Mind, memory and history: How classifications are shaped by and through time, and some consequences

Understanding the history of systematics bears on contemporary issues such as the distinction between classifications and systems, the belief that ‘natural’ classifications reflect the progressive refinement of our ideas of relationships, and the dubious reputation acquired by systematics. Here I emphasize the extent to which ‘mind’ shapes classifications. I show that groups in biological classifications often have six or fewer members, in line with the number of things that humans can conveniently memorize together. Concerns about memorization are evident in the work of systematists like Tournefort, Linnaeus, and Antoine-Laurent de Jussieu, and the whole hierarchy of George Bentham's and J. D. Hooker's great Genera plantarum is structured by such concerns. An analytical element in Jussieu's work was emphasized by Cuvier and others, and the hierarchy of their classifications reflects more directly aspects of nature as they understood it, although concerns about memorisation remain evident. Linking an understanding of what classifications can represent to the ideas the makers of classifications had about nature makes it clear that classifications are rarely rigid class hierarchies, but are often more like systems. Historically, the synthetic approach, discussed here, tends to lead to systems, the analytical approach, to ‘classifications’. We must remember that systematists’ work is evaluated by other scientists, and by society at large. The confusion evident in systematics simply confirmed the negative perceptions that many people in the nineteenth century had of naturalists, botanists and zoologists, perceptions that persist today. Zoologica Scripta itself, and the Journal of Natural History, which under this title is about the same age, reflect part of this history. I conclude by emphasizing (1) if systems or classifications in the nineteenth century reflect ‘nature’, it is a nature very different from that we understand today, and (2) the extent and the persistence of the opposition between the synthetic and anaytical approaches.     

Snuggles,Cuddles and Sexuality: An(other) Anthropological Interpretation of May Gibbs's Snugglepot and Cuddlepie1

This paper offers an interpretation of May Gibbs's classic illustrated children's story, The Complete Adventures of Snugglepot and Cuddlepie. Its inspiration was Annette Hamilton's 1975 anthropological analysis, ‘Snugglepot and Cuddlepie: happy families in Australian society’. Rather than effacing that account, my reinterpretation draws on and augments it, even as it turns it ‘inside out’. The paper argues that stories acquire mythic status by magnetising interpretation. In suggesting that questions of subjectivity, identity and sublimated obsession are central concerns of May Gibbs's story, it directs our attention to the authoring of culture, its creation, transmission and transformation. The ‘Mother of the Gumnuts’ emerges from her recurring depictions of kinship and friendship, marriage and adoption, twinship and mirroring, androgyny, ambiguity and ambivalence, as queerly contemporary. If the approach advocated here is correct, such a revelation (and the sense we make of its significance) will not only complicate, but also enhance, Snugglepot and Cuddlepie's enduring appeal and emblematic status as a national icon.     

How Charles Darwin received Wallace's Ternate paper 15 days earlier than he claimed: a comment on van Wyhe and Rookmaaker (2012)

Van Wyhe and Rookmaaker (2012) postulate a set of events to support their claim that Wallace's ‘evolution’ letter, posted at Ternate in the Moluccas in the spring of 1858, arrived at Darwin's home on 18 June 1858. If their claim were to be proven, then evidence that Darwin probably received Wallace's letter 2 weeks earlier than he ever admitted would clearly be erroneous, and any charges that he plagiarized the ideas of Wallace from that letter would be shown to be wrong. Here, evidence against this interpretation is presented and it is argued that the letter did indeed arrive in the port of Southampton on 2 June 1858 and would have been at Darwin's home near London the following day. If this were true, then the 66 new pages of material on aspects of Divergence that Darwin entered into his ‘big’ species book in the weeks before admitting he had received the letter could be interpreted as an attempt to present Wallace's ideas as his own. © 2012 The Linnean Society of London, Biological Journal of the Linnean Society, 2012, 105 , 472–477.     

Historicising the Cosmogony: Naming the Asala Perahara in Buddhist Sri Lanka

This article offers a novel interpretation of Sri Lanka's great ceremonial procession for the Buddha, the Asala Perahara. By conceptualizing the name, ‘Asala’ as a chronotope (Bakhtin 1981), and giving emphasis to its authorisation by Buddhist monks, the interpretation reveals that this ritual commemorates the origins of Buddhism in relation to the island of Sri Lanka, thus constituting it as a unique ‘quality space’ (Fernandez 1986) for its Buddhist inhabitants. The interpretation demonstrates that the distinction between mythic time and everyday time, as espoused by Lévi-Strauss (1972) is not only arbitrary, but spurious in this context. Furthermore, contra Seneviratne (1978), it shows that far from being an anachronism in contemporary society, the Asala Perahara in fact enacts its cosmic premise and is politically powerful precisely because it defines reality in religious terms.     

