Anthropology

Understanding that only living things must act to gain self-beneficial goals is important for developing a theory-like understanding of the living world. This research studied the models that preschoolers, fifth graders, and adults use to guide their predictions of self-beneficial, goal-directed (i.e., teleological) action. Four possible models have been suggested: finalist, complexity based, biology based, and animal based. In Study 1, participants (N = 104) were assigned to one of two conditions that differed in whether a beneficial or neutral object was pictured; they were asked to predict whether animals, plants, machines, and simple artifacts would modify their movement in the direction of that object. Preschoolers' predictions were consistent with an animal-based model, fifth graders' predictions were consistent with biology-based and complexity-based models, and adults' predictions were consistent with a biology-based model. Analysis of both individual response patterns and explanations supported these findings, but also showed that a significant number of preschoolers and fifth graders were finalist, and that very few individual fifth graders followed a complexity-based teleology. In Study 2, participants (N = 84) reported whether the animals, plants, machines, and simple artifacts in Study 1 had psychological capacities. All age groups attributed psychological capacities to animals at levels higher than other domains and at above-chance levels. The evidence from these two studies suggests that preschoolers, unlike fifth graders and adults, predict teleological action for plants and animals on the basis of these entities' inferred psychological capacities.

To reason competently about novel entities, people must discover whether the entity is alive and/or sentient. Exactly how people make this discovery is unknown, although past researchers have proposed that young children--unlike adults--rely chiefly on whether the object can move itself. This study examined the effect of goal-directed versus aimless autonomous movement on children's and adults' attributions of biological and psychological capacities in an effort to test whether goal-directedness affects inferences across documented periods of change in biological reasoning. Half of the participants (adults, and 4-, 5-, 7-, and 10-year-olds; Ns=32) were shown videos of unfamiliar blobs moving independently and aimlessly, and the other half were shown videos of identical blobs moving identically but toward a goal. No age group was likely to attribute biological or psychological capacities to the aimless self-moving blobs. However, for 5-year-olds through adults, goal-directed movement reliably elicited life judgments, and it elicited more biological and psychological attributions overall. Adults differed from children in that goal-directed movement affected their attributions of biological properties more than their attributions of psychological properties. The results suggest that both young children and adults consider the capacity for goal-directed movement to be a decisive factor in determining whether something unfamiliar is alive, though other factors may be important in deciding whether the thing is sentient.

Autosomal short-tandem repeats (STRs) were typed in ethnic populations of Kubachians, Dargins, Avars, Lezgins, Kumiks, and Nogais of the Caucasus (Daghestan, Russia) at the University of Utah. Daghestan ethnic populations demonstrated differences in STR allele frequency distributions, but these differences were much lower among these ethnic groups compared to worldwide ethnic groups. The observed genetic diversity was low while F ST values were high, both of which provided supporting evidence for small population sizes and high levels of isolation among the ethnic groups. An analysis of genetic distance from the three major continents, encompassing Daghestan populations and groups, reveals three distinct clusters: all populations of African affiliation, European and Daghestan populations except the Nogais, and Asian populations with ethnic Nogais. Am.

