Primitivist tourism and anthropological research: awkward relations★

Many anthropologists dislike the tourism depicted in the film Cannibal tours (1988), which values visited people for their supposed embodiment of an archaic mode of life, isolated from capitalist modernity. Here I approach such tourism through how its participants relate to anthropology, based on research into encounters between tourists and Korowai of Indonesian Papua. I juxtapose three patterns. First, Korowai sometimes assimilate me to ‘tourist’ or ‘tour guide’. Second, tourists often embrace ‘anthropology’ as an adjunct to their primitivist goals. Third, certain tourists investigate their own primitivism, in ways that parallel my research on that topic. This diversity of alignments of tourist, anthropologist, and Korowai calls for an analytic strategy not of seeking out the ultimate basic relations between these character-types, but of understanding categorization as a practice of its own, through which categorizers grapple with broader historical conditions.     

Protection against malaria morbidity: Near-fixation of the α-thalassemia gene in a Nepalese population

We have previously reported that the Tharu people of the Terai region in southern Nepal have an incidence of malaria about sevenfold lower than that of synpatric non-Tharu people. In order to find out whether this marked resistance against malaria has a genetic basis, we have now determined in these populations the prevalence of candidate protective genes and have performed in-vitro cultures of Plasmodium falciparum in both Tharu and non-Tharu red cells. We have found significant but relatively low and variable frequencies of beta-thal, beta S, G6PD (-), and Duffy (a-b-) in different parts of the Terai region. The average in-vitro rate of invasion and of parasite multiplication did not differ significantly in red cells from Tharus versus those from non-Tharu controls. By contrast, the frequency of alpha-thalassemia is uniformly high in Tharus, with the majority of them having the homozygous alpha-/alpha-genotype and an overall alpha-thal gene (alpha-) frequency of .8. We suggest that holoendemic malaria has caused preferential survival of subjects with alpha-thal and that this genetic factor has enabled the Tharus as a population to survive for centuries in a malaria-holoendemic area. From our data we estimate that the alpha-thal homozygous state decreases morbidity from malaria by about 10-fold. This is an example of selection evolution toward fixation of an otherwise abnormal gene.     

God Is Nothing but Talk: Modernity, Language, and Prayer in a Papua New Guinea Society

This article brings together theories of local modernity and of linguistic ideology to analyze the way the Urapmin of Papua New Guinea have encountered modern linguistic ideology through their Christianization. Against the prevailing anthropological focus on the indigenization of modernity, this article argues the importance of attending to cases in which people grasp the content of modernity on its own terms. Studying this kind of local modernity allows us to model an important kind of contemporary cultural change and discover neglected aspects of modernity as refracted through the experiences of people new to it. Here, an analysis of the Urapmin encounter with modern linguistic ideology reveals that ideology's rootedness in a model that ties meaning to intention and truthfulness and favors the speaker over the listener in the construction of meaning. It is suggested that an awareness of the biases of this ideology can open up new topics in linguistic anthropology. [ modernity, linguistic ideology, religion, Christianity, Melanesia ]     

Mitochondrial and Y-chromosome diversity of the Tharus (Nepal): a reservoir of genetic variation

Background  

Central Asia and the Indian subcontinent represent an area considered as a source and a reservoir for human genetic diversity, with many markers taking root here, most of which are the ancestral state of eastern and western haplogroups, while others are local. Between these two regions, Terai (Nepal) is a pivotal passageway allowing, in different times, multiple population interactions, although because of its highly malarial environment, it was scarcely inhabited until a few decades ago, when malaria was eradicated. One of the oldest and the largest indigenous people of Terai is represented by the malaria resistant Tharus, whose gene pool could still retain traces of ancient complex interactions. Until now, however, investigations on their genetic structure have been scarce mainly identifying East Asian signatures.     

