Peace, scholarship and disciplinary limits: Postcolonial problems and potential in the study of religion

Through its explorations of the work of peace in Sri Lanka, Qadri Ismail's Abiding by Sri Lanka offers both a reconceptualization of democracy and a critique of certain academic disciplines as antithetical to peace and opposition to colonialism. This article considers his criticisms of history and anthropology in order to ask whether, in his terms, it would be possible to have a postcolonial, postempiricist analysis of religion. An exploration of the problems that the study of religion, specifically the category of religion and production of religious authority, pose for Ismail's criteria of postcolonial scholarship points toward the limitations of academic disciplinarity.     

Thinking the ‘question’ of religion: The aporia of Buddhism and its democratic heritage in Sri Lanka

(If an abstract can ever be ‘abstract’?) Buddhism (and, more generally, religion) has never been thought as a question - that is, as a question inseparable from the question of the political. The academic study of Buddhism continues to be dominated by an empiricist, humanist, and even humanitarian project, shackled by modes of knowledge production, within the garrisons of colonialist area studies. No textualizing, anthropologizing, historicizing approach - however, critical it may be - can avoid the trap of humanism. To think the question of religion, one must begin to think it and its heritage as an aporia, an irreducible contradiction. In reading Qadri Ismail's Abiding by Sri Lanka, I argue that reflecting on the aporia of religion - whose legacy is not a ‘problem’ to be solved, inherited, or abandoned - might well enable us to imagine a notion of the political hitherto unheard of.     

The contemporary lay meditation movement and lay gurus in Sri Lanka

This article examines the lay meditation movement occurring in contemporary Buddhism in Sri Lanka. The lay meditation movement represents a different perspective from the nationalistic Sinhala Buddhism that has dominated the discourse in the wake of the intractable ethnic conflict in the country. The lay meditation movement reflects the contemporary ferment in Buddhist discourse among the laity. One of the key themes in this movement is the privileging of experience because it gives the lay groups authority to challenge contemporary orthodoxy and it has empowered a new class of spiritual leaders, the lay gurus. Paraphrasing Stirrat, we can say that these lay gurus are leading the lay meditation movement towards ‘a series of different interpretations of what it means’ to be a Buddhist today. In its overall effect the lay meditation movement not only reconstructs what it means to be a Buddhist today but also points in the direction of establishing new forms of sectarianism that could be considered to be ‘new religious movements’ under the umbrella of Buddhism.     

Defining ‘Modern’ Malay womanhood and the coexistent messages of the veil

The gender constructions and performances of Malay women are often perceived by outside researchers as ‘shrouded under a veil’ of increasing Islamic conservatism. Urban Malay women, however, argue that women actively engage in the construction and performance of gender identities. Based on research conducted in Kuala Lumpur, Malaysia, during 2001 and 2003, this article argues that women advantageously alter, transform and utilise the constructs placed upon them by Islam, by ethnic identification and by conceptions of ‘modernity’. Often one image of ‘womanhood’ is presented and in public - an image that is socially accepted, honoured and respected - while less publicly alternative forms of ‘womanhood’ articulate individual goals and aims. Using an agent-oriented perspective, this article further includes an analysis of women's individual renegotiations of larger cultural constructs and the ways in which the tudong, or headscarf, has become a symbol by which individual women express their understanding of social position and personal freedoms in an industrialised Islamic context.     

Orientalism, representation and religion: the reality behind the myth

Said's Orientalism has been called an ‘epoch-making’ and ‘paradigm constitutive’ book. While it undoubtedly caused a stir on its appearance and proved an important influence upon post-colonial studies and other developments in literary and cultural theory, a careful re-reading of it reveals a deeply flawed work that offers a confused analysis of human representations and realities, a highly selective and partial engagement with Western and Middle Eastern history and scholarship, and a particularly unhelpful approach to religion. The argument offered here is that Said's claims about ‘Orientalism’ are actually incoherent, veering between Foucauldian social constructionism and references to trans-cultural human realities; that the theoretical approaches to religion are inconsistent and highly selective; that the account of human agency is entirely inadequate; and that, although Said condemns entire generations of Orientalist scholars as racist, imperialist and ethnocentric, he is insufficiently reflective about his own scholarly position and the implications of its inconsistencies. Although Orientalism has been hailed as a book that ‘breathed insurgency’, it actually offers a vision of human beings as remarkably powerless in the face of arbitrary and abstract discourses that define their lives as oppressors or oppressed. Said sought to demonstrate that the reality behind the myth of scholarly impartiality was a racist and ethnocentric exercise of control and authority over the Orient, but the reality behind the myth of Orientalism is a theoretically flawed work offering a reductive account of religion and an impoverished view of human beings.     