In developing the Scientific Conceptual Framework for the Globally Important Agricultural Heritage Systems (GIAHS) Programme, FAO seeks to accomplish the challenging task of integrating perspectives from those sciences that are most directly concerned with conservation and development: ecology, agronomy and forestry, economics, and anthropology. The goal is to scientifically conceptualise GIAHS as integrated social and ecological systems that are dynamically embedded in larger systems (at regional, national, and global scales), and that are subject to both endogenous and exogenous change drivers at various scales. An adequate scientific framework for the GIAHS Programme should help it to reinforce the capacity of their stewards to sustain and enhance their lifeways and livelihoods, to safeguard against losses in biodiversity and ecosystem services and, as per the objectives of the Programme1, allow for the continued evolution and adaptation of these systems at a time when they are under (possibly severe) stress and subject to major disturbances as a result of social, economic and environmental change. Thus, above all, the resilience of GIAHS systems must be assured.
It is clear that our world is changing with a rapidity that is unprecedented in human history. Our impacts on the biosphere, the hydrosphere, and the atmosphere are so great that many scientists are now calling this period in the Earth’s history the ‘anthropocene’. The Earth’s social-ecological systems are also characterised by unprecedented integration and inter-dependency: the actions of populations living in highly developed, urban and industrial parts of the globe have extensive repercussions far across the planet, and it has thus become exceedingly difficult for them to see and understand the ecological and social repercussions. People living in GIAHS-type systems have the advantage that they can still witness and, to a great extent, understand the implications of their actions for their environments, but their great disadvantage is that they have virtually no power to affect those global drivers that are changing their status and the state of their systems so rapidly.
It is in this context, where both scientific and local knowledge are of such great importance, that we have attempted to bring to bear the state-of-the art of scientific knowledge to conceptualise GIAHS. We have sought to exploit those perspectives that are informing global policy debates about means to understand the earth’s social-ecological systems and the dynamics of global change. The choice has been made to adopt a social-ecological systems’ resilience approach, while integrating into it those perspectives that have contributed most strongly to understanding the nature and dynamics of traditional societies. All of the topics that are addressed herein represent brief summaries of such perspectives,  that highlight some of the most important general insights. All of the literature cited represents only a fraction of that which is relevant.
We have drawn on GIAHS background documents, participated in several meetings with FAO staff and GIAHS partners, and consulted with scientific experts who have provided valuable comments and critiques.2 In this process, much of the early GIAHS thinking has been critiqued and revised, and the current effort, represented in these pages, will in turn be subjected to scrutiny and debate. Invariably there are perspectives and issues that are glossed over or missed entirely. The development of the Scientific Conceptual Framework for GIAHS, like the GIAHS initiative itself, must be understood as a social learning process. As the GIAHS Programme continues to develop, a Scientific Advisory Committee and, as necessary, Working Groups, should have the tasks of validating and updating the Scientific Framework and Strategic Principles. The most crucial forum for validation and adjustment, however, resides at local level within GIAHS project sites, among the stewards of GIAHS who hold the greatest wealth of knowledge about their own systems and whose knowledge and volition must constitute the wellsprings of decision-making.
What is presented in these pages is not a plan of action for the GIAHS Programme, which must draw upon an additional substantial body of knowledge dealing with experiences in supporting traditional communities in adaptive co-management, and which must reflect broad consultation with indigenous and traditional peoples as well as with governments, donors, and the relevant NGO community. Rather, an effort has been made to derive Strategic Principles from the body of scientific knowledge that can guide implementation, and to provide a framework of concepts and issues that need to be considered when developing such plans. To the best of our knowledge, there has been no previous attempt to develop such a comprehensive framework, and therefore errors are inevitable. The authors accept full responsibility for such errors and express our gratitude to FAO, and especially to Parviz Koohafkan and David Boerma, for entrusting us with such a challenging task.
"

This article argues that the knowledge and use of plant biodiversity is everywhere gen-der-differentiated. It explores the historical, conceptual, and methodological biases re-lated to gender in much ethnobotanical research, draws out the consequences for ethnobotanical knowledge claims, and illustrates how a gender perspective changes our understanding of people-plant relationships in fundamental ways. The failure to deal with intracultural variation and especially gender differences in cognitive anthropological and ethnobotanical research has several associated errors: (1) the failure to research the knowledge and use of plants of both sexes, so that plant diversity and its uses are under-estimated; (2) the use of poorly-informed sources, leading to the improper identification of plants, their management, characteristics, uses or names; and (3) the misunderstanding of people-plant relationships, since a critical component of these relationships is not re-vealed. Consciousness of intracultural variation in people-plant relationships is increasing, but there is still a lack of methodological tools to deal with this.

Key Words: ethnobotany, gender, scientific bias, intracultural differences, women, knowledge distribution, division of labor, cosmology, methodologies, history of ethno-botany, history of botany

1. Two kinds of logic. To a first approximation there are two main kinds of pursuit in logic. The first is the traditional one going back two millennia, concerned with characterizing the logically valid inferences. The second is the one that emerged most systematically only in the twentieth century, concerned with the semantics of logical operations. In the view of modern, model-theoretical eyes, the first requires the second, but not vice-versa. According to Tarski's generally accepted account of logical consequence (1936), inference from some statements as hypotheses to a statement as conclusion is logically valid if the truth of the hypotheses ensures the truth of the conclusion, in a way that depends only on the form of the statements involved, not on their content. Interpreted model-theoretically this means that every model of the hypotheses is a model of the conclusion. However, there is an ambiguity in Tarski's explication, as he himself emphasized, since for the specification of form one needs to determine what are the logical notions. Once those are isolated and their semantical roles are settled, one can see how the truth of a statement (in a given model and relative to given assignments) is composed from the truth of its basic parts, in whatever way those are specified. The problem of what are the logical notions is an unsettled and controversial one (cf. Feferman 1999, Gómez-Torrente 2002). In the classical truthfunctional perspective, proposals range from those of first-order logic to generalized quantifiers to second and higher-order quantifiers to infinitary languages and beyond. Many of these stronger semantical notions have been treated in the volume Model Theoretic Logics (Barwise and Feferman 1987).

