Abstract available in the American Journal of Physical Anthropology

Abstract available in the American Journal of Physical Anthropology

Abstract available in the American Journal of Physical Anthropology

Abstract available in the American Journal of Physical Anthropology

Abstract available in the American Journal of Physical Anthropology

This article considers forensic anthropologists’ roles in negotiating the concept of criminality in biohistorical cases, those investigations of the famous and infamous dead that are driven by public interest rather than traditional medicolegal relevance. We review three biohistorical cases from the United States: the purported skull of a martyred Catholic priest from sixteenth century Georgia, the Mountain Meadows Massacre that occurred in Utah in the mid-nineteenth century, and the search for Billy the Kid’s grave in New Mexico. We find that anthropologists have active and passive roles in the manufacture, assignment, and sometimes denial of criminality in these cases. Additionally we explore how the analysis and discussion of violence in these biohistorical cases reflects two concepts that are distinctive to United States’ history, notably manifest destiny and the idea of closure in historical narratives. The perception that the present order is a natural culmination of history, and that the past is truly past underestimates the relevance and impact of labelling past personages as criminals to contemporary culture. As a result, forensic anthropologists’ negotiation of criminality in U.S. biohistorical cases is fraught with nebulous ethical challenges and tangible consequences.

Peer sexuality educators' accounts of their work reveal two approaches to empathy with their students: affinity and alliance. ‘Affinity-based empathy’ rests on the idea that the more commonalities sexuality educators and students share (or perceive they share), the more they will be able to empathise with one another, while ‘alliance-based empathy’ is an analytical process of considering the social contexts that shape others' lives. We assess the potential for each source of empathy to equip peer sexuality educators to counter hierarchical models of teaching and learning, effect social change and promote the interests of youth. Because shared identity categories prove difficult to manage and sustain, we find affinity alone does not offer peer sexuality educators lasting opportunities to work with young people. In contrast, developing alliance-based empathy prepares peer educators – indeed, all sexuality educators – to identify inequalities or barriers that others face and seek ways to foster social change. We conclude with recommendations for future research.

The lives of kings, poets, authors, criminals and celebrities are a perpetual fascination in the media and popular culture, and for decades anthropologists and other scientists have participated in 'post-mortem dissections' of the lives of historical figures. In this field of biohistory, researchers have identified and analyzed these figures' bodies using technologies such as DNA fingerprinting, biochemical assays, and skeletal biology. This book brings together biohistorical case studies for the first time, and considers the role of the anthropologist in the writing of historical narratives surrounding the deceased. Contributors theorize biohistory with respect to the sociology of the body, examining the ethical implications of biohistorical work and the diversity of social theoretical perspectives that researchers' work may relate to. The volume defines scales of biohistorical engagement, providing readers with a critical sense of scale and the different paths to 'historical notoriety' that can emerge with respect to human remains.

Why did Americans vote for Donald Trump in the 2016 Presidential election? Social scientists have proposed a variety of explanations, including economic dissatisfaction, sexism, racism, Islamophobia, and xenophobia. The current study establishes that, independent of these influences, voting for Trump was, at least for many Americans, a symbolic defense of the United States’ perceived Christian heritage. Data from a national probability sample of Americans surveyed soon after the 2016 election shows that greater adherence to Christian nationalist ideology was a robust predictor of voting for Trump, even after controlling for economic dissatisfaction, sexism, anti-black prejudice, anti-Muslim refugee attitudes, and anti-immigrant sentiment, as well as measures of religion, sociodemographics, and political identity more generally. These findings indicate that Christian nationalist ideology—although correlated with a variety of class-based, sexist, racist, and ethnocentric views—is not synonymous with, reducible to, or strictly epiphenomenal of such views. Rather, Christian nationalism operates as a unique and independent ideology that can influence political actions by calling forth a defense of mythological narratives about America’s distinctively Christian heritage and future.

Due to the unique cultural niche inhabited by “paranormal” beliefs and experiences, social scientists have struggled to understand the relationship between religion and the paranormal. Complicating matters is the fact that extant research has primarily focused upon North America, leaving open the possible relationship between these two spheres of the supernatural in less religiously pluralistic contexts. Using data from a random, national survey of Italian citizens, we examine the nature of the relationship between religiosity and paranormal beliefs in a largely Catholic context. We find a curvilinear relationship between religiosity and paranormal beliefs among Italians, with those at the lowest and highest levels of religious participation holding lower average levels of “paranormal” belief than those with moderate religious participation. This pattern reflects how two influential social institutions, religion and science, simultaneously define the paranormal as outside of acceptable realms of inquiry and belief.