Alternating Ontologies: Exchange and Ritual in Anganen History

In this article I examine the changing social and historical context of exchange and ritual amongst the Anganen of the Southern Highlands Province of Papua New Guinea, a neglected theme in Highland ethnography. I focus primarily on the history of the incorporation of one spirit cult ritual, rimbu, and its relationship to the other major spirit cult, kabit, and just how these two cults inter-relate with two major categories of exchange—the ceremonial pig kill (yasolu) and the more ‘mundane’ forms of exchange associated with such events as marriage and death. It is the structural parallels, differences and interconnections between these two exchange categories and the two ritual types which have guided much of the historical development of local social structure until colonisation. This has resulted in a substantial, though not necessarily stable, integration of ritual and exchange which has been ‘played out’ over the approximately fifteen-year periods between yasolu pig kills. I argue that it is this set of oppositions that provides the structural basis for different potentialities for male capacity. On occasion these may be so graphically distinct that they may be called differing social ontologies, different baselines for being and action. Different aspects of rimbu were adopted from around the turn of the twentieth century until colonisation some 50 years later when both kabit and rimbu were abandoned under mission pressure. However, to talk about the adoption of rimbu and the changes to Anganen social structure which it helped to produce as ‘pre-colonial’ history is misleading to the extent that much of the impetus for change was bound up in the efflorescence of trade caused by the Australian pearling industry in the Torres Strait. I call this period ‘ante-colonial’ in order to highlight the impact of the Australians and the irony that what the Australians indirectly helped create, rimbu as a central feature to Anganen social life, was destroyed with the direct colonial presence and missionisation.     

The cosmopolitics of flow and healing in north‐central Timor‐Leste

In north central Timor‐Leste, multi‐sensory ecological engagement is deeply entangled with conceptualisations of and approaches to people’s wellbeing. How people understand human health and wellbeing is closely related to how they understand nature or more particularly human/nature relations and distinctions across multiple timescales. Working through complex cosmopolitics and activated through cross‐temporal more‐than‐human ‘mutualities of being’, kinship networks are attuned to relational flows between ‘bodies’ and things. Rather than concentrating on the disjunctions created by the differences in the natures of beings or their ritual separation, this paper examines how relational flows between such ‘bodies’ and things open up cosmopolitical spaces for the creation and negotiation of intergenerational wellbeing.     

Permeable persons and plastic packaging in India: from biomoral substance exchange to chemotoxic transmission

In contemporary India, it has become commonplace to hear middle-class people speak of ‘chemicals’ in the environment, in food, and in everyday commodities. Anxieties revolve around the bodily absorption of these ‘chemicals’, and plastic packaging has come under particular scrutiny as a source of such leached substances. Although anthropological studies have highlighted South Asian conceptions of the person as permeable and affected, through the exchange of biomoral substances, by transactions with the environment, humans, and nonhumans, the concern about ‘chemicals’ references a different type of transfer: that of chemotoxic transmission. Such concern foregrounds new anxieties about the permeable body in the contaminated, ecologically damaged world of late modernity. The case of plastic packaging is illustrative of the differences between frameworks of biomoral substance exchange and chemotoxic transmission. In illuminating those differences, this article focuses on public concerns regarding the bodily absorption of ‘chemicals’, why these concerns are compelling as a political ecological critique of capitalist extraction, and the insights they can offer to anthropological research on the permeable body.     

Do ‘we’ ‘do’ God? Linda Woodhead & Rebecca Catto (eds), Religion and change in modern Britain. London: Routledge.

What does it mean to talk of the religion ‘of’ a given country? I reflect on an edited volume dealing with religion in Britain and consider two related themes: the secular considered as ‘absence’ or ‘presence’, and the siting of religion not in conventional denominations or ritual practices but in spaces of encounter between religions, and between the so‐called ‘religious’ and ‘secular’.     

