Mines and Monsters: A Dialogue on Development in Western Province,Papua New Guinea

This article analyses an internal debate between Gogodala villagers, Western Province, Papua New Guinea, in which they explore the concept of development through a dialogue that revolves around ela gi or ‘way of life’. The analysis focuses on two developmental projects: the Ok Tedi gold and copper mine, which affects eight Gogodala villages on the lower Fly River, and a test oil drill carried out among northern Gogodala villages in 1995. I propose that it is through ela gi, a lifestyle that encompasses an evangelical Christianity as well as the actions of the first ancestors and is based on a bodily experience of the environment, that community development is envisaged and debated. Whilst the oil drill in the north is discussed in terms of approval, villagers on the Fly River to the south are increasingly concerned about changes to their lifestyle and landscape. They explore this ambivalence through a discussion of the movements and moods of ancestrally‐derived ‘monsters’ or ugu lopala, creatures who patrol the waterways of both north and south villages. At the same time, Gogodala from both communities are articulating what the transition from ‘living on sago’ to a lifestyle based on money might mean. This dialogue foregrounds an ongoing debate about the roles that the environment, village practices, the ancestral past and Christianity play in the constitution of the Gogodala way of life, and how these factors may initiate a certain kind of development.     

From Racing to Rugby: All Work and No Play for Gogodala Men of Western Province,Papua New Guinea

In this article, I analyse how Gogodala men in Western Province approach the sport of rugby league football as an extension of the practice of canoe racing. Despite colonial changes and mission attempts to redeem canoe racing by labelling them ‘cultural games’, canoe races continue to embody clan relations and demonstrate inner masculine strength, collective clan power and a local work ethic. Although there has been a general lack of attention given to studies of sport in Papua New Guinea, a discourse has emerged that analyses sports competitions as either a modern form of play and a replacement for past ritual activities or as a contemporary exemplar of warfare and other eradicated practices. As the Gogodala have not practised headhunting or warfare for over one hundred years, I want to contribute to this discussion by exploring how contemporary canoe racing and rugby league form an integral part of conceptualisations of work and dala ela gi, or ‘the male way of life’.     

The (extra)ordinary ethics of being HIV‐positive in rural Papua New Guinea

HIV/AIDS continues to be intimately entwined with the moral domain, and thus a positive diagnosis can cast doubt on a person's moral status. I draw on recent literature in the anthropology of ethics and morality, as well as feminist moral philosophy, to analyse the post‐diagnosis practices of HIV‐positive women in Papua New Guinea as they attempt to recuperate their moral personhood and make their ethical commitments visible to others. I argue that they carve out a repertoire of (extra)ordinary ethics from the ‘ordinary’ domain and that their practices tend towards a deontological ethics, rather than a virtue ethics, orientation.     

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’.     

Cultural Competency and Rural Disorder in PNG Health Promotion

ABSTRACT

Health workers in Papua New Guinea strongly emphasise their duty to provide services to the country’s rural majority. Trained to see rural communities as lacking modern discipline and order, they worry that rural people will resist, perhaps with violence, if health workers fail to ‘show respect for culture’. Examining cultural improvisation among nursing students on a rural experience practicum in the Eastern Highlands, I show how students and teachers tried to craft culturally respectful health education. However, when difficulties emerged, local people were described as unable or unwilling to harim tok (understand, heed or follow instructions). The capacity to follow instructions, cultivated through education and Christian faith, was cast as incompatible with Highlands culture. Rural health promotion activities, when they fail to foment major transformation, can help reproduce the ideological construction of the people of the hauslain (village, hamlet) as emotionally volatile and ungovernable.     

History as Resource: Moral Reckonings with Place and with the Wartime Past in Oro Province,Papua New Guinea

ABSTRACT

Located in Oro Province, Papua New Guinea, Higaturu Station is a place marked by multiple intersections of violence. Originally established as an Australian colonial headquarters, in 1943 it was the site of execution of 21 local Orokaiva men convicted – by the Australian administration – of treason during the Second World War. Eight years after the executions, the nearby Mount Lamington volcano erupted, killing thousands and devastating Higaturu. Today the place remains uninhabited but laden with memory and meaning, a site of ambivalent moral reckonings both with the colonial past and with the postcolonial present. These moral reckonings, in turn, intersect with peoples’ experiences of, and hope for, ‘development’. In Oro Province, history is becoming a resource – not unlike gold, or the oil palm plantations that extend across the landscape – which might attract outsiders, and with them forms of wealth and possibilities for realising the good life. Accordingly, Higaturu landowners work to attract outsiders to the site of the eruption and the hangings. At the same time, however, they worry that the outsiders they attract – including anthropologists – will exploit and profit from their history in the ways that so many outsiders have profited from the Province's other resources. Commercial considerations inform these hopes and worries, but the mobilisation of history-as-resource also speaks to other concerns, including about the relationships of insiders and outsiders across time, and the proper attributions of guilt, responsibility, and entitlement within colonial and postcolonial landscapes of remembrance.     