Neurocognitive dimensions of lexical complexity in Polish

Neuroimaging studies of English suggest that speech comprehension engages two interdependent systems: a bilateral fronto-temporal network responsible for general perceptual and cognitive processing, and a specialised left-lateralised network supporting specifically linguistic processing. Using fMRI we test this hypothesis in Polish, a Slavic language with rich and diverse morphology. We manipulated general perceptual complexity (presence or absence of an onset-embedded stem, e.g. kotlet ‘cutlet’ vs. kot ‘cat’) and specifically linguistic complexity (presence of an inflectional affix, e.g. dom ‘house, Nom’ vs. dom-u ‘house, Gen’). Non-linguistic complexity activated a bilateral network, as in English, but we found no differences between inflected and uninflected nouns. Instead, all types of words activated left inferior frontal areas, suggesting that all Polish words can be considered linguistically ‘complex’ in processing terms. The results support a dual network hypothesis, but highlight differences between languages like English and Polish, and underline the importance of cross-linguistic comparisons.     

Object labeling influences infant phonetic learning and generalization

Different kinds of speech sounds are used to signify possible word forms in every language. For example, lexical stress is used in Spanish (/‘be.be/, ‘he/she drinks’ versus /be.’be/, ‘baby’), but not in French (/‘be.be/ and /be.’be/ both mean ‘baby’). Infants learn many such native language phonetic contrasts in their first year of life, likely using a number of cues from parental speech input. One such cue could be parents’ object labeling, which can explicitly highlight relevant contrasts. Here we ask whether phonetic learning from object labeling is abstract—that is, if learning can generalize to new phonetic contexts. We investigate this issue in the prosodic domain, as the abstraction of prosodic cues (like lexical stress) has been shown to be particularly difficult. One group of 10-month-old French-learners was given consistent word labels that contrasted on lexical stress (e.g., Object A was labeled /‘ma.bu/, and Object B was labeled /ma.’bu/). Another group of 10-month-olds was given inconsistent word labels (i.e., mixed pairings), and stress discrimination in both groups was measured in a test phase with words made up of new syllables. Infants trained with consistently contrastive labels showed an earlier effect of discrimination compared to infants trained with inconsistent labels. Results indicate that phonetic learning from object labeling can indeed generalize, and suggest one way infants may learn the sound properties of their native language(s).     

Buddhism in war: A study of cause and effect from Sri Lanka

In this article, I explore two attitudes towards war present among Buddhists in contemporary Sri Lanka: support for an all‐out military victory over the Liberation Tigers of Tamil Eelam (LTTE) and support for a ceasefire followed by a negotiated settlement. After a phenomenological presentation of the two approaches, I turn to the factors that have conditioned them. I argue that canonical narrative is drawn on both to support the war and to reject it and then look at more recent colonial history to provide further data, particularly to the dynamic undergirding Buddhist support for war. In the nineteenth century, under British rule, one significant ‘other’ for Sri Lankan Buddhists was the Christian. A pattern of spirited defence developed in the face of what was seen as humiliation and betrayal at the hands of Christians. This pattern, the paper suggests, can throw light on responses in the present to the very different ‘other’, the LITE.     

Daniel Dubuisson, The Western Construction of Religion

In The Western Construction of Religion Daniel Dubuisson argues that the concept of ‘religion’ is too historically and culturally contingent to serve as the basis for a comparative discipline. The concept is indigenous to Western culture and is inherently theological and phenomenological. He argues for a constructionist view of the discipline and proposes the concept ‘cosmographic formations’ as a replacement for ‘religion’. Religious phenomena should be taken as discursive constructions that link embodied individuals to the social, cultural and cosmic orders. The following reviews evaluate Dubuisson's arguments, relating them to broader currents in the theory of religion. Daniel Dubuisson responds to each of the reviews.¹     

Who knows what's good to eat? Infants fail to match the food preferences of antisocial others

Humans gather most of their knowledge about the world, including objectively true facts and specific cultural norms, by observing and being taught by others. Some individuals are worthy teachers and objects of imitation, having knowledge of cultural practices and positive intentions to inform. Others are better ignored because they are ignorant, because they mean us harm, or simply because we do not wish to be “like them.” This study examines whether 16-month-olds are sensitive to the pro- or antisocial behavior of a source that demonstrates preference for two novel foods. Infants took the emotional reactions displayed by novel and previously prosocial sources, but not antisocial sources, into account when deciding what to eat. These results suggest that others’ social behavior influences infants’ likelihood to match their preferences, illustrating the influence of social evaluation on social learning.     

