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PubMed1991

Sex, culture and the anthropologist.

The apocalyptic threat of AIDS, combined with recent ethnological developments, is promoting an anthropological "rediscovery of sex." If this rediscovery is to have important and lasting effects on the development of theory, a stock-taking is in order--one which examines anthropology's historical, methodological, and practical relationship to the study of sexual behavior. Parallel theoretical directions taken in both American and British anthropology, starting in the late 1920's, resulted in a disciplinary departure from the study of sexuality, as such; sexual behavior became shielded from analytic view by a more abstract, propositional approach to society and culture. In addition to reviewing these historical trends, the paper considers elements of personal privacy and intrasocietal variation in the anthropology of sex and, with illustrations taken from the Ilahita Arapesh of northeastern Papua New Guinea, proposes that the locus of sexual behavior and experience lies in the interaction of cultural ideas and psychobiological impulses.

Acquired Immunodeficiency Syndrome↗
PubMed2004

[A psychosocial view of a number of Jewish mourning rituals during normal and pathological grief].

This article describes the three stages of normal and pathological mourning, emphasizing the constellation embodied in Judaism for this process. These stages are: shock, acute mourning, working through and reconciliation. We present the important question: "How to define pathological mourning?" It is certainly not only a matter of extending beyond the accepted time limits of the mourning process, but also a question of the intensity of mourning in ones daily life, the degree of being preoccupied with it, and the degree of priority that this mourning process has in an individual's life. A number of forms of pathological mourning, during the three mentioned stages, are described, with special attention to Jewish mourning rituals, especially: The "rending of the garments" (Kriyah), the Kaddish, the Shiva, and the termination of mourning after a fixed period of time. One of the possible interpretations of these rituals is that they prevent and neutralize manifestations of aggression and violence. This is an analogue to the function of biological (genetic) rituals which according to the theory of Konrad Lorenz, also minimize the dangerous aggression between the species in nature. The religious ritual converts an aggressive behavior to a minimal and symbolic action, often re-directed, so that an originally dangerous behavior becomes a ritual with an important communicative function.

Aggression↗
PubMedDate not supplied

Condolence houses in Sanliurfa: fading away of a tradition and a creative attempt to preserve it.

This article reports the results of qualitative research conducted to investigate the change in the traditional manner of giving and accepting condolences in Sanliurfa, a city with a unique sociocultural structure in the southeastern part of Turkey. Our methodology was based on direct observation of behavior and detailed, open-ended interviews with participants. This article aims to investigate the reasons for moving the condolence tradition from family homes to specially built condolence houses a decade ago and discusses the functional significance of the ceremonial events in giving and accepting condolences.

Ceremonial Behavior↗
PubMedDate not supplied

Supporting Adolescents with Guidance and Employment (SAGE).

Supporting Adolescents with Guidance and Employment (SAGE) is a multifaceted, community-based violence-prevention program. Its target is African-American male adolescents in Durham, North Carolina. Public health professionals, county government officials, and local businessmen collaborated in its development and implementation. The program is based on the paradigm of risk and protective factors, in which various risk factors for youth violence are buffered by modifiable, protective psychosocial processes. SAGE includes an eight-month African-American Rites of Passage program (adult mentoring, African-American culture and history lessons, and manhood and conflict-resolution training), a six-week summer employment component, and a 12-week entrepreneurial experience. Of the 260 youth recruited, 88 were randomly assigned to receive all three program components, 85 were assigned to the summer employment and entrepreneurial components only, and 87 were assigned to a delayed program or control condition. We compared these three groups' psychosocial and behavioral outcomes using survey data and archival records. Program implementation data include attendance records; mentor-youth activity logs pre- and postprogram focus group discussions; and telephone interviews with parents, program staff, and participants. The mean age of the adolescents recruited into the program was 14. Half reported receiving free lunches at school; half were not living with a father; and one quarter reported that their mothers had not completed high school. During the previous year, many had engaged in various violence-related behaviors, including fighting (49%) and carrying a gun (22%). Youths in each program condition were similar with respect to key demographic and behavioral characteristics. The key components of the SAGE program represent increasingly popular but untested approaches. Preliminary results reveal that these youths are involved in violent behavior both as perpetrators and as victims.

