Afterword: In Search of Melanesian Order

ABSTRACT

These essays explore three contemporary forms of order in Papua New Guinea: improvised village courts, a nursing school curriculum including village practicums, and student boycotts and strikes. My comments assess these new sorts of order as reflected against earlier ethnographic accounts of Papua New Guinean societies as well as those elsewhere in Melanesia. This often has taken the region’s social groups and lineages, religions and belief systems, and most recently the Melanesian state itself to be weak, messy, and inconstant. I ask how culturally ‘Melanesian’ are these contemporary examples of order and disorder, and find significant continuities in their underlying nostalgia for an imagined, more orderly past, in beliefs about causes of disorder, and in strategies and remedies to order and reorder everyday life.     

Discursive Formation,Ethnographic Encounter,Photographic Evidence: The Centenary of Durkheim's Basic Forms of Religious Life and the Anthropological Study of Australian Aboriginal Religion in His Time

Historical research on the work of Émile Durkheim has often been confined to textual analysis aiming to reconstruct his research in the context of anthropological discourses at the turn of the 20th century. As radical changes in the visual culture of the late 19th century shaped the formation of anthropology as an academic discipline, the ambition of this article is to elaborate the ways Durkheim's use of ethnographic data and visual material formed the foundation of the theoretical and methodological design of his approach to religion. By tracing features in his Basic Forms that emphasize visual material and prioritize religious practice, I submit that the photographic evidence given in Spencer and Gillen's account of Aboriginal religion allowed Durkheim to theorize religion primarily through ritual. Photography, as a visual means of representation, enhanced the study of religion by focusing on ritual without necessarily demanding consideration of its mythical narratives and cosmological accounts. Based on a thorough analysis of his Basic Forms, this article argues that Durkheim used the photographs of the Aborigines of Central Australia systematically and that this use of photographs consequently guided his ethnographic depiction and his selection of theoretical concepts and methodological procedures.     

Primitive Warfare and the Ratomorphic Image of Mankind

The most influential current explanations of preindustrial violence and warfare see it as determined by factors and forces entirely external to human beings and their motives and purposes. This article critically examines the most prominent of these approaches—behavioristic, sociobiological, and ecological-functional—and some of the assumptions underlying them. Then, drawing on ethnographic data from a society known for its peacefulness—the Semai Senoi—the article offers an alternative conception of action, one that views human behavior, including warfare and nonviolence, as purposive, and that sees human beings as active decision makers picking their ways through fields of options and constraints in pursuit of individually and culturally defined goals in a culturally constituted reality which they themselves are actively constructing.     

Globalisation and bridewealth rhetoric

This article offers a close analysis of a ‘classic’ body of ethnographic material on the rhetoric and ritual accompanying bridewealth exchange and argues both for the perspective it provides on the dynamics of cultural continuity, and for the contemporary significance of such continuity for theorising the politics of globalisation. Munn’s study on ‘spacetime’ provides a perspective on bridewealth, both as praxis of continuity and of articulation with global processes. I conclude this article by posing the question of whether subjects such as the Maring of Papua New Guinea can be said to have agency at the global level. I argue that the condition of such agency is the alienation of that agency from their specificity as subjects.     

Psoralea Esculent A as a Prairie Resource: An Ethnographic Appraisal

Abstract

The role of the prairie turnip, Psoralea esculenta Pursh, in the economy of Prairie and Plains cultures is examined through ethnographic and early eyewitness accounts. Results suggest that these economies were more reliant on vegetal resources than is often conceded, a conclusion in keeping with recent studies of hunter-gatherers. The concept of the upland prairies as an insignificant vegetal resource zone for prehistoric groups is questioned.     

Aesthetics, Intuition, and Reference in Fijian Ritual Communication: Modularity in and out of Language

The ethnographic interpretation of "meaningless" ritual—ritual in which participants are not able to give verbal accounts of the symbolic meanings involved—poses basic questions about the relationships among language, culture, and meaning. Along with verbal meaning expressible in language, rituals are often observed to have important practical meaning outside of language. Aside from basic how-to, facilitating dimensions, practical meaning systems can also constitute metaphor and accomplish reference in ways that are parallel to, yet distinct from, verbal and gestural language functions. Techniques of language analysis are useful in interpreting practical meaning in ritual if language meaning is viewed from the perspective of Wittgensteinian use-based semantics and language is seen in context of a more general multidomain meaning system module that supports the communicative aspects of culture. [Keywords: ritual, aesthetics, communication, ethnography, Fiji]     

Classic Maya Bloodletting and the Cultural Evolution of Religious Rituals: Quantifying Patterns of Variation in Hieroglyphic Texts

Religious rituals that are painful or highly stressful are hypothesized to be costly signs of commitment essential for the evolution of complex society. Yet few studies have investigated how such extreme ritual practices were culturally transmitted in past societies. Here, we report the first study to analyze temporal and spatial variation in bloodletting rituals recorded in Classic Maya (ca. 250–900 CE) hieroglyphic texts. We also identify the sociopolitical contexts most closely associated with these ancient recorded rituals. Sampling an extensive record of 2,480 hieroglyphic texts, this study identifies every recorded instance of the logographic sign for the word ch’ahb’ that is associated with ritual bloodletting. We show that documented rituals exhibit low frequency whose occurrence cannot be predicted by spatial location. Conversely, network ties better capture the distribution of bloodletting rituals across the southern Maya region. Our results indicate that bloodletting rituals by Maya nobles were not uniformly recorded, but were typically documented in association with antagonistic statements and may have signaled royal commitments among connected polities.