Discourse-mediation of the mapping between language and the visual world: Eye movements and mental representation

Two experiments explored the mapping between language and mental representations of visual scenes. In both experiments, participants viewed, for example, a scene depicting a woman, a wine glass and bottle on the floor, an empty table, and various other objects. In Experiment 1, participants concurrently heard either ‘The woman will put the glass on the table’ or ‘The woman is too lazy to put the glass on the table’. Subsequently, with the scene unchanged, participants heard that the woman ‘will pick up the bottle, and pour the wine carefully into the glass.’ Experiment 2 was identical except that the scene was removed before the onset of the spoken language. In both cases, eye movements after ‘pour’ (anticipating the glass) and at ‘glass’ reflected the language-determined position of the glass, as either on the floor, or moved onto the table, even though the concurrent (Experiment 1) or prior (Experiment 2) scene showed the glass in its unmoved position on the floor. Language-mediated eye movements thus reflect the real-time mapping of language onto dynamically updateable event-based representations of concurrently or previously seen objects (and their locations).     

A critical look at critical (neo)personalism: Unitas multiplex and the ‘person’ concept

This essay evaluates critically William Stern's (Stern, W. (2010). Psychology and personalism) unitas multiplex and definition of ‘person.’ Discussion of the former is restricted to the lowest psychological levels and evaluation is conducted in light of interpretive options open to the ‘targets’ of Stern's current adherents, termed ‘neopersonalists.’ It is concluded that to avoid the charge of ‘individualism,’ neopersonalist expositions of the unitas multiplex should be geared toward the strong possibility that their targets will read it as a person-ontology. Evaluation then turns to Stern's definition of ‘person,’ which is compared with elements of Hacker's (Hacker, P. (2007). Human nature: The categorial framework. Oxford: Blackwell) analysis of the same concept. Results suggest that while Stern's definition applies to ‘animal’ and ‘human being,’ it does not apply to ‘person’. A more coherent conceptual framework for neopersonalism thus is suggested. A ‘can-do teleontology’ maintains emphasis on the person's potentialities and inherent goal-oriented and goal-striving nature, avoids reduction of the person concept, relates the person to others by necessity, and is amenable to Stern's definition of ‘personality.’     

The ‘Emerging Church’ in America: Notes on the interaction of Christianities

The ‘Emerging Church’ is an American-born movement that dates to the late 1990s. It is fundamentally a movement of cultural critique in which the primary interlocutor is the dominant tradition in the United States, conservative Evangelicalism. In this article I address the phenomenon of Emerging Christianity based on historical, literary, and ethnographic analyses of Emerging Church advocates and critics. In particular, I argue that four points of dialogue characterize the status of Emerging in the United States: ‘post-foundational’ theology, ‘ancient-future’ worship, ‘missional’ evangelism, and a general posture of ‘deconversion.’ Ultimately, I present the story of the Emerging Church for its significance to two broad theoretical questions. First, how do new forms of religious identity come into being? And, second, for those working in the ‘anthropology of Christianity’: what happens when Christianities interact? In response to these questions, I stress the Janus-faced quality of Emerging Christianity and its reliance on the categories, narratives, and vocabulary of conservative Evangelicalism in constructing its thoroughgoing cultural critique.     

Wittgenstein and not-just-in-the-head cognition

Wittgenstein's later writings criticize the idea that the mind is an intrinsically representational device. More or less clearly apprehending certain limitations of identifying all aspects of cognition with ‘internal representation’, certain theorists in a variety of disciplines have mostly independently reached similar conclusions, which are reflected in notions like ‘distributed,’ ‘extended,’ and ‘situated’ cognition. We explore the variety of purposes for which these terms have been introduced into psychological theorizing and relate these to Wittgenstein's philosophy of psychology.     

