[Front Matter and Table of Contents]: The front matter for the 1983 issue of Sociologus, including the editorial board, founding information, and the table of contents for Volume 33, Number 1. It lists articles on crisis cults, Ayurvedic psychotherapy, the Ayoréode people, and kinship terminology in Indonesia. [Über die Selbstorganisation von Krisenkulturen (Teil 1): Einleitung und Definition]: The introduction to Friedrich Valjavec's study on crisis cults. He defines crisis cults as ritually organized group reactions to identity crises (cognitive, social, political, or religious) and argues for a system-theoretical interpretation focused on formal organizational conditions and self-organization rather than just typologies or historical parallels. [Melanesische Krisenkulte: Cargo-Bewegungen und soziale Dynamik]: An analysis of Melanesian Cargo cults as a specific form of crisis cult. Valjavec discusses how these movements reinterpret Western influences through traditional frameworks to seek autonomy and material wealth. He explores the role of prophets, the transformation of ritual into political institutionalization, and the function of these movements as innovative potentials for social change. [Eigendynamik einer Bewegung: Die John-Frum-Bewegung auf Tanna]: A detailed case study of the John Frum movement on Tanna, Vanuatu. Valjavec traces its history from the 1940s to the 1980s, highlighting its shift from a cargo-oriented cult to a political-traditionalist movement resisting both colonial influence and modern centralist nationalism. He emphasizes the role of the Kawa ritual and the movement's adaptation to changing socio-political contexts. [Soziale und ökonomische Hintergründe des Protests auf Tanna]: An examination of the specific triggers for the John Frum movement, including the impact of WWII, fluctuations in copra prices, and the oppressive 'Law Tanna' imposed by Presbyterian missions. Valjavec argues that the movement arose from the failure of both colonial and traditional mechanisms to manage the disintegration of social ties and marriage alliances. [Die Rolle des sozial Imaginären: Ahnenkult und kognitive Reorientierung]: This section explores the 'social imaginary' in Melanesian cultures, specifically how ancestor cults, dreams, and trance states provide a framework for innovation and social regulation. Valjavec argues that Cargo cults are not irrational mass hysteria but pragmatic attempts to rationalize complex changes using traditional cognitive tools, allowing for the revision of ideologies based on experience. [Kritik der Paradigmen-Theorie und soziale Differenzierung]: Valjavec critiques the application of Kuhn's paradigm theory to Cargo cults, arguing that social paradigms are never pure and that crisis cults are not just precursors to secularization. He posits that social systems evolve through the generation of variants by active minorities, leading to increased complexity and a tense coexistence of competing worldviews rather than simple substitution. [Introduction: India's Health Care System and Medical Pluralism]: This introduction examines the historical and cultural context of India's medical pluralism, focusing on the coexistence of Ayurveda and Western medicine. It discusses how medical systems are embedded in cultural values and how colonial history led to a hierarchy where ideologies often overshadow efficacy, resulting in cognitive dissonance between practitioners and patients. [Ayurveda and Psychotherapy: Basic Principles]: A detailed theoretical analysis of Ayurvedic psychotherapy based on classical Sanskrit texts like the Caraka and Susruta Samhitas. The section explores the holistic body-mind entity, the classification of insanity (unmada) into endogenous and exogenous forms, and the role of humours (dosas) and the heart as the seat of consciousness. It also compares Indian concepts of the unconscious and the psyche (atman) with Western psychological frameworks. [The Contemporary Practice of Ayurvedic Psychotherapy: Narotam Shastri]: An ethnographic study of Narotam Shastri, a traditional Ayurvedic healer specializing in psychic disturbances near Delhi. The section describes his ashram setting, his hereditary background, and his unique therapeutic model that combines herbal pharmacology with behavioral guidance. It details his nosological classifications, which link insanity to both humoral imbalance and the stresses of modern social change, and provides case studies of his diverse clientele. [References and Synopsis: Words and Plants]: Bibliography for the Ayurvedic psychotherapy study and a German synopsis summarizing the research on Narotam Shastri's practice and its relation to classical traditions. [Die Ayoréode (Ostbolivien) zwischen Missionierung und Entwicklungshilfe]: A critical analysis of a failed development project for the Ayoréode Indians in Eastern Bolivia, managed by the organization APCOB. The author details the transition of the Ayoréode from nomadic hunters to sedentary mission residents and critiques the APCOB project in Jinca for its lack of empirical investigation, poor communication, internal conflicts among anthropologists, and failure to respect indigenous social structures. It argues