Disaster Preparedness and the Abeyance of Agency: Christian Responses to Tropical Cyclone Winston in Fiji

ABSTRACT

International practices of disaster preparedness presume human agency, particularly at the household level, as an important pre-emptive response to anticipated natural hazards. Our analysis of Fijian responses to Tropical Cyclone Winston indicates that preparedness is also regarded as important by cyclone survivors but has a moral dimension that can be used to assign blame to underprepared members of the community. However, Fijian villagers’ experiences of terror and awe during Tropical Cyclone Winston also make them aware of the limits of human agency, prompting them to reflect on God’s role in the cyclone and the need for collective repentance and renewed Christian commitment. The effectiveness of disaster preparedness and climate change adaptation efforts can only be enhanced by a better understanding of the values of affected communities, including religious and spiritual values. We seek to contribute to this knowledge by showing how disaster preparedness both converges with and diverges from Fijian Christian practices.     

Nature,Natives, and Nations: Glorification and Asymmetries in Museum Representation,Fiji and Hawaii

The Fiji Museum and Hawaii's Bishop Museum research and represent local indigenes differently, and more extensively, than they do the culture and history of descendants of plantation laborers. While these museums connect Japanese-Hawaiians and Indo-Fijians to themes of economic struggle and multiculturalism, the erstwhile 'natives'are strongly, if implicitly, connected to 'nature.'Against Foucaultian approaches depicting museums as 'modern' institutions of classification, this argument locates museums with a liberal focus on nature, natives and nations (three conceptions, from the same Latin root, for self-constituting objects) as descendants of imperial museum projects, and finds not classification but glorification originally organizing museum representations. The politics of museum representation concern dilemmas in glorification, not classification. The asymmetries traced here follow local will as well as institutional design.     

One mind: Enacting the Christian congregation among the Auhelawa,Papua New Guinea

This article examines the relationship between Christian worship and the production of religious identity among Auhelawa speakers of Normanby Island, Papua New Guinea. Auhelawa people live in a society in which a locally developed form of Christianity has emerged from a long engagement with missionaries. In the colonial era, missionaries spoke in terms of light and darkness to mediate their contradictory aims of both authentic personal conversion and total social change. Today Auhelawa believe that their society has been changed, and that this change entails a new way of thinking as well as acting, though like the missionaries they also struggle to express the relationship between the two. Viewing themselves as already converted, Auhelawa today use an ideology of ‘one mind’—unity in purpose which is subjectively felt and outwardly expressed—to resolve how their collective worship relates to individual belief. This framing of ritual, embedded in church prayer and music, however, is always incomplete. I argue this not only points to an important step in the process of formation of congregations, but also suggests why Christianity globally is both unitary yet also so strikingly diverse.     

Television,Disordered Eating,and Young Women in Fiji: Negotiating Body Image and Identity during Rapid Social Change

Although the relationship between media exposure and risk behavior among youth is established at a population level, the specific psychological and social mechanisms mediating the adverse effects of media on youth remain poorly understood. This study reports on an investigation of the impact of the introduction of television to a rural community in Western Fiji on adolescent ethnic Fijian girls in a setting of rapid social and economic change. Narrative data were collected from 30 purposively selected ethnic Fijian secondary school girls via semi-structured, open-ended interviews. Interviews were conducted in 1998, 3 years after television was first broadcast to this region of Fiji. Narrative data were analyzed for content relating to response to television and mechanisms that mediate self and body image in Fijian adolescents. Data in this sample suggest that media imagery is used in both creative and destructive ways by adolescent Fijian girls to navigate opportunities and conflicts posed by the rapidly changing social environment. Study respondents indicated their explicit modeling of the perceived positive attributes of characters presented in television dramas, but also the beginnings of weight and body shape preoccupation, purging behavior to control weight, and body disparagement. Response to television appeared to be shaped by a desire for competitive social positioning during a period of rapid social transition. Understanding vulnerability to images and values imported with media will be critical to preventing disordered eating and, potentially, other youth risk behaviors in this population, as well as other populations at risk.     

