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PALGRAVE STUDIES IN DISASTER ANTHROPOLOGY

Dealing with Disasters

Perspectives from Eco-Cosmologies

Edited by Diana Riboli · Pamela J. Stewart ·

Andrew J. Strathern · Davide Torri
Palgrave Studies in Disaster Anthropology

Series Editors
Pamela J. Stewart
Department of Anthropology
University of Pittsburgh
Pittsburgh, PA, USA

Andrew J. Strathern
Department of Anthropology
University of Pittsburgh
Pittsburgh, PA, USA
This book series addresses a timely and significant set of issues emergent
from the study of Environmental [sometimes referred to as “natural”]
disasters and the Series will also embrace works on Human-produced
disasters (including both environmental and social impacts, e.g., migra-
tions and displacements of humans). Topics such as climate change;
social conflicts that result from forced re-settlement processes eventuating
from environmental alterations, e.g., desertification shoreline loss, sinking
islands, rising seas.

More information about this series at

http://www.palgrave.com/gp/series/15359
 Diana Riboli · Pamela J. Stewart ·
Andrew J. Strathern · Davide Torri
Editors

Dealing with Disasters

Perspectives from Eco-Cosmologies
Editors
Diana Riboli Pamela J. Stewart
Department of Social Anthropology Department of Anthropology
Panteion University University of Pittsburgh
Athens, Greece Pittsburgh, PA, USA

Andrew J. Strathern Davide Torri

Department of Anthropology Department SARAS
University of Pittsburgh (Storia Antropologia Religioni
Pittsburgh, PA, USA Arte e Spettacolo)
Sapienza University of Rome
Rome, Italy

Palgrave Studies in Disaster Anthropology

ISBN 978-3-030-56103-1 ISBN 978-3-030-56104-8 (eBook)
https://doi.org/10.1007/978-3-030-56104-8

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer
Nature Switzerland AG 2021
This work is subject to copyright. All rights are solely and exclusively licensed by the
Publisher, whether the whole or part of the material is concerned, specifically the rights
of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on
microfilms or in any other physical way, and transmission or information storage and
retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology
now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc.
in this publication does not imply, even in the absence of a specific statement, that such
names are exempt from the relevant protective laws and regulations and therefore free for
general use.
The publisher, the authors and the editors are safe to assume that the advice and informa-
tion in this book are believed to be true and accurate at the date of publication. Neither
the publisher nor the authors or the editors give a warranty, expressed or implied, with
respect to the material contained herein or for any errors or omissions that may have been
made. The publisher remains neutral with regard to jurisdictional claims in published maps
and institutional affiliations.

Cover illustration: Photography by Jason Gallant/Moment/Getty Images

This Palgrave Macmillan imprint is published by the registered company Springer Nature
Switzerland AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
 Series Editors’ Preface:
Epistemological Blending In
Anthropological Analysis.

Trends in anthropology tend to emerge from the blending together of

emergent topics. The present volume owes its existence to this blending
process, bringing together studies of environmental crisis and disasters
with the ways in which people develop and adapt cosmological views of
the world in response to such crises.
Eco-cosmology is the outcome of this processual blending. What this
topic reveals is that cosmologies, when examined closely, often exhibit a
close connection with, or a development out of, ecological concerns that
are fundamental to the long-term sustainability of people’s environmental
practices.
Cosmology folds into itself knowledge about the environment and
rituals through which people affirm this knowledge and put it to work in
the service of their daily livelihood. When environmental changes happen,
the prevailing systems are thrown into instability. Efforts to recover may
be phrased as a return to the past, or as the grasping of new worlds of
opportunities. In either case, the crystallization of such processes is often
marked by special forms of ritualized behavior, signaling that a new order
of being is sought after. The emergence of such an order may be unprob-
lematic but more likely it is marked by struggles and conflicts vested in the
processes of obtaining a mode of living from the land or other available
resources. Shamans or healing practitioners may be called on to mediate
such conflicts, thereby conflating sicknesses in people’s individual bodies
and the collective context of social life. By treating the individual level,

v
vi SERIES EDITORS’ PREFACE: EPISTEMOLOGICAL BLENDING IN …

they may also endeavor to extend their influences over the other, collec-
tive, level. The ritual process is therefore also a political process. The
underlying ecological aims of ritual help, then, to explain the important
part that rituals play in circumstances of marked environmental change.
The vibrant in-depth studies in this volume illustrate the application
of theoretical themes such as we have just sketched. The combination
of deep-ethnographic knowledge with a critical stance toward the actions
of outsiders in the sphere of economies and the environment produces
a rounded set of studies that invite the reader both into the world of
indigenous meanings and imaginations and into the struggle of engage-
ment with alien forces such as the impact of extractive industrial practices.
These studies show the process of engagement with the outside world,
and in doing so, they also show how people attempt to transform their
lives by resisting the corrosive effects of capitalist enterprises, or, alterna-
tively, how they are beaten down in these processes. In the background,
there is always the environment itself, registering the effects of develop-
ment on it and sending out warnings when these effects exceed a certain
range.
We have written about this topic in a number of venues, prior to the
recent massive epiphany of problems stemming from the coronavirus.
Themes in our work in three sites in the Papua New Guinea High-
lands speak to this complex of topics. Among the Duna people of Hela
Province, there is an explicit cultural concern with declining fertility of
the land, and an elaborate ritual complex called rindi kiniya, “healing”
the land, was developed in order to set the environment along productive
lines again (Stewart and Strathern 2002a, Strathern and Stewart 2004).
Underlying the specific concerns of loss of fertility of the soil or vitality
of the population, the ever-present perceived need to make sacrifices of
pigs to spirit categories, notably ancestors of the clan leaders, was what
drove rituals forward, transforming ecological facts into the motivations
of spirit entities and vice versa. The same process is discernible in the orig-
inal stories of major religious festival complexes in the Western Highlands
of Papua New Guinea, where the story of how a major set of practices
centered on a powerful Female Spirit began invariably focusses on the
incidence of storms, floods, and bad weather destroying harvests of crops
and eliciting a ritual response of sacrifice (Stewart and Strathern 1999,
2002b). Comparable concerns underlay practices among the Wiru of the
Southern Highlands Province (Strathern and Stewart 1999).
 SERIES EDITORS’ PREFACE: EPISTEMOLOGICAL BLENDING IN … vii

A concern with the environment appears also in small practices in folk

contexts in Europe and even in improvised rituals that we have taken
part in while running a course on ritual at the University of Augsburg in
Germany in 2019. In one such ritual, a leader counselled all participants
to remove their shoes and to feel the grass at their feet and then to get
together and collectively improvise artistic representations with materials
taken from parts of the environment. In another context, a specialist in
healing by touch had us gathered together and conducted some prayers
over us and then asked us to explain what we each had felt in this spiritual
encounter. While this ritual was not especially about the environment as
such, its intention was to connect us to the environment of our own selves
so as to understand ourselves better and employ appropriate rituals to heal
us of any ill-being and replace it with well-being.
Illnesses may have massive collective effects if they turn into epidemics
or pandemics, as has been the case with the 2020 pandemic of the coron-
avirus, COVID-19. Science-based rituals such as testing and socially based
rituals such as staying at home or observing “social distancing” of 6 feet
between people are all vulnerable to being ignored, and large-scale ritual
responses have to wait the development of both therapies and vaccines.
COVID-19 has caused a global planetary crisis, bringing about both ritual
shutdowns and calls for opening up of international cooperation. Both
medical research and ritual studies have significant future stakes in how
that future will eventually turn out.

