SUMMARY Streptococci, lactobacilli and coli‐aerogenes organisms were isolated from pigs receiving penicillin, chlortetracycline or copper sulphate as dietary supplements. Changes in their numbers, physiological type and sensitivity to the supplements fed are described. Penicillin and chlortetracycline rapidly induced a population resistant to the antibiotic fed, but no changes were detected in numbers or types of organisms isolated. Copper sulphate caused a reduction in the numbers of streptococci and a change of predominant type from non‐lactose‐fermenting to lactose‐fermenting; there was also a change from a flora in which L. acidophilus predominated to one in which L. brevis and L. cellobiosus tended to become dominant.
Since Independence in 1970, Pentecostal churches have undergone unprecedented growth in Fiji. They claim to revive and purify Christianity and openly demonise many traditional ideas and practices that have been incorporated into the teachings and practices of the indigenous orthodox church of Methodism. The repercussions are that families with preChristian esoteric knowledges are now perceived as cursed and therefore more likely to suffer illness and early death. Moreover, according to the Pentecostal churches, these conditions can only be healed by converting to Pentecostalism. However, in the villages, this conversion also brings conflict and sometimes splits villages completely, as in the case with a village on Beqa Island, or results in violence, as in the case of a village in Naitasiri. Both cases are discussed in this paper.While I was living in Suva in 200 1, a television news item reported that pre-colonial objects in the Fiji Museum were moving around at night. Many of these objects were associated with cannibalism and were thought to be moving by means of ancestral witchcraft. When I asked a museum employee about this, she explained that the report was actually a retelling of an occurrence that had happened in the 1980s and which had been verified by other museum employees:in the early '80s, two war clubs were fighting inside, you know, like ding-donging themselves on the head and a yaqona bowl-was moving and a cup that the chiefly priests used before and, you know, sounds, like you hear footsteps, doors opening and closing ...The restlessness of these objects is indicative of the fact that, in the Suva region at least, they are associated with beliefs and practices that, far from belonging to an inert and harmless past, retain currency and potency within contemporary social life.Moreover, if these artefacts were animated by an ancient witchcraft, the fact that thisOceania 75, 2004
On 5 December 2006, Commodore Bainimarama led a successful military coup against a Qarase government that had been strongly supported by the Assembly of Christian Churches of Fiji (ACCF), an umbrella organization in which the Methodist Church of Fiji is the most dominant member. Within two days of the coup, the Assistant General Secretary of the Methodist Church, in his capacity as chair of both the ACCF and a second umbrella group, the Fiji Council of Churches (FCC), condemned the coup as illegal and unconstitutional. This position has been retained-by the Methodist Church in particular, despite its support for the previous coups in 1987 and 2000. By contrast, the Roman Catholic Church took an alternative position, which was to become influential: That while the coup itself was illegal, the church supported the multicultural views expressed by the military and the interim government. Almost a year after the coup, in October 2007 and amid much controversy, head of the Roman Catholic Church in Fiji Archbishop Mataca accepted the role of co-chair of the National Council for Building a Better Fiji (NCBBF), the body charged by the interim government with developing the People's Charter for Change and Progress. Together with Commodore Bainimarama, he signed the draft charter in August 2008. Clearly, the Christian churches played a role in the aftermath of the 2006 coup by articulating strongly divergent visions of the way that Fiji should be governed. This reflects the extent of the polarization between the Methodist Church and the Roman Catholic Church in Fiji (and consequently the division in and between Christian umbrella groups), and also shows markedly different ideas about the role religion should play in politics in Fiji.
Although it is usually claimed that 90% of Indonesians are Muslims, many scholars have characterised Indonesian Islam as ‘not really’ Islam but as only nominally or syncretically so. This paper provides a critique of Clifford Geertz's use of the notion of syncretism followed by a description of the Muslim world as lived by Sundanese villagers in the Priangan Mountains of West Java. Mobilised in response to specific historical conditions, the Sundanese identification with Islam positions the villagers in an ambivalent relation to the state and its discourses of modernity. This relationship is more complicated by the divisions within Islam, broadly between modernist and traditionalist organisations such as Persis and Nahdatul Ulama. While the followers of Persis desire the purification of Muslim practice from local accretions through a return to direct interpretation of the Qur'an, the followers of Nahdatul Ulama interpret the scriptures through the studies of religious scholars which allows for a much broader range of practice. Consequently, notions of nominalism or syncretism have contemporary political ramifications for local arguments concerning the nature of Islam, involving not just philosophical debate but the politicisation of everyday practice.
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