Empowered imagination and mental vulnerability: local theory of mind and spiritual experience in Vanuatu

‘Theory of mind’ in developmental psychology focuses on how children develop the ability to infer others’ beliefs, desires, and intentions. Anthropologists have taken up the notion of ‘theory of mind’ to explore the way cultural differences in representations of beliefs, desires, and intentions affect everyday lives. In Oceania, anthropologists have noted that inferences about others’ intentions are not accorded a privileged role in social interaction. In Vanuatu, I find, it is often the material, rather than immaterial, aspects of relatedness that are elaborated upon. People think about knowledge, creativity, meaning, and intention not as confined to a bounded mental or inner domain, but as discoverable through the body, and in the world at large. I argue here that this propensity to locate meaning and moral purpose as external to the mind corresponds to a ‘porous’ view of self and mind, and that this in turn may open people to experience vivid, intense, and often tangible forms of spiritual encounter.     

Swimming in and out of Focus: Second Contact,Vietnamese Migrant Others and Australian Selves

Anthropologists and others have always used the Other to define themselves. Using Michael Taussig's idea of ‘second contact’, I argue that this is inappropriate and that the imagined borders between us and them in relationships between Vietnamese and other Australians are less than stable, continually losing their polarity and swimming in and out of focus. In light of the Vietnamese migrant case, I argue that similar ethnographic research projects cannot rely on stable boundaries between the host and the migrant community to organise explanations. Rather than simply registering ‘cultural contacts’, we have to engage the interplay between the strange and the familiar in specific contexts. Furthermore, my reading of Vietnamese migrant identity obliges us to listen to Vietnamese Australian voices as they attempt to respond to the fluctuating interstices of an intercultural borderland. This implies the mutual anthropological interrogation of both self and other.     

The influence of host and non‐host companion plants on the behaviour of pest insects in field crops

Companion plants grown as ‘trap crops’ or ‘intercrops’ can be used to reduce insect infestations in field crops. The ways in which such reductions are achieved are being described currently using either a chemical approach, based on the ‘push‐pull strategy’, or a biological approach, based on the ‘appropriate/inappropriate landing theory’. The chemical approach suggests that insect numbers are reduced by chemicals from the intercrop ‘repelling’ insects from the main crop, and by chemicals from the trap‐crop ‘attracting’ insects away from the main crop. This approach is based on the assumptions that (1) plants release detectable amounts of volatile chemicals, and (2) insects ‘respond’ while still some distance away from the emitting plant. We discuss whether the above assumptions can be justified using the ‘appropriate/inappropriate landing theory’. Our tenet is that specialist insects respond only to the volatile chemicals released by their host plants and that these are released in such small quantities that, even with a heightened response to such chemicals, specialist insects can only detect them when a few metres from the emitting plant. We can find no robust evidence in the literature that plant chemicals ‘attract’ insects from more than 5 m and believe that ‘trap crops’ function simply as ‘interception barriers’. We can also find no evidence that insects are ‘repelled’ from landing on non‐host plants. Instead, we believe that ‘intercrops’ disrupt host‐plant finding by providing insects with a choice of host (appropriate) and non‐host (inappropriate) plant leaves on which to land, as our research has shown that, for intercropping to be effective, insects must land on the non‐host plants. Work is needed to determine whether non‐host plants are repellent (chemical approach) or ‘non‐stimulating’ (biological approach) to insects.     

Settler indigeneity and the eradication of the non‐native: self‐determination and biosecurity in the Falkland Islands (Malvinas)

This article analyses how settlers of the Falkland Islands (Malvinas) construct themselves as ‘natives’ through environmental management. Taking a multispecies ethnographic and historical approach to studying the Falkland Islanders’ self‐determination claim, I explore a series of ecological practices that demonstrate how some nonhumans become institutionalized into systems of racial and colonial classification whereas others appear natural. I show how agroindustrial and technoscientific value systems categorize human and nonhuman cohabitants according to degrees of political, economic, and ecological status through particular periods in the Falklands: from the eradication of ‘native pests’ (1833‐1982) to defence against ‘alien invaders’ (1982‐present). Towards a conclusion, I analyse how Islanders have begun to uproot their own ecological imperial past through removal of British‐introduced ‘invasive’ species and native habitat restoration. The article argues that attention to how settlers colonize with natives contributes significantly to a critical multispecies anthropology with broader implications for debates on ethnogenesis and indigeneity.     