Pittsburgh, USA Andrew J. Strathern

Pamela J. Stewart

References
Stewart, Pamela J. and A. J. Strathern 1999. Female Spirit Cults as a Window on
Gender Relations in the Highlands of Papua New Guinea. The Journal of the
Royal Anthropological Institute. [Sept. 1999] 5(3):345–360.
Stewart, Pamela J. and Andrew Strathern 2002a. Remaking the World: Myth,
Mining and Ritual Change among the Duna of Papua New Guinea. For,
Smithsonian Series in Ethnographic Inquiry, Washington, D.C.: Smithsonian
Institution Press.
viii SERIES EDITORS’ PREFACE: EPISTEMOLOGICAL BLENDING IN …

Stewart, Pamela J. and A. Strathern 2002b. Gender, Song, and Sensibility: Folktales
and Folksongs in the Highlands of New Guinea. Westport, CT and London:
Praeger Publishers (Greenwood Publishing).
Strathern, A. and Pamela J. Stewart 1999. ‘The Spirit is Coming!’ A Photographic-
Textual Exposition of the Female Spirit Cult Performance in Mt. Hagen. Ritual
Studies Monograph Series, Monograph No. 1. Pittsburgh.
Strathern, Andrew and Pamela J. Stewart 2004. Empowering the Past,
Confronting the Future, The Duna People of Papua New Guinea. For, Contem-
porary Anthropology of Religion Series, New York: Palgrave Macmillan.
 Contents

1 Introduction 1
Diana Riboli and Davide Torri

2 “The War Has Just Begun.” Nature’s Fury Against

Neocolonial “Spirit/s”: Shamanic Perceptions
of Natural Disasters in Comparative Perspective 19
Diana Riboli

3 The Spirits of Extractivism: Non-Human Meddling,

Shamanic Diplomacy, and Cosmo-Political Strategy
Among the Urarina (Peruvian Amazon) 43
Emanuele Fabiano

4 Batek Cosmopolitics in the Early Twenty-First

Century 75
Ivan Tacey

5 Jinn Pinn Dance in the Floods: Perceptions of Flood

Disasters Among the Kalasha of Pakistan 101
Taj Khan Kalash

ix
x CONTENTS

6 Eco-Cosmologies: Renewable Energy 129

Pamela J. Stewart and Andrew J. Strathern

7 The Earth and the Tree in Alekh Shamanism

in Koraput/Odisha 141
Lidia Guzy

8 Sacred, Alive, Dangerous, and Endangered: Humans,

Non-humans, and Landscape in the Himalayas 169
Davide Torri

9 Shamanism, Magic, and Indigenous Ontologies:

Eco-Critical Perspectives on Environmental Changes
in India 189
Stefano Beggiora

10 Unblocking the Blockage Between Earth and Heaven:

Shamanic Space for Cultural Intimacy in China 213
Naran Bilik

11 Burying Gold, Digging the Past: Remembering Ma

Bufang Regime in Qinghai (PRC) 233
Valentina Punzi

Afterword: Reflections 255

Index 259
 Notes on Contributors

Stefano Beggiora is Associate Professor of History of India and Anthro-

pology (Indian Tribal Religions and Society) at the University Ca’
Foscari Venice (Italy), where he received his Ph.D. in 2006. He conducted
extensive fieldwork missions and specializes in South-Asian shamanism.
Dr. Beggiora has published several articles, chapters, and books on
Indian ādivāsı̄ (Saoras, Kondhs, Apatanis, etc.), colonial history, consti-
tutional framework and laws for safeguarding the Scheduled Tribes and
Castes, and Contemporary History of Political Movements in India.
Naran Bilik is Distinguished Professor and Director of Center for
National Minorities Studies at Fudan University, Ministry of Education
Changjiang Scholar Chair Professor, Vice Chairman of China Anthro-
pological & Ethnological Association, Vice Chairman of Association
of Anthropology of Arts, and Jane & Raphael Bernstein Professor of
Asian Studies and Anthropology, Carleton College (2005–2009). He has
published 270 books, articles, reviews, and translations.
Emanuele Fabiano is Researcher and Lecturer in the Faculty of Social
Science at the Pontificia Universidad Católica del Perú (Lima), and the
recipient of a postdoctoral scholarship from the international Geog-
raphy of Philosophy project. He has done extended fieldwork among the
Urarina of Peruvian Amazonia.
Lidia Guzy is a social anthropologist and scientist of religions, special-
izing in the anthropology of religions and global indigenous studies.

xi
xii NOTES ON CONTRIBUTORS

She is a Director of the MA Anthropology Programme and of the

Marginalised and Endangered Worldviews Study Centre (MEWSC), at
University College Cork (UCC), National University of Ireland.
Dr. Guzy has specialized in comparative anthropology with special
interest in indigenous worldviews, eco-cosmologies, indigeneity, cultural
heritage, cultural minorities, the politics of representation, and the arts.
Taj Khan Kalash is an indigenous Ph.D. candidate in the Department
of Anthropology, Panteion University of Social and Political Sciences.
He worked as indigenous language consultant for development and
publication of literacy materials for education in Kalasha language.
Valentina Punzi received a double Ph.D. from University of Naples
L’Orientale (Asian Studies) and Minzu University of China (Tibetan
Studies). She was a Postdoctoral Fellow at L’Orientale University (2016–
2020) and currently a Ph.D. candidate in Folklore Studies at Univer-
sity of Tartu. Her research explores contemporary folk religion, sacred
geography, and oral history among minority communities in western
China.
Diana Riboli is an Associate Professor at the Department of Social
Anthropology, Panteion University of Social and Political Sciences,
Athens, Greece. Since 2015 she is the President of the International
Society for Academic Research on Shamanism (ISARS). She has been
carrying out ethnographic researches in Nepal and Peninsular Malaysia.
Her published works include Tunsuriban. Shamanism in the Chepang of
Southern and Central Nepal (Mandala Book Point, 2000); Shamanism
and Violence. Power, Repression and Suffering in Indigenous Religious
Conflicts (edited with Davide Torri, Ashgate 2013); Consciousness and
Indigenous Healing Systems: Between Indigenous Perceptions and Neuro-
science (Nova Publishers, 2014). She is the author and co-author of
numerous articles and essays on shamanism, indigenous concepts of health
and illnesses, altered states of consciousness and strategies of resistance of
indigenous cultures.
Pamela J. Stewart (Strathern) and Andrew J. Strathern are a wife-
and-husband research team who are based in the Department of Anthro-
pology, University of Pittsburgh, and co-direct the Cromie Burn Research
Unit. They are frequently invited international lecturers and have worked
with a number of museums to assist them with their collections. Stewart
 NOTES ON CONTRIBUTORS xiii

