‘Deep engagement’ and disengaged reason

In this paper, I explore what it would mean to pursue modes of ‘deeper engagement’ and how this might be done without abandoning the capacity for disengaged reasoning. Charles Taylor recognises disengaged reasoning as ‘one of the most important developments of the modern era’ and as essential to the pursuit of the good society, even though (like everything else) when taken to an extreme it corrupts or distorts the modes of being‐in‐the‐world. In A Secular Age, Taylor continues a long‐running critique of disengaged reason and its contributions to the malaise of modernity, focusing especially on its conflictual relationship with religious belief and its central role in the disenchantment of the world. My objective here is to relativise and contextualise the relationship between disengaged and engaged modes of being, in part by exploring some of the ways in which we may be deeply engaged in the world and with one another while also employing the critical faculties that enable us to analyse dispassionately, amongst other things, theistic and other interpretations of being‐in‐the‐world.     

Finding the good: Reactive modernity among the Gebusi,in the Pacific,and elsewhere

Conditions of being left behind in economic and political terms are keenly felt in many areas of Melanesia and the wider Pacific Islands—as is more generally the case in many developing and also developed countries. Insofar as modern expectations portend a future that should be improving, it is unsurprising that modern expectations or entitlements are throttled by economic and political downturns across many cultural and class conditions. Ensuing circumstances are not so much ‘post’ modern—since ideals of modern progress are not given up—as they are ‘reactively’ modern in cultural terms. In this context, a poignant and longstanding sense of backwardness in many areas of the insular Pacific arguably provides a cultural bellwether of increasingly widespread perceptions and reactions elsewhere. Among the Gebusi of Papua New Guinea prolonged economic downturn under conditions of marginality and remoteness has thrown people back on their own material and cultural resources. Despite a general absence of cash economy, monetisation or fiscalisation of ‘work’ increasingly orchestrates social relations. So, too, in the absence of government presence, police, or courts, mechanisms of dispute mediation have become locally developed and effectively elaborated, including through rhetorics of monetary compensation that were previously undeveloped in indigenous contexts of person‐for‐person exchange both in marriage and in death. In selected ways, reactive modernity among Gebusi has features that seem salutary—evoking an ‘anthropology of the good’—despite and even because of Gebusi's politicoeconomic marginality. Drawing on work by Ortner, Robbins, and others, the larger relevance of this development reframes the relevance of Dark Anthropology and an Anthropology of the Good.     

The Social Life of Rights: ‘Gender Antagonism’, Modernity and Raet in Vanuatu

In the northern Vanuatu town of Luganville a small group of men have responded to social and legal changes engendered by women's rights activists by forming a male support group called ‘Violence Against Men’. Members of this ‘backlash’ movement argue that the insidious promotion of Western‐style ‘women's rights’ is leading to discrimination against men in divorce proceedings, child custody battles, and in domestic violence and rape cases. They directly oppose recent and ongoing legal changes aimed at protecting women from domestic violence, such as Domestic Violence Protection Court Orders, and the repeatedly tabled (but long‐delayed) ‘Family Protection Bill’. Such interventions, they argue, undermine Vanuatu's ‘natural’kastom and Christian patriarchal gender order and, in doing so, pose a serious threat to the socio‐economic productivity of the nation‐state. For other men, however, rather than opposing women's rights activism, such challenges have raised questions about how men might successfully negotiate their identities in ways that are sensitive to contemporary issues of gender equality without undermining existing paradigms. Thus, this paper addresses the value accorded to universalism and relativism in gender activism in Vanuatu, and especially in terms of the linked discourses of kastom, church and modernity. It therefore explores gender relations in terms of the contemporary entanglement of indigenous and exogenous epistemologies, and in doing so argues that the contextual analysis of ‘rights’ should consider the specific historical, political and socio‐cultural circumstances in which they are put to use.     

