A Proximate Mechanism for Communities of Agents to Commemorate Long Dead Ancestors

Many human cultures engage in the collective commemoration of dead members of their community. Ancestor veneration and other forms of commemoration may help to reduce social distance within groups, thereby encouraging reciprocity and providing a significant survival advantage. Here we present a simulation in which a prototypical form of ancestor commemoration arises spontaneously among computational agents programmed to have a small number of established human capabilities. Specifically, ancestor commemoration arises among agents that: a) form relationships with each other, b) communicate those relationships to each other, and c) undergo cycles of life and death. By demonstrating that ancestor commemoration could have arisen from the interactions of a small number of simpler behavioural patterns, this simulation may provide insight into the workings of human cultural systems, and ideas about how to study ancestor commemoration among humans.Agent Based Models, Ancestor Commemoration, Dominance Relationships, Communication, Cooperation, Memory

From rituals to films: a case study of the visual rhetoric of Igbo culture in Nolywood films

Many reasons have been advanced as to why the video film industry in Nigeria has been so successful financially and in building loyal audiences among Africans around the world. The present thesis argues that Nollywood films help to provide a time and a place for resolving deep-felt tensions in an increasingly modern world while affirming an authentic African [Igbo] identity. The way contemporary video films are produced brings these films close to the dominant emotional and identity questions posed by the Igbos, Nigerians and Africans alike. Particularly in Nigeria, the Nollywood film industry has brought familiar symbolic rituals of cultures on to the screen for audiences’ pleasure. Exploring the recurrent themes of these films raises consciousness about Nollywood as a new and special site where cultures are generated and regenerated. Here, major questions of values and meanings of life are explored, which raise awareness of the Igbo’s journey as a people. This thesis uses textual analysis as well as indigenous audience focus-group analysis to explore cultural representations in Nollywood. A wide range of participants were interviewed in the eight focus-group sessions that were conducted. Two in-depth interview sessions were also carried out on some Nollywood actors. Broadly, this research objectives were: • to identify a conceptual framework for understanding the culture of Africa and Nigeria, in particular, using the concept of ‘communalism’. • to determine the range of reception and consumption modalities of Nollywood products in Nigeria by means of focus-group interviews. • to explore the impact of Nollywood as an industry in the wake of globalization and in the context of current global trends. In pursuing these goals, this study looked at selected key films including, Things Fall Apart (1986), Coronation (2004), Bless Me (2005), Igodo: The Land of the Living Dead (1999), Living in Bondage (1992), My Best Friend (2003), Oil Village (2001), Widow (2007), Last Ofala (2002), Fool at 40 (2006), Festival of Fire (1999) and a lot more as listed in this study’s filmography. At the end this research found that the experience of Nollywood films is something of a centripetal process of communication for the Igbo and Nigerian viewers who believe that these texts help build their societies, culturally from below