and Strathern have published over 50 books, over 80 prefaces to influen-

tial books, over 200 articles, book chapters, and essays on their research
in the Pacific (mainly Papua New Guinea, primarily the Mount Hagen,
Duna, and Wiru areas) and the South-West Pacific region (e.g., Samoa,
Cook Islands, and Fiji); Asia (mainly Taiwan, and also including Main-
land China and Inner Mongolia, and Japan); Europe (primarily Scot-
land, Ireland, Germany, and the European Union countries in general);
and New Zealand and Australia. One of their strengths is that, unlike
some others working in Mount Hagen among the Hagen people, they
learned the language, Melpa, and used it to understand the lives of the
local people. Their most recent co-authored books include Witchcraft,
Sorcery, Rumors, and Gossip (Cambridge University Press, 2004); Kinship
in Action: Self and Group (Prentice Hall, 2011); Peace-Making and the
Imagination: Papua New Guinea Perspectives (University of Queens-
land Press with Penguin Australia, 2011); Ritual: Key Concepts in Reli-
gion (Bloomsbury Academic Publications, 2014); Working in the Field:
Anthropological Experiences Across the World (Palgrave Macmillan, 2014);
Breaking the Frames: Anthropological Conundrums (Palgrave Macmillan,
2017); Sacred Revenge in Oceania (Cambridge University Press, 2019);
Sustainability, Conservation, and Creativity: Ethnographic Learning from
Small-scale Practices. (Routledge Publishing, 2019); and Language and
Culture in Dialogue (Bloomsbury Academic Publishing, 2019). Their
recent co-edited books include Research Companion to Anthropology
(Routledge Publishing, 2016, originally published in 2015); Exchange
and Sacrifice (Carolina Academic Press, 2008); and Religious and Ritual
Change: Cosmologies and Histories (Carolina Academic Press, 2009),
along with the updated and revised Chinese version (Taipei, Taiwan:
Linking Publishing, 2010). Stewart and Strathern’s current research
includes the topics of Eco-Cosmological Landscapes; Ritual Studies; Polit-
ical Peace-making; Comparative Anthropological Studies of Disasters and
Climatic Change; Language, Culture and Cognitive Science; and Scottish
and Irish Studies. For many years, they served as Associate Editor and
General Editor (respectively) for the Association for Social Anthropology
in Oceania book series and they are Co-Series Editors for the Anthro-
pology and Cultural History in Asia and the Indo-Pacific book series. They
also currently serve as Co-Editors of four-book series: Ritual Studies,
Medical Anthropology, European Anthropology, and Disaster Anthropology,
and they are the long-standing Co-Editors of the Journal of Ritual Studies
(on Facebook: at facebook. com/ritualstudies). Their webpages, listing
xiv NOTES ON CONTRIBUTORS

publications and other scholarly activities, are: http://www.pitt.edu/~str

ather/ and http://www.StewartStrathern.pitt.edu/.
Ivan Tacey has conducted anthropological research among Batek
hunter-gatherers of Peninsular Malaysia since 2006. His research
explores how interconnectivity, environmental change, and socio-political
marginalization have led to realignments of indigenous peoples’ religious
practices and lifeworlds. He currently lectures in anthropology at the
University of Plymouth.
Davide Torri is Senior Researcher at the Department of History,
Anthropology, Religions and Performing Arts, Sapienza University of
Rome, Italy. He is the author of Landscape, Ritual and Identity among
the Hyolmo of Nepal (2020).
 List of Figures

Fig. 2.1 Hala’-tiger Macang (Photo D. Riboli, Taman Negara,

Malaysia, 2006) 25
Fig. 2.2 Nayām Bastı̄ (Photo D. Riboli, Nepal, 2018) 27
Fig. 2.3 Chepang pande Bisnu Maya beating her drum (Photo
D. Riboli, Nepal, 2019) 32
Fig. 3.1 The pipeline is integrated into the domestic space,
Urarina community of Nueva Unión, Chambira river
2019 (Source Photo by Emanuele Fabiano) 48
Fig. 3.2 Chambira basin and Nor-Oriente pipeline, region
of Loreto, Peru (Source Map elaborated by Miguel Angel
Uquichi Campos, 2019) 51
Fig. 3.3 Two Urarina women return to their homes after buying
oil and soda from an itinerant merchant (Source Urarina
community of Nueva Unión, Chambira river, 2019.
Photo by Emanuele Fabiano) 55
Fig. 3.4 During the dry season the pipeline becomes a route
for land communication (Source Urarina community
of Nuevo Perú, Chambira river, 2016. Photo
by Emanuele Fabiano) 56
Fig. 3.5 Young Urarina women chatting sitting on the pipeline
(Source Urarina community of Nueva Unión, Chambira
river, 2019. Photo by Emanuele Fabiano) 67
Fig. 5.1 Sacrificial blood of a cow being poured on juniper smoke
(saras ) in Krakal Grom Gha (Photo Taj Khan Kalash) 106

xv
xvi LIST OF FIGURES

Fig. 5.2 Moc natek—funerary farewell dance in Batrik village

for Elder Taron (Photo Taj Khan Kalash, 2017) 115
Fig. 5.3 Eggs of the Daran Mumuret Valley two years
after the floods and the eggs of floods (daran) (Photo
Taj Khan Kalash) 118
Fig. 5.4 Portrait of Siasat in Bruan (Photo Taj Khan Kalash) 119
Fig. 5.5 Tren dance at Uchau rites in Mumuret Valley (Photo
Taj Khan Kalash, 2010) 122
Fig. 7.1 Alekh gurumai playing instrument dudunga in trance
(Source Photo L. Guzy, Koraput 2000) 149
Fig. 7.2 Alekh gurumai in trance (Source Photo L. Guzy,
Koraput 2002) 150
Fig. 7.3 Exterior of the eco-cosmological village sacred grove
(hundi) (Source Photo L. Guzy, Koraput, January, 2020) 151
Fig. 7.4 The interior of the eco-cosmological sacred grove (hundi)
(Source Photo L. Guzy, Koraput January, 2020) 152
Fig. 10.1 Activities organized by the An Shan Society for the Study
of Shamanic Folk Culture (Source Photo by Naran Bilik) 222
 CHAPTER 1