Romantic jealousy as a social comparison outcome: When similarity stings

Two studies examined the role of perceived self-rival similarity in the experience of romantic jealousy, which is assumed to reflect threats to self-evaluation. Self-other similarity is one factor that determines whether social comparison yields assimilation or contrast. Based on the premise that people want their romantic partners to see themselves positively, it is predicted that people experience greater jealousy when comparing with an attractive rival in terms of similarities because similarity challenges one’s positive distinctiveness. People should also experience greater jealousy, however, when they compare themselves with an unattractive rival in a manner that renders their own weaknesses salient during the comparison process. The results support the ‘distinctiveness hypothesis,’ but are inconsistent with cognitive models of social comparison, which posit that people see themselves more positively either when their self-evaluations are assimilated to superior others or contrasted away from inferior others.     

Dreams of passage:: An object-relational perspective on a case of a Hindu death ritual

By examining the case of a death ritual in a Surinam-Hindu community in the Netherlands, the authors want to demonstrate the usefulness of object-relations theory in the study of religion. Because it focuses on the dynamic interaction between individual and culture, this psychological theory embraces a truly cultural-psychological approach. D.W. Winnicott's idea of ‘transitional phenomena’ is central in this respect. Cultural activities, such as participating in rituals and myths, are said to have a transitional function, when they sustain identity formation and coping with crises. Based on Arnold van Gennep's famous term ‘rites of passage’ as well as on the psychoanalyst Geza Róheim's insights into rites and myths of passage, the new term rêve de passage (dream of passage) is coined. Dreams may also have a transitional function in situations of crisis and change. As an example, we discuss the dream of one of the mourners in the case discussed. By using cultural meanings from her social and religious context—in particular, the notion of the mahapatra—the dream helps the mourner to cope with a difficult situation and to make the transition back to ordinary life. The article concludes that the concept of rêve de passage, as developed within the object-relational framework, is a promising tool for dream research in both religious studies and anthropology.     

The ‘circumstances’ of gestures: Proto-interrogatives and private gestures

The later Wittgenstein's emphasis on the social usage of language has been very influential in psychology, particularly in language acquisition research. This move toward a pragmatic position should also be applied to gestures in pre-linguistic children and to objects in the everyday contexts of use. The shared ‘forms of life’ presupposed by language involve pre-linguistic gestures and material ‘things’.Research on early communication has focused on proto-declarative and proto-imperative gestures. I extend this focus and propose further types of gestures: ‘proto-interrogatives’ - in which children “ask” for help or regulation from adults, and three types of ‘private gestures’ - ostensive, indexical and symbolic - in which children regulate their own behaviour. This diversity of gestures becomes apparent when objects are taken seriously. Wittgenstein's ‘language-games’ necessarily apply to games with objects and gestures as well: social meaning in all cases is emergent within the context of these ‘sign games’ and ‘circumstances.’     

What makes a hypothetical construct “hypothetical”? Tracing the origins and uses of the ‘hypothetical construct’ concept in psychological science

The “hypothetical construct” has been an important concept in philosophy of science for the past half century. References to the concept date as far back as 1943 (Loomba, 1943). Inconsistencies in the use of the term and the related ‘intervening variable’ concept prompted MacCorquodale and Meehl (1948) to distinguish the two concepts and propose conventions for their employment in psychological discourse. They recommended that ‘hypothetical construct’ designates theoretical concepts that “refer to processes or entities that are not directly observed” and, thus, fail to meet the requirements of intervening variables (p. 104). It is interesting to speculate what makes a hypothetical construct “hypothetical.” The motivation for attaching “hypothetical” to constructs is not always immediately apparent. The aim of this paper is to trace the origins of the expression ‘hypothetical construct’, delineate its employment in psychology, and explore the ontological and epistemological presuppositions that underlie conceptions of hypothetical constructs.     

A kinematic approach to the conceptual representations of this and that

The Italian demonstrative pronouns questo/a (‘this_[mas/fem]’) and quello/a (‘that_[mas/fem]’) implicitly convey information about objects’ distance with respect to the speaker. Our study investigated the referents of questo/a (‘this_[mas/fem]’) and quello/a (‘that_[mas/fem]’) by analysing their influence on reach-to-grasp actions towards objects located near to (12 cm) or far from (30 cm) the participant. Upon acoustic instruction containing one or the other pronoun, participants had to reach for and grasp a target object. Results showed an effect of pronoun on movement planning. When the object was in the far position, reaction times were faster for the congruent pronoun quello/a, whereas when it was in the near position they were faster for the congruent pronoun questo/a. Interactions between implied and real target distance suggest that the conceptual spaces of questo/a and quello/a do not map onto a strict distinction between peripersonal and extrapersonal space.