Remarks on the Biology, Psychology and Politics of Religion

In my view all behavior is an expression of our evolved psychology and so intimately connected to religion, morals and ethics, if one knows how to look at them. Many will find it strange that I spend little time discussing the topics common to most discussions of religion, but in my view it is essential to first understand the generalities of behavior and this necessitates a good understanding of biology and psychology which are mostly noticeable by their absence in works on religion, politics, history, morals and ethics, etc. In my view most such efforts have no grasp at all of the operation of System 2, the slow cortical functions of the brain which can be equated to linguistic behavior or the mind, and which I call the Descriptive Psychology of Higher Order Thought and which I regard as the province of philosophy in the narrow sense. It is my contention that the table of intentionality (rationality, mind, thought, language, personality etc.) that features prominently here describes more or less accurately, or at least serves as an heuristic for, how we think and behave, and so it encompasses not merely philosophy and psychology, but everything else (religion, history, literature, mathematics, politics etc.). Note especially that intentionality and rationality as I (along with Searle, Wittgenstein and others) view it, includes both conscious deliberative System 2 and unconscious automated System 1 actions or reflexes. This collection of articles was written over the last 10 years and revised to bring them up to date (2019). All the articles are about human behavior (as are all articles by anyone about anything), and so about the limitations of having a recent monkey ancestry (8 million years or much less depending on viewpoint) and manifest words and deeds within the framework of our innate psychology as presented in the table of intentionality. As famous evolutionist Richard Leakey says, it is critical to keep in mind not that we evolved from apes, but that in every important way, we are apes. If everyone was given a real understanding of this (i.e., of human ecology and psychology to actually give them some control over themselves), maybe civilization would have a chance. As things are however the leaders of society have no more grasp of things than their constituents and so collapse into anarchy is inevitable is spite of the near universal views that religion, politics or technology can save us. See my Suicidal Utopian Delusions in the 21st Century 5th ed (2019), for a detailed exposition of this view. It is critical to understand why we behave as we do and so I start with a brief review of the logical structure of rationality, which provides some heuristics for the description of language (mind, rationality, personality) and gives some suggestions as to how this relates to the evolution of social behavior. This centers around the two writers I have found the most important in this regard, Ludwig Wittgenstein and John Searle, whose ideas I combine and extend within the dual system (two systems of thought) framework that has proven so useful in recent thinking and reasoning research. As I note, there is in my view essentially complete overlap between philosophy, in the strict sense of the enduring questions that concern the academic discipline, and the descriptive psychology of higher order thought (behavior). Once one has grasped Wittgenstein’s insight that there is only the issue of how the language game is to be played, one determines the Conditions of Satisfaction (what makes a statement true or satisfied etc.) and that is the end of the discussion. No neurophysiology, no metaphysics, no postmodernism, no theology. Along with many, I see it as the basic religious or moral issue of our times that America and the world are in the process of collapse from excessive population growth, most of it for the last century, and now all of it, due to 3rd world people. Consumption of resources and the addition of 3 billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. The earth loses at least 1% of its topsoil every year, so as it nears 2100, most of its food growing capacity will be gone. Billions will die and nuclear war is all but certain. In America, this is being hugely accelerated by massive immigration and immigrant reproduction, combined with abuses made possible by democracy. Depraved human nature inexorably turns the dream of democracy and diversity into a nightmare of crime and poverty. China will continue to overwhelm America and the world, as long as it maintains the dictatorship which limits selfishness and permits long term planning. The root cause of collapse is the inability of our innate psychology to adapt to the modern world, which leads people to treat unrelated persons as though they had common interests (which I suggest may be regarded as an unrecognized -- but the commonest and most serious-- psychological problem -- Inclusive Fitness Disorder). This, plus ignorance of basic biology and psychology, leads to the social engineering delusions of the partially educated who control democratic societies. Few understand that if you help one person you harm someone else—there is no free lunch and every single item anyone consumes destroys the earth beyond repair. Consequently, social policies everywhere are unsustainable and one by one all societies without stringent controls on selfishness will collapse into anarchy or dictatorship. Without dramatic and immediate changes, there is no hope for preventing the collapse of America, or any country that follows a democratic system, especially now that the Neomarxist Third World Supremacists are taking control of the USA and other Western Democracies, and helping the Seven Sociopaths who run China to succeed in their plan to eliminate peace and freedom and religion worldwide. Hence my concluding essays. Of course, it is an easily defensible point of view that Artificial Intelligence (aka Artificial Stupidity or Artificial Sociopathy) researchers are even more evil than the Democrats and the CCP, and I make brief comments on this as well. Several articles touch on The One Big Happy Family Delusion, i.e., that we are genetically selected for cooperation with everyone, and that the euphonious ideals of Democracy, Diversity, Equality and Religion will lead us into utopia, if we just manage things correctly (the possibility of politics). Again, the No Free Lunch Principle ought to warn us it cannot be true, and we see throughout history and all over the contemporary world, that without strict controls, selfishness and stupidity gain the upper hand and soon destroy any nation that embraces these delusions. In addition, the monkey mind steeply discounts the future, and so we cooperate in selling our descendant’s heritage for temporary comforts, greatly exacerbating the problems. I describe versions of this delusion (i.e., that we are basically ‘friendly’ if just given a chance) as it appears in some recent books on sociology/biology/economics. Even Sapolsky’s otherwise excellent “Behave” (2017) embraces leftist politics and group selection and gives space to a discussion of whether humans are innately violent. I end with two essays on the great tragedy playing out in America and the world, which can be seen as a direct result of our evolved psychology manifested as the inexorable machinations of System 1. Our psychology, eminently adaptive and eugenic on the plains of Africa from ca. 6 million years ago, when we split from chimpanzees, to ca. 50,000 years ago, when many of our ancestors left Africa (i.e., in the EEA or Environment of Evolutionary Adaptation), is now maladaptive and dysgenic and the source of our Suicidal Utopian Delusions. So, like all discussions of behavior (theology, philosophy, psychology, sociology, biology, anthropology, politics, law, literature, history, economics, soccer strategies, business meetings, etc.), this book is about evolutionary strategies, selfish genes and inclusive fitness (kin selection, natural selection), though of course few grasp this, regardless of whether they are academics or peasants, atheists or fundamentalists