Modernity, Prestige, and Self-Promotion: Literacy in a Papua New Guinean Community

In this article, I examine patterns of literacy use in the daily life a rural community in the Papua New Guinea highlands. It is demonstrated that many of these practices do not correspond to the ways in which agencies responsible for imparting literacy, particularly the local school, intend. Instead, village concepts of prestige, chance, and reciprocity are influential in shaping literacy practices, and the uses are governed by local associations and preoccupations with modernity.     

How to make fire: Resonant rupture within Melanesian charismatic revivalism

Recent theoretical developments within the anthropology of Christianity have shifted away from conceptualising the uptake of Pentecostal‐charismatic Christianity in polarised terms of rupture versus continuity towards more inclusive, dynamic interpretations that appreciate both underlying cultural synergies alongside deeply felt projects of personal and collective moral and spiritual transformation. Drawing upon Marshall's concept of ‘resonant rupture’, I explore how a series of interconnected revivals that occurred in many places throughout Solomon Islands and Papua New Guinea resonated with pre‐existing elements of indigenous religion and cosmology. At the same time, however, I show that, although a broad conjuncture between tradition and Pentecostal‐charismatic Christianity existed, the events that constituted these movements were understood by revival participants as unequivocally Christian, innovative and radically new, thus revealing the simultaneous processes of resonance and rupture at work. In support of my argument I focus upon reports of religious intensification during this formative period from three different ethnographic settings, namely, Malaita, Solomon Islands, Enga Province, Papua New Guinea and the Min culture area, Papua New Guinea, respectively. All of the examples vividly exemplify Melanesian Christians absorbing existing religiosity into their new worship while at the same time imposing a radical change on the level of asserted meaning.     

Characterization of population structure from the mitochondrial DNA vis‐à‐vis language and geography in Papua New Guinea

Situated along a corridor linking the Asian continent with the outer islands of the Pacific, Papua New Guinea has long played a key role in understanding the initial peopling of Oceania. The vast diversity in languages and unique geographical environments in the region have been central to the debates on human migration and the degree of interaction between the Pleistocene settlers and newer migrants. To better understand the role of Papua New Guinea in shaping the region's prehistory, we sequenced the mitochondrial DNA (mtDNA) control region of three populations, a total of 94 individuals, located in the East Sepik Province of Papua New Guinea. We analyzed these samples with a large data set of Oceania populations to examine the role of geography and language in shaping population structure within New Guinea and between the region and Island Melanesia. Our results from median‐joining networks, star‐cluster age estimates, and population genetic analyses show that while highland New Guinea populations seem to be the oldest settlers, there has been significant gene flow within New Guinea with little influence from geography or language. The highest genetic division is between Papuan speakers of New Guinea versus East Papuan speakers located outside of mainland New Guinea. Our study supports the weak language barriers to genetic structuring among populations in close contact and highlights the complexity of understanding the genetic histories of Papua New Guinea in association with language and geography. Am J Phys Anthropol 142:613–624, 2010. © 2010 Wiley‐Liss, Inc.     

Beyond rupture: Christian culture in the Pacific

In its many forms, Christianity tends to focus adherents’ attention upon earlier religious traditions, compelling them to renew their faith, repent and seek redemption. This special issue takes up questions about Christianity’s temporal ‘secondarity’. Contributors move beyond increasingly futile theoretical debates about rupture and continuity by considering how Christians in Papua New Guinea and Solomon Islands conceptualise and enact their fraught relationships with prior religious traditions. By examining the place of culture within Christianity, contributors avoid the analytical pitfalls of assuming that Pacific culture is not already thoroughly Christian. Rather than taking up questions about initial Christian conversion, these articles focus on revival. The relentless campaigns of Christian renewal that have transformed religious landscapes more than a generation aim not only to overcome pre‐Christian powers, but also to supersede earlier versions of Christianity. In examining not only highly localised ethnotheologies, but also regional movements, this issue opens questions that should be of interest beyond the anthropology of Christianity.     

