Blood,War, and Ritual: Religious Ecology, ‘Strong’ Culture,and Human Sacrifice in the Premodern World

What social factors predict human sacrifice in premodern societies? After summarising key insights from competing theoretical perspectives that seek to explain the presence of human sacrifice in premodern societies, we empirically assess the explanatory utility of each theory. We draw from Stark's ‘moral communities’ argument and Alexander and Smith's insights regarding cultural autonomy to highlight how the macro-level organisation of premodern societies impacted the practice of human sacrifice. Using data from Murdock and White's Standard Cross-Cultural Sample, logistic regression models suggest that premodern societies that expressed community ties through religious ceremonies were more likely to engage in human sacrifice, while beliefs in spirit aggression are correlated with lower likelihood of human sacrifice. In terms of non-religious factors, societies that experienced frequent famine were slightly less likely to activity in the ancient world are partly a function of societal complexity. We conclude by specifying the theoretical implications of these findings.     

L’Art rupestre d’Alta,Norvège. Art et conscience

Located in northern Scandinavia, rock art sites from Alta are the silent witness of ancient people. Considering landscape, surfaces and engravings gives the opportunity to understand the relation of pictures to their context. Simultaneous understanding of both rock surface and picture offer to reach a graphical discourse. On the other hand mythology gives a new perspective to engravings and integrates them into a global values’ system. Power over representation and the rise of sacred feeling produce by those engravings create a special space closer to a higher reality. In that more than natural space respect to precise rules is of the first importance. By a metaphysic's knowledge, the shaman insures good fortune and well-being to the entire group. This paper offers to consider those different aspects and to shed light on their importance.     

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.     

Negotiating the Ritual and Social Order through Spectacle: The (Re)Production of Macassan/Yol▒u Histories1

Broadly framed in terms of performance theories by Turner and Beeman, this paper weaves together the historical, mythical, ritual and performative aspects of a 1997 encounter in Sulawesi between Yol?u (an Aboriginal people of northern Australia) and Macassans (people from southern Sulawesi, Indonesia). The focus of the paper is an indigenous opera called Trepang, which is based on the centuries‐long history of trading relations and family connections between the two groups, and the way its performance was used by the Yol?u and Macassan cast members to renegotiate their often turbulent shared history, along with the contemporary social and ritual order. In this light, Trepang can be understood as a restorative social process, a means of pursuing a common path and a way of ameliorating the discrepancies of the past—bringing the parties finally together as one. Analysing the social context in which the performance of historical ‘truths’ was negotiated, I unpack key events in the staging of this ‘play within a play’ and demonstrate the need to transgress the dualism of ritual and spectacle.     

The Roman cemeteries of Tienen and Tongeren: results from the archaeobotanical analysis of the cremation graves

Up to now there has been little archaeobotanical research on Gallo-Roman graveyards in Belgium. This paper presents the preliminary results of the investigation of the cremation graves of the graveyards at Tienen and Tongeren, dated from the first up to the beginning of the fourth century a.d., and respectively located in the provinces of Vlaams-Brabant and Limburg. The structures studied mainly consisted of pits containing secondary deposits of pyre debris, but a few busta (where cremation took place in situ in or above a pit) could be analysed as well. The results presented here will focus on the most conspicuous finds. The only bustum grave excavated in Tongeren proved to be extremely rich in remains of Lens culinaris (lentil), Vicia faba var. minor (Celtic bean) with some Vicia ervilia (bitter or lentil vetch), concentrated in the presumed area of the head of the deceased. Some of the graves in Tienen, on the other hand, contained some less frequently found taxa, as for example Vitis vinifera (grape), Olea europaea (olive), Pyrus communis (pear), Prunus insititia and/or domestica (plums, in the broad sense) and Cornus sanguinea (dogwood). Most graves however, showed a typical assemblage consisting of mainly pulses and cereals, commonly found in cremation graves. In that respect a certain similarity between both graveyards could be noticed, which is also reflected in the anthropological study. Electronic supplementary material The online version of this article (doi:) contains supplementary material, which is available to authorized users.     