Aspects of the semantics of emotions and feelings in Dalabon (South‐Western Arnhem Land,Australia)

This article describes two of the principal roots allowing the expression of emotions and feelings in Dalabon, an endangered language of South‐Western Arnhem Land. The first root, kangu, ‘belly’, is depicted linguistically as the location of emotions induced by interpersonal relationships. The belly is thus presented as the locus of good and bad moods generally and of conflict more specifically. Furthermore, the material properties of the belly—its fluidity in particular—impact on one’s temper and ability to deal with others in an ideologically prescribed manner. Speakers describe ritual manipulations undertaken on the belly of young infants in order to shape their temper. Kangu‐no may thus be described as a malleable interface between the person and the outside world, principally other people. The second root, yolh, may at first sight translate as ‘feelings’, either good or bad, but also means ‘appetite’, ‘drive’, ‘pep’. Yolh‐no is associated with the most intimate part of the person, one’s own aspirations that are independent of interactions with others. Although yolh‐no connotes the core self and kangu‐no, the belly, connotes relatedness to others, they are conceived as physiologically connected, so that material properties of the belly impact on the self. Thus, the semantic analysis of Dalabon, along with related anthropological observations, unveils an explicit conceptual and cultural attention to the distinction between emotions and feelings (as respectively defined in the article) and to the autonomy of the person within a constraining social framework. The article shows how this concern echoes and challenges both anthropological and philosophical considerations.     

Ricochet pollination in Senna (Fabaceae) – petals deflect pollen jets and promote division of labour among flower structures

• Naturalists Fritz and Hermann Müller hypothesised that heteranthery often leads to a division of labour into ‘feeding’ and ‘pollinating’ stamens; the latter often being as long as the pistil so as to promote successful pollination on the bees’ back. In many buzz‐pollinated species of Senna, however, the so‐called pollinating stamens are short and not level with the stigma, raising the question of how pollen is shed on the bees’ back. Here we explore a mechanism called ‘ricochet pollination’. We test whether division of labour is achieved through the interaction between short lower stamens and strongly concave ‘deflector petals’.
• We studied the arrangement and morphology of the floral organs involved in the ricochet pollination, functioning of the flowers through artificial sonication and observed the interactions between bees and flowers in the field.
• The middle stamens are adapted to eject pollen downwards, which can be readily collected on the bee mid legs. Most of the pollen is ejected towards the deflector petal(s). Pollen from this set of stamens is more likely to contribute to pollination. The pollen grains seem to ricochet multiple times against the deflector petals to eventually reach the bee's back.
• The pollen ricochet mechanism promotes a division of labour by involving additional floral organs, such as petals, reinforcing the Müllers’ division‐of‐labour hypothesis. However, alternative, non‐multiexclusive hypotheses could be explored in genus Senna and other angiosperm species.

     

Ravens (Corvus corax corax L.) in the British landscape: a thousand years of ecological biogeography in place-names

Abstract Aim To investigate the information content of place‐names regarding the habits, habitat and biogeography of ravens in Britain over the past millennium. Location England, Scotland and Wales. Methods Linguistic and ecological analysis of over 400 British place‐names that have a putative ‘raven’ derivation. Results Most of the ‘raven’ place‐names are Old English in origin. Some of these (a minority), however, derive from personal names. The derivations of most names reflect landscape rather than man‐made features; the majority relating to high, craggy ground or coastal features, a minority to wooded situations or human habitations. In lowland Scotland and the Scottish borders the colloquial name corbie dominates ‘raven’ place‐names, perhaps reflecting French influence. In the Highlands and the Western Isles the Gaelic fitheach and its derivatives are predominant. Relatively fewer place‐names that have ‘raven’ roots have been educed in other parts of the Celtic West, i.e. Wales and Cornwall (only one traced in the latter). Main conclusions Comparison of the geographical distribution of ‘raven’‐derived place‐names with the present‐day distribution of the species in Britain reveals the extent of the contraction in the raven's range to the West over historical time, most notably during theprevious two centuries, associated with changed land‐management practices in particular.     

Population structure of Spodoptera frugiperda maize and rice host forms in South America: are they host strains?