Book Reviews

Book reviewed in this article: Reading the Skin: Adomment, Display and Society among the Wahgi Michael O'Hanlon Crisis in the World's Fisheries: Peoples, Problems and Policies James R. McGoodwin Return to Tahiti: Bligh's Second Breadfruit Voyage Douglas Oliver Crested Kimono: Power and Love in the Japanese Business Family Matthews Masayuki Els Tatuatges dels Fang de l'-Africa Occidental Jordi Sabater Pi and J. Oriol Sabater Coca Cartographies: Poststructuralism and the mapping of bodies and spaces Edited by Rosalyn Diprose and Robyn Ferrell Cultural alternatives and a feminist anthropology: An analysis of culturally constructed gender interests in Papua New Guinea Frederick Errington and Deborah Gewertz Dual Classification Reconsidered: Nyamwezi Sacred Kingship and Other Examples Serge Disease of Society: Cultural and Institutional Responses to AIDS D. Nelkin, D.P. Willis and S.V. Parris (eds) Conversations with Claude Lévi-Strauss Claude Lévi-Strauss and Didier Eribon (translated by Paula Wissington) Ku Waru: Language and Segmentary Politics in the Western Nebilyer Valley, Papua New Guinea Francesca Merlan and Alan Rumsey The Song of the Flying Fox. The Public and Esoteric Knowledge of the Important Men of Kandingei about Totemic Songs, Names, and Knotted Cords (Middle Sepik, Papua New Guinea) Jürg Wassmann, (trans. Dennis Q. Stephenson) Boroko, Papua New Guinea Art and Identity in Oceania Eds. Allan Hanson and Louise Hanson The Language of Things Eds. Pieter ter Keurs and Dirk Schmidt Rijkmuseum voor Volkenkunde     

Time allocation to subsistence activities among the Huli in rural and urban Papua New Guinea

Time spent on subsistence activities was compared between rural sedentes and urban migrants of the Huli population in Papua New Guinea. Person-day observation data were collected for rural sedentes (441) in the Tari basin and for urban migrants in Port Moresby (175). The time spent on subsistence activities by males was longer in the urban area than in rural areas, while that by females was similar in both areas. Conspicuous gender inequality with respect to labour hours in rural areas seems to diminish when people move to urban areas, reflecting the different subsistence regime between rural and urban environments.     

The Creation and Dissolution of Private Property in Forest Carbon: A Case Study from Papua New Guinea

This paper shows how the prospect of a forest carbon market in Papua New Guinea added a new element of instability to national forest policy and property processes that were already moving in contradictory directions. In particular we examine attempts by foreign investors to forge voluntary carbon agreements with customary landowners after the Bali climate change conference of 2007, and the mobilization of state institutions to counter these ‘private dealings’. We highlight the connection between the ways that these processes played out at both national and local scales, with a focus on the highly contentious Kamula Doso forest area in Western Province. We conclude with some observations on the way that the constitutional protection of customary land rights inhibits the formalization of marketable rights in forest resources, including forest carbon, and creates an inconclusive circularity in the operation of forest policy and property processes at different levels of social and political organization.     

“With AIDS I am happier than I have ever been before”

In her 2016 article Sherry Ortner discusses what she calls the rise of ‘dark anthropology’: that is, ethnographic work that analyses situations of domination, dispossession, and violence. She, like Joel Robbins ( 2013 ), posits as a counterpoint the emergence of ‘anthropologies of the good,’ which emphasise care and ethics. In this paper I put these two anthropological projects into generative tension through an analysis of HIV‐positive women's lives in Papua New Guinea. In the first part of the paper I demonstrate the ways in which resource extraction has created vulnerabilities to HIV—in part through the coerced marriages of women to powerful landowners. In the second, I discuss ways in which the antiretroviral era has made possible unexpected forms of kindness towards HIV‐positive women. I end the paper with a discussion of what HIV‐positive women mean when they claim that they are happier now than in their pre‐diagnosis lives.     

Afterword: Dark Anthropology in Papua New Guinea?

Ranging from colonial modernism to postcolonial disappointment, the papers in this collection explore the possibilities of Dark Anthropology and an Anthropology of the Good in Papua New Guinea. With these two prospects in mind, I consider what these papers tell us about the situations of rural people on the peripheries of large resource projects and those in ‘Last Places’ bypassed by development and the State. In all of these cases, difficult predicaments entail hardship or suffering, but are also met with responses seeking to realise varying versions of the good. This, in turn, prompts further questions about which and whose good are at issue amid a plurality of values. I conclude by suggesting that the ensemble of papers offers a retrospective on local versions of modernity as possibility contends with experience.     

Paying attention to pigs: negotiating equity and equality in global environmental governance in Suau,Papua New Guinea

The idea of ‘equity’, largely grounded in Western legal tradition, has come to permeate evaluations of what is fair and just within environmental governance programmes. But what constitutes equity in climate change and conservation projects? And does everyone affected by such projects see equity as desirable? Local encounters with global environmental governance interventions in Suau, Milne Bay Province of Papua New Guinea, provide an entry point to explore these questions. Drawing on ethnographic fieldwork with communities implicated in the Central Suau Reducing Emissions from Deforestation and Forest Degradation (REDD+) Pilot Project and in Save the Forest conservation projects, we examine tensions around conceptions of equity and equality between project proponents and local communities, as well as between individuals within those communities. By paying attention to talk about pigs in Suau, and tracing the intersections between reciprocity and trade, we explore how people negotiate equity and equality. We emphasize that this negotiation is central to Suau ideas of fairness. While the REDD+ and Save the Forest projects work to ensure ‘equitable’ distribution of benefits among supposedly equivalent actors, we show how this may actually close down possibilities for negotiation of outcomes that local people consider fair.     