Female baboons, Papio cynocephalus ursinus, often grunt when approaching lower-ranking females. These grunts appear to have a mollifying effect on subordinates. Observations of 19 adult females conducted over an 11-month period in the Okavango Delta, Botswana, revealed that high-ranking females were less likely to supplant more subordinate females, and more likely to engage in friendly interactions with them, when they grunted to their lower-ranking partners than when they remained silent. Grunts also functioned to reconcile opponents following fights. In a series of playback experiments, subjects were played the potentially threatening scream of a higher-ranking female that had recently attacked them. Subjects responded less strongly to these screams when the dominant opponent had apparently reconciled after the fight by grunting to them than when the opponent had not interacted with them again. Subjects' responses after a vocal 'reconciliation' were similar to their responses following a control period when the two females had not interacted at all. Even in the absence of more overt friendly behaviour, therefore, baboon grunts act to restore the relationship of opponents to baseline tolerance levels.

If we accept the view that language first evolved from the conceptual structure of our pre-linguistic ancestors, several questions arise, including: What kind of structure? Concepts about what? Here we review research on the vocal communication and cognition of nonhuman primates, focusing on results that may be relevant to the earliest stages of language evolution. From these data we conclude, first, that nonhuman primates' inability to represent the mental states of others makes their communication fundamentally different from human language. Second, while nonhuman primates' production of vocalizations is highly constrained, their ability to extract complex information from sounds is not. Upon hearing vocalizations, listeners acquire information about their social companions that is referential, discretely coded, hierarchically structured, rule-governed, and propositional. We therefore suggest that, in the earliest stages of language evolution, communication had a formal structure that grew out of its speakers' knowledge of social relations.

A genetic algorithm incorporating mutation and crossing-over was used to investigate the evolution of social behaviour in repeated Prisoner's Dilemma, Chicken (Hawk-Dove), Battle of the Sexes, and Leader games. The results show that the strategic structure of an interaction has a crucial determining effect on the type of social behaviour that evolves. In particular, simulations using repeated Prisoner's Dilemma and Chicken (Hawk-Dove) games lead to the emergence of genes coding for symmetric reciprocity and the evolution of mutual cooperation, whereas simulations using repeated Battle of the Sexes and Leader games lead to near-fixation of genes coding for asymmetric strategic choices and the evolution of coordinated alternating reciprocity. A mechanism is suggested whereby, in games with asymmetric equilibrium points, coordinated alternating reciprocity might evolve without insight or communication between players. r

We are presenting in this article preliminary reflexions on the implantation of Religious Classes in its possible bounds with Gender at Santa Catarina, Brazil. Through voices of students (boys and girls) that are taking religious classes at public schools, we could perceive some aspects of their religious beliefs as well as their reflexions on the gender and sexuality matters, specially the homosexualities. We are able to believe that is, in the studied universe, a hierarchy of beliefs at the schools, being the christianism the predominant discourse. The article brings more questions than answers and is willing to achieve some knowledge on the religious classes phenomena on Brazilian context.

If we are to learn the right lessons from the tragedy of Nandigram, then we must ensure that the government is involved in the land acquisition process and that we correctly deal with three sets of issues: the size and form of compensation, the eligibility for compensation and the credibility of the process.

Mainstream political economy has tended to treat the family as a unit when examining the distributional consequences of labor market institutions and of public policy. In a world with high divorce rates, we argue that this simplification is more likely to obscure than to instruct. We find that labor market opportunities for women affect women's bargaining power within the family and as a result, can explain much of the cross country variation in the household division of labor, patterns of divorce, and political preferences.

Popular culture can no longer be exclusively seen as a source of escapism. It can amuse, entertain, instruct, and relax people, but what if it provides inspiration for religion?