Elaphoidella taroi: The intermediate copepod host in Fiji for the mosquito pathogenic fungus Coelomomyces

Five species of copepods were screened for their ability to transmit Coelomomyces sp. in Fiji. Only one, a common treehole copepod, Elaphoidella taroi, was found to be the intermediate host. When E. taroi was used, the mosquitoes Aedes aegypti, A. pseudoscutellaris, and A. polynesiensis were susceptible to Coelomomyces sp. infection.     

Painful Memories: Ritual and the Transformation of Community Trauma

This paper explores the question of how ritual can heal community pain or trauma. Drawing together recent insights into the ideological nature of healing with a focus on ritual process, I argue that in cases of social violence and healing, ritual's ability to assuage pain is linked to the ways in which it draws pain into the process of reconstructing memory. The argument is illustrated through an examination of how the Betsimisaraka of east Madagascar used rituals of cattle sacrifice to transform the pain they experienced during an anticolonial rebellion that took place in 1947.     

Kin and kinship psychology both influence cooperative coordination in Yasawa,Fiji

Genes shared through common ancestry are among the oldest social bonds. Despite these ancient roots, humans often co-opt the psychology of genetic relatedness and extend it to genetically unrelated others through culturally-acquired kinship systems. We investigate how genealogical relatedness and kinship norms might mutually support or oppose each other within a known kin network in Yasawa, Fiji. Yasawans' reliance on intensive, kin-based cooperation for daily life makes Yasawan kinship an interesting test case to compare the effects of genealogy and kinship norms. Confirming qualitative ethnographic claims, we find that Yasawan kin terms can be described in two dimensions of respect/closeness and joking/authority. Individual players use different strategies for genealogical relatives and non-relatives by making economic game choices that are increasingly beneficial to partners who share a higher percentage of genes through common ancestry. However, pairs of players are most successful in coordinating their game choices despite conflicting self-interests based upon kinship norms relevant to hierarchy. Thus, while genealogical relatedness may boost generosity, the extra behavioral structuring from kinship norms facilitates more productive but difficult coordinated action even when communication is not possible.     

Picophytoplankton biomass, community structure and productivity in the Great Astrolabe Lagoon, Fiji

 Phytoplankton biomass, community structure and productivity of the Great Astrolabe lagoon and surrounding ocean were studied using measurements of chlorophyll concentration and carbon uptake. The contribution of picophytoplankton to biomass, productivity and community structure was estimated by size fractionation, ¹⁴C-incubation and flow cytometry analysis. Picoplankton red fluorescence was demonstrated to be a proxy for chlorophyll <3 μm. Consequently, the percentage contribution to chl a<3 μm from each picoplankton group could be calculated using regression estimated values of ψ _i (fg chl a per unit of red fluorescence). In the lagoon, average chlorophyll concentration was 0.8 mg m^-3 with 45% of phytoplankton <3 μm. Primary production reached 1.3 g C m^-2 day^-1 with 53% due to phytoplankton <3 μm. Synechococcus was the most abundant group at all stations, followed by Prochlorococcus and picoeukaryotes. At all stations, Prochlorococcus represented less than 4% of the chl a <3 μm, Synechococcus between 85 and 95%, and Picoeukaryotes between 5 and 10%. In the upper 40 m of surrounding oceanic waters, phytoplankton biomass was dominated by the >3 μm size fraction. In deeper water, the <1 μm size fraction dominated. Prochlorococcus was the most abundant picoplankton group and their contributions to the chlorophyll a<3 μm were close to that of the picoeukaryotes (50% each). Accepted: 27 May 1999     