Feasting, Craft Specialization, and the Ritual Mode of Production in Small-Scale Societies

Economic intensification has been documented in a diversity of small-scale societies. The existing archaeological theory concerning such intensification has tended to privilege economic and political explanations and largely ignores social action and ritual performance as motivations for economic change. In this article, 1 use both ethnographic and archaeological data to argue that ceremonial feasting and the need for socially valued goods, which are critical for ritual performance and necessary for a variety of social transactions, create the demand that underwrites and sustains economic intensification in small-scale societies. Food for large-scale feasts is acquired through the intensification of food production and procurement targeted specifically for feasting, rather than from the surplus available from routine subsistence production. Large-scale demands for socially valued goods tend to result in specialization on the production of "extraordinary" material culture, which is characterized by two modes of circulation, in networks of social obligations or as offerings in sacred locations. [Key words.craft specialization, exchange, feasting, ritual]     

Children of the palms: growing plants and growing people in a Papuan Plantationocene

This article explores how ecological change transforms children and child-rearing among Indigenous Marind in West Papua. Marind children become ‘anim ' (persons) by immersing themselves within the ecology of sago palms and their suckers, or ‘sago children’. Conversely, deforestation and oil palm expansion – the defining traits of the place, period, and production mode I term ‘Papuan Plantationocene’ – subvert the mutual maturation of humans and sago by confining children to the oppressive environment of the village and preventing them from supporting sago's growth through sago transplanting and felling. Meanwhile, oil palm itself is alternately characterized by Marind as a vulnerable child subjected to totalizing human control and as a figure of hope for future Marind generations. The article provides a deeper and broader consideration of ‘childhood’ beyond the human in understanding how monocrop capitalist production reconfigures the form and possibility of multispecies social reproduction for people and plants.     

Words of the ancestors: disembodied knowledge and secrecy in East Timor

By examining processes of revealing and concealing ancestral ‘words’, this article analyses the connection between East Timorese knowledge practices and status competition. The point of departure is a tension between the assertion by eminent ritual speakers in the Idaté‐speaking village of Funar of the need to discover the most truthful ‘trunk’ knowledge, and the simultaneous and continual concealment of what this ‘trunk’ may consist of. The article explores the discursive practices that sustain the notion that knowledge exists as an immutable essence outside of history, and the difficulty of maintaining this notion given dramatic historical events in East Timor in recent decades. Whereas secrecy and concealment are key strategies of dealing with unrelenting contestations over the ownership and content of ‘trunk’ words, a ritual speaker's attempt to deny the interrelational aspect of knowledge is undermined by the need for others to recognize him as its rightful guardian.     

Legitimation and the Re-Discovery of Ritual: Intercommunal and Class Relationships in a Bangladeshi Village

Despite the great poverty in the village of Doria, (Dhaka, Bangladesh) it is religious conflicts, and not class conflict, which has become important. The poor in each religious group are made pawns in the competition between wealthy families of different religious groups. In this paper I use the example of a thief-searching ritual, as an element of interconnected ‘social situations’, to illustrate the conflict and cooperation characterising inter- and intra-group relationships in Doria. It shows how a ritual is ‘rediscovered’ and used by religious leaders to achieve instrumental and expressive/ normative ends.     

Shifting Places,Contested Spaces: Land and Identity Politics in the Pacific1

This paper considers the contemporary problematics surrounding the identification of persons with land which is one of the central features of Pacific societies. The movements of people and conflicts of control over land and other resources in the context of emergent capitalism have produced these problematics. A local contrast is drawn between the Western and Southern Highlands Provinces in Papua New Guinea in terms of two historical moments: transformations of land into exchange and transformations of exchange into land. These represent different historical responses to capitalist expansion in the ‘coffee-tea belt’ of the Western Highlands and the ‘oil-gas belt’ of the Southern Highlands. The response of the Western Highlanders to their predicaments, couched in terms of Christian ideas, is depicted, and a general suggestion is made that we need a stream of problem-oriented studies focusing on the contradictions between ‘practice’ and ‘custom’ in issues over land in the Pacific, as argued recently also by Anthony Hooper and Gerard Ward; on the changing meanings attributed to money and wealth; and on attempts by people to reassert their local senses of identity, while accommodating themselves to and using the frameworks or the language of outside forces, whether national or global. A new wave of ethnographic writing is needed to encompass the analysis of contemporary complexities of life in Papua New Guinea and elsewhere in the Pacific and of the prevalent symbolism of the millennium or ‘end times’.     

