Response

The theme of love has long been neglected in studies on African myths. The often-heard explanation is that African myths and folktales do not tell stories about love because they primarily express social interests and obligations while love ‐ intended as both emotional imperative and biological drive ‐ is an individual need and feeling. This latter definition relies on a very specific understanding of ‘love’: the Romantic love of 19th century European novels. This paper argues that when love means attraction, affection, passion, and necessity, it turns up as liaisons dangereuses in many African narratives. Love becomes a driving force that generates gender constructions by reinforcing the unity of the couple or by fuelling the struggle between partners. In the case of Kabyle narratives (Algeria),1 conceptualisations of love as well as the relationships between myths and folktales are explored by analyzing formula tales2 and the only known collection of Kabyle Berber myths: those collected by Leo Frobenius, ethnologist and historian of religion, at the beginning of the 20th century and published in the first volume of his Volksmarchen der Kabylen in 1921. The discussion of the relationship between Kabyle myths and folktales touches upon a well-known interpretative problem in the study of religion: the articulation of myth and ritual with history as communities respond to sweeping social, political, and religious changes, such as the coming of Islam, colonization, decolonization, and globalization.     

Persian tales on the couch: Notes on folktales as the mirror of the contemporary cultural struggles with gender and sexuality

Abstract

This paper presents a report on our psychoanalytic investigation of cultural folktales, myths, and fables, in which we study, primarily, the extent to which such narratives lurk behind contemporary representations of men and women. Our aim is to identify the multiple narrative structures that form the core plots and storylines of these tales. Following Roland Barthes’ work on mythologies, we want to decode the tales’ ideological components by deciphering the axiomatic assumptions these tales make about the nature of perceived social reality. This represents an attempt to study a mind that is derived from the text. More specifically, we study narratives whose storylines revolve around the struggle between men and women in order to identify the culture’s core concerns about and preoccupations with the relationship between the sexes. We believe that cultural myths or folktales are a royal road to a nation’s collective conscience, and include gendered patterns of defenses, obsessions, fears, and paranoia.     

Queer Muslim love: a time for ijtihad

ABSTRACT

Across the globe, Muslim communities have developed, and are continuing to develop, a theology of compassion, non-judgmental attitudes, and support toward queer Muslims. This discourse uses ijtihadic analysis to support acceptance of queer Muslim love, because religion is a strong and deep social construct that acts as a moral compass where Muslim queers learn to feel “unacceptable”, “bad”, and “worthless” and under the mercy of the horrified gaze of mainstream, heteropatriarchy, which uses religious arguments to contest the rights enshrined in the South African constitution. It provides a case study as a pedagogical reflection to share intentions, process, and outcomes of sexual diversity workshops to support queer Muslim love to broadly raise critical consciousness about alternative sexual orientations and identities.     

Memory and mystery: the cultural selection of minimally counterintuitive narratives

We hypothesize that cultural narratives such as myths and folktales are more likely to achieve cultural stability if they correspond to a minimally counterintuitive (MCI) cognitive template that includes mostly intuitive concepts combined with a minority of counterintuitive ones. Two studies tested this hypothesis, examining whether this template produces a memory advantage, and whether this memory advantage explains the cultural success of folktales. In a controlled laboratory setting, Study 1 found that an MCI template produces a memory advantage after a 1-week delay, relative to entirely intuitive or maximally counterintuitive cognitive templates. Using archival methods, Study 2 examined the cognitive structure of Grimm Brothers folktales. Compared to culturally unsuccessful folktales, those that were demonstrably successful were especially likely to fit an MCI template. These findings highlight the role of human memory processes in cultural evolution.     

GALILEO STILL GOES TO JAIL: CONFLICT MODEL PERSISTENCE WITHIN INTRODUCTORY ANTHROPOLOGY MATERIALS

Historians have long since rejected the dubious assertions of the conflict model, with its narratives of perennial religion versus science combat. Nonetheless, this theory persists in various academic disciplines, and it is still presented to university students as the authoritative historical account of religion–science interactions. Cases of this can be identified within modern anthropology textbooks and reference materials, which often recapitulate claims once made by John W. Draper and Andrew D. White. This article examines 21st‐century introductory anthropology publications, demonstrating how such works perpetuate religion–science myths and the notion that history has been replete with inevitable religion versus science warfare. In particular, this study reveals how such introductory materials propagate discord narratives associated with the Scientific Revolution and the Enlightenment. Affiliated with these anecdotes are oversimplified accounts of religious responses to heliocentrism and evolutionary theory, as well as claims that science has invariably led to the usurpation of religious belief and secularization from Galileo onwards.     