The Church of All Worlds, the Church of Satan and Jediism from the Star Wars series are but three examples of new religious groups that have been greatly inspired by popular culture to (re)create a religious message. These are hyper-real religions, that is a simulacrum of a religion partly created out of popular culture which provides inspiration for believers/consumers. These postmodern expressions of religion are likely to be consumed and individualised, and thus have more relevance to the self than to a community and/or congregation. On the other hand, religious fundamentalist groups tend, at times, to resist this synergy between popular culture and religion, and at other times, re-appropriate popular culture to promote their own religion. Examples of this re-appropriation are Christian super-hero comics and role playing games, Bible-based PC games, and 'White Metal' music.

To explore these new phenomena, this book views itself as the 'hyper-real testament' of these new religious phenomena by addressing the theories, among many others, of Baudrillard, Jameson and Lipovetsky, and by exploring the use of fictions such as those from Harry Potter, The Matrix, Star Trek, Buffy and The Lord of the Rings.

Culture underlies human energy use at many different levels, and it drives and contextualizes consumption in modern society. Energy consumption must be placed in a broad cultural context, which includes systems of meaning and communication.

We describe and analyze blade production at a small site near the Turner Earthworks, Hamilton County, Ohio. The Turner Workshop provides perhaps the largest sample of Ohio Hopewell (ca. A.D. 50-350) blades and blade-cores recovered from a single site to date. We focus on describing the production process at Turner and comparing our results with those from other Ohio Hopewell and non-Hopewell blade production sites. Special attention will be focused on rates of production errors, metric variability in final products, and the variability introduced into the production process by increases in distance-to-source and how these lines of evidence bear on the question of specialized production in middle-range societies. Our analysis reveals an industry characterized by a high frequency of errors, a high level of variability in final products, and a lack of standardization in reduction process. We therefore conclude that the Ohio Hopewell blade industry did not employ craft specialists.

The theoretical approach of this study concentrates on the images of the Other manifested in Orientalism and its counterpart Occidentalism. Orientalism as a discourse was first described by Edward Said who in his book Orientalism defined it as hegemonic Western popular and academic discourse of “the Orient.” Said analyzed the relationship between European colonialism and the intertwined discursive formations constructing the European experience of “the Orientals.” Occidentalism, respectively, is a more recent field of study of the discourse constructing Europe or “the West.” My study of Orientalism and Occidentalism is based on ethnographic fieldwork during which I collected material on the relationship between Europeans and Tamils in Auroville, a multinational intentional community and Kuilapalayam, a rural Tamil village in India.

According to the material gathered, the Europeans of Auroville followed the traditional Orientalist discourse in desribing their Tamil neighbors. In accordance with Said’s findings, I found Europeans emphasizing certain key elements of “being Tamil,” namely the ancientness of Tamil people and the image of Tamil culture as a significantly confining entity. On the other hand, in the discourse images of Tamil intuition, spontaneity and freshness were applauded although they were seen viewed as in opposition with Western qualities like organizational capabilities. The Occidentalism of Tamil villagers, in which “the West” was interpreted mainly through observing the behavior of other Tamils living in Auroville, constructed an image of Europeans as a highly financially oriented group with little or no spiritual qualities. The cultural impact of Auroville was lamented but its economic impact was welcomed. On the whole the two discourses seemed to produce a simplified and exaggerated image of the Other. The traditional Orientalist binary ontology was visible in European discourse whereas in Tamil discourse perhaps the lack of Occidentalist tradition and thus the significantly limited archive in the Foucauldian sense was reflected in less binary views of Europeans and Tamils.

We examined the affect of tissue depth variation on the reconstruction of facial form, through the application of the American method, utilizing published tissue depth measurements for emaciated, normal, and obese faces. In this preliminary study, three reconstructions were created on reproductions of the same skull for each set of tissue depth measurements. The resulting morphological variation was measured quantitatively using the anthropometric craniofacial variability index (CVI). This method employs 16 standard craniofacial anthropometric measurements and the results reflect ‘‘pattern variation’’ or facial harmony. We report no appreciable variation in the quantitative measure of the pattern facial form obtained from the three different sets of tissue depths. Facial similarity was assessed qualitatively utilizing surveys of photographs of the three reconstructions. Surveys indicated that subjects frequently perceived the reconstructions as representing different individuals. This disagreement indicates that size of the face may blind observers to similarities in facial form. This research is significant because it illustrates the confounding effect that normal human variation contributes in the successful recognition of individuals from a representational three-dimensional facial reconstruction. Research results suggest that successful identification could be increased if multiple reconstructions were created which reflect a wide range of possible outcomes for facial form. The creation of multiple facial images, from a single skull, will be facilitated as computerized versions of facial reconstruction are further developed and refined.

