Shamanism, Christianity and Culture Change in Amazonia

Among many indigenous peoples of Amazonia, shamanism and Christianity co-exist as central cultural elements shaping the ways in which people interpret and interact with the world. Despite centuries of co-existence, the relationship between shamanism and Christianity has entered an especially dynamic era as many of Amazonia’s indigenous peoples abandon Catholicism for Evangelical and Sabbatarian churches. Testing the relationship between Christian church affiliation and shamanism in 23 Makushi and Wapishana communities in southern Guyana, we found that Evangelicals and Sabbatarians are less likely to visit shamans or accept their legitimacy than are Anglicans and Catholics. However, conversion does not necessarily imply a complete rejection of indigenous religious systems as many self-identified Evangelicals and Sabbatarians continue to adhere to some indigenous beliefs and practices. We conclude by positing possible implications of religious conversion for natural resource use on indigenous lands.     

Can Andean medicine coexist with biomedical healthcare? A comparison of two rural communities in Peru and Bolivia

ABSTRACT: BACKGROUND: It is commonly assumed that indigenous medical systems are strong in developing countries because biomedicine is physically inaccessible or financially not affordable. This paper compares the health-seeking behavior of households from rural Andean communities at a Peruvian and a Bolivian study site. The main research question was whether the increased presence of biomedicine led to a displacement of Andean indigenous medical practices or to coexistence of the two healing traditions. Methodology: Interviews were conducted between June 2006 and December 2008 with 18 households at each study site. Qualitative identification and analysis of households' therapeutic strategies and use of remedies was complemented by quantitative assessment of the incidence of culture-bound illnesses in local ethnobiological inventories. RESULTS: Our findings indicate that the health-seeking behavior of Andean households is independent of the degree of availability of biomedical facilities in terms of quality of services provided, physical accessibility, and financial affordability, except for specific practices such as childbirth. Preference for natural remedies over pharmaceuticals coexisted with biomedical healthcare that was both accessible and affordable. Furthermore, our results show that greater access to biomedicine does not lead to less prevalence of Andean indigenous medical knowledge, as represented by the levels of knowledge about culture-bound illnesses. CONCLUSIONS: The take-home lesson for health policy-makers from this study is that the main obstacle to improved use of biomedicine in resource-poor rural areas might not be infrastructural or economic alone. Rather, it may lie in lack of sufficient recognition by biomedical practitioners of the value and importance of indigenous medical systems. We propose that the implementation of health care in indigenous communities be designed as a process of joint development of complementary knowledge and practices from indigenous and biomedical health traditions.     

Children and Wild Foods in the Context of Deforestation in Rural Malawi

There is growing recognition of the contribution of wild foods to local diets, nutrition, and culture. Yet disaggregation of understanding of wild food use by gender and age is limited. We used a mixed methods approach to determine the types, frequencies, and perceptions of wild foods used and sold by children in four villages in southern Malawi that have different levels of deforestation. Household and individual dietary diversity scores are low at all sites. All households consume one or more wild foods. Across the four sites, children listed 119 wild foods, with a wider variety at the least deforested sites than the most deforested ones. Older children can name more wild foods than younger ones. More children from poor households sell wild foods than from well-off households. Several reasons were provided for the consumption or avoidance of wild foods (most commonly taste, contribution to health, limited alternatives, hunger, availability, local taboos).     

Vitamin D status in different subgroups of British Asians.

To assess the effect of religious dietary practices and social customs on the vitamin D status of Asian immigrants, we kept records of the dietary intake and time spent out of doors of 81 Ugandan Asian men, women, and girls (9-19 years old). Sera were analysed for 25-hydroxycholecalciferol (25-OHD3), and 28% of the subjects were found to have levels below the lower limit of normal. The (vegetarian) Hindus had the lowest dietary intakes, least time out of doors, and lowest serum 25-OHD3. The Goan (Roman Catholic) Asians, despite more pigmentation, had 25-OHD3 levels similar to those found among indigenous British people and had the most satisfactory vitamin D intakes. Among Asians, whose exposure to sunlight may be limited, dietary vitamin D becomes the major determinant of serum 25-OHD3.     

