The Sensorial Production of the Social

In China temple festivals are replete with noises, sights, smells, tastes, and ambient sensory productions. When worshipers converge on a particular temple festival, they produce and experience honghuo (social heat or red-hot sociality). This native concept of honghuo highlights the importance of the social production of a heightened sensory ambience as well as the sensorial production of sociality. In co-producing honghuo the festivalgoers are exhibiting a ‘resonant body-person’ that is in accord with the spirit of mutual responsiveness. I propose a sensory-production model of sensory analysis that foregrounds the active participatory role of social agents in producing a sensorially rich social world. This model extends from, yet also critiques the prevalent cultural phenomenological approach to investigating sensory orders in different cultures. A ‘mindful body’ or an ‘attentive body’ is only the pre-condition for any person's action-full lifeworld.     

In the shadow of industry: a study of culturization in Papua New Guinea

The activities of extractive industry have recently been framed by a language of corporate social responsibility that relies on a system of legibility and objectification. This process reifies ‘cultural units’, abstracting them from the rules of kinship, migration, and exchange that ensure social and economic security. I refer to this process and the ideology of ‘development’ that accompanies it as culturization and examine it in the context of oil extraction in Papua New Guinea's Kutubu region. Drawing on debates on the indigenization and politicization of ‘culture’, I present culturization as a process that relies on rules of inheritance and property to impose a structure of difference in contexts of extractive industry that ignores the intricacies of sociality that ultimately give life meaning. The aim of the paper is to both illustrate the consequences of this process and consider cognate ideas of ‘culture’ vis‐à‐vis ‘sociality’ to emphasize their mutual theoretical importance to contemporary anthropological inquiry.     

What’s the matter with technology? Long (and short) yams,materialisation and technology in Nyamikum village,Maprik district,Papua New Guinea

Things are not just consumable, they are made so. They acquire their ‘materiality’ not only through engagements with them as finished products, but also through processes that make them material, i.e. technical activities. This field of study in anthropology, rejected by dominant trends because of its deterministic connotations, is a useful way to explore processes of materialisation and to investigate the ‘inbuilt’ relationality of things and activities. This paper focuses on yam gardening in Nyamikum, an Abelam village of the East Sepik. Once harvested, long (and short) yams emerge not solely as phallic symbols, but also as artefacts, representations, living beings, ancestors, artworks, valuables and, mostly, food. Starting observations at the beginning of the operational sequences (‘chaînes opératoire’, Lemonnier 1992 ) within gardening techniques, a combination of gestures, body, materials, energy, tools, knowledge and behaviours takes us across domains of experience (embodiments, transformations, sociality, narratives) to illuminate how yams are made into ‘relational’ entities. They demonstrate that techniques create a web that materialises social and cultural values, condensing networks of relations into things. As the results of these (known or imagined) processes, things can demonstrate the material validities of representational—or ideological—components of technological phenomena and may be used to generate sociality.     

The aesthetics of ‘time reckoning’: a Guna chromatic history★

This is a study of time and aesthetics through an ethnographic analysis of an indigenous visual system. Looking at historical changes in women's clothing and village patterns among Guna people (Panama), the article shows that images and artefacts are key to shedding light on indigenous historicities. Core visual and material processes encapsulate and manifest biographical and group time. By the same token, such processes provide a privileged perspective to consider how present-day social relations are the product of long-term historical transformations. The analysis draws on the relatively overlooked notion of ‘chromatism’ developed by Lévi-Strauss and subsequently elaborated by Lima as ‘chromatic sociality’. It proposes that ‘chromatism’ is an indigenous category that allows for reckoning with the passing of time and the shifting circumstances of history.     