Contemporary Urban Buddhist ‘Cults’ and the Socio-Political Order in Thailand

This paper is concerned with the ongoing intense interest in Thailand of two controversial urban Buddhist movements which have appeared since the beginning of the seventies, Santi Asok and Thammakaai. Essentially, I view both as a resonance of the perceived need for ‘change’ among an articulate aspiring new middle class. I also argue that both Santi Asok and Thammakaai in their expressions — Thammakaai the specious discursive function of capital, Santi Asok by confrontation and spurning what they consider an ‘amoralistic’ establishment — are predicating a radical critique of the Thai social order, a call for collective ‘inner-worldly activism’ and ‘individualistic’ reflexive response to convention.     

Rethinking fakes,authenticating selves

People who engage with objects that are deemed inauthentic under intellectual property laws might dismiss this classification and might ascribe different meanings to these objects. However, they cannot always disregard it, as circumstances might at any time bring this classification to the fore. In such situations, they are not only accused of deceiving others, but also derided for the deception they presumably work upon themselves. Drawing upon an ethnography of people's engagement with fake branded garments in Turkey and Romania and using theoretical perspectives on materiality and authenticity, I argue that a reconceptualization of the fake is a dignifying resolution to this crisis of authenticity. The fake is seen as a copy that does not hide its true nature. This is further elaborated on, in light of individual agendas and approaches to the world. These objects are ‘similar enough’, ‘good enough’, and ‘famous enough’. The fake is, thus, ‘sort of something’, the approximation of the ideal. Moreover, the fake is truthful to how the world truly is, namely a place full of half‐truths and half‐measures. The fake is, therefore, ‘sort of something’, as opposed to being ‘absolutely something’, the objectification of the ideal.     

HIV,Embodied Secrets,and Intimate Labour in Northern Nigeria

ABSTRACT

This article explores how HIV-positive women manage secrets through the use of their bodies. Women conspicuously enhance their beauty in an attempt to defend themselves against the violence of social exclusion. Moreover, they do so in order to forge safe, loving, and prosperous relationships with their boyfriends, husbands, and families. My goal is to understand how intimacy, as a material, affective, psychological, and embodied state, characterises these women's corporeal and sartorial acts. Further, I question how these embodied practices become imbricated in exchange relations with family members, health workers, and the larger community. To describe these routinised toils and triumphs as women seek to care for themselves and others, I employ the term ‘intimate labour’. I demonstrate how women gain access to social and economic resources by attending to and capitalising on the sensual and bodily desires and needs of others.     

Volunteering,Dana, and the Cultivation of ‘Good People’ in Thailand

The article explores a popular volunteer movement in Thailand and its connection to Buddhist morality and contemporary Thai politics. The article argues that volunteering in Thailand is often conceived of as a gift in various ways: as a form of dana or selfless giving; a gift from ‘good people’ to those defined as ‘in need’ in society and a gift to the Thai nation as a whole. Indeed, when volunteering is said to be a gift to the Thai nation, it is not necessarily because of its ability to redistribute resources, but because of its perceived ability to cultivate moral values and ‘good people’ for the Thai nation. The paper explores the implications that stem from presenting volunteering as a gift, with a strong emphasis on morality and ‘good people’, and how this popular discourse on volunteering may contribute to the maintenance of political status quo in Thailand, particularly in the context of the ongoing political struggles in recent years.     

Beyond ‘Riot Porn’: Protest Video and the Production of Unruly Subjects

From the globalization protests of the previous decade to the more recent Occupy Movement, activists have embraced the use of digital video. Many appropriations of the technology, including those by human rights advocates, rest on the theory that ‘seeing is believing’ and understand video to be uniquely suited to forms of truth telling such as witnessing, documenting and reporting. While I encountered such realist uses of video during fieldwork with direct action movements in the former Yugoslavia, activists are also preoccupied with videos depicting the most physical confrontations with the police, videos they sometimes referred to as ‘riot porn’. They engage these videos for the sensory, affective and bodily experiences they facilitate. Indeed, activist practices around and claims for video indicate that they understand video as a technology of the self, using it to forge emotional relationships with activists elsewhere, steel themselves for physical confrontation and cultivate new political desires.     