Asymmetrical stimulus generalization following differential fear conditioning

Rodent ultrasonic vocalizations (USVs) are ethologically critical social signals. Rats emit 22 kHz USVs and 50 kHz USVs, respectively, in conjunction with negative and positive affective states. Little is known about what controls emotional reactivity to these social signals. Using male Sprague–Dawley rats, we examined unconditional and conditional freezing behavior in response to the following auditory stimuli: three 22 kHz USVs, a discontinuous tone whose frequency and on–off pattern matched one of the USVs, a continuous tone with the same or lower frequencies, a 4 kHz discontinuous tone with an on–off pattern matched to one of the USVs, and a 50 kHz USV. There were no differences among these stimuli in terms of the unconditional elicitation of freezing behavior. Thus, the stimuli were equally neutral before conditioning. During differential fear conditioning, one of these stimuli (the CS⁺) always co-terminated with a footshock unconditional stimulus (US) and another stimulus (the CS⁻) was explicitly unpaired with the US. There were no significant differences among these cues in CS⁺-elicited freezing behavior. Thus, the stimuli were equally salient or effective as cues in supporting fear conditioning. When the CS⁺ was a 22 kHz USV or a similar stimulus, rats discriminated based on the principal frequency and/or the temporal pattern of the stimulus. However, when these same stimuli served as the CS⁻, discrimination failed due to generalization from the CS⁺. Thus, the stimuli differed markedly in the specificity of conditioning. This strikingly asymmetrical stimulus generalization is a novel bias in discrimination.     

The nanotechnological golem

We give reasons for the importance of old narratives, including myths, in ethical thinking about science and technology. On the example of a legend about creating artificial men we explore the side effects of having too much success and the problem of intermediate social status of bioengineered artefacts.     

The fragmentation of the religious tradition of the creation,after‐life and morality: Modernity not post‐modernity

Religion asks three central questions: ‘What becomes of us after death?’, ‘How should we lead a moral life?’, and ‘How and why were the universe, life and human beings created?’ In the past, these questions were answered together as part of a single unified narrative. From the mid‐nineteenth century onwards, the growth of modern science and of spiritualism led to a fragmentation of this religious tradition so that the questions are now often asked separately and the answers combined in unexpected ways. This phenomenon is an outgrowth of modernity, not post‐modernity. Post‐modernists have suggested that there has been a recent, new and definitive ending of modernity with a collapse of all dominant grand narratives. Religion is one of the grand narratives supposed to have suddenly unravelled and fragmented in this recent sea‐change, although post‐modernists in general have not bothered to provide the empirical evidence to demonstrate this. The detailed account of the long, slow process of religious fragmentation and the particular role of nineteenth‐century spiritualism given here shows that the post‐modernist thesis does not work for Europe's most important grand narrative—the Christian religion. We can see rather a process of slow unravelling of the origins which go back at the very least to the latter half of the nineteenth century, a time of classic modernity and confidence in progress. This tendency towards fragmentation has continued at least in Europe, but religion persists; it has not experienced the mushroom rise and sudden implosion that has characterised the (until recently) fashionable, grand narratives of the secular intellectuals. We are living in modern, not post‐modern, times.     

Performance on Raven's Matrices by African and White University Students in South Africa

Untimed Raven's Standard Progressive Matrices (SPM) were administered to 309 17- to 23-year-old students at the University of the Witwatersrand and the Rand Afrikaans University in Johannesburg, South Africa (173 Africans, 136 Whites; 205 women, 104 men). African students solved an average of 44 of the 60 problems whereas White students solved an average of 54 of the problems (p<.001). By the standards of the 1993 US normative sample, the African university students scored at the 14th percentile and the White university students scored at the 61st percentile (IQ equivalents of 84 and 104, respectively). The African–White differences were found to be greater on those items of the SPM with the highest item–total correlations, indicating a difference in g, or the general factor of intelligence. A small sex difference favoring males was found in both the African and the White samples, but unrelated to g.     