Knowing and the truth: Three histories of Daugo Island,Papua New Guinea

Courts of law in Melanesian countries, particularly in the aftermath of the colonial period, have attempted to accommodate ‘custom’. In Papua New Guinea they commonly hear land claims under terms of reference that acknowledge the wide variety of customs among the many ethno‐linguistic groups comprising the nation. A corollary of this liberalism is that, in theory, they admit ‘traditional evidence’ including legends and myths. Yet as courts of law they are required to apply some criteria of proof and to search for the ‘truth’ by examining the ‘facts’. A long‐running land case from Papua New Guinea and its aftermath raises interesting questions about what happens when oral history encounters these legal imperatives, and may help us appreciate why Melanesians often do not regard a court's decision as final.     

Bats Without Borders: Long-Distance Movements and Implications for Disease Risk Management

Fruit bats of the genus Pteropus (commonly known as flying-foxes) are the natural hosts of several recently emerged zoonotic viruses of animal and human health significance in Australia and Asia, including Hendra and Nipah viruses. Satellite telemetry was used on nine flying-foxes of three species (Pteropus alecto n = 5, P. vampyrus n = 2, and P. neohibernicus n = 2) to determine the scale and pattern of their long-distance movements and their potential to transfer these viruses between countries in the region. The animals were captured and released from six different locations in Australia, Papua New Guinea, Indonesia, and Timor-Leste. Their movements were recorded for a median of 120 (range, 47–342) days with a median total distance travelled of 393 (range, 76–3011) km per individual. Pteropus alecto individuals were observed to move between Australia and Papua New Guinea (Western Province) on four occasions, between Papua New Guinea (Western Province) and Indonesia (Papua) on ten occasions, and to traverse Torres Strait on two occasions. Pteropus vampyrus was observed to move between Timor-Leste and Indonesia (West Timor) on one occasion. These findings expand upon the current literature on the potential for transfer of zoonotic viruses by flying-foxes between countries and have implications for disease risk management and for the conservation management of flying-fox populations in Australia, New Guinea, and the Lesser Sunda Islands.     

Impact of Male Circumcision on the HIV Epidemic in Papua New Guinea: A Country with Extensive Foreskin Cutting Practices

The degree to which adult medical male circumcision (MC) programs can reduce new HIV infections in a moderate HIV prevalence country like Papua New Guinea (PNG) are uncertain especially given the widespread prevalence of longitudinal foreskin cuts among adult males. We estimated the likely impact of a medical MC intervention in PNG using a mathematical model of HIV transmission. The model was age-structured and incorporated separate components for sex, rural/urban, men who have sex with men and female sex workers. Country-specific data of the prevalence of foreskin cuts, sexually transmitted infections, condom usage, and the acceptability of MC were obtained by our group through related studies. If longitudinal foreskin cutting has a protective efficacy of 20% compared to 60% for MC, then providing MC to 20% of uncut males from 2012 would require 376,000 procedures, avert 7,900 HIV infections by 2032, and require 143 MC per averted infection. Targeting uncut urban youths would achieve the most cost effective returns of 54 MC per HIV infection averted. These numbers of MC required to avert an HIV infection change little even with coverage up to 80% of men. The greater the protective efficacy of longitudinal foreskin cuts against HIV acquisition, the less impact MC interventions will have. Dependent on this efficacy, increasing condom use could have a much greater impact with a 10 percentage point increase averting 18,400 infections over this same period. MC programs could be effective in reducing HIV infections in PNG, particularly in high prevalence populations. However the overall impact is highly dependent on the protective efficacy of existing longitudinal foreskin cutting in preventing HIV.     

Bound Blood: Paiela `Conception‘ Theory Interpreted

While aboriginal populations have been widely reported to entertain magico-religious beliefs concerning conception, the Paiela of the Papua New Guinea Highlands apparently do not. Semen, it is thought, must wrap around menstrual blood many times to keep it from ‘coming outside’ if the woman is to conceive. Bound blood forms the foetus. This seemingly naturalistic view is herein examined for its symbolic content. Uaiela ‘conception’ theory, it is argued, reflects not natural but social structural processes. It constitutes a complex statement, in a metaphoric mode, about the logically prior social arrangements in which conception is embedded and through which sexual reproduction becomes organized. Paiela ‘conception’ theory is revealed to be much broader in its range of competence than Western conception theory; and its relationship to Lévi-Strauss' Elementary Structures of Kinship is explored at the close.