How is Afflictive Possession ‘Learned’? Gender and Motility in South India

This paper examines forms of affliction that are understood as a kind of possession, all the more afflictive because they are experienced as ‘coming out of nowhere’. It is easier to specify the kind of learning associated with valued forms of possession, which occur in the context of ritual performances that entail informal apprenticeships. The sense in which afflictive possession is ‘learned’ is far more diffuse, and occurs much earlier than the point at which diagnosis occurs. This paper traces such learning to early forms of socialisation into gender, focusing on motility and bodily comportment, as central to the way in which the lived body of gender moves between different practical environments. In an environment that includes spirits and deities, female movement acts as guarantor, not only of social stability, but of cosmological order and disorder.     

Research on the Efe and Lese populations of the Ituri forest,Zaire

Since 1980, as part of the Ituri Project, researchers have been studying numerous aspects of the biology, health, economy, and social relations of Efe (Pygmies) and Lese villagers living in the Ituri Forest region of north-eastern Zaire. The Efe are seminomadic people who hunt and gather forest resources for their own consumption and for exchange with sedentary subsistence farmers. The Lese are Sudanic-speaking subsistence farmers who practice shifting slash-and-burn horticulture and live in semipermanent villages. Relations between the Efe and Lese have been close for many generations and extend beyond economic exchange to include most aspects of ritual and social life. This paper serves as an introduction to five subsequent papers that report findings from research on these two forest-living populations. It provides background information concerning the ecology and history of human occupation of the Ituri region of central Africa; it describes the study area and the study populations; it discusses how the annual subsistence cycles of the Efe and Lese relate to rainfall and food availability; and it provides further information concerning Ituri Project research during the last 7 years.     

‘Children are the food sent by God’: culinary imagery and the making of persons in the Cameroon Grassfields

The article explores aspects of personhood as these emerge through rites of passage and culinary imagery in Batié, an eastern Grassfields polity in west Cameroon. Food appears as a gendered medium which, by being exchanged, cooked, and ingested by persons – and by collectives perceived as persons – has the power to transform others (persons and collectives) and make them act. Persons and collectives are revealed, at the different stages of their ceremonial journey, as the outcome of similar processes – exchange, cooking, and ingestion of food – occurring each time on different scales, and thus displaying fractal properties. Introducing a split between agent and (cause of) agency, the article finally suggests that agents’ successive (ritual) transformations are the result of their own actions as well as the actions of (‘individual’ or ‘collective’) others upon them.     

Declarations of dependence: labour,personhood, and welfare in southern Africa

Dependence on others has often figured, in liberal thought, as the opposite of freedom. But the political anthropology of southern Africa has long recognized relations of social dependence as the very foundation of polities and persons alike. Reflecting on a long regional history of dependence ‘as a mode of action’ allows a new perspective on certain contemporary practices that appear to what we may call ‘the emancipatory liberal mind’ simply as lamentable manifestations of a reactionary and retrograde yearning for paternalism and inequality. Instead, this article argues that such practices are an entirely contemporary response to the historically novel emergence of a social world where people, long understood (under both pre‐capitalist and early capitalist social systems) as scarce and valuable, have instead become seen as lacking value, and in surplus. Implications are drawn for contemporary politics and policy, in a world where both labour and forms of social membership based upon it are of diminishing value, and where social assistance and the various cash transfers associated with it are of increasing significance.     

Sexuality and the Art of Seduction in Sinhalese Exorcism

In the interest of extending an understanding of ritual aesthetics this paper examines Sinhala exorcism as a domain of seduction. The analysis centres on a major Sinhala ritual held only for women, and its related mythology, in which sexuality is conceived as being destructive of regenerative processes. The rite engages seductive forces to break the destructive dynamic. The argument develops into a general discussion of the ‘logic’ of Sinhalese exorcism and how the aesthetic and seductive forces of rite are able to break the paradox of contradiction which is also integral to the ritual process. The article stresses ritual as a dynamic of both depth and surface, the two aspects being in complementary relation.     