Adolescent↗
PubMed2003

Ritual behavior in children and mothers' perceptions of family patterns.

This study examined the relationships between family patterns and the characteristics of rituality and fears in children. The study assessed mothers' perceptions of two family characteristics: adaptability, which refers to the ability of the family system to change its power structure, role relationships and relationship rules, and cohesion, which refers to the emotional bonding of family members. Data were collected from 108 mothers of children aged 5-7, drawn from kindergartens in Northern Israel. Participants completed the Adaptability and Cohesion Scale, the Childhood Rituality Inventory (CRI), and the Fear Scale for Children. Family cohesion was positively related to "Just Right" and to Repetitive Behaviors. In addition, children's "Just Right" behaviors were highly correlated with fears of harm and death, and children's Repetitive Behaviors were highly correlated with fears of noises and night terrors, fear of strangers, and fears of harm and death.

Adaptation, Psychological↗
PubMed2006

Cultural, behavioral, social, and psychological perceptions of saliva: relevance to clinical diagnostics.

The search for a resource that can be used to detect a broad range of diseases easily and reliably is akin to a search for the diagnostic Holy Grail. Yet, each of us may have inside our mouths, a key to the pathological and disease biomarker library hidden inside our bodies. Saliva--the source of all this information--is the secretory product of glands located in or around the oral cavity. If one could read the stories of diagnostic information present within saliva, then the abundance of information waiting to be found could be comparable to a vast vault of information, such as the Internet. Upon dissection of this data, it would be seen that the source of this information is from saliva's origin as a filtrate of blood, and that the validity of both mediums should be equal. Although one day this may be the view, most people's hold of saliva, current and past cultures, have fared much more diverse meanings to the secretion. Ivan Pavlov's experiments has shown how closely tied salivation is with the thought of food, one of life's primary indulgences. The relationship between salivation and behaviors within our daily lives is undeniable. Yet most people never appreciate the uniqueness of saliva. Throughout the world, saliva carries definite positive and negative connotations, based upon its social, psychological, behavioral, and cultural settings. The thought of saliva may be viewed as grotesque in one population, yet may be the vehicle of blessing in other cultures. Saliva's double nature brings up some interesting cultural, social, behavioral, and psychological points about how saliva is perceived in the world, some of which are subsequently stated in order to present saliva as the spirited fluid it is.

Ceremonial Behavior↗
PubMedDate not supplied

Vices, gods, and virtues: cosmology as a mediating factor in attitudes toward male homosexuality.

Using historical and anthropological evidence, the article examines the relationship of the polytheistic and monotheistic cosmologies and attitudes toward sexuality, in particular, male homosexuality. The polytheistic cosmology included the ideas of the continuity of creation, the generative forces of the universe as a whole, and gender blurring in the realm of the supernatural. In the monotheistic cosmology the godhead (Yahweh) is unborn and does not father any generations, the universe is desexualized, and the conception of gender is rigidified. The author concludes that polytheism created the conditions for a wide variety of sexual expression and sex-role behavior and did not preclude any particular form of sexual activity. In contradistinction, the monotheistic cosmology was highly restrictive of permissible male and female behavior and sexual expression and conduct. Consequently, polytheism was able to embrace the crossing of gender lines and homosexual relationships while monotheism was incapable of making these accommodations.

Attitude↗
PubMed2005

Psychostimulant-induced behavior as an animal model of obsessive-compulsive disorder: an ethological approach to the form of compulsive rituals.

Rats treated chronically with the D2/D3 dopamine receptor agonist quinpirole show a pattern of behavior that meets a set of ethologically derived criteria of compulsive behavior in obsessive-compulsive disorder (OCD). Moreover, in both quinpirole-treated rats and OCD patients, the structure of compulsive rituals appear similar in being composed of relatively few motor acts that are organized in a flexible yet recurrent manner. In addition, the development of compulsive behavior in quinpirole-treated rats is attenuated by the OCD pharmacotherapeutic drug clomipramine. These similarities support the validity of quinpirole-treated rats as a psychostimulant-induced animal model of OCD. Considering that the induction of compulsive behavior in the rat model involves chronic hyperstimulation of dopamine receptors, this raises the possibility that dopaminergic mechanisms may play a role in OCD, at least in some subtypes of this disorder.