Determining which factors contribute to the formation and maintenance of genetic divergence to evaluate their relative importance as a cause of biological differentiation is among the major challenges in evolutionary biology. In Spodoptera frugiperda (Smith) (Lepidoptera: Noctuidae) two host strains have been recognized in the 1980s: the corn‐strain prefers maize, sorghum, and cotton, whereas the rice‐strain prefers rice and wild grasses. However, it is not clear to what extent these so‐called ‘strains’, which have also been called ‘host races’ or even ‘sibling species’, are really associated with host plants. Due to the indeterminate evolutionary status, we will use the term ‘host forms’ (sensu Funk). Here, we characterized populations collected from maize, rice, and wild grasses from three countries in South America. Using two mitochondrial cytochrome oxidase I (mtCOI) markers and 10 polymorphisms in the triose phosphate isomerase (Tpi) gene, we found various patterns of host association. Two hundred twenty‐seven nuclear amplified fragment length polymorphisms (AFLPs) markers revealed significant genetic differentiation among populations, which was generally correlated to the host from which the larvae were collected. Using a multivariate discriminant analysis and a Bayesian clustering approach, we found that individuals could be grouped into 2–5 genetically distinct clusters, depending on the method. Together, our results indicate that although host‐associated differentiation is present in this species, it does not account for all observable genetic variation and other factors must be maintaining genetic differentiation between these forms. Therefore, the term ‘host strains’ should be abandoned and ‘host forms’ should be used instead for S. frugiperda.     

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.     

Veiled Nannies and Secular Futures in France

ABSTRACT

This article focuses on recent French efforts to expand legal regulation of religious symbols to childcare. Controversies over ‘veiled nannies’ serve as points of departure for investigating laïcité – French secularism – through which religion is regulated. The investigation is based on fieldwork among Muslim women in Marseille and on the analysis of legal decisions, official documents, and media. The debates on whether to legislate on religious symbols in the domain of childcare reveal how the line between religion and politics, and private and public is continuously redrawn through state efforts to cultivate and govern (secular) Republican selves. Drawing on Agrama’s [2012a. Questioning Secularism: Islam, Sovereignty and the Rule of Law in Egypt. Chicago, IL: University of Chicago Press] conceptualisation of secularism as a ‘problem-space’, I argue that legal regulation of religious symbols institutionalises a ‘secular suspicion’ at the heart of efforts to imagine and govern French society and its future, a future in which Muslims increasingly find it difficult to imagine themselves.     

Cleaner Wrasses Keep Track of the ‘When’ and ‘What’ in a Foraging Task1

In recent years evidence has accumulated that at least some animals can remember the ‘what’, ‘where’ and ‘when’ of personal experiences. Currently, evidence for such ability is taxonomically restricted to birds and mammals. Here, we demonstrate for the first time that cleaner wrasses Labroides dimidiatus are able to remember when they interacted with what after a single event. In nature, cleaners remove ectoparasites from other reef fishes, so‐called clients. Clients are depleted, non‐stationary food patches at the end of an interaction and replenished only after a delay. In our experiments, we presented twelve cleaners every 2.5 min, a choice between two of a total of four plates with different colours and patterns. One plate was always accessible but contained a non‐preferred food item while the other three contained a preferred food item, but allowed a next feeding event only after 5, 10 or 15 min. Thus, to maximise food intake, cleaners had to remember for each choice when they had last interacted with which plate. When confronted with two plates offering preferred food, cleaners showed an overall significant preference for the plate that allowed access during the trial. For six cleaners, the preference was significant. Also, on trials involving the always accessible plate, cleaners discriminated between trials in which they had to eat the non‐preferred food and trials on which they could eat the preferred food. In conclusion, cleaners are able to track the ‘when’ and ‘what’ (or possibly ‘who’) within a biologically meaningful time period.     

The Texture of Events and the Stuff of Dreams: Jean Rouch at the Heart of Film and Anthropology

Too little known in the English‐speaking world, Jean Rouch died in 2004, leaving a prolific body of work. Influenced by the surrealists, by dance, cinema and music, his ‘shared anthropology’ and filmmaking began when he was an engineer in colonial West Africa during World War II—through friendship with African public works employees and revolt over the working and living conditions of the people forced to labour. Rouch saw his engineering, anthropology and filmmaking as creating with the concrete, ‘building bridges’. He did not renounce the ‘rational’, but wanted to supplement and broaden it with other ways of searching and knowing, always concerned with the relationship of the concrete material to the spiritual, dream and fantasy—working in the imaginative place where art meets science. This article discusses Rouch's ciné‐ethnography, focusing on a few of the many films he made.     