Retrieving the Red Continent: settler colonialism and the history of American Indians in the US

While present in the contemporary academy, American Indian history remains marginalized by being associated with regional and national histories of the United States. Recently, postcolonial scholarship has provided a pathway out of that marginalization. The postcolonial critique of traditional anthropological and historical writing about indigenous peoples suggests a new way to imagine the relationship between American Indian history and other areas of scholarship. The most promising aspect of this critique is the formulation of ‘settler colonialism’. That framework first emerged among geographers and has recently been embraced by historians and anthropologists. The settler colonial framework offers a way to conceive of the Native past in a transnational context as well as to understand indigenous encounters with modernity as an ongoing struggle with colonial rule rather than as a campaign to accommodate Native people to ‘progress’ and ‘civilization’ or to ‘assimilate’ them into a nation state.     

Modeling socio-economic aspects of ecosystem management and biodiversity conservation

For successful ecosystem management and biodiversity conservation, in addition to ecological and evolutionary processes, we need to consider social and economic influences on the management target. Here, we introduce several theoretical models that address economic and social aspects of the human society which are closely related to ecosystem management. The first model analyzes economic decisions on the use of the common fishing ground in Jeju Island, Korea, by traditional divers and tourists. We observe that the way the number of tourists increases with the availability of resources strongly influences how benefits are distributed among fishing ground stakeholders. The second model discusses activities that raise public awareness about biodiversity, which will help maintain public support for conservation in the future. Based on control theory, we derive the optimal investment in these activities to maximize the long-term quality of the conservation target. The third model analyzes punishment scheme as a mechanism to enforce people to follow the regulation on the use of common resource. An important aspect of successful management is “graduated punishment”, in which the severity of the punishment applied to deviators gradually increases with the amount of harm caused by deviation from the rule. We show that graduated punishment is the most efficient way to ensure cooperation when evaluation errors are unavoidable and when people are heterogeneous with respect to the sensitivity to utility differences. We conclude that socio-economic aspects related to ecosystem management are promising research foci of theoretical ecology.     

Environment,livelihood and household: The ethno‐history of Rana Tharus Badaghar households

This paper focuses on the changes occurring in households in the indigenous Rana Tharus community. I discuss the household not in terms of physical structure but instead on the social aspects: how people relate to each other through the lens of the household context. I argue that the fluid nature of households makes its flexible to different ecological environments and socio‐economic scenarios. My ethnography of Rana households clearly illustrated that the formation, structure and management of Rana households was fundamentally linked to people's livelihoods. Before 1950s, abundant land resources allowed Ranas to live in joint‐type households. This particular household arrangement not only fulfilled labour needs but also secured the mutual security for every household member. Gradually, undivided and big households (known in Rana as Badaghar) became the ideal model for Ranas as soon as such establishments did not become divided or separated. This household structure also served as an important safety net for most Ranas and fundamental to other social relationships especially Mukhiya (household head system) and Kurmaa (patrilineal kin). However, since the 1950s, new socio‐economic landscapes have significantly challenged the maintenance of traditional Rana households. Within the lifetime of most Ranas, they first experienced household fission and the disappearance of the Mukhiya system. The dynamic relationships between Rana household and new ecological, social and economic landscapes are explored here. It is concluded that the household is a critical institution allowing anthropologists to better understand the long‐term social impacts caused by state policies and ecological changes. This is because people often practice their new household relations in their everyday life as a response to environmental and livelihood changes.     

Shamanism,Tourism, and Secrecy: Revelation and Concealment in Siberut,Western Indonesia

ABSTRACT

This essay attempts to explain why international backpacker tourists in Indonesia are so interested in indigenous religion and especially in shamanism. It articulates the indigenous mode of analysis or reverse anthropology of the people whom the tourists visit: in this case, the Sakaliou clan on the island of Siberut, the largest of the Mentawai Islands off the west coast of Sumatra. According to Sakaliou, tourists seem to be looking for something they have lost, a kind of secret knowledge that is possessed by the shaman. Unlike other people, who keep their secrets in isolation, the shaman must skilfully reveal some of his secret knowledge as part of a public performance. It is this secret knowledge, indicated by the skilled revelation of skilled concealment, for which tourists seem to be searching among the members of the Sakaliou clan and their shamans.     