Patterns of taxonomic diversity and relatedness among native and non-indigenous bryozoans

Aim The likelihood of a species successfully passing through all stages of the human‐mediated invasion process and becoming established at new locations is often determined by phenotypic characteristics. Among species, phenotypic similarity is negatively correlated with phylogenetic distance, but examples of independent evolution of traits in unrelated taxa do exist. Using marine bryozoans as model organisms we predict that, given the selectivity of the invasion process, the phylogenetic relatedness among established non‐indigenous species in a region is either higher or lower than that among the native assemblage, but not the same. Location Sixteen port and marina environments around New Zealand (the principal sites of establishment of most non‐indigenous bryozoans), and coastal habitats of the entire New Zealand coastline. Methods We use average taxonomic distinctness (avTD) as a measure of phylogenetic relatedness and taxonomic ‘breadth’ of species assemblages. We compare values of avTD between native and non‐indigenous bryozoan assemblages at two spatial scales and examine whether assemblages in port environments represent phylogenetically restricted and morphologically distinct subsets of the regional coastal bryofauna. Results At a nationwide and a local scale, the phylogenetic relatedness among non‐indigenous bryozoans was no different from that among members of the native assemblage. However, native bryozoans inhabiting port and marina environments had a significantly reduced taxonomic breadth and higher phylogenetic relatedness than the pool of ‘available’ native bryozoans from surrounding coastal habitats. Non‐indigenous species were on average six times more prevalent than native species in ports. There were no differences in morphological characteristics between native and non‐indigenous bryozoans from ports and natural environments. Main conclusion We found no evidence that a successful passage through the stages of the invasion process results in a taxonomically distinct non‐indigenous assemblage. However, patterns of relatedness among native and among non‐indigenous species may be influenced by the nature of the study environment.     

Protein and Carbohydrate Resources of the Maku Indians of Northwestern Amazonia

The Maku are a linguistically distinct indigenous population of hunter-gatherers living deep within the tropical forest of northwestern Amazonia. Their geographical range greatly overlaps that of another indigenous population, the Tukanoans, riparian fisher -gardeners. In ecological terms, the two populations can be viewed as occupying different niches within their equatorial forest biome. A quantitative examination of the Maku diet indicates that calories may at times pose a dietary problem for the Maku. In contrast, the Tukanoans may occasionally face seasonal shortages of fish, their major protein source. Traditional exchanges of food and labor between members of the two populations may help avert potential dietary problems and increase overall human biomass in this geographical region.     

A review: Dietary restrictions on hunter-gatherer women and the implications for fertility and infant mortality

The relatively low reproductive rates of huntergatherer populations have been attributed to high natural mortality, low fertility, and cultural practices such as infanticide and sexual abstention. While we currently lack the data necessary to determine the relative effects of each of these factors on reproduction in any huntergatherer population, an analysis of the relations between cultural practices and reproduction at a more general level can set the stage for further research in huntergatherer societies. This paper reviews and discusses the current literature on specific links between female nutritional health, fertility, and infant mortality. It begins with a consideration of food taboos, one potential source of huntergatherer female nutritional stress. In particular, it is argued that the timing of food taboos on females in many huntergatherer societies often coincides with critical periods in women's reproductive careers. Next, the paper explores the interrelationships between female nutritional health and fertility and infant mortality, using data from modern huntergatherer and agricultural populations. Finally, because data adequate to test specific relationships between patterns of food restrictions and reproduction are not yet available, the paper concludes with a brief discussion of the data necessary for testing these relationships in huntergatherer populations.     

Cocoa farms in the Mount Cameroon region: biological and cultural diversity in local livelihoods

A study was undertaken around Mt Cameroon to examine the role of biological and cultural diversity in the livelihood strategies of indigenous villagers and migrants to the region. Surveys of resources consumed and sold by 118 households were undertaken in five villages over the course of 1 year, the perspectives and practices of cocoa farmers documented, and useful tree species retained or planted on six cocoa farms mapped. Cocoa farms in this region generate more significant benefits for biodiversity conservation and local livelihoods than commercial plantations, but also place pressure on forest reserves and require chemical inputs. Roughly 50 tree species are commonly retained or planted on cocoa farms, primarily for timber or food, with many of these having high conservation value. Average tree density of non-cocoa trees was 15 trees per hectare, with tree densities higher, and a larger percentage of species used, on indigenous Bomboko farms than migrant farms. Both migrant and indigenous households rely on forest as a complement to farm income, but indigenous households do this to a far greater extent, while also making extensive use of fallow and home gardens. Indigenous households also derive roughly four times the income from wild and native species compared to migrants. While diversified cocoa farms contribute to conservation and livelihoods in the region, indigenous livelihoods grow from and require the conservation of a broader range of species and habitats, including natural forest.     