Molecular phylogeny of the mega‐diverse rove beetle tribe Staphylinini (Insecta,Coleoptera, Staphylinidae)

Chatzimanolis, S., Cohen, I. M., Schomann, A. & Solodovnikov, A. (2010). Molecular phylogeny of the mega‐diverse rove beetle tribe Staphylinini (Insecta, Coleoptera, Staphylinidae). —Zoologica Scripta, 39, 436–449. Phylogeny of the rove beetle tribe Staphylinini is explored by parsimony and Bayesian analyses of sequences of four genes (COI, wingless, Topoisomerase I, and 28S) for 43 ingroup (various genera of Staphylinini) and eight outgroup (two genera of Paederinae, six genera of other tribes of Staphylininae) taxa. Analyses were conducted for each gene independently and for the concatenated data set. Results of the most robust combined analyses were compared with the morphology‐based phylogenies of Staphylinini (‘test phylogeny’), and with the conventional classification of this tribe. Molecular results were congruent with the ‘test phylogeny’ in the following: ancestors of Staphylinini were ‘Quediina‐like’ lineages; formal subtribe Quediina mixes at least two relatively basal groups, ‘Quediina propria’ and ‘southern Quediina’; specialized subtribe Amblyopinina is an internal clade within ‘southern Quediina’; a relatively deeply nested ‘Staphylinini propria’ that unites current subtribes Staphylinina, Eucibdelina, Anisolinina, Xanthopygina and Philonthina is well supported as a monophyletic group. In strong contrast with morphology, molecular data place the tribes Othiini and Xantholinini nested within Staphylinini. Molecular results strongly conflict with morphology by uniting morphologically very different genera Holisus and Atanygnathus in one clade that has uncertain position within Staphylinini. Consistently with the most congruent areas of the morphology‐ and molecular‐based phylogenies, taxonomic changes are implemented for the formal subtribes Quediina and Amblyopinina.     

Rerooting the rDNA gene tree reveals phoronids to be ‘brachiopods without shells’; dangers of wide taxon samples in metazoan phylogenetics (Phoronida; Brachiopoda)

Molecular phylogenetics has resulted in conflicting accounts of the relationship between phoronids and brachiopods. Taxonomically comprehensive analyses of brachiopod and phoronid ribosomal DNA sequences (rDNAs) rooted with short‐branched mollusc sequences uniformly find that phoronids nest within brachiopods as the sister of the three extant inarticulate lineages. Here, this is called the ‘alternate’ topology because it does not match traditional, morphology‐based ideas. Many other analyses of protein‐coding genes and/or rDNAs place phoronids elsewhere, often as the sister group of all brachiopods, better matching ‘traditional’ ideas. However, these analyses generally are based on data from small selections of brachiopods and phoronids, include data from a wide range of other metazoan taxa, and are rooted with distant outgroups. Here, I show that outgroup rooting of brachiopods and phoronid rDNAs is unreliable, and instead find the root position with procedures that are free from all distortions caused by distantly related taxa, i.e. by Bayesian and maximum likelihood relaxed‐clock analyses of a purely ingroup alignment. All such analyses confirm the ‘alternate’ topology: phoronids belong within the Brachiopoda as the sister group of the inarticulates. In addition, nine factors are identified that (singly or in combination) can cause misreporting of the phylogenetic signal in wide taxon‐range analyses of both rDNA and amino acid sequence data. © 2012 The Linnean Society of London, Zoological Journal of the Linnean Society, 2012.     