Obligatory precautions against infection

If we have a duty not to infect others, how far does it go? This question is often discussed with respect to HIV transmission, but reflection on other diseases like influenza raises a number of interesting theoretical issues. I argue that a duty to avoid infection not only yields requirements for persons who know they carry a disease, but also for persons who know they are at increased risk, and even for those who definitely know they are completely healthy. Given the numerous ways in which human interaction facilitates the spread of communicable diseases, a maximum level of precaution would be very demanding – possibly unreasonably demanding. The ‘over‐demandingness problem’ is mostly invoked as a criticism of utilitarianism, as this theory requires moral agents to always maximise general welfare, even at significant cost for themselves. However, I argue that, with respect to precautions against infectious diseases like influenza, utilitarianism is able to avoid the over‐demandingness problem. A contractualist account, on the other hand, whilst able to explain how one's obligations to avoid infection can be limited, given that other persons have opportunities and responsibilities to protect themselves, in the end requires precautions that raise the over‐demandingness problem.     

The racialised and classed constitution of English village life

This article explores ethnographically the ‘village’ as a stage for the enactment and reproduction of a racialised set of white middle-class social and moral values. To do this I draw upon interview material with middle-class whites who live in a suburban ‘village’ on the border of rural Leicestershire and urban Leicester in England. I explore the way in which my co-conversationalists reflexively and imaginatively defend their area's ‘village’ identity through a discourse that ‘others’ its wealthy Asian residents. Although these raced others have achieved economic parity with the more affluent wealthy white middle-class residents, they are imagined to lack the ‘proper’ middle-class values of respectability and decorum, which are associated with the traditional white rhythms of English village life.     

Intersectionality,nationalisms, biocoloniality

The early twenty-first century is marked by new postcolonial nationalist ideologies and their indifference to modern histories of colonisation and the urgent need for anti-nationalist theories of racialised subjectification. I discuss the importance of work on ‘intersectionality’ and consider how some theoretical formations reproduce core elements of ‘common sense’ nationalisms such as universal, fixed racial categories, the gender binary and the idea of separate cultures. I then argue for a transdisciplinary theory of racialised subjectivity that I call ‘biocoloniality’.     

Chimpanzee social intelligence: selfishness,altruism, and the mother–infant bond

To better understand the human mind from an evolutionary perspective, a great deal of research has focused on the closest living relative of humans, the chimpanzee, using various approaches, including studies of social intelligence. Here, I review recent research related to several aspects of social intelligence, including deception, understanding of perception and intention, social learning, trading, cooperation, and regard for others. Many studies have demonstrated that chimpanzees are proficient in using their social intelligence for selfish motives to benefit from their interactions with others. In contrast, it is not yet clear whether chimpanzees engage in prosocial behaviors that benefit others; however, chimpanzee mother–infant interactions indicate the possibility of such behaviors. Therefore, I propose that chimpanzees possess rudimentary traits of human mental competence not only in terms of theory of mind in a broader sense but also in terms of prosociality involving regard for others. Mother–infant interactions appear to be particularly important to understanding the manifestation of social intelligence from an evolutionary perspective.     

The tribunal of philosophy and its norms: history and philosophy in Georges Canguilhem’s historical epistemology

In this article I assess Georges Canguilhem’s historical epistemology with both theoretical and historical questions in mind. From a theoretical point of view, I am concerned with the relation between history and philosophy, and in particular with the philosophical assumptions and external norms that are involved in history writing. Moreover, I am concerned with the role that history can play in the understanding and evaluation of philosophical concepts. From a historical point of view, I regard historical epistemology, as developed by Gaston Bachelard and Georges Canguilhem, as a conception and practice which came out of the project, elaborated in France from the 1920s to the 1940s, of combining history of science and philosophy. I analyse in particular Canguilhem’s epistemology in his theory and practice of history of science. What he called ‘normative history’ is the focus of my analysis. I evaluate the question of the nature and provenience of the norm employed in normative history, and I compare it with the norm as discussed by Canguilhem in Le normal et le pathologique. While I am critical of Canguilhem’s treatment of history, I conclude that his philosophical suggestion to analyse the formation of scientific concepts ‘from below’ represents a useful model for history and philosophy of science, and that it can be very profitably extended to philosophical concepts.     