Conservation and human livelihoods at the crossroads: Local needs and knowledge in the management of Arabuko Sokoke Forest

Arabuko Sokoke Forest is the largest remaining single block of indigenous dry coastal tropical forest in Eastern Africa. Households within a 5 km buffer zone depend heavily on the forest for their livelihood needs, and the pressure on forest resources is on the increase. In May 2015, 109 households were interviewed on resources they obtain from the forest, in terms of the self‐reported level of monthly income. We found household income and farm size significantly positively correlated with benefits from the forest, highlighting the possible influence of household wealth in exploiting forest resources. A large proportion of households (32%) had limited knowledge of local birds, while human–bird conflict was reported by 44% of the households. While many households were keen to participate in conservation projects that maintain the forest, 44% had no knowledge of the forest management plan, and 60% of those interviewed had no idea of how forest zones were designated for particular activities. Drivers for local community participation in conservation projects appear to be sustainable income and fulfilment of basic household needs.     

The Holy Spirit in the Household: Pentecostalism, Gender, and Neoliberalism in Mozambique

The recent expansion of Pentecostalism and independent churches in Africa has generated growing interest among social scientists. This attention parallels a renewed interest among Africanists on witchcraft and occult activities, also believed by many to be increasing. Some suggest the two trends may be related, but it remains unclear how and why. Drawing on a study of Pentecostalism and health in the city of Chimoio, Mozambique, in 2002–03 that focused on attitudes toward recent social change, we argue that structural adjustment economic reforms have deepened economic inequality and exacerbated household stresses that affect men and women differently. Women increasingly seek spiritual help for reproductive health problems from Pentecostal churches, whereas men disproportionately pay traditional healers to engage "occult" practices to manage misfortune related to employment. The increased resort to both spiritual resources reveals social distress caused by economic adjustment, with important implications for health programs.     

The evolution of cultural adaptations: Fijian food taboos protect against dangerous marine toxins

The application of evolutionary theory to understanding the origins of our species'' capacities for social learning has generated key insights into cultural evolution. By focusing on how our psychology has evolved to adaptively extract beliefs and practices by observing others, theorists have hypothesized how social learning can, over generations, give rise to culturally evolved adaptations. While much field research documents the subtle ways in which culturally transmitted beliefs and practices adapt people to their local environments, and much experimental work reveals the predicted patterns of social learning, little research connects real-world adaptive cultural traits to the patterns of transmission predicted by these theories. Addressing this gap, we show how food taboos for pregnant and lactating women in Fiji selectively target the most toxic marine species, effectively reducing a woman''s chances of fish poisoning by 30 per cent during pregnancy and 60 per cent during breastfeeding. We further analyse how these taboos are transmitted, showing support for cultural evolutionary models that combine familial transmission with selective learning from locally prestigious individuals. In addition, we explore how particular aspects of human cognitive processes increase the frequency of some non-adaptive taboos. This case demonstrates how evolutionary theory can be deployed to explain both adaptive and non-adaptive behavioural patterns.     