Introduction

Diana Riboli and Davide Torri

The writing and editing of this volume took place during in uncer-
tain times. By the end of 2019, the virus named Covid-19 spread
to all continents, regardless of national borders and political regimes.
Behind the more or less scientific or fictitious fanciful theories about the
possible causes of the pandemic, one fundamental question lies: Was the
newborn (?) virus and/or its spread caused by or linked to anthropogenic
factors? The same question recurs in most of the scientific analyses and
debates on the alarming increase of natural disasters worldwide.
The more and more frequent appearance of epidemics and pathogenic
agents seems to be connected to environmental changes such as deforesta-
tion, pollution, human overpopulation, exploitation of natural resources
and climate change (Singer 2009, 201). Despite the fact that it seems
possible that Covid-19 may have evolved from an older animal-infecting
coronavirus and transmitted to a human host via a spillover process, the

D. Riboli (B)
Department of Social Anthropology, Panteion University, Athens, Greece
D. Torri
Department SARAS (Storia Antropologia Religioni Arte e Spettacolo), Sapienza
University of Rome, Rome, Italy
e-mail: davide.torri@asia-europe.uni-heidelberg.de

© The Author(s) 2021 1

D. Riboli et al. (eds.), Dealing with Disasters,
Palgrave Studies in Disaster Anthropology,
https://doi.org/10.1007/978-3-030-56104-8_1
2 D. RIBOLI AND D. TORRI

more or less direct connections between health and environmental crises

are multiple and complex. According to the World Health Organiza-
tion (WHO) around eighty percent of the world’s population experiences
some level of water scarcity, while just one in four healthcare facilities
worldwide lacks basic water services.1 Considering the fact that, up to
now, the most effective prevention is to practice basic hygiene, the lack of
(safe) water—one of the most evident consequences of climate change—
put at risk about six billions people worldwide with 1.1 billion of people
totally lacking access to water.
A recent study conducted at the Harvard University T.H. Chan School
of Public Health demonstrated the relationship between air pollution and
coronavirus in the United States. According to the results of this study,
even an increase of just one microgram of fine particulate matter known
as PM2.5 per cubic meter corresponds to a 8% increase in Covid-19
deaths (Wu and Nethery 2020). The study reveals that poor, minority
communities run a much higher risk of developing serious conditions and
complications from Covid-19 in part due to air pollution caused by white
Americans’ consumption practices.
The pandemic represents a major threat for indigenous communities
the world over, urging the Department of Economic and Social Affairs of
the United Nations to ask Member States and the international commu-
nity to include “the specific needs and priorities of indigenous people in
addressing the global outbreak of Covid-19.”2
After centuries of colonial domination, the more recent neocolo-
nial intrusion equipped with increasingly powerful technological means
continues to devastate and radically transform most of the ancestral
territories to which indigenous culture and eco-cosmologies are linked.
The process of industrial extraction and exploitation of natural resources
already deprived many indigenous communities and vulnerable minori-
ties of fundamental human rights for secure livelihood and preserved
ecosystems. The consequences of climate change are amplified by the
destruction of many ecosystems: violent floods and landslides cancel in
minutes human settlements and cultivated fields in deforested areas. Wild-
fires are becoming extremely frequent worldwide, from Siberia to the
Amazonian forest, as droughts cause the forest fuels—the organic matter
that burns and spread wildfires—to be much drier than in the past.
The earth is not only “angry” (Oliver-Smith and Hoffman 1999) but
also deeply wounded. Risks of potential disasters on a local and global
level arise from each wound.
 1 INTRODUCTION 3

It seems strange to think that merely a couple of decades ago, the

dimension of risk was recognized as a prerogative of the so-called risk
societies (Beck 1992 [1989]) or capitalistic societies living in “high
modernity” (Giddens 1991). Nowadays, risks and anxieties about hazards
took the stage, often in the role of protagonists, in indigenous and
minorities’ worldviews and eco-cosmological philosophies. In the words
of Jakob Arnoldi:

Risks are not actual but rather potential dangers…risk is the opposite of
pure chance, because it involves human agency. For the same reason it
is also the opposite of random acts of nature. What we often refer to as
natural causes is something that suspends human responsibility…But when
humans can be held responsible, risk emerges. (Arnoldi 2009, 8–9)

It is increasingly complex to distinguish natural from man-made disas-

ters as natural forces become particularly destructive when combined with
man-made environmental modifications. Anthony Oliver-Smith high-
lighted the complexity of what we define as a disaster and the diffi-
culties in finding an exhaustive definition for the term. His analysis
focuses on the multidimensionality of disasters as “physical and social
event(s)/process(es)” (Oliver-Smith 2002, 24–25). Despite the fact that
the study of disasters is a field of growing importance in anthropology,
there is still a certain lack of studies focused on indigenous perceptions
and strategies of resistance adopted by indigenous communities in dealing
with catastrophic environmental events. Not only dangers but also risks
play an important role in indigenous’ worldviews as well as in processes
of cultural change and adaptation. An important further step is to study
the multidimensional ways in which potential risks and catastrophes are
understood and experienced.
In her interesting study on the 1991 Oakland (California) firestorm,
Susanna Hoffman analyzes the symbolic dimension of natural disasters
in societies that recognize a division between nature and culture. In this
case, through a process of embodiment, nature is described as a benign
entity, a Mother, while the disaster is disembodied and becomes a “mon-
ster” (Hoffmann 2002). On the contrary, as the majority of the chapters
in this volume demonstrate, in indigenous eco-cosmological views and in
animistic complexes in particular, nature and natural forces are not under-
stood as two different entities. This is probably in part due to the fact that
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xxix. 15, i. 253, ii. 159
xxx. 1, i. 166
xxx. 9, i. 167
xxxii. 8, ii. 42
xxxii. 20, ii. 302
xxiii. 11, i. 89
xxxvi. 7, 8, 10, ii. 298
xl. 3, i. 24
xl. 6, 7, 8, ii. 134
xl. 6–8, ii. 216
xl. 10, ii. 202
xl. 11, i. 125
xl. 12, i. 77, ii. 293
xl. 13, ii. 295
xl. 15, ii. 271, 368, 489
xl. 18, 19, i. 78, ii. 289
xl. 18, 25, ii. 285
xl. 26, ii. 321
xliii. 20, ii. 333
xliii. 2, i. 170
xlv. 3, i. 334, ii. 234, 259
xlv. 19, 20, i. 78
xlv. 21, ii. 218
xlv. 21–23, i. 78, ii. 218
xlviii. 22, i. 178
l. 1, ii. 127
l. 4, ii. 373
l. 5, ii. 373
l. 9, ii. 125
li. 1, i. 354
liii. 1, ii. 16
liii. 2, 3, i. 275
liii. 3, ii. 14
liii. 6, i. 158
liv. 1, i. 25, ii. 18
liv. 17, i. 87, 88
lv. 1, i. 88
lv. 6, 7, i. 277
lvi. 3, ii. 128
lvi. 3, 5, ii. 131
lvi. 7, i. 176
lvii. 21, i. 178
lviii. 6, ii. 47
lviii. 7, 8, 9, i. 335
lviii. 9, i. 104, 170
lix. 7, 8, i. 466
lix. 8, ii. 223
lxi. 1, 2, i. 445, ii. 292
lxii. 11, ii. 202
lxiv. 1, 2, i. 177
lxiv. 4, 19, ii. 9
lxv. 1, 2, ii. 27
lxv. 15, 16, i. 124
lxv. 23, ii. 131
lxv. 24, ii. 291
lxvi. 1, i. 77, ii. 4, 265, 292
lxvi. 2, i. 127
lxvi. 12, 13, i. 128

