Papers by Bonnie Glass-Coffin
ELISA has been used for the diagnosis of toxoplasmosis, but it is being gradually replaced by a r... more ELISA has been used for the diagnosis of toxoplasmosis, but it is being gradually replaced by a rapid diagnostic test (RDT). We compared and analyzed ELISA and RDT results using the sera collected during 4 consecutive years from residents of Gyodong-do (Island), Incheon-city, Korea. Sera from 921, 993, 940, and 838 adult residents were collected on a yearly basis (2010-2013). ELISA was performed by using a crude extract of T. gondii RH strain antigen and IgG/IgM RDT mounted with recombinant fragment of major surface antigen (SAG1), GST-linker-SAG1A, were applied to the sera. Comparison between groups was analyzed by the Student's t-test. The positive seroprevalence surged from 14.
El pacto diabólico, en el que un hombre o una mujer entrega el cuerpo y el alma al demonio a camb... more El pacto diabólico, en el que un hombre o una mujer entrega el cuerpo y el alma al demonio a cambio de riqueza y de poder, fue introducido por los mismos jueces eclesiásticos e inquisidores que pretendían extirpar la idolatría, la apostasía y la herejía en el Perú colonial. De eso ...
Ethnohistory, 1999
Using ethnohistorical and original ethnographic research, the A. explores the impact of gender on... more Using ethnohistorical and original ethnographic research, the A. explores the impact of gender on northern Peruvian shamanism. She suggests that structured gender inequality, in the colonial as well as contemporary eras, contributes to gender differences in both conception of illness and strategy for cure. Specifically, gender differences in socially defined roles, including gender-specific definitions of morality, make women especially vulnerable to accusations of sorcery. Similarly, women sometimes manipulate sorcery beliefs to absolve themselves from blame when unable to live up to role expectations. The A. argues that female shamans encourage women to accept these gendered definitions of morality as an important preamble to empowerment and cure, thus allowing women to utilize their oppression to create meaning even when this cannot be easily transcended. Finally, the A. positions these ethnographic findings within feminist theories in both anthropology and theology.
Rural community-based tourism is an increasingly popular way for rural communities in the develop... more Rural community-based tourism is an increasingly popular way for rural communities in the developing world to preserve their cultural and natural heritage while generating needed income. For this form of tourism to attract sufficient tourist traffic, however, rural communities must attend to tourists’ desire for ‘authenticity’ by carefully staging rurality and community. This article examines how two rural community-based tourism projects in Costa Rica stage, or package their communities for tourist consumption. One project portrays the community as socially cooperative and environmentally conscious, downplaying the growing class tensions and environmental problems that have come to characterize the community. Another project acknowledges community conflicts and environmental degradation but does not fully account for the limits and challenges of rural development. We conclude by discussing the potential of rural community-based tourism to foster economic development in these commun...
International Journal of Transpersonal Studies
Annals of Anthropological Practice
Entre Dios y el Diablo, 2000
Transcribed from the original Nahuatl manuscript (written circa 1600) and translated into English... more Transcribed from the original Nahuatl manuscript (written circa 1600) and translated into English for the first time, this epic chronicle tells the preconquest history of the Tlaxcalteca, who migrated into central Mexico from the northern frontier of the Toltec empire at its fall. By the time of Cortés's arrival in the sixteenth century, the Tlaxcalteca were the main rivals to the Mexica, or Aztecs, as they are commonly known. One of the few peoples of central Mexico not ruled from the Mexica capital city of Tenochtitlan, the Tlaxcalteca resided in the next valley to the east and became Cortés's powerful allies. They were also speakers of the Nahuatl language who followed a sophisticated agriculturally based urban way of life and documented their history in traditional —painted books —created by specially trained scribes. Thus, their chronicle, Anónimo Mexicano, offers a rare alternative perspective on the history of central Mexico, which has been dominated in the popular im...
Zygon®, 2006
This article explores the concepts of altruism, spiritual connection, and shamanic healing as pra... more This article explores the concepts of altruism, spiritual connection, and shamanic healing as practiced by female curanderas in northern Peru. It suggests how coessence rather than transcendence is at the heart of the shamanic journey that both healers and patients embark upon in order to transform suffering. Using ethnographic and case-study research, it describes how the metaphors of maternal care, shared suffering, and compassionate love are used by female healers in this region to shape their patients' understandings of illness and health as well as to construct their own understandings of the shaman's role in their healing process. The healers studied adopt attitudes of acceptance, empathy, spiritual connection, and altruism as integral to their work and encourage their patients to do the same in order to regain a sense of mastery over their own suffering. Parallels are presented between the model of spiritual connection and healing described here and that described by both scholars of feminist theology and feminist spirituality such as Rosemary Radford Ruether and popular lecturers/authors such as Marianne Williamson.
Anthropology of Consciousness, 2014
Anthropology <html_ent glyph="@amp;" ascii="@amp;"/> Humanism Quarterly, 1988
Method & Theory in the Study of Religion, 2000
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Papers by Bonnie Glass-Coffin