Skin colour and race as analytic concepts

White working-class people have been portrayed in the media and political discourse as unable to keep pace with the demands associated with living in multicultural Britain. In this article, I shall challenge such representations of white working-class people's attitudes towards racialized ‘others’. To do this I explore the views of the members of a white working-class family to the changing racial composition of their once ethnically homogenous council estate (municipal housing). My ethnographic attention is directed to the connections, affective ties and emotional investments that the members of this family have with the estate and its community, and the ways in which BrAsians become configured in these narratives of belonging. I will show how analytical attention to the connections and attachments that white working-class people form with those whom they identify as ethnic and racial ‘others’ provides an account of white working-class identities that undermines popular representations of ‘them’.     

The fundamental processes in ecology: a thought experiment on extraterrestrial biospheres

Ecological science is often organised as a hierarchical series of entities: genes, individuals, populations, species, communities, ecosystems and biosphere. Here, I consider an alternative process‐based approach to ecology, and analyse the nature of the fundamental processes in ecology. These fundamental processes are discussed in the context of the following question:‘for any planet with carbon‐based life, which persists over geological time scales, what are the minimum set of ecological processes that must be present?‘I suggest that the following processes would be present on any such planet: energy flow, multiple guilds, ecological tradeo ffs leading to within‐guild biodiversity, ecological hypercycles, merging of organismal and ecological physiology, carbon sequestration and possibly photosynthesis. Nutrient cycling is described as an emergent property of these fundamental processes. I discuss reasons why a biosphere based on a single species with no nutrient cycling is very unlikely to exist. I also describe the concept of ‘Gaian effect’. This suggests that some processes will always tend to extend the lifespan of a biosphere in which they develop (positive Gaian effect) while others could either increase or decrease (negative Gaian effect) such a lifespan. These ideas are discussed in the context of astrobiology, ecosystem services, conservation biology and Gaia theory.     

An investigation into egg-acceptance by azure-winged magpies and host-recognition by great spotted cuckoo chicks

Tests using magpie's eggs (which are very similar to those of the great spotted cuckoo) on azure-winged magpies (Cyanopica cyanea) showed that the latter accept strange eggs, rejecting only 25% of them. We therefore suggest that they are an accepter species, and as such a substitute host species for the great spotted cuckoo (Clamator glandarius). We suggest a theory for the transition from ‘Accepter Species’ to ‘Non-mimetic-egg Rejecter Species’ by hosts of specialist brood parasites. We have obtained evidence of host recognition by great spotted cuckoo chicks of typical or atypical host species characteristics. Basing our theory on the calls of parasitic chicks reared in the nests of the azure-winged magpies and magpies (Pica pica), we suggest that the foregoing is the mating mechanism necessary for the parasitization of a new host species.     

What's in a (Big) Name? The Art and Agency of a Bornean Photographic Collection

This article concerns the photographic collection of Paka anak Otor, the Bidayuh owner of a ‘mini-museum’ in Sarawak, Malaysian Borneo, and how it became entangled in his claims to status within and beyond his village. Superficially, the situation is easily apprehended via two analogous approaches within photographic theory and Southeast Asianist ethnography, which treat objects and images as representations or bearers of power and meaning. Here I suggest that such approaches end up eliding the action-centred nature of Paka's ‘big name’-making ambitions. In response, I approach his photographic collection through an analytical framework deriving from Alfred Gell's seminal theory, Art and Agency (1998), which has hitherto remained marginal to Southeast Asianist anthropology. I argue that, more than merely symbolising or bearing his ‘big name’, Paka's photographs were agentive image-objects that actively instantiated it. I conclude by asking how such an analytical shift might encourage a reconceptualisation of ‘power’ and ‘objecthood’ in Southeast Asianist anthropology.     

Imagining the Western Husband: Thai Women's Desires for Matrimony,Status and Beauty

This article examines a group of Thai women's perceptions of western Caucasian men as ideal marriage partners and its impact on their sexual practices and relationship decisions. Based on conversations with women living in a ‘slum’ community in Bangkok, I argue that women who do not fit local ideals of light skin color, economic success and urban origins face obstacles among potential Thai suitors. Some of these women strategically prefer western suitors to local men. Through their relationship choices, these women upset local hierarchies of desire as they attempt to subvert skin color-bias and pose challenges to Thai marital traditions. At the same time, their relationship pursuits conform to gender expectations of the male breadwinner and female caretaker and may unintentionally reproduce skin color and status hierarchies. Although Thai women's sexual relationships with western men are not a new phenomena, they underscore the transnational nature of sexual desire and contemporary social change.