that the project resulted in the abandonment of the settlement and increased dependency. [Critique of Development Aid and Bibliography]: The concluding critique of the APCOB project, emphasizing the need for professional management and cross-disciplinary expertise in development aid. Includes a comprehensive bibliography of sources related to the Ayoréode and a summary in English. [A Transitional Relationship Terminology of Asymmetric Prescriptive Alliance among the Makassai]: This segment introduces a study of the Makassai people of Eastern Indonesia, focusing on their relationship terminology. Building on Rodney Needham's evolutionary schema for kinship systems, the author argues that the Makassai represent a previously unidentified 'transitional' class of terminology that bridges symmetric two-section systems and unequivocally asymmetric prescriptive ones. [The Makassai Relationship Terminology: Ethnographic Context and Data]: This section introduces the Makassai people of eastern Timor, a Non-Austronesian linguistic group. It reviews the existing ethnographic record and provides comprehensive tables of relationship terminology collected by various researchers, including the author's own data from 1966-1967. It details the linguistic qualifiers used for gender and relative age within the kinship system. [Comparative Tables of Makassai Relationship Terms]: A series of four tables presenting Makassai relationship terminology as recorded by different authorities (Correia, anonymous sources, Capell, Forman, and Hicks). The tables map specific terms to genealogical levels and specific relatives, providing a basis for structural analysis of the kinship system. [Structural Analysis: Asymmetric Prescriptive Alliance among the Makassai]: The author analyzes the Makassai terminology to demonstrate its lineal and asymmetric prescriptive character. He identifies the Makassai as the first Non-Austronesian group in Indonesia with such a system. The section explains the triadic division of the social world into agnates, wife-givers (umaraha), and wife-takers (tupumata), and discusses how qualifiers are used to distinguish marriageable from prohibited cross-cousins (MBC vs FZC). [Bibliography and References]: A comprehensive list of academic references cited in the essay, focusing on the ethnography of Timor, kinship theory, and Indonesian social structures. [The Ethnologist as Fieldworker: Reflections on Witchcraft and Role Expectations in Cameroon]: Peter Krafczyk discusses the methodological challenges of researching traditional healing and witchcraft in Cameroon. He explores how local perceptions of 'white magic' and colonial history (specifically forced labor on Mount Koupé) lead to the ethnologist being cast in roles such as the 'exploitative European' or the 'sorcerer's apprentice.' He proposes 'reciprocal participant observation' as a way to clarify roles and build trust with healers. [The Ethnologist as Expert Witness in Court]: Jürgen Jensen argues for the role of ethnologists as expert witnesses in German courts, particularly in cases involving non-European defendants. He explains how ethnological expertise can clarify cultural motivations and norms that might be misunderstood by the judiciary. The section outlines the practicalities of preparing such reports and the ethical implications of applying ethnological knowledge within the justice system.
The front matter for the 1983 issue of Sociologus, including the editorial board, founding information, and the table of contents for Volume 33, Number 1. It lists articles on crisis cults, Ayurvedic psychotherapy, the Ayoréode people, and kinship terminology in Indonesia.
Read full textThe introduction to Friedrich Valjavec's study on crisis cults. He defines crisis cults as ritually organized group reactions to identity crises (cognitive, social, political, or religious) and argues for a system-theoretical interpretation focused on formal organizational conditions and self-organization rather than just typologies or historical parallels.
Read full textAn analysis of Melanesian Cargo cults as a specific form of crisis cult. Valjavec discusses how these movements reinterpret Western influences through traditional frameworks to seek autonomy and material wealth. He explores the role of prophets, the transformation of ritual into political institutionalization, and the function of these movements as innovative potentials for social change.
Read full textA detailed case study of the John Frum movement on Tanna, Vanuatu. Valjavec traces its history from the 1940s to the 1980s, highlighting its shift from a cargo-oriented cult to a political-traditionalist movement resisting both colonial influence and modern centralist nationalism. He emphasizes the role of the Kawa ritual and the movement's adaptation to changing socio-political contexts.
Read full textAn examination of the specific triggers for the John Frum movement, including the impact of WWII, fluctuations in copra prices, and the oppressive 'Law Tanna' imposed by Presbyterian missions. Valjavec argues that the movement arose from the failure of both colonial and traditional mechanisms to manage the disintegration of social ties and marriage alliances.