Jeremiah.
i. 5, i. 153
i. 7, i. 152
i. 16, i. 166
ii. 12, 13, i. 166
ii. 13, 19, i. 166
ii. 24, i. 176
iii. 3, 4, i. 168
iii. 8, i. 168
iii. 9, i. 165, ii. 391
iii. 19, ii. 300
iv. 6, i. 77
iv. 20, ii. 40
iv. 30, i. 280
v. 8, i. 124, 247, ii. 134, 135, 144
v. 8, 9, i. 165
v. 11, 12, i. 168
vi. 9, i. 176
vi. 10, i. 167
vi. 16, i. 177, ii. 225
vii. 9, i. 165
vii. 22, 23, i. 336
viii. 2, i. 77
viii. 7, ii. 236
ix. 23, i. 139
ix. 23, 24, i. 384
ix. 26, i. 167
x. 2, ii. 298
x. 12, i. 78, ii. 294
xi. 13, i. 165
xii. 1, ii. 101
xii. 9, i. 247
xiii. 1, i. 261
xiii. 24–27, ii. 216
xx. 14, ii. 132
xx. 18, ii. 132
xxii. 29, 30, ii. 216
xxiii. 5, ii. 212
xxiii. 23, 24, ii. 4, 290
xxiii. 24, i. 77
xxvi. 20, i. 332
xxx. 20, i. 77
xxxi. 31, 32, ii. 327
xxxi. 33, 34, i. 102
xxxii. 29, i. 165
xlix. 19, ii. 40

Lamentations.
i. 1, 2, i. 168
i. 8, i. 166

Ezekiel.
ii. 6, 7, i. 165
xviii. 4–9, i. 178, ii. 77
xviii. 23, i. 133
xviii. 23, 32, i. 152, ii. 22, 330
xxiii. 13, i. 169
xxiii. 14, i. 169
xxxii. 7, i. 79
xxxiii. 11, ii. 22, 40, 83, 330
xxxiv. 4, 6, i. 42
xxxiv. 14, 16, i. 170
xliv. 9, 10, ii. 213
xliv. 27, ii. 213

Daniel.
i. 1, ii. 98
ii. 27, 28, ii. 364
vii. 9, i. 259, 285
viii. 13, 14, i. 446
ix. 24–27, i. 434
xii. 11, 12, i. 446

Hosea.
ii. 8, i. 272
ii. 13, i. 271
iv. 11, i. 165
v. 2, i. 149
xiv. 9, ii. 372

Joel.
ii. 10, i. 79
ii. 28, ii. 273
iii. 15, i. 79

Amos.
iv. 11, i. 160
iv. 13, i. 77, ii. 294
v. 13, ii. 372

Jonah.
i. 6, 9, 14, ii. 298

Micah.
i. 2, ii. 218
vi. 7, ii. 133

Nahum.
iii. 4, i. 168

Habakkuk.
ii. 4, i. 5

Haggai.
i. 6, i. 214, ii. 110

Zechariah.
iii. 2, i. 86
viii. i. 336
ix. 9, i. 124

Malachi.
i. 10, 11, 14, ii. 299
ii. 17, ii. 101
iii. 15, ii. 101

APOCRYPHA.

4 Esdras.
v. 35, ii. 132

Tobit.
iv. 16, ii. 76
xii. 8, ii. 363

Wisdom.
ii. 12, ii. 285
ii. 22, 25, ii. 360
iii. 1, ii. 175
iii. 2, 3, 4, ii. 187
iii. 5, 6, 7, ii. 187
iii. 19, ii. 125
iv. 9, ii. 370
iv. 14, ii. 370
iv. 17, ii. 368
v. 3, 5, ii. 368
vi. 7, ii. 333
vi. 10, ii. 357
vi. 12–15, ii. 374
vi. 16, ii. 374
vi. 17–20, ii. 374
vi. 19, i. 190
vii. 10, i. 253
vii. 17, 18, ii. 344
vii. 17, 20, 21, 22, ii. 4
vii. 18, ii. 358
vii. 24 ii. 274
xi. 25, i. 155
xiv. 2, 3, ii. 358
xvi. 17, i. 190
xxix. 20, 23, i. 217

Ecclesiasticus.
i. 1, i. 365
i. 22, i. 160
i. 27, ii. 43
i. 27, 28, i. 159
iii. 29, ii. 43
vi. 34, ii. 15
vii. 25, 26, i. 164
ix. 8, i. 331 bis.
ix. 12, i. 226
ix. 13, i. 226
ix. 22, i. 294
ix. 25, i. 228, 229
xi. 4, i. 259
xi. 31, i. 293, 294
xiv. 1, i. 225
xv. 10, ii. 15
xvi. 12, i. 161
xvi. 13, i. 161
xvii. 2, ii. 231
xviii. 13, 14, i. 169
xviii. 30, i. 254
xviii. 32, i. 191
xix. 2, 3, 5, i. 254
xix. 22, i. 382
xix. 26, 27, i. 289
xx. 5, i. 224
xx. 8, i. 224
xxi. 7, i. 155
xxi. 23, i. 219
xxi. 24, i. 316
xxii. 6–8, i. 158
xxiii. 4, 5, 6, i. 250
xxiii. 18, 19, i. 253
xxv. 6, i. 285
xxvi. 11, i. 209
xxvi. 12, i. 323
xxx. 8, i. 172
xxx. 38, i. 204
xxxi. 19–21, i. 226
xxxi. 22, i. 210
xxxi. 23, i. 210
xxxi. 30, i. 206
xxxi. 31, i. 204
xxxi. 36, i. 203
xxxi. 41, i. 225
xxxii. 6, i. 184
xxxii. 10, 11, 13, i. 228
xxxii. 15, i. 227
xxxii. 21, i. 167
xxxiv. 14, 15, i. 158
xxxviii. 1, 2, 7, i. 235
xxxix. 17, 18, 19, i. 239
xxxix. 31, 32, i. 239