The ancestors remain: dynamics of matrilineal continuity in West Gao, Santa Isabel, Solomon Islands

Drawing upon 21 months of ethnographic research in West Gao District of Santa Isabel, Solomon Islands, this thesis argues that relationships of absolute difference or 'alterity,' existing internally to one society, are central to processes of social reproduction. At the deepest level of ontology the West Gao lived world is based on a priori difference between three discrete categories of being. Each category - a matriclan, or kokolo - consists of a relational amalgam of genres of knowledge, human persons, and ancestral beings. These relationships are unified, bounded, and rendered distinct by virtue of a shared, inherent connection to a discrete territory. From a cosmogonic perspective, in isolation the three kokolo cannot reproduce their distinctiveness. To do so they must enter into relationships with each other. Consequently, two different forms of socio-cosmic relationships become crucial for understanding land-person connectivity in West Gao: those flowing internally to each exogamous matriclan; and those forged between different matriclans. I explore how these two forms of relationships are continually balanced against one another in both quotidian practices and ritualised exchanges. Whilst this balance is dictated by the poly-ontological structure of West Gao cosmology, I illustrate how the balance shifts in response to historical and politico-economic processes, in particular, conversion to Christianity and the increasing value of land as a monetary resource. Participant observation, extended interviews in Solomon Islands Pijin and the local vernacular - Gao, and two weeks of archival research in the National Library of Australia comprised the main methodologies used. I draw upon this data in seven analytical chapters that address: the role of ancestral agency in the shaping of historical processes; the 'ancestral' dynamics of Christian communities; place, personhood, and movement; origin narratives; the trans-generational reproduction of matrilineal identity; ritualised exchanges focused on the 'father-child' relationship; and practices surrounding mortality and burial

On the Other Side of the Hyphen: Vietnamese-Irish Identity

In August 1979 the first of a small number of refugees from Vietnam arrived in Dublin. They came to Ireland via camps in Hong Kong and Malaysia with harrowing tales of escape and of long periods of travel across the South China Sea. These were the so-called ‘Boat People’, whose plight was captured in newspaper headlines from the late 1970s onwards. Those who came to Ireland—some 212 persons in the first instance—were invited to do so by the Irish Government. Religious and non-governmental organisations carried out much of the resettlement work, however. The majority of the refugees were dispersed to a variety of locations throughout Ireland, from Tralee and Portlaoise to Cork City. In the early 1980s most re-migrated to Dublin. This is the story of the Vietnamese-Irish, of takeaway businesses, achievement in education, family, diaspora and identity. Much of this story is told in the words and through the eyes of the people themselves. What emerges is an ethnographic portrait of a minority confronting its own identity in a fastchanging Irish society. This thesis is an exploration of Vietnamese-Irish identity. In order to explore identity for this small, yet heterogeneous and widely dispersed minority, my emphasis has been on a number of ‘sites’, such as education, work and homes. Theoretically, I explore spatial dimensions of identity in detail, as well as arguing against current approaches to migration and minority life in Ireland