'The calculus of pain': Violence,anthropological ethics,and the category transgender

This paper discusses different ways of reckoning group identity in the Ankarana region of northern Madagascar. It focuses on two distinct but related models that people employ in construing the meaning of the term 'Antankarana' and identifying the boundaries of the collective it denotes. The first, inclusive, model suggests that any person who respects the moral and political orders of the region can be classified among Antankarana, while the second, exclusive, model implies an objectified collective determined ultimately by descent. In addition to promoting the need for further anthropological study of identity reckoning, this paper discusses how rites and institutions that ideally serve to include people within a traditional political order have been reshaped through colonial and into post-colonial times as mechanisms for creating exclusive boundaries.     

Ellen Dissanayake’s Evolutionary Aesthetic

Dissanayake argues that art behaviors – which she characterizes first as patterns or syndromes of creation and response and later as rhythms and modes of mutuality – are universal, innate, old, and a source of intrinsic pleasure, these being hallmarks of biological adaptation. Art behaviors proved to enhance survival by reinforcing cooperation, interdependence, and community, and, hence, became selected for at the genetic level. Indeed, she claims that art is essential to the fullest realization of our human nature. I make three criticisms: Dissanayake’s theory cannot account adequately for differences in the aesthetic value of artworks; the connections drawn between art and reproductive success are too stretched to account for art's production, nature, and reception; indeed, art enters the picture only because it is so thinly characterized that it remains in doubt that her topic is art as we understand it.     

Male genital mutilation: an adaptation to sexual conflict

Male genital mutilation (MGM) takes several forms and occurs in about 25% of societies. This behavior has puzzled anthropologists, doctors and theologians for centuries, and presents an evolutionary challenge since it involves dangerous and costly surgery. I suggest that MGM is likely to reduce insemination efficiency, reducing a man's capacity for extra-pair fertilizations by impairing sperm competition. MGM may therefore represent a hard-to-fake signal of a man's reduced ability to challenge the paternity of older men who are already married. Men who display this signal of sexual obedience may gain social benefits if married men are selected to offer social trust and investment preferentially to peers who are less threatening to their paternity. Clitoridectomy and vaginal infibulation serve a parallel signaling function in women, increasing a husband's paternity certainty and garnering his increased investment. Especially in societies where paternity uncertainty and reproductive conflict are high, the social benefits of MGM as a signal may outweigh its costs. This ‘sexual conflict’ hypothesis predicts that MGM should be associated with polygyny, particularly when co-wives reside far apart, and that MGM should reduce the frequency of extramarital sex. MGM rituals should facilitate access to social benefits; they should be highly public, watched mainly by men, and performed by a nonrelative. I found support for these six predictions in two cross-cultural samples. I also examined an alternative hypothesis suggesting that MGM signals group commitment for collective action, particularly inter-societal warfare. Although other forms of male scarification fit this model, the distribution of MGM is not predicted by frequency of inter-societal warfare.     

The kiss of death: three tests of the relationship between disease threat and ritualized physical contact within traditional cultures

The direct adaptive impact of rituals and other forms of behavior dictated or shaped by culture may be one factor influencing their persistence or lack thereof over time. Given that physical contact is a common means through which transmissible disease is spread, we explored the possibility that levels of normative physical contact would be negatively associated with levels of infectious disease prevalence. We tested this prediction across three domains of such behavior – greetings, romantic kissing, and mortuary rituals – by compiling ethnographic information on normative behavior in traditional cultures and comparing it with epidemiological estimates of pathogen prevalence. We find small but significant negative correlations between pathogen prevalence and both greetings and romantic kissing. Ancillary analyses suggest that these relationships are driven by human-transmitted pathogens. The relationship between pathogen prevalence and mortuary rituals is non-significant. Causal mechanisms that may account for these results, as well as implications and limitations, are discussed.     

Waitangi Day,Okains Bay: Contest,Co-operation and the Construction of Place in a Local Commemoration of Nation in New Zealand

Local commemorations of nation, while indexing and taking place within the framework of a national imaginary, need to be understood within their own contexts and sets of relationships as these operate in specific places. This paper examines one such case, that of an annual Waitangi Day event at Okains Bay, a small rural settlement in New Zealand's South Island. Here, although the annual public ritual to mark Waitangi Day follows closely the model of the national commemoration at Waitangi itself, it has certain distinctive features and takes place within a context that gives it a specific meaning that is in some ways at odds with the meanings created at the national level. This has to do with the particular history of Okains and with the various relationships and interests associated with it, which the Waitangi Day event draws upon and enacts.