Cyclone Winston and Community-Based Marine Conservation in Fiji

ABSTRACT

The establishment and use of community-based natural resource management (CBNRM) groups is now the established route towards conservation in large parts of the Pacific, especially in Fiji. One of the main strengths of CBNRM that is often mentioned is its adaptability to different contexts and to changing objectives among stakeholders, an aspect thoroughly tested by events such as ‘natural’ disasters. This paper is based on 10 months of fieldwork in Kubulau district in Fiji before, during and after Cyclone Winston. It provides an ethnographic account of how this ‘natural’ disaster affected a community and the local CBNRM group. It looks at how this event was experienced and managed by the group, and how the group’s involvement in disaster assistance shifted its role both within and outside of the community, as well as changing its future agenda during the months that followed. We can see in the aftermath of disaster a shift within the group away from the original primary focus on conservation and towards development. The paper provides an account of how the disaster seemingly strengthened the group and the ‘community’ in terms of organisation, knowledge and motivation, but also how it challenged previous norms and exposed weaknesses that are arguably inherent within CBNRM itself.     

The Pope in Mexico: Syncretism in Public Ritual

Pope John Paul II's canonization, in 2002, of Juan Diego, the Indian to whom the Virgin of Guadalupe first appeared, was variously interpreted by sections of Mexican society as an acknowledgement of the indigenous element in Mexican Catholicism and thus a restitution of past wrongs; conversely, as a final domestication of the Indian; and as an evangelical move against a resurgent Latin American Protestantism. The canonization rites were nested within political ceremonies staged, controversially, to anoint a new presidency. This broader political message was in turn challenged in the media and on the streets. In this article, I show how a major public event can articulate the life of a complex, culturally diverse society. I identify a syncretic effect produced by the struggle for ritual control. And I take a comparative view of syncretism, drawing on Javanese ethnography to suggest common mechanisms of meaning making.     

The Untold Sacrifice: The Monotony and Incompleteness of Self-Sacrifice in Northeast Brazil

There is no such thing as an accidental sacrifice. Sacrifice is always pre-meditated, and if not entirely goal-oriented, at the very least inherently meaningful as a process in itself. This paper is about how we might begin to understand sacrifices that do not conform to these rules. It concerns the question: does sacrifice exist outside of its (often) dramatic, self-conscious elaboration? Within the Brazilian Catholic tradition everyday life – ideally characterised by monotonous, undramatic, acts of self-giving – is ‘true sacrifice’. For ordinary Catholics, the challenge is not how to self-sacrifice, but how to make one's mundane life of self-sacrifice visible whilst keeping one's gift of suffering ‘free’. In this paper I describe, ethnographically, the work entailed as one of ‘revelation’ and use the problems thrown up to reflect upon both the limits and advantages of Western philosophical versus anthropological understandings of Christian sacrificial practices to date.     

Migration and trail affinity of snails, Littoraria scabra, on mangrove trees of Nananu-i-ra, Fiji Islands

The distribution of mobile species such as grazing snails may be influenced by migration patterns, which often are excluded from ecological studies. To highlight this point, the migration patterns of Littoraria scabra on mangrove trees were investigated during incoming and outgoing tides at Nanaru-i-ra, Fiji Islands. Marked snails were used to track the position of snails, relative to the ground, during advancing and receding tides. Snails were found to move quickly upward during incoming tides, potentially to avoid immersion. During the outgoing tide, snails migrated downward, but at a slower pace than upward movement, presumably as a consequence of active feeding on the newly replenished micro-organisms on the mangrove structures (i.e., stems and roots). Aggregation behavior during migration was also recorded by measuring the distance of marked snails to two nearest neighbors. Affinity to neighboring snails was found to be maintained throughout tidal cycles, although greater affinity was observed during incoming tides compared to outgoing tides. These migratory and aggregation behaviors may be a result of increased feeding and reproductive efficiency.     