Baruch.
iii. 9, i. 176
iii. 13, i. 176
iii. 16–19, i. 212
iv. 4, i. 176

Matthew.
i. 17, i. 447
iii. 7, i. 19, 167
iii. 9, i. 19
iii. 11, ii. 431
iii. 12, i. 170
iv. 4, i. 303
iv. 17, i. 83
v. vi. vii., ii. 54
v. 3, ii. 14
v. 4, 7, ii. 155
v. 5, ii. 155
v. 8, ii. 31, 224, 367, 415
v. 10, ii. 150, 158
v. 13, i. 330, 377
v. 15, i. 356
v. 16, ii. 100, 219
v. 17, ii. 105
v. 18, i. 80
v. 19, ii. 57
v. 20, ii. 98, 371, 403
v. 22, i. 222
v. 24, ii. 182
v. 25, ii. 99
v. 27, 28, ii. 117
v. 28, i. 97, 297, ii. 31, 38, 40, 88, 129
v. 29, i. 323
v. 32, ii. 82
v. 36, i. 285
v. 40, i. 337
v. 42, ii. 96, 109
v. 44, i. 160, ii. 469
v. 44, 45, ii. 182
v. 45, i. 162, ii. 320, 469
v. 48, ii. 364, 466, 472
v. 2, ii. 203
vi. 6, i. 371
vi. 9, i. 162, 353
vi. 10, ii. 168
vi. 12, ii. 466
vi. 19, ii. 110, 125, 154
vi. 20, 21, i. 95
vi. 21, ii. 462
vi. 22, i. 256
vi. 24, ii. 96, 122, 458
vi. 25, i. 196
vi. 30, ii. 158
vi. 31, ii. 154
vi. 32, 33, ii. 155
vi. 33, i. 267, 455
vi. 34, i. 126, 182
vii. 6, i. 388
vii. 7, i. 385, ii. 65, 66, 111, 140, 227, 230, 490
vii. 7, 8, i. 299
vii. 14, ii. 140
vii. 18, i. 219
vii. 21, ii. 460
viii. 13, ii. 154
viii. 20, i. 363
viii. 22, i. 329, ii. 95
viii. 26, ii. 369
ix. 13, ii. 155
ix, 22, ii. 221, 329
ix, 29, i. 134, ii. 31
ix. 37, 38, i. 252
x. 5, ii. 136
x. 16, i. 124, ii. 467
x. 23, ii. 173
x. 24, 25, ii. 46
x. 27, i. 388, ii. 371
x. 30, i. 287
x. 32, ii. 171
xi. 5, 6, i. 175
xi. 12, ii. 230
xi. 13, ii. 253
xi. 15, ii. 221, 372
xi. 16, 17, i. 123
xi. 18, 19, i. 108
xi. 19, i. 209
xi. 27, i. 25, 127, 468, ii. 272, 448
xi. 28, i. 175
xi. 28, 29, 30, i. 108
xi. 28–30, ii. 14
xi. 29, 30, ii. 238
xii. 7, ii. 155
xii. 11, ii. 269
xiii. 8, ii. 371
xiii. 13, i. 350
xiii. 21, i. 179
xiii. 33, ii. 269
xiii. 36, i. 223
xiii. 47, 48, ii. 359
xiv. 25, i. 208
xv. 8, ii. 38
xv. 11, i. 197
xv. 11, 19, ii. 31
xv. 14, i. 119
xv. 18, i. 222
xvi. 17, ii. 382
xvi. 26, ii. 254
xvii. 5, i. 180
xvii. 20, i. 31, 221
xviii. 1, i. 125
xviii. 2, ii. 228
xviii. 3, i. 122, ii. 214, 238
xviii. 6, ii. 136
xviii. 11, 12, ii. 129
xviii. 20, ii. 116
xviii. 32, i. 350
xix. 6, ii. 106, 107
xix. 10, 11, ii. 107
xix. 11, 12, ii. 84, 107
xix. 12, ii. 112, 132
xix. 14, i. 122
xix. 16, ii. 110
xix. 17, i. 161, 162
xix. 21, i. 212, ii. 152
xix. 23, ii. 237
xix. 24, ii. 13
xix. 29, ii. 146
xx. 16, ii. 231
xx. 21, i. 161
xx. 22, i. 144
xx. 28, i. 170, 171
xxi. 9, i. 122
xxi. 12, 13, i. 328
xxi. 16, i. 123
xxi. 21, ii. 462
xxi. 22, i. 337
xxi. 31, ii. 11
xxii. 13, i. 175
xxii. 21, i. 195, 336
xxii. 30, i. 254, ii. 106
xxii. 37, i. 153
xxii. 37, 39, i. 334
xxiii. 4, ii. 329
xxiii. 8–10, ii. 337
xxiii. 9, ii. 9, 126 bis.
xxiii. 25, 26, i. 309
xxiii. 27, i. 309
xxiii. 37, i. 124, 164, 367
xxiii. 37–39, i. 167
xxiv. 19, ii. 107
xxiv. 37, ii. 107
xxiv. 42, ii. 285
xxv. 30, i. 175, 350
xxv. 33, i. 123, 161
xxv. 34–36, 40, 46, i. 337
xxv. 35, 36, ii. 109
xxv. 35, 40, ii. 44
xxv. 40, i. 295, ii. 109, 371
xxv. 41, 46, i. 81
xxvi. 7, i. 230
xxvi. 23, i. 231
xxvi. 24, ii. 136
xxvi. 29, i. 208
xxvi. 41, ii. 160
xxvii. 29, i. 237