Origins of sedentism: possible roles of ideology and shamanism in the transition

Recognising causal links between religious practices and socio-political structures, it is argued that the transition to settled life during the Neolithic was the product of social and political changes brought about by the institutionalisation and manipulation of ideology. These were employed by ambitious, influential individuals using sedentism as a strategy to achieve social control and the power, status and appropriated wealth (labour and resources) this engendered. A key factor in this was the materialisation of ideology, making visible the supernatural. Exploration of the ideopolitical nature of cultural elements — social, economic, and political — integral to the transition among Southwest Asian societies who experienced the profound changes involved, identified a nexus between increasing intensity of shamanistically manipulated ideology and progressive decrease in mobility. Furthermore, it reinforced the pivotal role played by shamanism in the transitional process, and that it was facilitated and maintained by the generation of ongoing socio-ideological stress. Emergence of personal and group individualism during the transition, but particularly in the latter part, saw competition in both hierarchical and heterarchical contexts for social control. In the course of this, shamanism was also employed by other influential individuals and became hybridised in the form of the quasi-divine shaman-priest-leaders operating ceremonial centres from which they dominated the activities of regional populations. A model derived from the archaeology of selected sites in Southwest Asia is presented that views the transition as a three-phase process reflecting the emergence and progressive intensification of a collective psychology, this manifest in new ideology, the growing importance of ‘place’, and individualism and social complexity not previously experienced. Also apparent is that initiation of the transition was associated with a new ideology and driven by shamanism, with the influence of the various agents involved becoming increasingly evident in a range of interrelated behavioural trends and developments. Each phase of the model sees ideology taken intentionally and necessarily to a higher level of intensity, providing a longer-term perspective on the relationship between ideology and economy. Evidence from the British Isles 5000-2000 calBC used for model validation confirmed that where ideology is evident in the archaeological record shamanism was influential, and emphasised the ideological context of the settlement foci and controlling agencies. Behavioural trends become more developed throughout, despite site context and location. While variation was apparent among the subregions in the extent to which a more settled way of life achieved, the overall effect in each was to bring dispersed communities together long-term, ideopolitically controlled in geographically confined contexts by site or wider location. People were being aggregated more regularly and co-operatively; this clearly facilitated by ideology. The British evidence also indicated that settled life did not necessarily equate precisely with the criteria of settled life, i.e., living permanently in durable structures on one site; rather, there was flexibility in the way these might be exhibited. Furthermore, full-time sedentism was shown to be preceded by permanent ceremonial structures and their ideological context

Sharing the Earth, Dividing the Land

Ethnology; Southeast asia; Oceani

‘Dagucho [Podocarpus falcatus] Is Abbo!’ Wonsho Sacred Sites, Sidama, Ethiopia: Origins, Maintenance Motives, Consequences and Conservation Threats

