Folk-Lore Meetings in California

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Inclusion of additional studies yields different conclusions: Comment on Sedikides, Gaertner, & Vevea (2005), Journal of Personality and Social Psychology

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/75100/1/j.1467-839X.2007.00211.x.pd

Ceremonial organization

p. 151-229, [4] leaves of plates : ill. ; 24 cm.Includes bibliographical references."The Arapaho bäyaa[superscript n]wu consists of a form of the widely spread sun-dance and of a series of men's ceremonies graded by age, and a single but analogous ceremony for women. The men's ceremonies are performed by groups of men of the same age. These companies are not voluntary organization, but consist of all the individuals of a certain age in the tribe. There is a symbolic reference to war in most of the ceremonies; and the companies, or sometimes certain members of them, have social and warlike functions. All the ceremonies are under the direction of the members of the oldest society. Intermediary between these and the dancers are men known as the dancers' grandfathers, who instruct them in the parts to play in the ceremony, and provide them with regalia. The ceremonies are held in a lodge in the centre of the camp-circle, and consist of a three days' period of dancing. Very characteristic of these ceremonies are the numerous degrees of rank, which are indicated by differences in regalia. These differences in rank do not depend at all upon any previous religious experience or training. They have little purpose except their own existence, and are bestowed a marks of honor. While there are many similarities of detail between the sun-dance and the age-ceremonies of the bäyaa[superscript n]wu, due to their being ceremonies of the same tribe, there is nevertheless a fundamental difference in scope and character"--P. 225-226

Impact of culture towards disaster risk reduction

Number of natural disasters has risen sharply worldwide making the risk of disasters a global concern. These disasters have created significant losses and damages to humans, economy and society. Despite the losses and damages created by disasters, some individuals and communities do not attached much significance to natural disasters. Risk perception towards a disaster not only depends on the danger it could create but also the behaviour of the communities and individuals that is governed by their culture. Within this context, this study examines the relationship between culture and disaster risk reduction (DRR). A comprehensive literature review is used for the study to evaluate culture, its components and to analyse a series of case studies related to disaster risk. It was evident from the study that in some situations, culture has become a factor for the survival of the communities from disasters where as in some situations culture has acted as a barrier for effective DRR activities. The study suggests community based DRR activities as a mechanism to integrate with culture to effectively manage disaster risk

Occupational Communication as Boundary Mechanism

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/69000/2/10.1177_073088847400100404.pd

The Idea of Social Life

This paper reclaims the idea that human society is a form of life, an idea once vibrant in the work of Toennies, Durkheim, Simmel, Le Bon, Kroeber, Freud, Bion, and Follett but moribund today. Despite current disparagements, this idea remains the only and best answer to our primary experience of society as vital feeling. The main obstacle to conceiving society as a life is linguistic; the logical form of life is incommensurate with the logical form of language. However, it is possible to extend our conceptual reach by appealing to alternative symbolisms more congenial to living form such as, and especially, art.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/68336/2/10.1177_004839319502500201.pd

Traditional use of the Andean flicker (Colaptes rupicola) as a galactagogue in the Peruvian Andes

This paper explores the use of the dried meat and feathers of the Andean Flicker (Colaptes rupicola) to increase the milk supply of nursing women and domestic animals in the Andes. The treatment is of preColumbian origin, but continues to be used in some areas, including the village in the southern Peruvian highlands where I do ethnographic research. I explore the factors giving rise to and sustaining the practice, relate it to other galactagogues used in the Andes and to the use of birds in ethnomedical and ethnoveterinary treatments in general, and situate it within the general tendency in the Andes and elsewhere to replicate human relations in the treatment of valuable livestock. The bird's use as a galactagogue appears to be motivated by both metaphorical associations and its perceived efficacy, and conceptually blends human and animal healthcare domains