Similarities and differences in concepts of mental life among adults and children in five cultures.

How do concepts of mental life vary across cultures? By asking simple questions about humans, animals and other entities - for example, 'Do beetles get hungry? Remember things? Feel love?' - we reconstructed concepts of mental life from the bottom up among adults (N = 711) and children (ages 6-12 years, N = 693) in the USA, Ghana, Thailand, China and Vanuatu. This revealed a cross-cultural and developmental continuity: in all sites, among both adults and children, cognitive abilities travelled separately from bodily sensations, suggesting that a mind-body distinction is common across diverse cultures and present by middle childhood. Yet there were substantial cultural and developmental differences in the status of social-emotional abilities - as part of the body, part of the mind or a third category unto themselves.

Sensing the presence of gods and spirits across cultures and faiths.

Hearing the voice of God, feeling the presence of the dead, being possessed by a demonic spirit-such events are among the most remarkable human sensory experiences. They change lives and in turn shape history. Why do some people report experiencing such events while others do not? We argue that experiences of spiritual presence are facilitated by cultural models that represent the mind as "porous," or permeable to the world, and by an immersive orientation toward inner life that allows a person to become "absorbed" in experiences.

Everyday Care and Precarity: Buddhaghosa and Thai Social Story-Making.

In this article, Buddhaghosa's fifth century philosophy provides a productive framework for deciphering contemporary social caregiving in Thailand. In particular, his work and the tradition it inspired helps bring forth a local theory of mind and related narrative forms that, when utilized in examination of group patterns of interaction, illuminate the intertwining of care and precarity in everyday practices of providing for others. In turn, I call for experimentation in anthropological storytelling, including ensemble work, to ensure that habits of professional practice do justice to the care manifest in the precarious conditions in which anthropologists so often engage.

Narrating the Future: Population Aging and the Demographic Imaginary in Thailand.

Middle-aged, working- and middle-class people in urban Northern Thailand are using demographic categories to imagine their future identities as 'senior citizens'. I here introduce the term demographic imaginary to provide a conceptual framework for understanding how characterizations of the population at large are constructed, take hold, and shape group identification. More than simply justification for study and action, demographic categories and prognoses are key components of the social world made visible in narratives at the micro- and macro-social levels.