High‐grading bias: subtle problems with assessing power of selected subsets of loci for population assignment

Recognition of the importance of cross‐validation (‘any technique or instance of assessing how the results of a statistical analysis will generalize to an independent dataset’; Wiktionary, en.wiktionary.org) is one reason that the U.S. Securities and Exchange Commission requires all investment products to carry some variation of the disclaimer, ‘Past performance is no guarantee of future results.’ Even a cursory examination of financial behaviour, however, demonstrates that this warning is regularly ignored, even by those who understand what an independent dataset is. In the natural sciences, an analogue to predicting future returns for an investment strategy is predicting power of a particular algorithm to perform with new data. Once again, the key to developing an unbiased assessment of future performance is through testing with independent data—that is, data that were in no way involved in developing the method in the first place. A ‘gold‐standard’ approach to cross‐validation is to divide the data into two parts, one used to develop the algorithm, the other used to test its performance. Because this approach substantially reduces the sample size that can be used in constructing the algorithm, researchers often try other variations of cross‐validation to accomplish the same ends. As illustrated by Anderson in this issue of Molecular Ecology Resources, however, not all attempts at cross‐validation produce the desired result. Anderson used simulated data to evaluate performance of several software programs designed to identify subsets of loci that can be effective for assigning individuals to population of origin based on multilocus genetic data. Such programs are likely to become increasingly popular as researchers seek ways to streamline routine analyses by focusing on small sets of loci that contain most of the desired signal. Anderson found that although some of the programs made an attempt at cross‐validation, all failed to meet the ‘gold standard’ of using truly independent data and therefore produced overly optimistic assessments of power of the selected set of loci—a phenomenon known as ‘high grading bias.’     

The Meta‐Nudge – A Response to the Claim That the Use of Nudges During the Informed Consent Process is Unavoidable

Richard Thaler and Cass Sunstein, in Nudge: Improving Decisions About Health, Wealth, and Happiness, assert that rejecting the use nudges is ‘pointless’ because ‘[i]n many cases, some kind of nudge is inevitable’. Schlomo Cohen makes a similar claim. He asserts that in certain situations surgeons cannot avoid nudging patients either toward or away from consenting to surgical interventions. Cohen concludes that in these situations (assuming surgeons believe that surgery is the best option for their patients), nudging patients toward consenting to surgical interventions is (at the very least) uncriticizable or morally permissible. I call this argument: The Unavoidability Argument. In this essay, I will respond to Cohen's use of the unavoidability argument in support of using nudges during the process of informed consent. Specifically, I argue that many so‐called ‘unavoidable nudges’ are, in fact, avoidable. Although my argument is directed toward Cohen's use of the unavoidability argument, it is applicable to the unavoidability argument more generally.     

A smelling trip into the past: the influence of synthetic materials on the history of perfumery

Contemporary perfumery has its roots in the work of the past, and many of the perfumes from this time have long since disappeared. What follows is a short account of some of the most famous perfumes from the past which have been inspired by the novel synthetic materials of the time. These important creations include, ‘Fougère Royale’ by Houbigant (1884) containing coumarin ( 1 ), ‘Jicky’ by Guerlain (1889) containing vanillin ( 2 ) and linalool ( 3 ), ‘Vera Violetta’ by Roger & Gallet (1892) containing α‐ and β‐ionone ( 4 and 5 , resp.), ‘Trèfle Incarnat’ by Piver (1898) containing isoamyl salicylate ( 6 ), ‘La Rose Jacqueminot’ of Coty (1904) containing Rhodinol ( 7 ), ‘Après l'Ondée’ by Guerlain (1906) containing para‐anisaldehyde ( 8 ), ‘Quelques Fleurs’ by Houbigant (1912) containing hydroxycitronellal ( 9 ), ‘N°5’ by Chanel (1921) containing the aldehydes C‐10 ( 10 ), C‐110 ( 11 ), and C‐12 ( 12 ), ‘Nuit De Noël’ by Caron (1922) containing 6‐isobutylquinoline ( 14 ), and ‘Femme’ by Rochas (1944) containing the so‐called ‘aldehyde C‐14’ ( 15 , γ‐undecalactone). The Osmotheque, the International Conservatory of Perfumes, was launched in 1990 and is regarded as a primary source of knowledge for the history of perfumery. Its vocation is to compile an amazing collection of 1700 perfumes (400 of them almost forgotten fragrances) – jewels of perfumery.     