The ‘sparkle’ in fake eyes – the protective effect of mimic eyespots in lepidoptera

Many species of lepidoptera bear conspicuous circular patterns on their wings, known as eyespots, that are hypothesised to protect their bearers against predatory birds. In this study, we focus on a small but ubiquitous feature occurring naturally in lepidopteran eyespots, namely the so‐called ‘sparkle’. The ‘pupil’ in an eyespot is often highlighted by a ‘sparkle’, which is hypothesised to mimic a natural corneal total light reflection evident as a highlight, twinkle, or sparkle in the vertebrate eye. In a study exploring the presence of such sparkles, we found that 53% of lepidopteran eyespots exceeding 1 mm in diameter have a central, pinpoint‐like ‘sparkle’, 12% have a marginal, crescent‐shaped ‘sparkle’, 13% have a semi‐circular ‘sparkle’, and 22% have an intermediate semi‐circular to crescent‐shaped ‘sparkle’. In the lepidopterans’ natural resting position, the marginal ‘sparkles’ are positioned in the upper part of the eyespots’‘pupil’ and thus may create the illusion of a spherical eyeball. The ‘sparkles’ in lepidopteran eyespots do not only appear white to humans, but also reflect ultraviolet light. White and UV‐reflecting ‘sparkles’ also appear ‘white’ for UV‐sensitive viewers such as birds, and thus may effectively mimic the natural highlight in vertebrate eyes as an area of total light reflection. In field experiments using lepidopteran dummies baited with a mealworm, we show that the ‘sparkle’ is one of several components of eyespots eliciting a deterrent effect and that eyespots with a ‘sparkle’ in a natural position have a stronger deterrent effect than those with a ‘sparkle’ in an unnatural position. These findings support the eye mimicry hypothesis that better vertebrate eye mimicry improves the deterrent effect of eyespots.     

Equality without equivalence: an anthropology of the common★

This article elaborates an Amazonian conception of the common and the challenge it poses to Western thinking about individualism and equality. It is suggested that a number of distinctive features of Amazonian Urarina sociality may have their basis in a shared refusal of factors that give rise to relations of equivalence between people. This kind of singularism, or ‘individualism without individuals’, results from an orientation to the common as a collective resource that is antithetical to property, in which subjectivity is shaped in relation to wider ecological and affective resources that are continuously and collectively produced. This embraces not only shared economic resources, such as land or game animals, but also ways of organizing and producing affective, cognitive, and linguistic relations, ‘commonalities’ of various kinds which never reduce differences to an abstract subject, such as the individual of liberalism or the collective of socialism.     

Asocial memories, ‘poisonous knowledge’, and haunting in Mongolia

This article argues that memories that come from contexts that are adversarial, and that are not always based on communication and sociality, should be better integrated within the existing theories of social memory. Shamans in postsocialist Mongolia claim that previously suppressed origin spirits demand that their descendants become initiated as shamans in exchange for ceasing to harass them for forgetting and abandonment. Some clients refuse to become initiated as shamans and thus choose to sever their relationship with their past. In this article I explore one such refusal, which led to a disintegration of existing social ties, while also yielding unexpected memories. These memories are different from the shared memories that emerge in the context of organized shamanic rituals. Circulated through rumour and supposition instead of positive sociality and sharing, these ‘asocial’ memories also act as a particular kind of ‘poisonous knowledge’, prompting each individual to withdraw from the network as a way of avoiding the alleged harm from unattended spirits. Owing to divergent subject positioning, where one person's remembering is another's forgetting, the haunting by unwanted memories continues, as resolution through unifying communal ritual is not possible.     

The play of ‘dirty politics’: ordinary ethics and the evidence of experience on the workfloor in New Delhi,India

This article explores the tensed sociality amongst precariously employed service economy workers in the retail outlets of a prominent eyewear company in New Delhi, India. The bickering staff label the ongoing interpersonal strife ‘dirty politics’. Linked to this are their confident assertions that, in fact, all politics is dirty, and dirty politics is the only type of politics possible – rejecting formal party politics and labour unions as morally vacuous and motivated by utilitarian individualism. Engaging with the anthropology of ordinary ethics, the article demonstrates how the affectively charged experience and talk of petty politicking on the neoliberal workfloor provides critical ‘evidence’ that ‘confirms’ such a politico-ethical view.     