Read full textThis section explores the 'social imaginary' in Melanesian cultures, specifically how ancestor cults, dreams, and trance states provide a framework for innovation and social regulation. Valjavec argues that Cargo cults are not irrational mass hysteria but pragmatic attempts to rationalize complex changes using traditional cognitive tools, allowing for the revision of ideologies based on experience.
Read full textValjavec critiques the application of Kuhn's paradigm theory to Cargo cults, arguing that social paradigms are never pure and that crisis cults are not just precursors to secularization. He posits that social systems evolve through the generation of variants by active minorities, leading to increased complexity and a tense coexistence of competing worldviews rather than simple substitution.
Read full textThis introduction examines the historical and cultural context of India's medical pluralism, focusing on the coexistence of Ayurveda and Western medicine. It discusses how medical systems are embedded in cultural values and how colonial history led to a hierarchy where ideologies often overshadow efficacy, resulting in cognitive dissonance between practitioners and patients.
Read full textA detailed theoretical analysis of Ayurvedic psychotherapy based on classical Sanskrit texts like the Caraka and Susruta Samhitas. The section explores the holistic body-mind entity, the classification of insanity (unmada) into endogenous and exogenous forms, and the role of humours (dosas) and the heart as the seat of consciousness. It also compares Indian concepts of the unconscious and the psyche (atman) with Western psychological frameworks.
Read full textAn ethnographic study of Narotam Shastri, a traditional Ayurvedic healer specializing in psychic disturbances near Delhi. The section describes his ashram setting, his hereditary background, and his unique therapeutic model that combines herbal pharmacology with behavioral guidance. It details his nosological classifications, which link insanity to both humoral imbalance and the stresses of modern social change, and provides case studies of his diverse clientele.
Read full textBibliography for the Ayurvedic psychotherapy study and a German synopsis summarizing the research on Narotam Shastri's practice and its relation to classical traditions.
Read full textA critical analysis of a failed development project for the Ayoréode Indians in Eastern Bolivia, managed by the organization APCOB. The author details the transition of the Ayoréode from nomadic hunters to sedentary mission residents and critiques the APCOB project in Jinca for its lack of empirical investigation, poor communication, internal conflicts among anthropologists, and failure to respect indigenous social structures. It argues that the project resulted in the abandonment of the settlement and increased dependency.
Read full textThe concluding critique of the APCOB project, emphasizing the need for professional management and cross-disciplinary expertise in development aid. Includes a comprehensive bibliography of sources related to the Ayoréode and a summary in English.
Read full textThis segment introduces a study of the Makassai people of Eastern Indonesia, focusing on their relationship terminology. Building on Rodney Needham's evolutionary schema for kinship systems, the author argues that the Makassai represent a previously unidentified 'transitional' class of terminology that bridges symmetric two-section systems and unequivocally asymmetric prescriptive ones.
Read full textThis section introduces the Makassai people of eastern Timor, a Non-Austronesian linguistic group. It reviews the existing ethnographic record and provides comprehensive tables of relationship terminology collected by various researchers, including the author's own data from 1966-1967. It details the linguistic qualifiers used for gender and relative age within the kinship system.
Read full textA series of four tables presenting Makassai relationship terminology as recorded by different authorities (Correia, anonymous sources, Capell, Forman, and Hicks). The tables map specific terms to genealogical levels and specific relatives, providing a basis for structural analysis of the kinship system.
Read full textThe author analyzes the Makassai terminology to demonstrate its lineal and asymmetric prescriptive character. He identifies the Makassai as the first Non-Austronesian group in Indonesia with such a system. The section explains the triadic division of the social world into agnates, wife-givers (umaraha), and wife-takers (tupumata), and discusses how qualifiers are used to distinguish marriageable from prohibited cross-cousins (MBC vs FZC).
Read full textA comprehensive list of academic references cited in the essay, focusing on the ethnography of Timor, kinship theory, and Indonesian social structures.
Read full textPeter Krafczyk discusses the methodological challenges of researching traditional healing and witchcraft in Cameroon. He explores how local perceptions of 'white magic' and colonial history (specifically forced labor on Mount Koupé) lead to the ethnologist being cast in roles such as the 'exploitative European' or the 'sorcerer's apprentice.' He proposes 'reciprocal participant observation' as a way to clarify roles and build trust with healers.
Read full textJürgen Jensen argues for the role of ethnologists as expert witnesses in German courts, particularly in cases involving non-European defendants. He explains how ethnological expertise can clarify cultural motivations and norms that might be misunderstood by the judiciary. The section outlines the practicalities of preparing such reports and the ethical implications of applying ethnological knowledge within the justice system.
Read full text