Indigenous Land Use in the Ecuadorian Amazon: A Cross-cultural and Multilevel Analysis

Among the remaining tropical forests of lowland Latin America, many are inhabited by indigenous peoples, and the sustainability of their land uses is a point of heated debate in the conservation community. Numerous small-scale studies have documented changes in indigenous land use in individual communities in the context of expanding frontier settlements and markets, but few studies have included larger populations or multiple ethnic groups. In this paper we use data from a regional-scale survey of five indigenous populations in the Northern Ecuadorian Amazon to describe their agricultural land use practices and investigate the factors that affect those practices. We find the areas cultivated by indigenous households to be small compared to those of nearby mestizo colonists, but a large proportion of indigenous cultivated area is in commercial land uses. We also construct multilevel statistical models to investigate the household and community-level factors that affect indigenous land use. The results reveal significant influences on cultivated area from contextual factors such as access to markets, oil company activities, and the land tenure regime, as well as from household characteristics such as demographic composition, participation in alternative livelihood activities, and human, social and physical capitals. Overall the results are most consistent with market integration as an underlying driver of land use change in indigenous territories of the study area.

From Sprinkling to Immersion: Conversion and Baptism in Dutch Evangelicalism

Why do recent converts in new evangelical churches desire to be re-baptized by immersion despite their previous infant baptism in mainline churches? This article addresses this question through a discussion of the observed shift in baptism practices from that of ‘sprinkling’ infants (in Protestant mainline churches) to full bodily immersion of adults (in new evangelical churches) in the Netherlands. Based on an ethnographic comparison of these two baptism practices, I demonstrate the performative effect of rituals as well as the importance of connections between material forms, embodiment and doctrines. The call for different baptism practices, I suggest, illustrates a broader shift in Dutch Protestantism from a didactic to an experiential form of Christianity in which the encounter with the sacred is increasingly located in the body. At the same time, it demonstrates how religious authority has moved from institutions to individual believers.     

Association between living environment and human oral viral ecology

The human oral cavity has an indigenous microbiota known to include a robust community of viruses. Very little is known about how oral viruses are spread throughout the environment or to which viruses individuals are exposed. We sought to determine whether shared living environment is associated with the composition of human oral viral communities by examining the saliva of 21 human subjects; 11 subjects from different households and 10 unrelated subjects comprising 4 separate households. Although there were many viral homologues shared among all subjects studied, there were significant patterns of shared homologues in three of the four households that suggest shared living environment affects viral community composition. We also examined CRISPR (clustered regularly interspaced short palindromic repeat) loci, which are involved in acquired bacterial and archaeal resistance against invading viruses by acquiring short viral sequences. We analyzed 2 065 246 CRISPR spacers from 5 separate repeat motifs found in oral bacterial species of Gemella, Veillonella, Leptotrichia and Streptococcus to determine whether individuals from shared living environments may have been exposed to similar viruses. A significant proportion of CRISPR spacers were shared within subjects from the same households, suggesting either shared ancestry of their oral microbiota or similar viral exposures. Many CRISPR spacers matched virome sequences from different subjects, but no pattern specific to any household was found. Our data on viromes and CRISPR content indicate that shared living environment may have a significant role in determining the ecology of human oral viruses.     

An indigenous religious ritual selects for resistance to a toxicant in a livebearing fish

Human-induced environmental change can affect the evolutionary trajectory of populations. In Mexico, indigenous Zoque people annually introduce barbasco, a fish toxicant, into the Cueva del Azufre to harvest fish during a religious ceremony. Here, we investigated tolerance to barbasco in fish from sites exposed and unexposed to the ritual. We found that barbasco tolerance increases with body size and differs between the sexes. Furthermore, fish from sites exposed to the ceremony had a significantly higher tolerance. Consequently, the annual ceremony may not only affect population structure and gene flow among habitat types, but the increased tolerance in exposed fish may indicate adaptation to human cultural practices in a natural population on a very small spatial scale.     

Multilevel modeling analysis of dyadic network data with an application to Ye'kwana food sharing

Behavioral ecologists have recently begun using multilevel modeling for the analysis of social behavior. We present a multilevel modeling formulation of the Social Relations Model that is well suited for the analysis of dyadic network data. This model, which we adapt for count data and small datasets, can be fitted using standard multilevel modeling software packages. We illustrate this model with an analysis of meal sharing among Ye'kwana horticulturalists in Venezuela. In this setting, meal sharing among households is predicted by an association index, which reflects the amount of time that members of the households are interacting. This result replicates recent findings that interhousehold food sharing is especially prevalent among households that interact and cooperate in multiple ways. We discuss opportunities for human behavioral ecologists to expand their focus to the multiple currencies and cooperative behaviors that characterize interpersonal relationships in preindustrial societies. We discuss possible extensions to this statistical modeling approach and applications to research by human behavioral ecologists and primatologists. Am J Phys Anthropol 157:507–512, 2015. © 2015 Wiley Periodicals, Inc.     