Divergent modes of address and (re)contextualization in Loma ritual prayer

This article explains the ritual symbolism of a sacrificial rite characteristic of the so-called 'secret societies' of the conflict-ridden Upper Guinea forest and coastal region of West Africa. Whereas the political dimension of these secret societies or cults is relatively well known, very little knowledge exists about the ritual communication with imperceptible beings around which the cults are organized. It appears from the study of Loma ritual prayer that secret mask cults are typical self-referential entities constituted by a symbolism emerging from a reconfiguration in ritual speech of modes of relationships characteristic of the social structure of the Loma of Guinea and Liberia. Against recent anthropological theories of ritual which reject the idea that ritual can be defined as communication of meaning, it is argued that Loma sacrificial prayer conveys an essential 'message' about the secret cult's constitution. In addition to an analysis of the recontextualization of modes of relationships that typifies Loma ritual prayer, the article also pays attention to indexical expressions in prayer which serve to negotiate social relationships and power relations external to the ritual context.     

The Cost of Being Fijian in the United Kingdom

This paper is the first within Fijian migration studies to discuss why indigenous Fijians migrate to the United Kingdom (UK) and the socio-economic challenges they face. The majority of these Fijians form a well-organised community based on similar principles as in Fiji (kinship, church, and chieftainship) and do their utmost to live ‘in the Fijian way’ (na ivakarau ni bula vakaviti), a lifestyle also known as living ‘in the manner of the land’ (i tovo vakavanua). I argue this way of life is a central aspect of being a Fijian person, which is characterised, amongst other things, by supporting kin as part of one's kinship obligations in the form of exchange and tribute. The tributes Fijian migrants make are predominantly in the form of services, goods, and especially monetary contributions towards church, communal, and ritual events to both kin in Fiji and in the UK. These monetary contributions regularly interfere with payments, such as utility bills and car insurances. As a consequence, electricity and phone lines are cut or cars are towed away. In Fiji, migrated relatives and friends are thought of as being millionaires, but this article illustrates that the reality is very different. Living costs in the UK are high and prioritising which bills to pay, how much one should contribute to church, communal, and ceremonial events, and how much money to remit to kin in Fiji can be very stressful. I discuss the pressures and motivation for these decisions in this article.     

Forever Slaves? Inequality,Uncleanliness and Vigilance about Origins in the Southern Highlands of Madagascar

ABSTRACT

In the southern highlands of Madagascar, Betsileo free descendants strictly avoid marrying descendants of slaves, whom they regard as ‘unclean people’. A close examination of the history of a slave descent group shows that the most serious difficulty faced by former slaves after abolition was not access to land but ritual uncleanliness, which prevented intermarriage with free people and led to the essentialisation of the now pervasive hierarchical distinction between clean and unclean people. Today, free descendants actively maintain a social memory of ‘origins’ and remain extremely vigilant about not marrying the slave descendants, who are ‘locked’ into an unequal and unclean status that they cannot easily escape.     

The odour of things: Smell and the cultural elaboration of disgust in Eastern Indonesia

Recent years have witnessed an increasing number of calls for anthropology to devote more attention to non‐visual modes of perception. Frequently, the implicit suggestion of these calls has been that the acknowledgement of different ways of organising the senses could help us escape the supposed malaise of modern ‘ocular‐centrism ‘. This paper explores the sense and symbolism of smell in Buli, a village in eastern Indonesia, to argue that smell is part of an ontology that catches Buli people in a malaise of their own. ‘Bad’ smell attests to an ambiguous moral order that can be traced across myth, ritual and everyday life. Ambiguity is ever‐present because ‘bad’ or disgusting smells destabilise the very conceptual order they also help support. The analysis of smells as they relate to local notions of disgust is therefore suggested as an alternative way to conceptualise the contradictory nature of power.     

The wedding of two trees: connections,equivalences, and subjunctivity in a Tamil ritual

A wedding between two trees in a Tamil village reveals that a tree can be more than, while still remaining, a tree. It needs to be a tree because trees do certain things. It can be made more than a tree, however, through a logic of homological connections which temporarily create equivalences between trees and divinities. The wedding (kalyanam), a ubiquitous Tamil ritual form which pertains not only to marriage, creatively and subjunctively opens up new possibilities to change ‘it could be’ and ‘it should be’ to ‘let it be so’. The wedding of two trees seeks to materialize ideal situations and outcomes by mobilizing the aliveness of trees, a quality they share with humans and animals, without positing personhood, identity, or confusing categories. In making this argument, I question choices of comparators in anthropological analyses which posit a holistic ‘non-West’ against a dualistic ‘West’ and contrast a taken-for-granted ‘us’ with ‘our’ really rather different ‘others’.     

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).