游客对低碳旅游的认知和意愿——以丽江市为例

低碳旅游是不同于传统旅游产业的一种转型产业模式,是当前旅游业发展的新趋势,同时也改变着旅游者的消费方式。采用问卷调查的方法,对丽江市的游客关于低碳旅游的认知和意愿进行了研究,结果表明:(1)低碳旅游的认知水平程度较高(68.5%),受教育程度、入住酒店星级和年平均旅游次数与认知程度显著正相关。91%的受访者认为公众意识是低碳旅游首先应被考虑的影响因素,大多数游客认为可以通过改变旅游交通(87.5%)和住宿方式(57.5%)来减少旅游业的碳排放。(2)游客对低碳旅游的意愿程度普遍较高(79.5%),入住酒店星级、年平均旅游次数和人均旅游花费与低碳旅游意愿显著负相关。定期旅行的游客对低碳旅游的认知最强,但行为的改变意愿却最弱。不经常旅行的游客则更愿意实现低碳旅游,但实际上对于旅游模式改变的影响也较小。(3)现阶段,低碳旅游的推行实际上也存在一定的难度和问题。46.5%的受访者认为目前低碳旅游流于形式和口号,76%的游客认为目前我国景区的游客普遍缺乏低碳旅游的良好习惯。(4)从政府和旅游主管部门、旅游企业、旅游者三方面提出了发展低碳旅游的相关建议。     

The Noble Savage Reconfigured: Paradox and Mimesis on Safari in the Okavango Delta,Botswana

ABSTRACT

Tourists to Africa covet close encounters with dangerous wildlife, revelling in the simulation of the primal risks of the savannah, and yet they expect to be kept safe. Similarly, many tourists wish to engage with exotic local people, but in ways that ensure they feel comfortable socially and physically. Safari guides in the Okavango Delta fulfil these desires by facilitating close encounters with wildlife during luxury camping safaris, while becoming objects of fascination themselves as they perform the role of the ecologically noble savage. The exoticness of a number of these Botswana citizens is, however, rendered familiar and comfortable for tourists through the fact of their whiteness. In this paper, I explore the paradoxes evident within Okavango Delta tourism, with a focus on the ‘familiar exotics’ guiding tourists through landscapes constructed around notions of ‘safe danger’. In making sense of this paradigm, I argue that mimesis is at play within white citizens’ embodiment and commodification of cultural values and practices normatively associated with indigenous peoples. This case demonstrates that within the tourism nexus, the ecologically noble savage trope evident in romanticised global imaginaries of indigeneity has largely failed to empower Botswana’s indigenous Bushmen communities, while perpetuating white privilege.     

Making the Baruya great again: From glorified great men to modern suffering subjects?

This paper explores avenues for prestige‐making now available to and championed by the Baruya, the archetypal ‘Great Man’ people of Papua New Guinea, who I recently studied following previous work by Maurice Godelier. Amid critiques by Robbins and Ortner of anthropologists’ drive to document and empathise with “suffering subjects”, I suggest that being ‘left behind’ and ‘forgotten’ is an important part of Baruya social life that reinterprets previous ways of ‘making great men.’ Baruya exposure to material and institutional modernity remains very limited. Local rhetorics of being ‘last place’ (las ples) are both concomitant and discordant with Baruya assumptions and assertions of being ‘the greatest people’ of their region. Unable to revive traditional contexts for producing great men through warriorship, shamanism, cassowary hunting, and salt‐making, Baruya turn to the very modernity they cannot quite reach for their own pursuit of masculinity and prestige—which paradoxically now lies within domains also open to women. Desirous to both establish continuity with their glorified past and to depart from it, Baruya's local modernity itself constrains their newly‐shaped desire for prestige—and dramatically changes gender relations in the process. Though the concrete impossibility to ‘be great’ reinforces Baruya perceptions of enduring what we might call a ‘suffering slot’, the larger issue is how concrete experiences sediment into socio‐cultural change over time. This process is informed by a tension between a quest for modernity and its larger failure, resulting in a drive to reignite longer standing values of morality, spirituality, and ultimately, greatmanship.     