The lapsed and the laity: discipline and lenience in the study of religion

This article cautions against an ‘earnest turn’ within the anthropology of religion, pointing up the tendency for anthropologists of religion to over‐emphasize the role of discipline in the construction of the religious subjecthood over mechanisms of leniency and compromise. Taking the Catholic Church as an example, I show how discipline and lenience have been co‐constitutive of Christian subjectivities, as different movements in a gigantic choreography which have spanned and evolved over several centuries. By looking at certain technologies of lenience that have emerged over the course of Catholic history, I trace an alternative genealogy of ‘the Christian self’; one in which institutional growth, power, and survival depended not only upon the formation of disciplined bodies and interior dispositions but also upon a carefully managed division of labour between clergy and laity, as well as upon a battery of legal commutations and practical avoidances aimed at minimizing the effort and pain of the ascetic approach. Taking the concept of ‘lapsedness’ as cue, I ask to what extent the ‘lapsed Catholic’, rather than indexing an ever‐increasing tendency towards secularism, might already be contained and accounted for within Catholicism as a living, evolving form.     

Craniological differentiation between European wildcats (Felis silvestris silvestris), African wildcats (F. s. lybica) and Asian wildcats (F. s. ornata): implications for their evolution and conservation

Intraspecific diversification of the wildcat (Felis silvestris), including the European wildcat (F. s. silvestris), the Asian wildcat (F. s. ornata) and the African wildcat (F. s. lybica), was examined based on 39 cranial morphology variables. The samples of free‐ranging cats originated from Britain, Europe, Central Asia and southern Africa, consisting of both nominal wildcat specimens (referred to henceforth as ‘wildcats’) and nominal non‐wildcat specimens (‘non‐wildcats’) based on museum labels. The skull morphology of ‘wildcats’ from Britain and Europe is clearly different from that of ‘wildcats’ of Central Asia and southern Africa. The latter are characterized especially by their proportionately larger cheek teeth. On the basis of principal component, discriminant function and canonical variate analyses, the skull morphology of British ‘non‐wildcats’ is less distinct than is that of British ‘wildcats’ from the skull morphologies of ‘wildcats’ of Central Asia and southern Africa. On the other hand, the skull morphology of southern African ‘non‐wildcats’ is as distinct from those of ‘wildcats’ of Britain and Europe as is that of southern African ‘wildcats’. We suggest that the evolution of the modern wildcat probably consisted of at least three different distribution expansions punctuated by two differentiation events: the exodus from Europe during the late Pleistocene, coinciding with the emergence of the steppe wildcat lineage (phenotype of Asian–African wildcat), followed by its rapid range expansion in the Old World. The second differentiation event was the emergence of the domestic cat followed by its subsequent colonization of the entire world with human assistance. Considering the recent evolutionary history of, and morphological divergence in, the wildcat, preventing hybridization between the European wildcat and the domestic cat is a high conservation priority. © 2004 The Linnean Society of London, Biological Journal of the Linnean Society, 2004, 83 , 47–63.     

Bazar,Big Kites and Other Boys' Things: Distinctions of Gender and Tradition in Balinese Youth Culture

Balinese society is undergoing rapid change, but remains discursively situated in a ‘timeless’ ethos of cultural tradition. This tension can be observed in relation to the cultural activities of the island's young people, particularly the young men. The staging of bazar (neighbourhood fundraising parties), the making of ogoh‐ogoh (giant papier‐mâché effigies to mark Nyepi, the Balinese New Year) and the competitive flying of oversize kites are–despite their sometimes contentious reception from older generations—popularly dubbed as ‘traditional’ expressions of Balinese youth culture. This recourse to tradition must be viewed in relation to two pervasive discourses: that of adat (customary law) and ajeg (a new protectionist ethos in the discourse on Balinese cultural identity). This paper argues that in contemporary urban Bali, male youth culture finds its most visible expressions in relation to the abiding standards of established public ritual and the equally abiding gender divisions that serve to guarantee the reproduction of ‘traditional’ social life. Rather than fighting aggressively against the grown‐up norm, these expressions replicate the public culture of the adult world—while drawing on global and national youth styles—and strive towards the expression of a specifically ‘Balinese’ youth culture.