Animals↗
PubMed1990

Childhood rituals: normal development or obsessive-compulsive symptoms?

The symptoms of obsessive compulsive disorder (OCD) have been viewed as extreme variants of normal developmental rituals and superstitiousness; however, difference in timing, content, and severity argue against this continuum. In a systematic comparison of 38 children with severe primary OCD and 22 matched normal controls, parents were interviewed about their child's early developmental rituals and current superstitions. Children were asked about superstitious beliefs. Children with OCD did not differ significantly from controls in number or type of superstitions. However, parents of the OCD children reported significantly more "marked" patterns of early ritualistic behavior than did parents of normal controls. When behaviors resembling primary OCD symptoms were excluded, other rituals did not differ leaving open the possibility that such behaviors were early manifestations of the disorder. Only a prospective study can determine whether these results reflect preclinical OCD or are an artifact of biased recall.

Adolescent↗
PubMed1991

Needle sharing in The Netherlands: an ethnographic analysis.

BACKGROUND: Needle sharing has been reported to be the main cause of the rapid spread of the human immunodeficiency virus (HIV) among injecting drug users. Risk behaviors such as needle sharing are, however, the end result of complicated interaction patterns in drug user networks, which have their specific rules and rituals, and larger social structures and official drug policy. METHODS: To study these interaction patterns we examined the drug administration rituals of heroin addicts in Rotterdam, The Netherlands. Intensive ethnographic descriptions were collected by participant observation. RESULTS: In less than 10% of the observed self-injections unsafe syringes were used. In 68% of the self-injections new, sterile syringes were used. Needle sharing as a planned sequence was not observed. Sharing was determined primarily by the availability of syringes, experience with the injecting ritual, and drug craving. In all observed needle-sharing events, subjects were aware of the risks involved and undertook efforts to clean the injection equipment. CONCLUSIONS: In contrast to psychological approaches aimed at reducing individual "risk behavior," these findings suggest that HIV prevention can be made more effective if active drug injectors are organized to help themselves and their peers prevent high-risk exchange situations.

Adult↗
PubMed2004

Understanding and treating incompleteness in obsessive-compulsive disorder.

Incompleteness-the troubling and irremediable sense that one's actions or experiences are not "just right"--appears to underlie many of the symptoms of obsessive-compulsive disorder (OCD). Because incompleteness may reflect basic sensory-affective dysfunction, it presents a challenge to clinicians wishing to apply cognitive-behavioral treatments. In this article, I review ways of adapting well-demonstrated treatment principles to this condition. A case is presented and then used to discuss challenges in conducting cognitive-behavioral therapy with this population. Behavioral methods aimed at habituation (e.g., exposure and ritual prevention [ERP]) are probably more applicable than conventional cognitive techniques. However, even these may result in modest long-term gains; relapse is a probability if they are not actively practiced after treatment cessation.

Adult↗
PubMed1985

Water and the psychotic world.

Water, in the acute psychotic state on the behavioral level, represents a means of controlling anxiety and/or a sign for the situation. On the verbal level there is a lack of integration between its value as sign and as symbol. It is not invested with any new significance, and its appearance is not coincidental.

Adult↗
PubMed1997

The rules of drug taking: wine and poppy derivatives in the ancient world. III. Wine as an instrument of aggressive behavior and of ritual madness.

Wine-induced facilitation of aggressive behavior was well known by the Ancients but, being considered a sign of cowardice, its exploitation on the battlefield was attributed to barbarians only. Aspects of drinking behavior considered particularly negative, such as drinking undiluted wine or getting drunk, were also attributed to barbarians. Drunkenness was, however, condoned during Dionysian feasts, when wine became, along with dance, the instrument of enthusiasm, the possession by the god. Similarities between Dionysian feasts and Sciamanic rites are discussed.

Aggression↗
PubMed1999

The rituals, fears and phobias of young children: insights from development, psychopathology and neurobiology.