"Bernstein has written an excellent book. It is full of insight, carefully researched, and casts a particular light on Taman culture."—Victor T. King, Borneo Research Bulletin

"Bernstein makes an important contribution to the ethnographic literature of what some may see as a disappearing world of traditional societies located in out-of-the-way places."—Steve Ferzacca, American Ethnologist

"Not only does it present an incisive analysis of a socio-cultural group of which we have little knowledge, [but] it is particularly rich in ethnographic detail ... providing valuable comparative material for Southeast Asian scholars."—Amanda Harris, RIMA

"Bernstein's important book is full of insight, is carefully researched and casts particular light on Taman culture. Bernstein's data are so admirably detailed that they permit us to recast our interpretations in slightly different terms.—ASEASUK News

"Rich in ethnographic detail, it additionally raises issues that transcend the Taman, making it of interest not only to Borneo and Indonesian specialists, but to all, including general readers, who are seriously concerned with shamanism and ritual healing."—Clifford Sather, Journal of Southeast Asian Studies

"Well-written and thought provoking. It will capture the attention of anyone interested in shamanism, comparative religion, and Indonesian anthropology."—David Hicks

"The author has carefully integrated ethnographic detail into a debate about cultural relativism and the advantages of accepting indigenous truth claims and beliefs in local context. The book is empirically strong, ethnographically rich, and written in clear prose. "—Gretchen G. Weix

DESCRIPTION
This fascinating case study focuses on shamanism and the healing practices of the Taman, a formerly tribal society indigenous to the interior of Borneo. The Taman typically associate illness with an encounter with spirits that both seduce and torment a person in dreams or waking life. Rather than use medicines to counter the effect of these discomforting visitors, the shamans—called baliens—use stones that are said to contain the convergence of wild spirits that have come into being during the initiation ceremony.

Jay Bernstein argues that shamanism continues to flourish not merely because of tradition, but because it meets real needs for therapy that are not otherwise satisfied. He stresses the exchange of objects in shamanic ceremonies and argues for the relevance of psychology and symbolic and social processes in explaining the identity of shamans. Finally, he situates Taman shamanism in the context of the pluralistic medical system of interior Borneo, which includes the traditions of the nearby Malay Muslims and Iban Dayaks.

Written in a style that will engage the interest of both scholars and beginning students, Spirits Captured in Stone is a valuable contribution to contemporary debates in cultural and medical anthropology; the anthropology of religion, as well as magic and ritual; folklore; and Southeast Asian ethnography.

En los estudios sobre el turismo, globalización y localización se conciben a menudo en oposición binaria. En este trabajo se muestra una etnografía de un grupo indonesio de guías de turismo para ilustrar cómo lo global y lo local están íntimamente entrelazados a través de lo que se ha descrito como el proceso de "glocalización". Los guías estudiados son buena muestra de ese fenómeno de glocalización. Participan plenamente de una cultura popular global y en sus vidas privadas hacen uso de las nuevas tecnologías. Por contra, en su trabajo representan con maestría la vida “glocalizada” que les rodea como distintivamente "local", adaptada a los gustos de los diferentes grupos de turistas. Se concluye pues que el turismo ofrece excelentes oportunidades para estudiar el fenómeno de la glocalización, aunque aún es necesaria una mayor cantidad de investigación empírica.

Combining reflections on my personal experiences regarding tourism with an analytical review of key concepts, this essay addresses the question whether and how tourism contributes to building a global ‘culture of peace’. Setting the scene, I first situate myself vis-à-vis tourism and the peace-through-tourism idea. The next section of the paper provides an in-depth analysis of the terms culture, peace, and tourism. After having defined these concepts, I illustrate how my own research project contributes in innovative ways to the current debate. I conclude with a plea for more collaboration and open dialogue between policy makers, industry representatives, and scholars in order to facilitate ‘peace through tourism’ as well as ‘peace within tourism’.