Of pubs and platforms

This article argues for a more explicit concern with sociality in anthropology, illustrated through a study of one of the oldest English platforms for sociality: the English pub. Using an approach derived from the study of social media, the pub is analysed in terms of the balance between structural (mainly commercial) forces and agency (mainly the desire for particular kinds of sociality). Following an introduction to the English pub, the article considers how pubs exert control over which population they serve. The next section, shows how groups of people colonize pubs, regardless of the pub's intentions. This is followed by a discussion of the various responses by pubs to this colonization. The final section, ‘Scalable sociality’, demonstrates how these processes combine to produce a phenomenon called scalable sociality, which is also a definition of social media: a series of platforms that can be sited along various scales and parameters of sociality. This is important because a similar tension between, on the one hand, commercial or state forces and, on the other hand, the development of new forms of sociality is increasingly common within many topics studied by anthropologists.     

Similar patterns of frequency‐dependent selection on animal personalities emerge in three species of social spiders

Frequency‐dependent selection is thought to be a major contributor to the maintenance of phenotypic variation. We tested for frequency‐dependent selection on contrasting behavioural strategies, termed here ‘personalities’, in three species of social spiders, each thought to represent an independent evolutionary origin of sociality. The evolution of sociality in the spider genus Anelosimus is consistently met with the emergence of two temporally stable discrete personality types: an ‘aggressive’ or ‘docile’ form. We assessed how the foraging success of each phenotype changes as a function of its representation within a colony. We did this by creating experimental colonies of various compositions (six aggressives, three aggressives and three dociles, one aggressive and five dociles, six dociles), maintaining them in a common garden for 3 weeks, and tracking the mass gained by individuals of either phenotype. We found that both the docile and aggressive phenotypes experienced their greatest mass gain in mixed colonies of mostly docile individuals. However, the performance of both phenotypes decreased as the frequency of the aggressive phenotype increased. Nearly identical patterns of phenotype‐specific frequency dependence were recovered in all three species. Naturally occurring colonies of these spiders exhibit mixtures dominated by the docile phenotype, suggesting that these spiders may have evolved mechanisms to maintain the compositions that maximize the success of the colony without compromising the expected reproductive output of either phenotype.     

Provincialising Lakatoro: Orienting sociality through a state institution in Vanuatu

Focusing on Lakatoro, a provincial centre in Vanuatu, this article explores the ways in which a state institution may allow kastom‐based sociality to proceed for the local population. Rather than considering kastom and the state as necessarily separate, it is demonstrated that the institutions of the state can provide the objective forms needed for kastom to exist in urban space. The article discusses three ways in which this happened—through a staff handbook, daily prayer meetings, and a court case—arguing that ‘the province’s’ polyvalence provided a means by which Lakatoro could be experienced as a place. And that this, in turn, provided a way in which the local population could understand the town to be imbued with appropriate sociality, as measured by kastom.     

Omarakana revisited,or ‘do dual organizations exist?’ in the Trobriands

Omarakana is arguably the most renowned village in the Trobriand and anthropological worlds. It is the very centre and wellspring of the North Kiriwinan universe and thus a sacred site, serving as the home of the Tabalu chiefly paramountcy. For us anthropologists, it is ground zero for our field methodology, thanks to Malinowski's pioneering research, and probably Melanesia's most hierarchical polity. Ironically, though, very little is actually known ethnographically about Omarakana's spatial layout. In this article I seek to compensate for that deficiency, arguing that Omarakana's seemingly concentric contours encode transformations of indigenous symbolism involving recurrent metaphors drawn from at least three conjoined semantic contexts of wide distribution across the Austronesian sphere and beyond: the double bisection of ‘male’ versus ‘female’; the botanical imagery of ‘base’, ‘body’, ‘tip’, and ‘fruit’; and various elements of ‘canoe’ symbolism. This alternative view of Omarakana's spatio‐temporal plan sheds new light on various additional dimensions of Trobriand sociality and cosmology while elaborating classic and contemporary anthropological theories of dualism.     

