“Australian-born adventure writer Paul Raffaele doesn’t let a little danger stand in the way of a good story. In the course of his career, he has reported on modern-day slavery, dived with great white sharks and accompanied Afghan police into illegal poppy fields.

Now, in his weirdly compelling book, “Among the Cannibals: Adventures on the Trail of Man’s Darkest Ritual,” Raffaele, 64, who writes for Smithsonian magazine, intrepidly makes contact with 21st-century man-eaters. The author, who is recuperating from shrapnel wounds suffered on assignment during a suicide bombing attack in Afghanistan, spoke to me by telephone from his hotel in New York.

Schatz: Why do the Korawai in Papua New Guinea practice cannibalism?

Raffaele: They do not see it as they are eating human beings. I see it as a Stone-Age rationalization of disease that kills you, and you don’t really know why…. What they’ve come up with is this monster from the other world called a khakhua. He comes into the clan, and he inhabits the body of someone they know. And then begins to magically eat the insides of another clan member who eventually dies. And when he dies, the Korawai have to find the khakhua who killed him, so they search about and eventually come up with the khakhua and kill that person and eat that person. They have to get revenge against the khakhua.”

(via Bloomberg.com)

(Related: documentary on the Aghori sect in India-“Sadhus: India’s Holy Men” and “Cannibalism May Have Wiped Out Neanderthals”)

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“Myth is commonly taken to be words, often in the form of a story. A myth is read or heard. It says something. Yet there is an approach to myth that deems this view of myth artificial. According to the myth and ritual, or myth-ritualist, theory, myth does not stand by itself but is tied to ritual. Myth is no just a statement but an action. The least compromising form of the theory maintains that all myths have accompanying rituals and all rituals accompanying myths. In tamer versions some myths may flourish without rituals or some rituals without myths. Alternately, myths and rituals may originally operate together but subsequently go their separate ways. Or myths and rituals may arise separately but subsequently coalesce. Whatever the tie between myth and ritual, the myth-ritualist theory differs from other theories of myth and from other theories of ritual in focusing on the tie.”

(via Mythic Passages/Mythic Imagination Institute)

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Among the current onslaught of info on the web about scientific studies on meditation, I found this interesting post by Greg Downey about the late anthropologist Felicitas Goodman and her studies on altered states:

“Some readers may have thought I was doing my little anthropologist’s quibble with the research on gene expression in meditation in Relax your genes, when I wrote, ‘I’d be surprised if variations in these techniques (such as those that use chanting or movement, for example) had no effect at all on the resulting neural, cellular, and perhaps even genetic processes.’ Some of you might have thought to yourselves, ‘Sure, Greg, you always say stuff like that — you’re paid to say stuff like that as an anthropologist.’ But one of the things I was thinking about was the work of the late anthropologist, Felicitas Goodman, which I hadn’t really discussed at all on Neuroanthorpology.

I stumbled across the webpages for the Felicitas Goodman Institut (the page is in German), and the English discussion of her work, Ritual Body Postures and Ecstatic Trance, by Nana Nauwald, and the webpage for The Cuyamungue Institute, which Goodman founded, this morning. A bit of searching turned up an interview with Prof. Goodman at Conversations for Exploration.

Goodman’s own biography is pretty fascinating; she didn’t do her PhD in anthropology until she was in her 50s, already a veteran German professor at Ohio State where she emigrated after leaving Germany with an American husband (Glenn). She went on to teach anthropology at Denison University (Ohio), and is best known for her contributions to the study of ecstatic states, including trance and glossalalia (speaking in tongues). She wrote a number of works, including Where the Spirits Ride the Wind: Trance Journeys and Other Ecstatic Experiences and Speaking in Tongues: A Cross-Cultural Study of Glossolalia (now out in a new edition, according to Amazon). After falling in love with the area around Santa Fe, Goodman helped to found The Cuyamungue Institute in New Mexico, which, according to the institute’s website, ‘continues her research into altered states of consciousness and holds workshops about the postures which she admits are but one door to alternate reality.’”

(via Neuroanthropology)

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