Religion and the Survival of 1010 Hospitalized Veterans

Objective: To examine the effects of religious affiliation and religious coping on survival of acutely-hospitalized medically-ill male veterans following discharge. Sample and Methods: Between 1987 and 1989, comprehensive psychosocial and physical-health evaluations were performed on a consecutive sample of 1010 patients ages 20–39 and 65–102 years admitted to the general medicine and neurology services of the Veterans Administration (VA) Medical Center in Durham, North Carolina. Religious affiliation and religious coping (the degree to which a patient relied on his religious faith for comfort and strength) were among the variables assessed. Subjects or surviving family members were contacted by telephone in 1996–97 to determine vital status; dates of death were confirmed by the Veterans Administration's Beneficiary Identification and Records Locator Subsystem (BIRLS), death certificate, or the National Death Index. Cox proportional-hazards regression was used to model the effects of religious variables on time to death, controlling for demographic, social, psychiatric, and physical-health covariates. Results: Follow-up was obtained on all 1010 patients. During the observation period, 673 patients died. While a higher proportion of conservative Protestants than members of other religious groups died during this time (70.5% vs. 64.3%, p = .04), the association disappeared once covariates were controlled. Religious coping was unrelated to survival in both bivariate and multivariate analyses (hazard ratio 1.00, 95% CI 0.99–1.01). Conclusions: Neither religious affiliation nor dependence on religion as a coping behavior predicted survival in this sample of medically-ill male veterans. Several reasons for the absence of an effect are explored, notably the fact that the mortality force exerted by age, medical diagnosis, and severity of physical-health problems overwhelmed the weaker effects of psychosocial variables.     

Legacies of Racism

This article offers a qualitative review of the narratives presented in this special issue of the Journal of Counseling & Development on racism. The author describes some of the collective themes that emerge from the narratives associated with the devastating, multifaceted effects of racism in the United States. The narratives individually and collectively help to deconstruct myths and stories that perpetuate racism and other forms of prejudice. A critical thinking model is presented that professionals in the fields of mental health and education might use to encourage students and others to take a closer look at racism and discover ways to move beyond prejudice and intolerance.     

Black–White differences on the g-factor in South Africa: a “Jensen Effect” on the Wechsler Intelligence Scale for Children — revised

A test is made to determine whether South African Black–White differences on various tests of cognitive performance are like the Black–White differences in the United States in being positively associated with a test's g loadings, where g is the general factor of intelligence. Data are analyzed from Skuy, Schutte, Fridjhon and O'Carroll [Skuy, M., Schutte, E., Fridjhon, P., & O'Carroll, S. (2001). Suitability of published neuropsychological test norms for urban African secondary school strudents in South Africa. Personality and Individual Differences, 30, 1413–1425) of 154 13- to 15-year-old secondary school students in Soweto, Johannesburg, on the Wechsler Intelligence Scale for Children–Revised (WISC-R). The more highly correlated a sub-test was with g, the more it predicted the African–White difference (r =0.77, p=0.05). The effect remained even when the Vocabulary sub-test was excluded or when g was extracted from the Black rather than from the White standardization sample (r=0.60, P<0.05), as it did as well if Spearman's rho was used instead of Pearson's r (g from Whites=0.74, g from Blacks=0.74, P< 0.005). Understanding observed Black–White differences around the world requires new research on the nature and nurture of g.     

Personality and the coherence of psychotherapy narratives

The stories people construct about themselves and their social worlds are key aspects of their identities [Bruner, J. S. (1990). Acts of meaning. Cambridge, MA: Harvard University Press; McAdams, D. P. (2001). The psychology of life stories. Review of General Psychology, 5, 100–122]. Whereas certain expected life experiences (e.g., leaving home, getting a job) may be relatively easy to narrate, more unexpected and difficult events, such as undergoing psychotherapy, may pose a challenge to successful narration. Yet it is especially important to successfully narrate one’s experience in psychotherapy in order to maintain the gains from treatment [Frank, J. D. (1961). Persuasion and healing: A comprehensive study of psychotherapy. Baltimore, MD: Johns Hopkins University Press; Spence, D. P. (1982). Narrative truth and historical truth: Meaning and interpretation in psychoanalysis. New York: W.W. Norton]. The present study collected psychotherapy narratives from 76 adult former clients and coded them for the fundamental story criterion of coherence [Baerger, D. R., & McAdams, D. P. (1999). Life story coherence and its relation to psychological well-being. Narrative Inquiry, 9, 69–96]. Former clients that were high in trait Openness to experience and those at higher stages of ego development told more coherent stories about therapy. The relationship between ego development and narrative coherence remained significant even when controlling for Openness. The findings suggest that high ego development may provide narrators with the kind of sophisticated frameworks for meaning-making that are especially well-suited for the important task of making good sense of psychotherapy.     

What Love Is Not: Lessons from Martin Luther King,Jr.

Focusing on the concept and practice of love sheds light on Martin Luther King, Jr.’s negative political theology. King was fundamentally concerned with what love is not, and it is this negation that colors his political vision. I do not take King’s political theology to be either primarily derivative of American liberal Protestantism or primarily derivative of folk African American religion, or of some syncretism of these. Rather, I take King to be participating in a tradition of negative theology that pairs the critique of idolatry with attention outward and inward, to the marginalized and to spiritual life.     

