El ritual chamánico de la ayahuasca ha sido adoptado, adaptado y reinventado en contextos urbanos y cosmopolitas de diferentes países del mundo, un proceso que ha estado fuertemente permeado por prácticas y creencias de tipo new age. Una de las versiones locales de este fenómeno se conoce en Colombia como “tomas de yajé”, donde participan citadinos no indígenas de clase media y alta en busca de alteridad tradicional e inspiración espiritual. La investigación que dio origen a este artículo se basa principalmente en observaciones etnográficas y entrevistas, gracias a las cuales se analizaron las maneras en que se interpreta esta forma de chamanismo, indagando particularmente sobre los usos y sentidos del concepto de espiritualidad en las narrativas de los adeptos a las tomas. Los resultados son discutidos a la luz de teorías sobre las subjetividades y las religiosidades en la modernidad, lo cual permite comprender mejor los fundamentos socioculturales y las implicaciones de esta espiritualización del chamanismo. Se concluye que el giro subjetivo de la modernidad tardía es un factor clave para entender la reciente valoración del ritual, el cual se ha convertido, paradójicamente, en un vehículo para la difusión de valores individualistas.

Chinese practices of matchmaking have been controversial for over a century. Their continued transformations reveal a complex nexus of sentimental and material dimensions in the marriage-decision process at the heart of the negotiations between families and in their selections of proper candidates. This interplay between personal sentiments, concrete considerations, and the desire for success makes marriage controversial, as “love” is claimed and proclaimed at the same time. Moral debates around materialism, which have reverberated through the public sphere over the last decade, show how “love” acts as a tool of social reproduction while it also expresses sincere aspirations for an emotionally satisfying life. In comparative perspective, the complex of romantic love examined here reveals a recent, original synthesis of the tradition of parental arrangement and the political question of the place of love in modernity. The paper elucidates one of the contradictions within Chinese society today: the family remains central, but wider trends of individualization continue to unfold. A multifaceted understanding of love clarifies how it can bind families together while it also discourages others from pursuing romance.

Combining additive manufacturing (AM) with carbon fiber reinforced polymer patched composites unlocks potentials in the design of individualized, lightweight biomedical structures. Arising design opportunities are geometrical individualization of structures using the design freedom of AM and the patient-individual design of the load-bearing components employing carbon fiber patch placement. To date, however, full exploitation of these opportunities is a complex recurring task, which requires a high amount of knowledge and engineering effort for design, optimization, and manufacturing. The goal of this study is to make this complexity manageable by introducing a suitable manufacturing strategy for individualized lightweight structures and by developing a digitized end-to-end design process chain, which provides a high degree of task automation. The approach to achieve full individualization uses a parametric model of the structure which is adapted to patients’ 3D scans. Moreover, patient data is used to define individual load cases and perform structural optimization. The potentials of the approach are demonstrated on an exoskeleton hip structure. A significant reduction of weight compared to a standard design suggests that the design and manufacturing chain is promising for the realization of individualized high-performance structures.

In the middle of the nineteenth century, in the Russian Empire, a new set of state-sponsored provincial newspapers began to include notices seeking fugitives and trying to identify arrested vagrants and found dead bodies. The notices were part of a larger effort to match individuals with specific legal identities based in social estate (soslovie). In principle, every individual subject of the Russian Empire belonged to a specific owner (in the case of serfs) or to a specific soslovie society (in the case of nearly everyone else). The notices were an effort to link people who had left their proper place to their “real” identity. To accomplish this, the notices also made use of a kind of simple biometrics or anthropometrics in order to move beyond an individual's telling of his or her own identity. By listing height, hair and eye color, the shape of nose, mouth, and chin, and other identifying features, the notices were intended to allow for more exact identification. This version of identification developed out of previous practices grounded in the documentary requirements of the tsarist state, and they were slightly ahead of their time in the context of nineteenth-century developments in the sphere of identification practices. They were also distinct from other kinds of anthropometric practices of classification developed at the same time or soon thereafter—where many sought to use physical measurements to classify people by race or by inclination to criminality, the Russian system had no such goals.

After more than three decades of extremely rapid industrial growth, China faces an environmental public health crisis. In this article, I examine pollution in the rural industrial sector and its implications for community health. Drawing on recent ethnographic research in an industrial township in rural Sichuan, including interviews with government officials, environmental regulators, industrial workers and local residents, I explore how community members understand the linkages between air and water pollution from nearby factories and their health and well-being. The article has two main goals. The first is to examine the various ways in which uncertainty about pollution sources, about the severity of pollution levels and about the links between pollution and human health shapes villagers' experiences of pollution on a day-to-day basis. The second goal is to examine the rising trend of “individualization” taking place in China today and explore how this process is related to people's experiences of toxic exposure. I consider the implications of this trend for how social scientists should approach the study of environmental illness in contemporary China.

The article explores how people in Kunming have interpreted and acted upon food-related environmental health threats, particularly within the contexts of everyday food shopping. It is argued that an increasingly intensified, delocalized food supply system and a state-led emphasis on individual responsibility and choice have produced growing uncertainties about food. However, the article takes issue with the claim that new forms of risk and institutional changes have produced “individualized” responses, arguing that many of the practices Kunmingers have developed to handle food-related risks and their understandings of what constitutes “safe” food have been developed within the frameworks of family ties and regional cuisine. Further, shoppers and purveyors of food have forged new ties of trust and re-emphasized connections between people, food and place. Nevertheless, concerns about the food supply are a source of discontent which is feeding into wider ambivalences towards modernization. This is particularly acute among the economically disadvantaged.

In Chinese public discourse, it has almost become a truism that the generation born after the mid-1980s is more selfish, individualistic, and materialistic than previous generations. Consequently, an important task for public moral education is to correct this behaviour and to generate compassion for others beyond the family, to strengthen nationalist sentiments and to imbue a sense of duty to the greater community. Schools provide the Chinese government with a key opportunity to achieve this. Based on fieldwork in a rural high school in China, this article demonstrates how the official visions of the learned individual portrayed in textbooks collide with a more powerful ideology of individualism that is implicitly promoted through activities within the school, and is reflective of an ongoing process of individualization, not only in Chinese society, but also within state institutions, such as the school.