No longer can evolutionists dismiss such works [of ritual sacrifice] as scholarly, but irrelevant, esoterica–explorations of the bizarre but insignificant elements of Precolumbian culture…we must address this ideological data base with the same interest that we would give to studies of settlement patterns, subsistence systems, or political institutions [1].

     

Stratigraphy and Practical Reason

The organization of human behavior often defies utilitarian or practical reason. Inferences based in practical reason simplify behavioral variability and as a result obscure evidence of ritual organization contained in sequences of archaeological deposits. To expose such sequences, 1 offer a behaviorally based artifact life history approach to the study of prehistoric ritual stratigraphy. I illustrate this approach through a case study of ethnographic and archaeological evidence of ritual and warfare in the American Southwest. [Key words: theory, ritual, war, stratigraphy, Casas Grandes]     

'Beyond being': emergent narratives of suffering in Vietnam

Intertwining ethnographic and literary accounts, this article explores the mutual relationship between suffering and agency. The article describes how young Vietnamese women use narrative to find meaning in the suffering that a late-term abortion causes. Seeking to further develop anthropological use of the concept of social suffering, the article argues that existing scholarship has tended to neglect the importance of human agency and imagination, hinging as it does on suffering as entrenched within structural forces. The article contends that this neglect must be understood in the context of the particular epistemological and ethical conditions under which anthropological studies of human suffering are produced, and that closer attention to the human engagements out of which ethnographic accounts are fashioned may bring into analysis not only the harm that social forces can inflict on people, but also their capacities for action and imagination.     

Some Observations On Theputative Fremont ”Presence” In Southern Idaho

Abstract

Detailed attribute-oriented reanalysis of prehistoric coiled basketry from a series of rockshelters in southern Idaho affirms the probable presence of Fremont populations in that area as suggested by a variety of authorities. Additionally, a thorough comparison of the prehistoric Fremont basketry from the study area with ethnographic material indicates that there is absolutely no connection in the technology of basketry production between the Fremont and their Numic speaking successors. This in turn supports the notion that the Numic speakers were a relatively late arrival to southern Idaho and contiguous areas and further indicates that the alleged millennia-long ethnic/ linguistic continuity hypothesized for the study area is spurious.     

Laterality: a sideways look at ritual

Much study of ritual has focused on demarcated spaces and times of performance, and the often spectacular features of such collective behaviour provide rich resources for analysis of formal, symbolically dense action. This article shifts attention to dimensions of ritual events that entail zones of ambiguous, diffuse, or limited engagement where the boundaries between participant and non-participant, viewer and viewed, may be unclear. Focusing on visits to the English pilgrimage site of Walsingham, I examine multiple modalities of participation through analysing the relationships among observing, engaging in, and narrating ritual action. In doing so, I develop a lexicon for the study of performances whose ethnographic profile does not stand out in sharp relief. Key terms for my analysis are ‘laterality’ (as opposed to liminality) and ‘penumbra’ (as opposed to centre).     

Baksbat (Broken Courage): The Development and Validation of the Inventory to Measure Baksbat, a Cambodian Trauma-based Cultural Syndrome of Distress

This article outlines the development and validation of an inventory measuring a Cambodian cultural syndrome of distress called ??baksbat?? (broken courage). The inventory development phase involved ethnographic interviews with a preliminary group of 53 experts having knowledge or experience of baksbat. The initial ethnographically derived inventory with 32 items was developed and administered to a second group of 390 consecutive patients to assess factor loadings. The validation phase used confirmatory factor analysis (CFA) to test goodness-of-fit of four hypothesized factor models of the newly developed inventory in a third group of 159 participants. CFA confirms three-factor models that have the best goodness-of-fit, thus a 24-item baksbat inventory clustering of three-symptom categories was developed. Multiple regression, which assesses the relationship between the dependent variable (PTSD) and a subcluster of baksbat inventory (predictors), shows baksbat inventory accounts for 47?% of the total variance of symptoms in PTSD (R ²?=?.47). Of the three-symptom clusters, ??psychological distress?? shows significant contribution to the total variance of symptoms in PTSD (???=?.63, p?<?.001). Of significance, some symptoms of baksbat were independent from symptoms of PTSD with isolated symptoms that are culturally specific. These preliminary findings suggest that baksbat could be a potential Cambodian trauma-based syndrome with its own culturally validated inventory.     