El presente artículo examina las teorías del turismo internacional en países en desarrollo, inspiradas en la perspectiva antropológica. Esto se hace analizando las interrelaciones entre tres conceptos teóricos centrales: la cultura, el poder y la identidad. Los primeros intentos antropológicos de teorizar sobre el turismo contemporáneo se inscribieron en el marco de la economía política y se centraron en las desigualdades a escala macro. Enlazando el turismo con la dependencia y la dominación, dichas teorías estaban muy influenciadas por la teoría marxista. El mismo marco se ha usado más recientemente para analizar las llamadas formas de turismo «alternativas», las cuales hacen énfasis en lo auténtico y la sostenibilidad. Basados en el paradigma «anfitrión-invitado», los antropólogos han explorado tradicionalmente la interacción personal entre los turistas y las personas que habitan los destinos turísticos. Esta perspectiva se ha combinado con un enfoque en la relación entre el turismo y las políticas identitarias. Los académicos del tema han añadido recientemente una perspectiva foucaultiana y una crítica feminista. Con el propósito de sintetizar esta amplia gama de elaboraciones teóricas, la antropología del turismo tiene una apremiante necesidad de un marco teórico integrador, que entrelace los diferentes niveles en los que entran en juego las culturas, los poderes y las identidades.

Natural and cultural heritage destinations worldwide are adapting themselves to the homogenizing culture of tourism at the same time as trying to maintain, or even increase, their local distinctiveness. While local and national tourism authorities and travel agencies package and sell so-called ‘authentic’ natural landscapes or ‘traditional’ cultures, what counts as heritage and the way in which it is interpreted are increasingly defined on a global scale (e.g. UNESCO’s World Heritage policies). By way of a comparative case study, this paper examines how local tour guides in Yogyakarta, Indonesia (cultural heritage tourism), and Arusha, Tanzania (natural heritage tourism), learn to tell their foreign guests seducing tourism tales. Combining an in-depth ethnography of the local tourism industry with a discourse-centred analysis of guiding narratives, the author explores the relationship between global tourism discourses and local tour guiding in both destinations. The focus is on how guides, through their interpretations of local heritage, act as key actors in mediating the tension between ongoing processes of globalization and local differentiation. Paradoxically, guides seem to rely on fashionable global tourism tales to interpret and sell their culture and heritage as authentically ‘local’. This is partly because tourists appear to appreciate interpretations that combine narratives about the particularities of a destination with well-known tourism imaginaries that are circulating globally. However, this does not mean that guides merely reproduce normative templates. In the interaction with tourists, they become themselves creative producers of tourism rhetoric.

Applying a combination of ethnographic and discourse-centered approaches to an exploratory case study in Arusha, Tanzania, this paper examines how global discourses are locally (re)produced. By acquiring specialized knowledge that is circulating through handbooks, magazines, websites, and videos, Tanzanian students learn how to become professional “local” guides. During their training they are instructed, both implicitly and explicitly, how to use global discourses to represent and sell their natural and cultural heritage as authentically local. However, in the personal interaction with tourists, guides do not merely reproduce the narratives and practices they were taught at school but become themselves creative storytellers, often subtly questioning or contesting the normative templates.

This introduction places the issue’s key themes of heritage, tourism, conflict, and the public interest in focus and illustrates their intersection in a brief case study from modern Jordan. Following this, the four ensuing articles are discussed with an emphasis on their contributions to the issue’s themes. Heritage and heritage tourism are long familiar terms to the journal’s readership and our goal is not to recapitulate what others have described so well elsewhere. In particular, we analyse a process of revaluation that objects, sites, and practices undergo before they are placed within the domain of heritage. Additionally, we explain why tourism is an ideal realm in which to investigate heritage and why the conflicts that erupt around heritage tourism are particularly volatile.

Introduction to a special journal issue on public interest anthropology applied to cultural heritage and tourism. All papers in this special issue on public interest anthropology applied to cultural heritage and tourism were originally presented at the 102nd Annual Meeting of the American Anthropological Association. The panel took up the general conference theme, ‘Peace', in an exploration of heritage, tourism, and the ways public interest anthropology can address proliferating conflicts arising in tourism at heritage sites. Each author addresses a diverse assortment of themes intersecting with tourism, heritage, and the public interest, analyzing how groups formulate heritage identities and translate these identities into representations and special interests.

In tourism studies globalization and localization are often conceived of as a binary opposition. The ethnography of an Indonesian group of tour guides presented here illustrates how the global and the local are intimately intertwined through what has been described as the process of “glocalization”. The guides studied are remarkable front-runners of glocalization. They fully participate in global popular culture and use new technologies in their private lives. While guiding, however, they skillfully represent the glocalized life around them as a distinctive “local”, adapted to the tastes of different groups of international tourists. It is concluded that tourism offers excellent opportunities to study glocalization, but that more grounded research is needed.

