Memes became a discursive space where practices of social distancing and religious attitudes towards these practices were expressed and debated. Over time, social distancing has become a widely used public health strategy impacting many social groups, including religious adherents and their places of worship. As the year progressed, social distancing discourse was combined with discussion of the practices of masking and quarantining, all of which became part of many countries’ normal routines as a public health management strategy. In March 2020, many people were introduced to the concept of “social distancing” for the first time via news reports and media coverage of the spreading COVID-19 pandemic which led to the first lockdown. This article examines the emotive narratives surrounding the “new normal” of social distancing practices during the first six months of the COVID-19 pandemic, as revealed by religion-focused Internet memes. The rituals are also a recollection of a more primordial social order of heterogenous groups, which is based on the arrival-order precedence on Tidore. During jin rituals of worship, the jin bless the sultan through the sowohi, who serve as mediums this symbolizes the autochthonous flow of blessings to later immigrant groups. The sultan belongs to the stranger-king category, which was formed by later immigrant groups. Both the jin and sowohi are associated with the land and thus are the autochthonous leaders on the island. The jin are the ancestral spirits and “true owners” of Tidore. Additionally, I observed the public aspects of the jin ritual of inauguration of the sultan. I analyzed rituals, origin narratives, and public discourse through interviews conducted with locals and particularly with four sowohi, the ritual specialists of jin worship. Tidore origin narratives are significant historical texts that encode the social order and its power relations and so must be explored in greater depth. This article examines perceptions of jin rituals in Tidore in order to explore how Austronesian perceptions of founders’ cults, arrival-order precedence, and stranger-kingship operate in determining social relations.
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To view the papers in pdf format, click on the "PDF Full-text" link, and use the free Adobe Reader to open them. PDF is the official format for papers published in both, html and pdf forms.You may sign up for e-mail alerts to receive table of contents of newly released issues.Issues are regarded as officially published after their release is announced to the table of contents alert mailing list.It is more accurate to view evolution as a theological research program. They motivate the development of evolutionary theory, and they control the interpretation of the empirical evidence and justification of the theory. Theological concerns do have primacy over the science. This paper demonstrates the failure of this model. In the end, science has the final say regarding the content and evaluation of the theory. In both Darwin’s thought and later development of the theory of evolution, theological concerns have consistently been viewed as ultimately subservient to empirical science. The influence of these theological concerns is typically modeled as secondary to that of empirical evidence. Charles Darwin’s theory of evolution interacted with non-empirical factors, including a range of theological concerns.
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