WHAT IS IMMANENT IN JUDAISM? Transcending A Secular Age

This essay takes on the implicit claim in Taylor's A Secular Age, forecast in some of his earlier writings, that the desire for a meaningful life can never be satisfied in this life. As a result, A Secular Age is suffused with a tragic view of existence; its love of narratives of religious longing makes no sense otherwise. Yet there are other models of religion that lend meaning to existence, and in the majority of this essay, I take up one model that Taylor ignores in A Secular Age, namely that of a God who is immanent in social life throughout religious law. Turning to Maimonides's account of divine law in the Guide of the Perplexed, I argue that a vision of the divine law that is divine because of its effects in society, namely the promotion of human welfare, can mend the relations between varying kinds of believers and unbelievers in a way that Taylor thinks is impossible. A God who commands laws is a God who inaugurates an “anthropocentric shift” long before current understandings of secularization see it beginning.     

IN THE BEGINNING: THE ROLE OF MYTH IN RELATING RELIGION,BRAIN SCIENCE,AND MENTAL WELL‐BEING

Building upon the insights of scholars attuned to story, narrative, and myth, this article explores the relationship between myth, science, and religion. After clarifying the interplay of the three terms—story, narrative, and myth—and the preference for the term myth, this article will argue that myth can serve as a medium through which religion, neuroscience, and mental well‐being interact. Such an exploration will cover the role of myths in religion, the neurological basis of myth, and the practices of narrative psychology and bibliotherapy. The article will conclude with suggestions for understanding and utilizing the relationship between myth and the scholarly study of the relationship between science and religion. This article ultimately suggests that myth can operate as a methodological aid to the science‐and‐religion field.     

Religion and politics among Arab seafarers in Britain in the early twentieth century

For the communities of Arab seafarers who settled at British ports, religion and politics were two domains that remained closely intermeshed throughout the first half of the twentieth century. A number of international Islamic organizations were active among the Arab seafarers during this time. The Islamic Society and the Western Islamic Association were active among these Arab seafaring communities during periods of acute tension and unrest. After the 1919 race riots, the Islamic Society called for reconciliation and understanding rather than resistance, and in 1930 the Western Islamic Association sought to counter the activities of those Arabs who chose resistance and solidarity with the Communist‐led Seamen's Minority Movement. The North African‐based ^c Alawi tariqa creaud something of a religious revival among the Arab seafarers during the 1930s and 1940s. Its efforts appear to have been welcomed and supported by the British authorities as a useful counter to Communist propaganda.     

Myth, identity and belonging: The Rishi of Bengal/Bangladesh

This essay discusses the politics and relevance of myth and myth making in relation to the subordination of Untouchables in South Asia. Through the case study of one particular group – the Muchi-Rishi of Bengal/Bangladesh, traditionally skinners, leather-workers and musicians – it is argued that ex-Untouchables do not share the ideology of caste which places them on the lowest echelon of society. This is in contrast with the case of ‘Untouchable myths of origin’ offered by anthropological research (Michael Moffatt, Robert Deliège) in South India, Tamil Nadu. However, another set of counter-myths recounted by the Rishi, centred around the figure of Ruidas, offers an alternative which allows them to gain a self-ascribed identity. Far from engaging in a ‘theological’ struggle, the idiom of religion and myth becomes for these ‘ex-Untouchables’ and subaltern groups a ‘place of resistance’ from which they can hope to better themselves also in the economic, social and political spheres, as part of their overall endeavour to achieve full human dignity. For some Rishi, this process has taken the form of a long journey from being defined an ‘Untouchable’ to becoming a Dalit.     

Towards a biblical psychoanalysis: a second look at the first book

Freud's materialistic treatment of religion has discouraged and stigmatised inquiries concerning the potential theoretical and clinical utility that biblical stories could offer to the ongoing development of psychoanalysis. As a result, the historical development of psychoanalysis has been disproportionally influenced by the Hellenic ideals that influenced the German humanistic pedagogical value of Bildung, to which Freud was an ardent disciple. However, since it has consistently been recognised that Western culture has been mutually influenced by both biblical and Hellenistic attitudes, it may be warranted to extend this dialectal interplay into the realm of individual psychology, in the process delimiting a space whereby psychoanalysis and biblical thought can constructively coexist. In this vein, prototypical myths from the Greek and biblical traditions can reliably be situated on a psycho-mythological continuum, with Greek myths representing a less integrated level of ego development and biblical narratives reflecting an unambivalent, higher level of psychological organisation. The Greek mythology of Oedipus and the biblical Binding of Isaac has been chosen to illustrate this dynamic.