The sport of women's bodybuilding has a much shorter history than its male counterpart, with the men's Mr. Olympia contest starting in 1965 (International Federation of Bodybuilders, Mr. Olympia, 2006 and the women's Ms. Olympia not starting until twenty--five years later (International Federation of Bodybuilders, Ms. Olympia, 2006). However, the lack of acceptance of the sport, and the lack of the female athletes' control over their own event, has less to do with the event's relative age but more to do with a male domination paradigm. With male hegemony over the female sport, the female athletes become a muted group, in terms of the theory put forth by the Ardeners in anthropology (2005) and extended to communication by . This paper will examine the applicability of Muted Group Theory to the sport of women's bodybuilding and present means by which the women of the sport resist being muted.

In this Introduction I review the relevant media studies and practice theory literature to argue not for a new ‘practice paradigm’ in media studies (pace Couldry and Hobart, this volume) but rather for practice theory as a new strand to add to existing strands of media theory. Drawing from the practice theories of Giddens, Bourdieu and Warde as well as from my own research in Malaysia, I sketch out a field/practice theoretical approach to media around three main questions: media in everyday life, media and the body, and media production. I then note some of the limitations of any practice perspective on media, ending with an outline of the book.

"As the numbers of internet users worldwide continue to grow, the internet is becoming `more local'. This article addresses the epistemological challenge posed by this global process of internet localization by examining some of the conceptual tools at the disposal of internet researchers. It argues that progress has been hampered by an overdependence on the problematic notions of community and network whose paradigmatic status has yet to be questioned by internet scholars. The article seeks to broaden the conceptual space of internet localization studies through a ground-up conceptualization exercise that draws inspiration from the field theories of both Pierre Bourdieu and the Manchester School of Anthropology, and is based on recent fieldwork in suburban Malaysia. This exploration demonstrates that a more nuanced understanding of the plural forms that residential sociality can take is needed in order to move beyond existing binaries such as `network sociality' versus `community sociality'.


Key Words: banal activism • community • field theory • internet localization • Malaysia • network • residential sociality • suburbia



"

Written a year after the terrorist attacks of September 11, 2001, this article examines the rhetoric used in the American news media to describe terrorists as "sleepers," unseen members of society who secretly plan its total destruction.  It compares such language to similar discourses in US history, from the early witch hunts of New England to 19th century panics over alleged Catholic and Masonic conspiracies and the activities of the House Committee on Un-American Activities of the 1950s, finding recurring projection at work in the way Americans conceptualize and describe the Other as evil.

In this paper we o¤er a new theory of religious organizations. Our theory links between two important aspects of religion: individual beliefs about the causality between private actions their and consequences, and the social aspects of religious practices. The model has three main ingredients: (i) a social interaction game; (ii) heterogeneous beliefs about the statistical relation between private actions in the game and uncertain events that a¤ect individual's utility; (iii) observable actions (interpreted as rituals) that allow religious individuals to identify themselves.

The twenty-first century is a world of fundamental interconnectedness. Largely as a result of a multidimensional set of processes which began mid-century – most notably, the advent of relatively low cost international air travel, the revolution in information and communication technologies, and the events of 1989 – globalization has initiated the unbundling of the relationship between sovereignty, territory, and state power. One of the most important outcomes of this increasing interconnectedness is the emergence of a new “global politics” that prefigures the partial demise of nation-state autonomy. No longer is the nation-state the sole actor in the field of international development; transnational social movements, community-based organizations (CBOs), and particularly nongovernmental organizations (NGOs) now also influence the process. Taking the Weberian definition of the state as that agency which upholds the monopoly of legitimate violence, it is clear that the state is no longer the only actor in this increasingly crowded field of global violence, to say nothing of organized terror.

However, as with globalization itself, the withdrawal of the state as the sole locus of power in the international system and the attendant arrival of a more pluralistic governance architecture have not been uniform processes. Indeed, the need for a more responsive global governance framework is evermore acute when one considers the changing nature of “complex emergencies” and the fundamental challenge it presents to the international aid system. The contention of this paper is that, given the changed nature of current global emergency, the allocation of “Official Development Assistance” (ODA) fails to effectively account for or utilize the local capacity inherent within the nongovernmental sector and therefore undermines development.