From "Rights" to "Ritual": AIDS Activism in South Africa

In this article, I investigate how the moral politics of HIV/AIDS activism in South Africa is contributing toward new forms of citizenship that are concerned with both rights-based struggles and with creating collectively shared meanings of the extreme experiences of illness and stigmatization of individual HIV/AIDS sufferers. I argue that it is precisely the extremity of the "near death" experiences of full-blown AIDS, and the profound stigma and "social death" associated with the later stages of the disease, that produce the conditions for HIV/AIDS survivors' commitment to "new life" and social activism. It is the activist mediation and retelling of these traumatic experiences that facilitates HIV/AIDS activist commitment and grassroots mobilization. It is also the profound negativity of stigma and social death that animates the activist's construction of a new positive HIV-positive identity and understanding of what it means to be a citizen–activist and member of a social movement.     

A New Species of Platymantis (Anura: Ranidae) from Quaternary Deposits On Viti Levu, Fiji

Fossil bones of the frog Platymantis are reported for the first time. Platymantis megabotoniviti sp. nov. is described from fossil bones of late Quaternary age from caves on Viti Levu, Fiji, south-west Pacific, where it was associated with fossils of the extant P. vitianus P. vitiensis . The new species is much larger than any extant congeners, and its robust form indicates that it was a ground-dwelling frog. It appears to have become extinct in the late Holocene after humans arrived on Fiji with commensal rodents.     

Description of three new Triaenodes species from Fiji (Trichoptera,Leptoceridae)

The following three new species are illustrated and described from Fiji: Triaenodes rebellus Eriksson & Johanson, sp. n., Triaenodes oscitus Müller & Johanson, sp. n., and Triaenodes forcipatus Puranen Li & Johanson, sp. n. All species are endemic to Viti Levu. A key to the male Triaenodes species of Fiji is provided. With this report, the number of Triaenodes species known from Fiji is doubled.     

All-female broods in Hypolimnas bolina (L.) A re-survey of West Fiji after 60 years

In the Xymphalid butterfly Hypolimnas bolina (L.) H. W. Simmonds in 1921 demonstrated, by breeding experiments, the occurrence on the islands of West Fiji of all-female broods, and he compared their frequency with that of normal bisexual broods in the same localities. In two areas he found only unisexual families (14 of them in Suva and one on Vanua Levuj, in one island (Ovalau) only a single bisexual brood and in the other two islands, Taveuni and Kandavu, one bisexual and one of each type respectively. Nearly 60 years, and probably at least 150 generations later, we found that all-female broods were still present in four of the five islands re-investigated, and breeding showed that in these four (which included Suva) the proportion of the two types of female was approximately equal. In the fifth island only a bisexual family was bred. The only marked change between 1921 and 1980 was in the Suva area, where Simmonds found far more unisexual females than we did.
By carrying out spermatophore counts in many of our wild females we found that almost all of them had been mated, the majority of them on one occasion only. Though the data are scanty, they suggest that there is no wastage of females and that the population in 1980 was stable for the two types of brood.
Reasons for our findings are discussed, particularly in the light of the Heuch model, but we conclude that no entirely satisfactory explanation has yet been given for the persistence of all-female broods. Again, there is so far no explanation of the mechanism though we favour a cytoplasmic factor.
We feel that the status of H, bolina as a mimic of species of Euploea is less assured as the result of our survey.     

Webs of Legitimacy and Discredit: Narrative Capital and Politics of Ritual in a Timor-Leste Community

This article explores the interconnections among origin narratives, migration patterns and ritual authority in a Timor-Leste community. By recognising the dimension of rituals as sources of power, we analyse the different ways social actors negotiate their position in social space by either supporting or contesting the legitimacy of the ritual leaders. We suggest how, in a context with historical levels of high migration and immersed in rapid social change, precedence is not only challenged by modern ideals around individual rights and choices, but by the re-interpretation of mythical narratives and the access to ritual performance. The paper provides a discussion of the notion of narrative capital and shows how subordinated classes resulting from development policies from past state regimes articulate new forms of social mobility in the contemporary context of rural Timor-Leste.