The body unbound: ritual scarification and autobiographical forms in Wole Soyinka’s Aké: the years of childhood

The scarification in Aké is invested with major significance apropos Soyinka’s ideas on African subjectivity. Scarification among the Yoruba is one of the rites of passage associated with personal development. Scarification literally and metaphorically “opens” the person up socially and cosmically. Personal formation and self-realization are enabled by the Yoruba social code brought into being by its mythology. The meaning of the scarification incident in Aké is profoundly different. Determined by the form of autobiography which creates a self-constituting subject, the enabling Yoruba sociocultural context is elided. The story of Soyinka’s personal development is allegorical of the story of the development of the modern African subject. For Soyinka, the African subject is a rational subject whose constitution precludes the splitting of the scientific and spiritual which is a consequence of the Cartesian rupture. The African subject should be open to other subjects and the object world. Subjectivity constituted by the autobiographical mode closes off the opening up symbolically signalled by scarification.Web of Scienc

Rites of Intent: The Participatory Dimension of the City

This paper disseminates from a keynote lecture I delivered at an international conference, Cityscapes in History: Creating the Urban Experience, held at the Centre for Advanced Studies at the Ludwig Maximilian University in Munich in July 2010. The theme of the paper, on architecture and ritual, was in response to a specific request by the conference organisers, and is based on my earlier research interests, particularly relating to pilgrimage and conversion during the period of Early Christianity. This chapter, however, brings this background historical knowledge of architecture and ritual to the contemporary situation, arguing that we have much to learn from the ancient and medieval worlds. Highlighting particular contemporary examples, I argue that the absence of conspicuous ritualized spaces in our cities is largely the result of architects no longer being able to understand certain kinds of spatial language that can facilitate mediation between built form and modes of corporate participation – whether formal or informal. At the same time, the chapter highlights how the use of such terms as ‘ritualised space’ in contemporary architectural discourse is problematic, given that ritual – as an ‘obligatory’ form of participation - is assumed by many to conflict with the expectations of unhindered freedom that has become the mantra of much contemporary architecture. This chapter challenges this preconception by arguing that notions of ritual space in the contemporary world are at one level materially different from those of the past, given the absence of systems of politico/religious hierarchy and authority. At the same time, however, implicit in the everyday events of contemporary urban life is the raw material of richer forms of repeated action than those simply of routine. The cases presented here reveal how a hermeneutical perspective of the historic past provides a productive and creative channel for reinterpreting ritual in the contemporary city

Diverse Contexts of Zoonotic Transmission of Simian Foamy Viruses in Asia

In Asia, contact between persons and nonhuman primates is widespread in multiple occupational and nonoccupational contexts. Simian foamy viruses (SFVs) are retroviruses that are prevalent in all species of nonhuman primates. To determine SFV prevalence in humans, we tested 305 persons who lived or worked around nonhuman primates in several South and Southeast Asian countries; 8 (2.6%) were confirmed SFV positive by Western blot and, for some, by PCR. The interspecies interactions that likely resulted in virus transmission were diverse; 5 macaque taxa were implicated as the source of infection. Phylogenetic analysis showed that SFV from 3 infected persons was similar to that from the nonhuman primate populations with which the infected persons reported contact. Thus, SFV infections are likely to be prevalent among persons who live or work near nonhuman primates in Asia