This thesis addresses six main objectives answering questions on the origin, nature and social organization of SNS and their custodians; motivations for, and BCD conservation consequences of, their maintenance; threats SNS and ancestral institutions face and existing governance and protection instruments, with focus on local perceptions among the Wonsho of Sidama, Ethiopia. The study employs anthropologically-oriented, but interdisciplinary, conceptual framework and mixed methods to collect and analyse data. A year of fieldwork (July 2012-June 2013) was carried out using six major data collection methods (including interviews, BD inventory and HHS). The data were analysed using NVivo 10 and SPSS 20/21. The results are presented and discussed in seven key thematic areas and six chapter headings. The main findings are summarized as follows: 1. Forty-eight SNS (whose sizes ranging from a site of a single tree to a 90.6 ha and ages from 28 to ca 375 years) were identified in seven PAs. Three criteria were used to identify a typology of Wonsho SNS: spatial-clan structure, function and protection status. SAR was identified as the core of the origin, social organization, governance and geography of SNS and other BCD protection areas. Twenty-two of SNS were protected by SAR practitioners and four by Protestant Christians. The rest were either lost or transformed. 2. Answers to the question of why SNS are maintained are interpreted as linked to ancestral conceptions of the natural world, knowledge about, and practice relating to, it. The people valued SNS and native trees as ‘life’, ‘beauty’, ‘ancestor symbolizers’, ‘temples’, ‘wealth’, ‘shade’, ‘healing agents’, ‘food banks’, ‘place and name identifiers’, and ‘tribunal courts’ among others. Certain salient norms and practices, supporting tree biodiversity, are identified and interpreted as the foundation of the motivation for the maintenance of SNS. 3. 154 floral and 33 faunal species were documented for their reported and observed past and present existence in 26 of the 48 SNS and other informal protection areas. A partial inventory identified about 133 flora and some fauna, including two locally endangered species, Colobus guerezza and Tauraco ruspoli in various SNSs. Twenty-two locally reported endangered native trees were found here, of which ten were reportedly found nowhere. Eighteen major woody species were identified as extractively conserved in various informal protection areas, notably agroforests. 4. Forty-three types of uses of trees were identified. Eighteen woody species were identified as playing crucial socio-economic role; seven of these being culturally important and Podocarpus falcatus was identified as a truly ‘cultural keystone species’. The maintenance of SNS and native trees has important role through provisioning, regulating, supporting and cultural ecosystem services. 5. Maintenance of SNS and other botanic landscapes were found to contribute positively towards community health, herbal medicine and conservation of medicinal plants. SNS are perceived as key resources for health and wellbeing. Sixty-two percent of surveyed HHs accessed medicinal plants from SNS where 48% of the identified plants (including nine that were reported as locally endangered) were found. 6. The SNS and ancestral institutions faced threats. Fourteen SNS were lost, eight severely degraded through other land uses and the existing 26 also threatened in seven studied PAs. Twenty-two important native trees were reportedly threatened; ten of these exited only in the SNS. Twelve native woody species were reportedly lost. SAR is threatened (e.g. declined from 13.6% in 1994 to 2.7% in 2007). Eroding factors, especially external ones, have been intensifying since the 1890s, but momentum added over the past 50-60 years, salient drivers being introduction of cash economy, modern religions, modern education, misguided state policies, rapid population growth and resultant socio-economic pressures. 7. The SNS have for centuries been protected through ‘spirit agency and policing’ in a structure that gave supreme place to ancestors who influenced and guided governance. Some key principles of SNS management were identified, including ‘spirit-policing’, dreams and oracles in decision making, protecting entire habitat, protecting species, etc. In recent years, protection efforts have improved, with emerging collaborative governance, but these suffered from poor resourcing, coordination and fragmentation; and the future of SNS, native tree species and the SAR seemed uncertain despite some locals were optimistic. The study concludes the SNS and associated institutions of Wonsho have resiliently existed as ‘guardians of Sidama biocultural diversity’ and are showcases for the mutual adaptations of tree biodiversity and ancestral traditions. The study discusses a set of implications and recommendations for further research and action. The contribution of the study lies in the following areas which appear to be under-represented in the current literature: (a) qualitative analysis of the ontology, nature, structures, functions, geography and dynamisms of SNS and custodians, demonstrating that Wonsho SNS are not relics from static past but dynamic socio-ecological systems; (b) in-depth discussion of the role of SNS in conserving both biodiversity and cultural diversity; (c) a nuanced analysis of why and how the SNS are maintained, (d) local perceptions and parameters of the values and roles of, and threats facing, SNS and related local institutions; (e) our understanding of what constitutes ‘biocultural diversity’ and the indicators for cultural diversity when this concept is applied at a local scale; (e) interdisciplinary conceptual and analytical tools to understand the socio-ecological and biocultural systems embodied in sacred sites, combining concepts from a range of social and natural sciences, notably anthropology and conservation biology

Art, Time, & Power: Temporal Resistance and Autonomy in the Artwork of Cannupa Hanska Luger and Ken Gonzales-Day

This research explores how contemporary artists Cannupa Hanska Luger’s Future Ancestral Technologies series (2019-ongoing) and Ken Gonzales-Day’s Erased Lynchings series (2002-ongoing) respond to the intersection of temporality and power. Luger and Gonzales-Day’s visual and temporal strategies question and effectively subvert dominant visualizations of the past, present, and future. This paper outlines the development of the Western structuring of time as a linear, progress-oriented scale with a particular focus on how time has and does serve as a weapon of control to exert and perpetuate various social hierarchies and biopower. Erased Lynchings addresses the history and ongoing legacy of lynching and racialized violence in the United States. Future Ancestral Technologies is a work of Indigenous futurism that radically reimagines the future and centers Indigeneity. The series share similar inquiries and facilitate experiences for viewers to address issues of time connected to social justice, memory, and identity. Using theories of visuality addresses how visualizations of power are manifested. This research argues that both artists use a macroscopic temporal perspective to engage with temporality. In doing so, their resistance and worldmaking embody and create plural temporalities that inherently de-visualize and deconstruct authority’s claim to the right to control