Genetic studies on the Tharu population of Nepal: restriction endonuclease polymorphisms of mitochondrial DNA.

The mitochondrial DNAs (mtDNAs) of 91 Tharus from Nepal were screened for restriction fragment length polymorphisms (RFLPs) using six highly informative restriction endonucleases. One pattern (morph) was found for BamHI, two for HpaI and HincII, three for HaeII, four for AvaII, and six for MspI. Two of the AvaII and four of the MspI morphs were "new" (not previously described). Virtually all of the "old" morphs found in the Tharus were previously observed in Orientals. The Oriental HaeII morph (HaeII-5) previously observed at a frequency of 5% was present in 25% of the Tharus. Of the 13 Tharu mtDNA types (defined by the six restriction endonuclease morphs) observed, five had previously been described ("old" types), all in Orientals. Three of these were unique for Orientals. All of the remaining eight "new" Tharu mtDNAs were all closely related to Oriental mtDNAs. Two of the "old" Tharu mtDNA types included the HpaI/HincII morph 1, a morph possibly indicative of the earliest human mtDNA types. From these data we have concluded that the Tharu mtDNAs are closely related to those of other Oriental populations. Further, our data support the hypothesis that human mtDNAs radiated from Asia.     

'The poor have the right to be beautiful': cosmetic surgery in neoliberal Brazil

Drawing on ethnographic fieldwork in hospitals that offer cosmetic surgery to the poor, this article examines the causes of a rapid growth in plastic surgery rates in Brazil over the past two decades. It argues that problems with diverse social origins manifest themselves as aesthetic defects, which are diagnosed and treated by the beauty industry. But plastic surgery also incites the consumer desires of people on the margins of the market economy and mobilizes a racialized 'beauty myth' (a key trope in national identity) in marketing and clinical practice. Beauty practices offer a means to compete in a neoliberal libidinal economy where anxieties surrounding new markets of work and sex mingle with fantasies of social mobility, glamour, and modernity.     

Knowing and Being Known. Approaching Australian Indigenous Tourism Through Aboriginal and Non-Aboriginal Politics of Knowing

Based on ethnographic research conducted with Bardi and Jawi people, two Indigenous groups from the Northwestern Kimberley region of Western Australia, the aim of this paper is to approach the complexities related to Indigenous tourism in Australia through the politics of knowing and not-knowing as embodied by Indigenous tour guides and non-Indigenous tourists. It examines the notion of knowing (or not-knowing) and its usages by Indigenous and non-Indigenous people in the context of their tourist encounter. ‘Knowing’ represents an important aspect through which Aboriginal people and their non-Indigenous guests negotiate their interactions. In particular, the paper shows how Indigenous and non-Indigenous expectations from tourism lead actors to adopt divergent positions and to assert renewed claims in relation to knowledge or knowing, casting new light on issues of self-representation and empowerment in the domain of Indigenous tourism.     

Metamorphosis in the Culture Market of Niger

The banner of authenticity is falling in the contemporary market for non-Western culture. Taking Tuareg artisanry in Niger as a case study, I show that the neocolonial Western habit of collecting "exotic" art objects is giving way to a more collaborative proclivity toward Western objects produced in "traditional" Tuareg style. While Tuareg artisans—adjusting to social and cultural upheavals attending the urbanization of their practice and the recent Tuareg separatist rebellion—are producing such hybrid "modern" objects, some Tuareg nobles, impoverished by those same changes, have begun painting representational images of a more "authentic" Tuareg culture. The nature of the competition between Tuareg artisans and nobles, as well as the complex cross-identification between Tuaregs and their Western expatriate customers, illuminate a general perplexity about modernity in the contemporary Third World and indicate a transformation in the terms of its encounter with the West. [Tuaregs, art and artisanry, authenticity, expatriates, and modernity and tradition]     