Mark.
i. 6, i. 261
i. 7, i. 265, ii. 254
i. 40, ii. 46
ii. 11, i. 116
iv. 11, ii. 269
iv. 21, i. 356
v. 34, ii. 214, 367
vii. 6, ii. 38
viii. 36, ii. 369
x. 2, ii. 106
x. 9, ii. 105, 107
x. 17, ii. 110
x. 23, ii. 237
x. 45, i. 170
x. 48, ii. 382
xi. 23, ii. 462
xii. 17, i. 336
xii. 23, ii. 106
xii. 39, ii. 366
xiii. 7, ii. 107
xiv. 15, i. 208

Luke.
ii. 24, i. 124
iii. 4, 23, i. 445
iii. 7, i. 17, 167
iii. 9, i. 19
iii. 16, i. 265, ii. 254, 431
iii. 17, i. 170
iii. 22, ii. 272
vi. 1, ii. 54
vi. 13, ii. 458
vi. 22, ii. 158
vi. 27–29, i. 337
vi. 29, i. 97
vi. 30, ii. 96
vi. 31, i. 334
vi. 35, 36, i. 161
vi. 36, ii. 59
vi. 40, ii. 46
vi. 43, i. 219
vi. 46, ii. 159, 484, 488
vii. 19, 20, i. 270
vii. 19, 22, 23, i. 175
vii. 25, i. 259
vii. 28, i. 130
vii. 47, i. 230
viii. 10, ii. 269
viii. 16, i. 356
viii. 28, i. 127
ix. 25, ii. 369
ix. 58, i. 363
ix. 60, ii. 95
ix. 62, ii. 476
x. 2, i. 352
x. 4, i. 302
x. 19, ii. 151
x. 21, i. 136
x. 22, i. 162, 173, ii. 488
x. 27, ii. 43, 144
xi. 4, ii. 466
xi. 9, ii. 490
xi. 33, i. 356
xi. 40, ii. 99
xi. 43, i. 337
xi. 47, ii. 329
xii. 3, ii. 371
xii. 8, ii. 170
xii. 11, 12, ii. 171
xii. 16–20, ii. 110
xii. 20, ii. 154
xii. 22, 23, i. 255, ii. 154
xii. 24, i. 255
xii. 27, i. 255
xii. 28, i. 255, ii. 99
xii. 30, 31, ii. 155
xii. 33, ii. 154
xii. 35–37, i. 241
xii. 48, ii. 83
xiii. 19, i. 179
xiii. 32, ii. 153
xiii. 34, i. 367
xiv. 8, 9, i. 188
xiv. 11, i. 336, ii. 75
xiv. 12, 13, i. 188
xiv. 15, i. 189
xiv. 16, i. 189
xiv. 20, ii. 127
xiv. 26, ii. 130
xiv. 26, 27, i. 464
xv. 7, 10, ii. 42
xv. 11, i. 191
xvi. 16, ii. 253
xvii. 3, 4, i. 336
xvii. 5, ii. 221
xvii. 6, ii. 221
xvii. 28, ii. 107
xviii. 8, ii. 107
xviii. 13, ii. 96
xviii. 14, i. 336
xviii. 18, ii. 110
xviii. 24, ii. 237
xix. 8–10, ii. 155
xix. 22, i. 350
xix. 26, ii. 446
xix. 45, 46, i. 328
xx. 28, i. 336
xx. 34, i. 121, ii. 126
xx. 35, ii. 106, 126, 448
xx. 36, ii. 448
xx. 46, ii. 366
xxi. 23, ii. 107
xxii. 31, 32, ii. 172
xxiii. 9, ii. 126
xxiv. 41–44, i. 196
 John.
i. 1, i. 21, 155
i. 3, i. 153, 180, 297, 380, ii. 337, 359, 388, 396, 417
i. 4, i. 132, ii. 158
i. 5, i. 241, 253
i. 9, ii. 13
i. 12, ii. 151
i. 14, i. 120
i. 16, i. 409
i. 17, i. 153
i. 18, ii. 269
i. 23, i. 24
i. 29, 36, i. 130
i. 34, i. 242
i. 47, ii. 367
ii. 13–17, i. 328
iii. 8, ii. 40
iii. 15, 16, 36, ii. 272
iii. 18, ii. 218
iii. 19, i. 92
iii. 30, ii. 358
iii. 36, i. 134
iv. 6, i. 170
iv. 13, 14, i. 170
iv. 23, i. 371
iv. 32, i. 144
v. 17, 19, i. 356
v. 24, i. 132, ii. 272
vi. 27, i. 353, ii. 126, 302
vi. 32, 33, 51, i. 144
vi. 40, i. 134
vi. 53, 54, i. 142
vi. 54, i. 140
vi. 56, i. 138
vii. 16–18, i. 409
vii. 17, i. 375
vii. 18, i. 420
viii. 12, i. 389
viii. 24, ii. 272
viii. 32–36, i. 14
viii. 35, 36, i. 131
viii. 44, i. 409
x. 1–3, 7, ii. 273
x. 8, i. 406
x. 9, i. 25
x. 11, i. 149, 180, 462
x. 16, i. 149, ii. 367
x. 21, ii. 36
x. 28, i. 367
xi. 23, i. 117
xiii. 5, i. 231
xiii. 33, i. 123, ii. 131, 364
xiv. 6, i. 370, ii. 229
xv. 1, 2, i. 159
xv. 11, 12, ii. 143
xvi. 27, ii. 118
xvii. 21–23, i. 161
xvii. 23, i. 119
xvii. 24–26, i. 161
xvii. 25, i. 162
xx. 29, ii. 6
xxi. 4, 5, i. 122