Group living in squamate reptiles: a review of evidence for stable aggregations

How sociality evolves and is maintained remains a key question in evolutionary biology. Most studies to date have focused on insects, birds, and mammals but data from a wider range of taxonomic groups are essential to identify general patterns and processes. The extent of social behaviour among squamate reptiles is under‐appreciated, yet they are a promising group for further studies. Living in aggregations is posited as an important step in the evolution of more complex sociality. We review data on aggregations among squamates and find evidence for some form of aggregations in 94 species across 22 families. Of these, 18 species across 7 families exhibited ‘stable’ aggregations that entail overlapping home ranges and stable membership in long‐term (years) or seasonal aggregations. Phylogenetic analysis suggests that stable aggregations have evolved multiple times in squamates. We: (i) identify significant gaps in our understanding; (ii) outline key traits which should be the focus of future research; and (iii) outline the potential for utilising reproductive skew theory to provide insights into squamate sociality.     

Beyond the senses: perception,the environment,and vision impairment

The ‘sensory turn’ in anthropology has generated a significant literature on sensory perception and experience. Whilst much of this literature is critical of the compartmentalization of particular ‘senses’, there has been limited exploration of how anthropologists might examine sensory perception beyond ‘the senses’. Based on ethnographic fieldwork with people who have impaired vision walking the South Downs landscape in England, this article develops such an approach. It suggests that the experiences of seeing in blindness challenge the conceptualization of ‘vision’ (and ‘non-vision’). In place of ‘vision’ (as a sense), the article explores ‘activities of seeing’ – an approach that contextualizes the visual to examine the biographically constituted and idiosyncratic nature of perception within an environment. Through an ethnography of seeing with anatomical eyes and ‘seeing in the mind's eye’, it articulates an approach that avoids associating perception with anatomy, or compartmentalizing experience into ‘senses’.     

Reactions of male domestic chicks to two-dimensional eye-like shapes

There is considerable evidence that eye-shapes are aversive to the domestic chick but controversy remains over the relative importance of various features of the eyes in causing aversion. In this study the potency of various eye-like shapes in causing avoidance was evaluated. It was shown that monochromatic, two-dimensional eye shapes elicit avoidance and fear in young male domestic chicks, and that the eye shapes are not responded to merely as conspicuous objects. Horizontal orientation, pairedness and the presence of both an ‘iris’ and a ‘pupil’ are important recognition cues. The shape of the eye-like stimulus appears to be more important than its size. Circularity of the iris is not an essential feature but further work is necessary before conclusions can be drawn regarding the shape of the pupil although the available evidence does suggest that circularity is important.     

Relatedness and genetic structure in a socially polymorphic population of the spider Anelosimus studiosus

The evolution of sociality remains a challenge in evolutionary biology and a central question is whether association between kin is a critical factor favouring the evolution of cooperation. This study examines genetic structure of Anelosimus studiosus, a spider exhibiting polymorphic social behaviour. Two phenotypes have been identified: an ‘asocial’ phenotype with solitary female nests and a ‘social’ phenotype with multi‐female/communal nests. To address the questions of whether these phenotypes are differentiated populations and whether cooperative individuals are closely related, we used microsatellites to analyse individuals from both communal and solitary nests. We found no evidence of differentiation between social and solitary samples, implying high rates of interbreeding. This is consistent with the hypothesis that these phenotypes coexist as a behavioural polymorphism within populations. Pairwise relatedness coefficients were used to test whether cooperating individuals are more closely related than expected by chance. Pairwise relatedness of females sharing communal webs averaged 0.25, the level expected for half‐siblings and significantly more closely related than random pairs from the population. Solitary females collected at similar distances to the communal spider pairs were also more closely related than expected by chance (mean relatedness = 0.18), but less related than social pairs. These results imply that low dispersal contributes to increase likelihood of interaction between kin, but relatedness between social pairs is not explained by spatial structure alone. We propose that these phenotypes represent stages in the evolution of sociality, where viscous population structure creates opportunities for kin selection and cooperation is favoured under certain environmental conditions.     

