as fish, have a discontinuous pattern of growth over the year, so the isotopic signature of muscle (δ¹³C and δ¹⁵N) may only reflect food consumed during periods of growth. In contrast, the liver is a regulatory tissue, with a continuous protein turnover. Therefore, the isotopic composition of liver should respond year round to changes in the isotopic signature of food sources. Therefore, we predicted that (1) Whitefish in Lake Geneva would have larger seasonal variation in the isotopic variation of the liver compared to that of the muscle tissue, and (2) the isotope composition of fish muscle would reflect a long-term image of the isotope composition of the food consumed only throughout the growth period. To test these expectations, we compared the isotope compositions of Whitefish muscle, liver and food in a 20-month study. We found that the seasonal amplitude of isotope variation was two to three times higher in liver compared to muscle tissue. During the autumn and winter, when growth was limited, only the isotopic signature of liver responded to changes in the isotope composition of the food sources. The δ¹³C and δ¹⁵N of muscle tissue only reflected the food consumed during the spring and summer growth period.     

Are ‘Endurance’ Alleles ‘Survival’ Alleles? Insights from the ACTN3 R577X Polymorphism

Exercise phenotypes have played a key role for ensuring survival over human evolution. We speculated that some genetic variants that influence exercise phenotypes could be associated with exceptional survival (i.e. reaching ≥100years of age). Owing to its effects on muscle structure/function, a potential candidate is the Arg(R)577Ter(X) polymorphism (rs1815739) in ACTN3, the structural gene encoding the skeletal muscle protein α-actinin-3. We compared the ACTN3 R577X genotype/allele frequencies between the following groups of ethnically-matched (Spanish) individuals: centenarians (cases, n = 64; 57 female; age range: 100–108 years), young healthy controls (n = 283, 67 females, 216 males; 21±2 years), and humans who are at the two end-points of exercise capacity phenotypes, i.e. muscle endurance (50 male professional road cyclists) and muscle power (63 male jumpers/sprinters). Although there were no differences in genotype/allele frequencies between centenarians (RR:28.8%; RX:47.5%; XX:23.7%), and controls (RR:31.8%; RX:49.8%; XX:18.4%) or endurance athletes (RR:28.0%; RX:46%; XX:26.0%), we observed a significantly higher frequency of the X allele (P = 0.019) and XX genotype (P = 0.011) in centenarians compared with power athletes (RR:47.6%; RX:36.5%;XX:15.9%). Notably, the frequency of the null XX (α-actinin-3 deficient) genotype in centenarians was the highest ever reported in non-athletic Caucasian populations. In conclusion, despite there were no significant differences with the younger, control population, overall the ACTN3 genotype of centenarians resembles that of world-class elite endurance athletes and differs from that of elite power athletes. Our preliminary data would suggest a certain ‘survival’ advantage brought about by α-actinin-3 deficiency and the ‘endurance’/oxidative muscle phenotype that is commonly associated with this condition.     

Volunteering,Dana, and the Cultivation of ‘Good People’ in Thailand

The article explores a popular volunteer movement in Thailand and its connection to Buddhist morality and contemporary Thai politics. The article argues that volunteering in Thailand is often conceived of as a gift in various ways: as a form of dana or selfless giving; a gift from ‘good people’ to those defined as ‘in need’ in society and a gift to the Thai nation as a whole. Indeed, when volunteering is said to be a gift to the Thai nation, it is not necessarily because of its ability to redistribute resources, but because of its perceived ability to cultivate moral values and ‘good people’ for the Thai nation. The paper explores the implications that stem from presenting volunteering as a gift, with a strong emphasis on morality and ‘good people’, and how this popular discourse on volunteering may contribute to the maintenance of political status quo in Thailand, particularly in the context of the ongoing political struggles in recent years.     

‘Anthropologists Are Talking’: About Anthropology and Post-Apartheid South Africa

In 2010, South Africa hosted the first World Cup in soccer ever to take place on the African continent. Twenty years after the fall of Apartheid, South Africa presents a series of fractured and contradictory images to the outside world. It is, on the one hand, an economic powerhouse in sub-Saharan Africa, but on the other hand a society in which socio-economic inequalities have continued to flourish and increase. What can anthropology tell us about contemporary South Africa? As part of an ongoing series in public anthropology, Professor Thomas Hylland Eriksen and Postdoctoral Fellow Sindre Bangstad sat down for a public conversation with Professors John L. and Jean Comaroff in The House of Literature in Oslo, Norway, on 28 September 2010.     

Building on Iceland's ‘Good Reputation’: Icesave,Crisis and Affective National Identities

The paper claims that crisis is a fruitful way to analyse the interrelationship of local and global, neoliberalism and the nation-state, which scholars have explored for the past few years. During the Icelandic financial crash of 2008, the failed Internet bank Icesave became a source of intense disputes between the British and Icelandic governments. My paper uses Icelandic discussions of the bankrupt bank to explore how individuals negotiate their imagination of the global and the national and how national identity can be reaffirmed in the context of crisis. The discussion shows that the Icesave debate is based on reification of national communities as well as critical reflection on increased power of transnational institutions and global elites. The paper, furthermore, emphasises how crisis itself can be seen as constituting a field within which to exercise power, as well as a prism to investigate and understand national identities in a globalised world.