Masters of hybridity: how activists reconstructed Nepali society

This article discusses the changes that activists have brought to Nepali society in relation to two key elements of Bruno Latour's actor-network theory (ANT): (1) its account of modernity and (2) its radical downplaying of human agency. ANT, contrary to the way it tends to be understood, deserves to be seen, at least in Latour's treatment, as a major theory of modernity. As such, it is important and enlightening, even though its attack on human agency – at least when discussing activism – is unhelpful. On this point Ian Hacking's notion of ‘making up people’ provides a better guide. The main example explored is the new kinds of ethnic identity that have achieved state recognition and become politically influential in Nepal over the last thirty years. The case of one ethnic and religious activist, Dr Keshabman Shakya, is used to illustrate the argument. Based on notions of human rights, rather similar processes of ‘making up people’ have also occurred with other minority groups, most strikingly in the case of the ‘third gender’, a context in which Nepal is famously ‘progressive’ compared to other nation-states in the region.     

Divinity,Miracles and Charity in the Sathya Sai Baba Movement of Malaysia

This paper examines how a Hindu revitalisation movement addresses the modernisation in Malaysia. Modernisation entails material development and nation-building, but also the weakening of the authority of religious institutions and the internalisation of faith. The following of the Indian guru, Sathya Sai Baba, is largely urban-based, attracting many Indian business people, scientists and professionals. The paper elaborates theoretical debate on the gift, pioneered by Marcel Mauss, and explores how ‘contractual’ and ‘sacrificial’ religious giving is articulated within this movement in a way that reconciles spirituality with modernity. This articulation enables devotees to bid for a position as the custodians of morality within a modern, ethnically plural society, in which the elite of the Indian minority is marginalised in several respects.     

Studies on serum groups in the Kumaon region,India

Summary A total of 469 individuals belonging to 4 endogamous groups (Brahamins, Rajputs, Doms and Tharus) from the Kumaon region (North India) were tested for Hp, Gc, Gm and Inv systems.The frequency of the Hp¹ allele is low (0.130–0.220) in all 4 groups as in the case of other Indian populations. The absence of the Gm⁵ allele and high frequency of Inv(1) (49.34%) confirm the Mongoloid affiliations of the Tharus. Brahamins, Rajputs and Doms possess 4 alleles (Gm¹, Gm^1,2, Gm^1,5 and Gm⁵) at the Gm locus and the frequency of Gm^1,2 allele is very low (0.067–0.106) for these groups. The frequency of Inv(1) for Brahamins (19.61%) and Doms (22.78%) lies within the range of variation of European populations. Rajputs, however, show a higher Inv(1) frequency (38.76%).Genetic distances calculated with the help of Hp, Gc and Gm systems demonstrate similarity between Brahamins, Rajputs and Doms and a deviant position for the Tharus.Supported by the Deutsche Forschungsgemeinschaft.     

BEYOND SUN,SAND, AND STITCHES: ASSIGNING RESPONSIBILITY FOR THE HARMS OF MEDICAL TOURISM

Medical tourism (MT) can be conceptualized as the intentional pursuit of non‐emergency surgical interventions by patients outside their nation of residence. Despite increasing popular interest in MT, the ethical issues associated with the practice have thus far been under‐examined. MT has been associated with a range of both positive and negative effects for medical tourists' home and host countries, and for the medical tourists themselves. Absent from previous explorations of MT is a clear argument of how responsibility for the harms of this practice should be assigned. This paper addresses this gap by describing both backward looking liability and forward looking political responsibility for stakeholders in MT. We use a political responsibility model to develop a decision‐making process for individual medical tourists and conclude that more information on the effects of MT must be developed to help patients engage in ethical MT.