Acts.
1. 7, ii. 107
ii. 26–28, ii. 332
ii. 41, i. 411
iii. 14, i. 326
iii. 17, 19, ii. 332
v. 1, i. 451
vi. 2, i. 227
vii. 22, i. 451
x. 10–15, i. 197
x. 34, 35, ii. 340
xiv. 23, ii. 365
xv. 23, 28, 29, i. 227
xv. 24, ii. 183
xvii. ii. 403
xvii. 18, i. 384
xvii. 22, 23, ii. 270
xvii. 22, 28, i. 412
xvii. 24, 25, ii. 266
xvii. 30, ii. 332
xxvi. 17, 18, i. 414
 Romans.
i. 11, ii. 236
i. 11, 12, ii. 221
i. 17, ii. 18, 221
i. 22, i. 466
i. 26, 27, i. 246
ii. 6, ii. 202
ii. 14, ii. 28
ii. 14–16, i. 416
ii. 17–20, i. 466
ii. 24, ii. 136
ii. 25, ii. 445
ii. 29, ii. 463
iii. 5, 6, i. 159
iii. 8, ii. 101
iii. 16, 17, i. 466
iii. 18, i. 466
iii. 20, ii. 21, 143
iii. 21, 22, i. 162
iii. 26, i. 162
iii. 29, 30, ii. 232
iv. i. 375
iv. 3, ii. 222
iv. 3, 5, 9, 22, ii. 225
iv. 7, 8, ii. 40 bis.
iv. 15, ii. 154
v. 3–5, ii. 206
v. 4, 5, ii. 76
v. 12, ii. 114
v. 13, ii. 143
vi. 2–6, ii. 119
vi. 6, ii. 163
vi. 6, 7, ii. 415
vi. 13, ii. 119
vi. 14, ii. 112
vi. 15, ii. 113
vi. 16, ii. 97
vi. 20–23, ii. 144
vi. 22, i. 76
vii. 2, i. 121
vii. 4, ii. 122, 124 bis.
vii. 6, ii. 143
vii. 7, i. 119
vii. 12, i. 162, ii. 124
vii. 12, 14, ii. 144
vii. 17, i. 119
vii. 18, i. 119
vii. 20, 23, 24, ii. 120
vii. 24, i. 93
viii. 2, 3, 4, ii. 120
viii. 5–10, 12–15, ii. 120
viii. 8, 10, 13, 17, 18, 28, 29, ii. 160
31,
viii. 9, i. 139, ii. 71
viii. 10, 11, ii. 120
viii. 15, i. 162
viii. 17, i. 102
viii. 24, 25, ii. 160
viii. 26, ii. 442
viii. 28, 29, i. 288
viii. 36, 37, ii. 161
viii. 38, 39, ii. 183
ix. 3, ii. 331
ix. 14, ii. 218
x. 2, 3, ii. 27
x. 4, ii. 27, 199
x. 9, ii. 144
x. 10, 11, ii. 161
x. 10, 11, 8, 9, ii. 183
x. 17, 14, 15, ii. 15
x. 18, i. 231
x. 19, ii. 27
x. 20, 21, i. 27
xi. 11, ii. 27
xi. 17, ii. 372
xi. 22, i. 160
xi. 33, i. 334
xii. 2, ii. 26
xii. 9, i. 223, ii. 162
xii. 9, 10, 18, 21, ii. 27
xiii. 3, 4, i. 169
xiii. 8, i. 144, 162
xiii. 9, ii. 485
xiii. 10, i. 191
xiii. 11, ii. 205
xiii. 11, 12, ii. 205
xiii. 12, 13, i. 215
xiii. 12, 13, 14, ii. 111
xiii. 13, i. 219
xiii. 14, i. 135
xiv. 2, ii. 302
xiv. 3, i. 192, ii. 108
xiv. 6, i. 192
xiv. 16, 17, i. 189
xiv. 17, ii. 106, 109
xiv. 19, ii. 125
xiv. 20, i. 193
xiv. 21, i. 193, ii. 125
xv. 4, ii. 148
xv. 25, 26, ii. 259
xvi. 16, i. 330
xvi. 19, i. 127
xvi. 26, 27, ii. 143

1 Corinthians.
i. 9, ii. 17, 228
i. 19, i. 363, ii. 225
i. 19, 20, i. 410
i. 20, ii. 225
i. 21–24, i. 410
i. 22, i. 361
i. 24, i. 462
i. 29, ii. 331
i. 31, i. 139
i. 34, i. 420
ii. 5, ii. 226
ii. 5, 15, i. 184
ii. 6, 7, ii. 260
ii. 6–8, ii. 235
ii. 9, i. 88, 139, 272, 333, ii. 9
ii. 9, 10, ii. 235, 260
ii. 10, ii. 5
ii. 10–14, ii. 404
ii. 13, i. 409, ii. 232
ii. 14, i. 38, ii. 235
iii. 1, i. 138
iii. 1–3, ii. 335
iii. 2, i. 137, 144
iii. 3, i. 138
iii. 8, 9, i. 353
iii. 10–13, ii. 236
iii. 12, ii. 395
iii. 16, ii. 466
iv. 9, 11, 12, 13, ii. 163
iv. 15, ii. 132, 229
iv. 19, ii. 484
iv. 19, 20, i. 387
iv. 21, i. 154
v. 7, i. 136, 161
v. 11, i. 193, ii. 136
vi. 1, 2, ii. 469
vi. 9, 10, ii. 329
vi. 9, 10, 11, ii. 137
vi. 13, i. 144, 188, ii. 106, 136
vi. 15, i. 254
vi. 16, ii. 137
vi. 18, ii. 127
vii. 1, 2, ii. 130
vii. 2–5, ii. 108
vii. 3, ii. 137
vii. 3–5, ii. 130
vii. 5, ii. 130, 137
vii. 6, 7, ii. 268
vii. 7, ii. 116, 202
vii. 8, ii. 125
vii. 9, ii. 84, 86, 130
vii. 10, 11, ii. 131
vii. 10, 11, 12, ii. 137
vii. 14, ii. 106, 124, 137
vii. 24, ii. 121
vii. 27, i. 108
vii. 28, 32, 35, ii. 149
vii. 29, 30, i. 212
vii. 32, 33, 34, i. 126
vii. 33, ii. 131
vii. 38, 35, i. 208
vii. 39, 40, ii. 121
viii. 1, ii. 30
viii. 1, 2, 3, i. 387
viii. 1, 7, 9, 11, ii. 183
viii. 4, ii. 402
viii. 6, 11, 12, i. 163
viii. 7, ii. 41, 231
viii. 7, 8, i. 191
viii. 8, i. 191, ii. 207
viii 13, i. 193
ix. 13, ii. 17
ix. 13–25, ii. 184
ix. 14, i. 193
ix. 19, 21, ii. 445
ix. 20, 21, i. 358
ix. 22, ii. 232
ix. 27, 25, ii. 133
x. 1, 3, 4, ii. 484
x. 3, ii. 71
x. 3, 4, 5, ii. 164
x. 7, i. 179
x. 12, i. 86
x. 13, ii. 228
x. 20, i. 191
x. 23, i. 195, 267, ii. 102, 164
x. 24, ii. 164
x. 25, i. 192, ii. 183
x. 26, ii. 184, 355, 400
x. 26, 28, i. 94
x. 26, 28–31, ii. 164
x. 27, i. 192
x. 28–31, ii. 184
x. 31, i. 195
xi. 3, i. 318, ii. 243
xi. 3–7, ii. 168
xi. 3, 8, 11, ii. 166
xi. 5, i. 328
xi. 19, ii. 473
xi. 20, i. 209
xi. 21, 22, i. 194
xi. 27, 28, i. 352
xi. 31, 32, i. 355
xi. 32, i. 464
xi. 33, 34, i. 194
xii. 2–4, i. 139
xii. 7–11, ii. 201
xii. 11, ii. 244
xii. 13, i. 135