超连续谱激光可见谱段致人眼眩目效应研究

本文采用超连续谱激光光源滤除其红外部分仅输出可见谱段部分,在不超过国家安全标准允许的最大辐照量条件下,以正入射方式照射人眼后,记录并分析在明、暗适应条件下中心极限视力恢复时间、中心近极限视力恢复时间和视觉后像持续时间,明确超连续谱激光可见谱段对人眼的眩目效果。明适应下激光照射0.1 s导致人眼中心极限视力恢复时间为31~119 s,中心近极限视力恢复时间为19~76 s;暗适应下激光照射0.1 s导致人眼中心极限视力恢复时间为26~223 s,中心近极限视力恢复时间为13~123 s;明、暗适应下导致人眼眩目效应的最小功率密度值分别为0.055 mW/cm^2和0.005 mW/cm^2。结果表明,超连续谱激光可见谱段对人眼有良好的眩目效果,可导致数十秒至数百秒的中心视力下降,随着照射功率密度增高,眩目效应增强,显示出较好的量效关系,且相同功率密度时暗适应下人眼的眩目效果优于明适应。该研究探究了明、暗适应条件下超连续谱激光对人眼眩目效应,明确了超连续谱激光与人眼眩目的量效关系。     

Sorcery and the dividual in Australia

In this article I present an analysis of Australian Aboriginal sorcery, applying concepts from the New Melanesian Ethnography. My starting‐point is Keen's approach to magic among the Yolngu, which engages Strathern's concept of the dividual, but which focuses on the extension of partible aspects of the person in space and time. Building on Keen's analysis, I draw on ethnographic material from Cape York Peninsula to argue that Aboriginal sorcery might be understood not only as the extension of partible aspects of the person, but also in terms of the interplay between the internal divisions and external connections of dividual personhood, linking that interplay to the various invasive techniques understood to be employed by sorcerers. On that basis, I argue that, in the central Peninsula, sorcery beliefs are best understood as forms of ‘indigenous analysis’ (Strathern) or ‘naïve critique’ (Kapferer) that simultaneously articulate and obscure the anxieties that inhere in postcolonial Aboriginal sociality.     

Rights and responsibilities in rural South Africa: implications for gender,generation, and personhood

In the rural Eastern Cape, South Africa, contests over the meaning and merit of human rights feature prominently in intergenerational and intergendered conflicts. In this article I identify and analyse a tension between amalungelo (a socially embedded and relational form of rights) and irhayti (a Xhosaization of the English ‘[human] right’) as a means of exploring the interpersonal tensions that arise through the production and contestation of the subject positions that human rights set in motion. Using the examples of elders’ complaints of neglect, and of young men's accusations of human rights violations on the part of women, I ground this investigation in men's and elders’ explanations of how human rights enable morally reprehensible actions, and are implicated in what they perceive to be a climate of interpersonal neglect. In analysing these claims, I show that gendered and generational conflict in this region is grounded in uncertainty about the content of gendered and generational subject positions themselves, and speaks to the relative moral value of autonomous versus relational forms of personhood. Moreover, I show that where inequality and interdependence are intrinsic to the ways in which gendered and generational subject positions are constituted and understood, human rights serve both to destabilize the content of these subject positions in ways that render appropriate gendered and generational sociality unclear, and also to bring into question the relative moral value of autonomous versus more relational forms of personhood.