This study examined the relationship between ritualistic, compulsive-like behaviors and normative fears and phobias in 61 children ranging from 1 to 7 years of age. Parents reported on their children's ritualistic habits, and perfectionistic behaviors that reflect what we have previously called "compulsive-like" behaviors. Parents also reported on their children's fears and phobias. Results indicated that various aspects of children's ritualistic and compulsive-like behaviors are correlated with children's fears and phobias. Developmental differences existed such that younger children's (< 4 years) repetitive, compulsive-like behaviors were related to "prepotent" fears such as stranger and separation anxieties, whereas the compulsive-like behaviors of older children (> 4 years) were correlated with more specific, "contextual" fears such as fears of contamination, death, and fears often associated with concerns of the inner city such as burglars, assault, etc. These findings are discussed in terms of the phenomenologic and possible neurobiological continuities between normative and pathologic rituals, fears and phobias.

Ceremonial Behavior↗
PubMed1994

Clinical perspectives on the Rastafari movement.

Members of the Rastafari movement, which originated in Jamaica, are found in the Caribbean and in parts of the United States and Europe with a large Afro-Caribbean population. To help mental health professionals serve members of this group more effectively, the authors review literature on the movement and present clinical case examples with analyses and recommendations for interventions. The Rastafari movement is both a political and a religious group with a life-style that includes the wearing of dreadlock hairstyles and the sacramental use of marijuana. The group also advocates opposition to traditional government and support members' repatriation to Africa. Clinicians involved in caring for Rastafari are encouraged to make diagnoses based on phenomenological grounds rather than on social behavior. Many blacks who became engaged in the antithetical transformation to membership in the Rastafari movement may be attempting to resolve racial, religious, class, and gender conflicts. The Rastafari movement may provide an affirmation of black identity and a moral framework for black people emerging from centuries of slavery, colonization, and oppression.

Adolescent↗
PubMed1975

Specificity of social-anthropological studies of ritual.

Many fruitless controversies about 'ritual' are based on the multivocality of the word. By recent work by Tinbergen in ethology confines the term to rigid, highly formalistic, exaggerated behavior by animals in situations of compromise formation, where the animal is moved by contrary impulses to action. Similarly, in psychoanalytic writings the word is reserved for rigid formalistic actions which are defence mechanisms. These uses of the term are congruent with that social-anthropological use which has found that in tribal societies, in situations where there occurs sharp conflict of processes based on inconsistent, discrepant and contrary social principles of values, persons tend to be required to perform rigidly prescribed actions that exaggerate their normal social roles. Illustrations are given from initiation and political ceremonies; and these lead to an analysis of how ritual symbols transmute (sublimate) to ideological values energy roused by emotive stimulants. Thus ritual is directed to assert that social harmony prevails precisely in those situations where this harmony is most imperilled.

Adolescent↗
PubMed2002

Family routines and rituals--the importance of family functioning: comment on the special section.

This diverse collection of papers highlights routines and rituals in family life. Just as individual family members bring unique styles and perspectives to the family table, to be incorporated into a family framework, so do each of these papers present rich and varied research questions, designs, and measurement strategies that enrich our understanding of family routine behavior patterns and ritual meanings. This series adds to our conceptualization of family routines and rituals within a systems perspective highlighting: 1) families are comprised of multiple levels that operate individually; interact with each other; and as a whole, reveal properties distinct from separate parts; 2) families tend toward stability in meaningful patterns of functioning; and 3) family functioning has meaning for individual outcomes.

Ceremonial Behavior↗
PubMed2003

What ever happened to ritualized homosexuality? Modern sexual subjects in Melanesia and elsewhere.

In this paper, I examine the legacy of ritualized homosexuality as a behavioral practice and as an analytic category of research in Melanesia since the early 1980s. A case study of striking change among the Gebusi of Papua New Guinea suggests that ritualized homosexuality and insemination of boys have become behaviorally vestigial or moribund and that characterizing sexual practices in these terms has been difficult to begin with (as the original proponent of these terms has himself suggested). Historical change in Melanesia reveals linkage between the contemporary construction of heterosexual norms and desires for locally modern development and progress. A larger issue is how researchers of sexuality may unwittingly accept Western ideologies of sexual choice and freedom while positing historical and non-Western practices as culturally bound rather than being open to individual exploration and interpersonal diversity.

Adolescent↗