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Pilgrim journeys are popular religious phenomena that are based on ritual interaction with culturally postulated counterintuitive supernatural agents. This article uses results taken from an anthropological Ph. D. thesis on cognitive aspects of Hindu pilgrimage in Nepal and Tibet. Cognitive theories have been neglected in pilgrimage studies but they offer new perspectives on belief structures and ritual action and call into question some of the current assumptions in this research field. Pilgrim journeys often involve flows of substance of anthropomorphic character. Transferring substance in pilgrimage means leaving material at the pilgrimage site and then receiving other materials to take home. Pilgrim journeys imply ritual interaction, intuitions and ideas regarding the management of sin, impurity and evil. They also imply reception of blessings along with divine agency. This paper investigates how assumptions about agency, psychological essentialism and contagion connected to supernatural agents provides an important selective pressure in formation of beliefs related to pilgrimage. This paper shows that the transfer of substances is an operation on ritual instruments. It creates a supernatural immediacy effect in pilgrims, in the sense suggested by Lawson and McCauley. [ABSTRACT FROM AUTHOR]

The ongoing retreat of glaciers in the Hindu Kush-Himalaya (HKH) is associated with climate change. While deglaciation can cause a suite of impacts, one of the most visible and tangible impacts is the formation of glacial lakes. Some of these lakes can burst out causing large flash floods with the potential to cause significant damage to property, lives and livelihoods. At the moment, knowledge of the current glacial lake outburst flood (GLOF) risk in the HKH is incomplete, and a proper risk assessment is often circumvented. There is a need for a comprehensive GLOF risk assessment in order to support proper planning of mitigation and adaptation strategies in this context. In this paper we present a methodological approach for the GLOF risk assessment. The major part of the risk assessment is GLOF simulation and downstream impact assessment. The methodology was applied to the Sun Koshi river basin, a trans-boundary river basin between Tibet (China) and Nepal. A glacial lake outburst hydrograph was simulated using a dambreak model. The outburst flood was routed along the river using a hydrodynamic model to estimate the potential impact areas. A field survey was conducted to assess the potential damage caused by the GLOF. The peak outburst flood could be in the order of 7900 m3 s-1. The analysis shows that about 950 ha of land and a large amount of infrastructure are exposed to the GLOF. The economic risk due to the direct impact of a GLOF is estimated to be about US$197 million. [ABSTRACT FROM AUTHOR]

Illness narratives and explanatory models have been a research focus for the discipline of medical anthropology for decades. In recent years, standardized qualitative research tools have been developed to elicit illness narratives as a means of conducting socio-cultural analysis and as a springboard for health-related interventions - particularly with reference to communities experiencing rapid socioeconomic transition or those in which trauma has been experienced. Nevertheless, gaps persist in terms of the latent methodological and epistemological challenges of translating and transplanting such research tools to new contexts. This paper chronicles the adaptation of the McGill Illness Narrative Interview (MINI) for use in the culturally Tibetan region of Mustang, Nepal. This analysis is based on 44 in-depth interviews using an adapted version of the MINI to elicit narratives about experiences of illness. The MINI proved to be a compelling research tool, particularly in terms of engaging research assistants in the field. Yet its deployment in a context where distinctions between individual and social suffering can be blurred, where the dichotomization of 'religion' and 'medicine' makes little sense, and where understandings of causality are rooted in the concept of karma, revealed the extent to which the MINI - and, by extension other such qualitative research tools - emerges from particular models of narrative construction and assumptions about the relationships between self and other, cause and effect. Concluding recommendations are made regarding the adaptation of this tool to other settings. [ABSTRACT FROM AUTHOR]