A catalogue of vice: a sense of failure and incapacity to act among Roma Muslims in Macedonia

Understood in terms of action and efficacy, the regnant notion of agency in anthropology is juxtaposed with an ethnographic category of failure. Agency is problematized and refined through the fieldwork‐grounded analysis of a faltering reform of a Sufi order in Macedonia, where failure was perceived and racially marked as the intrinsic incapacity of ‘Gypsies’ to commit to ritual action and overcome their propensity towards vice, thus achieving a desired self‐transformation into virtuous beings.     

Viewing the past: Ethnoarchaeology at al‐Hiba

An ethnoarchaeological project at al‐Hiba on the edge of the marshes in southern Iraq examines some of the ways that ethnoarchaeological evidence enriches conventional ideas of the relation between behavior and material remains, of the interpretation of materials in the archaeological record and of both the process and nature of change. The author stresses the importance of the visual in recording and understanding ethnographic detail and believes that only long‐term, intensive observation can protect us from pur own preconceptions, the pitfalls of relying on biased, ignorant, or culture‐protective informants or the danger of questionnaires which are too easily manipulated by intention or accident.     

Selective imitation for a private sign system

A distinctive feature of all human languages is the diverse and arbitrary nature of the sign (signifier). This can be interpreted as stating that the mapping between signals and referents is established by convention rather than by functional constraints. This property of the sign provides for a great deal of linguistic flexibility and is a key component of symbolic communication. Game theoretic models to describe signal imitation are investigated with a view to understanding how non-arbitrary (indexical) animal-style signals might 'evolve' culturally into diverse, arbitrary signs. I explore the evolutionary hypothesis that private, arbitrary signs emerge as a result of selective imitation within a socially structured population. Once arbitrary signs have emerged, they contribute towards greater assortative interactions among individuals using a shared sign system. In natural populations, the models for imitation will very often be close kin. Hence, kinship provides one mechanism for the creation of true symbols. An imitation-structured population can support many more sign systems than an equivalent non-structured population and is one in which symbols become the dominant force in assortative interactions.     

Sex predetermination: Its impact on fertility

Abstract

Genetic variability among seven Chilean Indian populations (Aymara, Atacameño, Diaguita, Pehuenche, Mapuche, Alacaluf, and Yagan) is measured in terms of net codon differences per locus from gene frequency data on seven serologic markers. Indices of cultural and linguistic differences are computed surveying the various ethnographic accounts of these tribal populations. Of the variables, culture, language, geography, and the degree of Caucasoid admixture, only geography seems to be the important factor in explaining the variabilities in genetic distances among these populations. An empirical relationship between geographic distance and gene identity is also established and shown graphically.     

The Proverbial Bourdieu: Habitus and the Politics of Representation in the Ethnography of Kabylia

Since the 1970s, anthropologists have been centrally concerned with the relationship of ethnographic representation to political and historical context. Interestingly, the work of Pierre Bourdieu has largely escaped such contextualization, despite the significance of Bourdieu's ideas to anthropological theorizing. Today, many of Bourdieu's central concepts float free from the context out of which they arose—the Kabyle region of Algeria. This article addresses this omission by reading Bourdieu's early works against each other to reconstitute aspects of his methodology and fieldwork. Focusing on his choice to represent the Kabyles of his early work in prose, and those in his later work via proverbs, I suggest that key premises of Bourdieu's theory may not be supported by historical and ethnographic evidence. I consider how Bourdieu's position as a young social scientist grappling with ethnographic responsibilities in colonial wartime led him to privilege his interlocutors' accounts in some studies while expunging them from others. [Keywords: Bourdieu, represented speech, literacy, Algeria, Berbers]     

The Assimilation of Western Medicine into a Semi-nomadic Healthcare System: A Case Study of the Indigenous Aeta Magbukún,Philippines

The Aeta Magbukún are a genetically and culturally distinct group of Indigenous people living in an isolated mountain forest in the municipality of Mariveles, in the province of Bataan, Philippines. This research aims to document some healthcare related information of the people, inform future decisions regarding maximising benefits of modern conveniences, and minimise negative consequences on their culture and health. Using an ethnographic approach, data were collated from a community health survey in combination with field notes from three of the co-authors while living with the Aetas. Despite major implications from rapid ecological and cultural changes, traditional ethnomedical systems continue to be revered as an essential healing practice, although they are increasingly used in conjunction with Western medicines and healthcare. At the Aeta village level, the changing socio-political influence among the kagun (traditional healer), the NGOs, and the Municipal Council in terms of healthcare provision is pivotal, as the kagun has chosen to integrate the Western medicine and healthcare services into their traditional healthcare system, without simply rejecting them. In turn, Western-style healthcare interventions have the potential to be carefully managed to integrate traditional Aeta Magbukún socio-political structures, healthcare, and cultural continuity. The cumulative influence of numerous other novel aspects to Aeta life (e.g., permanent housing, a highway through the village, literacy, cash economies, energy-dense foods, communication/entertainment devices, etc.) will place additional pressure on the traditional ethnomedical healthcare system. However, enabling the continuity of access to appropriate healthcare knowledge (both the transfer of knowledge from Western medicine to the Aeta Magbukún, and vice versa) can assist many cultures through the inherent stresses of increasingly rapid acculturation and development.