South Carolina's Harvest Festivals: Rural Delights for Day Tripping Urbanites

Crop harvests, livestock and poultry products, and hunting and fishing activities provide the themes for 18 annual festivals staged by rural South Carolina communities on weekends and holidays during the April-December festival season. Drawing 5,000 to 25,000 participants, the typical harvest festival mixes the promotion of visitor industry with the friendly spirit of a community gathering. Urbanites are attending South Carolina's harvest festivals in large and growing numbers. They are attracted by their ready accessibility, novelty and emphasis on something-for-everbody family fun with a distinctive "down home" country flavor. For the sponsoring communities, the festivals provide not only an excuse to get together and have fun, but also a morale boost and an important source of funds for much-needed civic projects. In the years to come it is likely that the state's harvest festivals will increase in number, and that the attendant rise in competition will on the one hand lead to improvements in management and on the other increase the incidence of gimmickry designed to boost attendance.     

Unravelling Church Land: Transformations in the Relations between Church,State and Community in Uganda

Christian churches control substantial areas of land in Africa. While intensifying struggles over their holdings are partly due to the increased pressure on land in general, they also reflect transformations in the relations through which churches’ claims to land are legitimized, the increased association of churches with business, and churches’ unique positioning as both institutions and communities. This article presents the trajectory of relations between church, state and community in Uganda from the missionary acquisition of land in the colonial era to the unravelling of church landholding under Museveni. Drawing on long‐term ethnographic fieldwork, the authors argue that claims to church land in contemporary Uganda draw on: 1) notions of belonging to the land; 2) views about the nature of churches as communities; 3) discontent regarding whether customary land owners gave churches user rights or ownership; and 4) assessment of the churches’ success in ensuring that the land works for the common good. The article develops a novel approach to analysing the changing meaning of the landholdings of religious institutions, thus extending ongoing discussions about land, politics, development and religion in Africa.     

The Baha'i Faith: Distribution Statistics, 1925–1949

A survey of Baha'i global distribution statistics from the time of their first appearance in 1925 up to 1949. No official data for actual Baha'i populations was published at that time, and we have to rely on lists of local Baha'i councils (“spiritual assemblies”) and of places where Baha'is resided to get some sense of Baha'i distribution dynamics. Even this limited data enable us to describe a pattern of overall growth, from a presence in twenty‐nine countries and territories in 1925 to ninety‐two in 1949, from at least 573 localities worldwide in which Baha'is resided in 1928 to 2,315 by 1949, and 102 local spiritual assemblies in 1928 to 595 in 1949. Regional differences in distribution are discussed. The data shows a significant increase in distribution during this period but there is no evidence for any major corresponding increase in Baha'i numbers, such as began to occur from the mid‐1950s onwards.     

Agricultural Origins and Frontiers in South Asia: A Working Synthesis

The accumulation of recent data from archaeobotany, archaeozoology and Neolithic excavations from across South Asia warrants a new overview of early agriculture in the subcontinent. This paper attempts a synthesis of these data while recommending further systematic work and methodological developments. The evidence for origins and dispersals of important crops and livestock from Southwest Asia into South Asia is reviewed. In addition evidence for indigenous plant and animal domestication in India is presented. Evidence for probable indigenous agricultural developments in Gujarat, the Middle Ganges, Eastern India, and Southern India are reviewed. An attempt is made to highlight regions of important frontiers of interaction between early farmers and hunter-gatherers. The current evidence suggests that the Neolithic trajectories in different parts of South Asia differ from each other. Indigenous centers of plant domestication in India also differ from the often discussed trajectory of Southwest Asia, while suggesting some similarities with agricultural origins in Africa and Eastern North America as well as secondary agricultural developments on the peripheries of Eurasia. An erratum to this article can be found at