Garden Game: Shifting Cultivation,Indigenous Hunting and Wildlife Ecology in Western Panama

Participatory research documented the hunting yields of 59 households in five neighboring indigenous villages in western Panama. These households captured 2,580 kg of game over 8 months, with 47% of the harvest coming from agricultural areas. The quantity of game captured in anthropogenic habitats is influenced by the hunting strategies employed. Only 25% of game captured during hunting trips was captured in agricultural areas, as opposed to 93% while “awaiting” and 65% using traps. Reliance on different strategies is in turn dependent on age, gender, and access to firearms. I argue that garden hunting is not a response to game depletion, but rather a productive activity that is complementary to broader cultural and economic patterns, and that simultaneously protects crops from animal predation. The creation of heterogeneous habitat mosaics through shifting cultivation has played a key role in the relationship between people and wildlife in the humid neotropics, leading to adjustments in both animal foraging patterns and indigenous hunting practices.     

Ontological (in)Security and African Pentecostalism in Ireland

The last number of years has seen the mushrooming of African Pentecostal churches, especially Prosperity Gospel churches, in the post-recession industrial landscapes of Ireland. This article aims to explore the growth of African Pentecostalism in Ireland from both the perspective of embodied and affective religious experience and the conditions for the possibility of those religious experiences. This article is based on several years of ethnographic research among African Pentecostals in Ireland. It attends especially to the sensorious forms of worship and the Jesus walks that Pentecostals organise to transform the Irish symbolic landscape. Drawing on recent anthropological theory, the article draws out the contradictions, doubts, boundaries and limitations perceived and lived in totalising Pentecostal discourses and practices. Here, we develop the concept of ontological (in)security in order to theorise these doubts and limitations as well as the power of contemporary Pentecostalism in late modernity.     

Human aspects of plant diversity

Different human societies have different biodiversity around them; there is diversity in their food habits, ailments, occupations, daily routine, social customs, needs, and notions about natural phenomena. They have different domestic animals, and consequently, different veterinary diseases to manage. These circumstances have given rise to very diverse experiences among indigenous societies about plant wealth around them. Over generations, this has made very rich additions to the interrelationships between man and plant wealth around him. Faith, tradition, taboos and several such associations with forests and particular plant species have helped in conservation of plant diversity. The richness of plant diversity in any area, is not evaluated merely by the number of species occurring there, but by the intensity of associations and dependence of the indigenous communities on that plant wealth. Respect for this indigenous knowledge, and relationship helps in conservation.     

Evidence of a link between taboos and sacrifices and resource scarcity of ritual plants

Background

One of the main obstacles for the mainstreaming of religious traditions as tools for the conservation of nature is the limited applicability of research results in this field. We documented two different restrictions implemented by local people (taboos and sacrifices) related to the use of ritual plants in Benin (West Africa) and Gabon (Central Africa).

Methods

To see whether these restrictions reflected plant scarcity from an etic perspective (official threat status) and an emic viewpoint (perceived scarcity by local people), we conducted 102 interviews with traditional healers and adepts of traditional faiths.

Results

We documented a total of 618 ritual plants, from which 52 species were used in both countries. In Benin, the use of 63 of the 414 ritual plant species was restricted; while in Gabon 23 of the 256 ritual plants were associated with taboos and sacrifices. In Benin, restricted plants were significantly more often officially threatened, perceived as scarce, and actively protected than non-restricted plants. In the more forested and less densely populated Gabon, plants that were perceived as scarce were more often associated to local restrictions than officially threatened species.

Conclusions

These results prove the presence of a form of adaptive management where restrictions are related to resource scarcity and protection of ritual plant species. By providing baseline data on possibly endangered species, we demonstrate how plant use in the context of religious traditions can yield important information for conservation planning.

Electronic supplementary material

The online version of this article (doi:10.1186/1746-4269-11-5) contains supplementary material, which is available to authorized users.