The Interdiction of Music in Islam

There is no authorisation in the Qur'an for the interdiction on music. That interdiction, when it is voiced, is the product of a conviction among some Muslims, supported by hadith (just as it is opposed with hadith) that Islam does not countenance music. In a country such as Pakistan, with a strong tradition of devotional music which (taken with the poetry, with which it is always associated) has become entwined with the identity politics of the provinces or sub‐‘nations’ which make up the vaster nation, a comprehensive ban on music would be impossible to enforce, though there are ‘ulamā’ and sectarian parties who desire it. This paper focuses on an instance where music is even harder to extricate from an accompanying text: the recitation of the Qur'ān. In the eyes of Muslims, Qur'anic recitation is not music. This denial raises further questions about the nature of music and, in particular, its involvement with the ‘extramusical’. Adorno's observations on the relation of music to language, and the anthropologist Friedson's complaint that ethnographers focus on text, at the expense of music, are examined in the light of the circumstance that the world over, music is associated with texts of one kind or another. Even when, as in the case of the ‘curing’ ritual described by Friedson, words are unimportant, or missing, music is seldom a phenomenological whole. Music ‘leans’, or is ‘leant on’: it lends its unrivalled ‘eloquence’ to many a cause, from commodity marketing to the structured working out of ritual, or, among lovers, to the remembered quality of experience. All these potentialities of music are relevant to the question of its interdiction and to the Muslim denial that the recitation of the Qur'ān is music.     

Refusing to Sing: Gender,Kinship and Patriliny in Macedonia

The issue of whether formal kinship structures and sentiments reflect the reality of social relations was of particular concern to specialists at the height of the kinship debates in the 1960s and 1970s, as it continues to be in some contemporary studies. So too, the classifications ‘patrilineal’ or ‘matrilineal’ have clearly been shown to be problematic given that there are multiple levels of discourse and relational and ideational realities in any given society. For many contemporary kinship specialists in fact no simple correlation can be made between type of descent system and actual social relations, especially relations between men and women. However, some anthropologists continue to argue that patrilineal kinship systems are somehow indicative of control or domination by men or, put inversely, of women's lack of power and authority. It is argued in this paper that even where the formal kinship structures and ideological discourses are dominated by agnation as appears to be the case in south Slav societies generally, and Macedonian in particular, this is not automatically mirrored in gender relations between men and women. In short, there is a long leap from patriliny to patriarchy.     

Pallenopsis patagonica (Hoek, 1881) – a species complex revealed by morphology and DNA barcoding,with description of a new species of Pallenopsis Wilson, 1881

Pallenopsis patagonica (Hoek, 1881) is one of the most taxonomically problematic and variable pycnogonid species, and is distributed around the southern South American coast, and the Subantarctic and Antarctic areas. We conducted a phylogenetic analysis of mitochondrial cytochrome c oxidase subunit I (COI) sequences of 47 Pallenopsis specimens, including 39 morphologically identified as P. patagonica, five Pallenopsis pilosa (Hoek, 1881), one Pallenopsis macneilli Clark, 1963, one Pallenopsis buphtalmus Pushkin, 1993, and one Pallenopsis latefrontalis Pushkin, 1993. Furthermore, we studied morphological differences between the different COI lineages using light and scanning electron microscopy, including also material from Loman's and Hedgpeth's classical collections, as well as Hoek's type material of P. patagonica from 1881. The molecular results unambiguously reveal that P. patagonica is a complex of several divergent clades, which also includes P. macneilli, P. buphtalmus, and P. latefrontalis. Based on the material available, two major clades could be identified, namely a ‘Falkland’ clade, to which we assign the nominal P. patagonica, and a ‘Chilean’ clade, which is distinct from the ‘Falkland’ clade. We describe the ‘Chilean’ clade as new species, P allenopsis yepayekae sp. nov. Weis, 2013. All molecular results are confirmed by specific morphological characteristics that are discussed in detail and compared with Pallenopsis species closely related to the P. patagonica complex. Our results reveal that P. patagonica is a species‐rich complex that is in need for a thorough taxonomic revision, using both morphological and genetic approaches. © 2014 The Linnean Society of London     

Alfred Russel Wallace, past and future

The naturalist Alfred Russel Wallace (1823–1913) has for many years been standing in the shadow of his more famed co‐discoverer of the principle of natural selection, Charles Darwin. Despite outward similarities between the two men's formulation of the principle, Wallace had fit his appreciation of natural selection into views on evolution that were quite different from Darwin's. A closer examination of what Wallace had in mind suggests a model of process in which natural selection per se acts as the negative feedback mechanism (actually, a ‘state‐space’) in the relation between population and environment, and environmental engagement as made possible by the resulting selection of traits acts as the positive feedback part of the cycle. Thus, it may be better to contextualize adaptive structures as entropy‐relaying biogeochemical facilitators that only ‘generate a potential for evolution’ than to portray them as the end results of evolution. This systems point of view better lends itself to appreciations of the biogeographical context of evolution than does the tree‐thinking of a more conventional style of speciation‐focused Darwinism, which sometimes confuses process with result.     

‘It's not how it was’: the Chilean diaspora's changing landscape of belonging

Abstract

The increasingly diverse character of London's multicultural landscape has shaped how migrants interact with(in) the different spaces of the city. This process entails both settled and incoming migrants' participation in place-making; a mutual imbrication that might promote the long-settled migrants' evocation of a lost terrain. This article unpacks that process by looking at the Latin American social football scene of South London, specifically a space known as la cancha (the pitch). This was founded by Chilean political refugees during the 1970s and it has incorporated Latin American ‘economic’ migrants and ‘local’ Britons through time. Starting from the evocation of a lost ‘golden age’ of la cancha, the paper unpacks this space's contested, complex and changing nature. It presents diaspora space, community and belonging as lived processes. Through this depiction, the assumptions of homogeneous and isolated migrant communities are challenged, as are the diaspora's nostalgic claims that also emerge from them.     

Othenio Abel (1875–1946): the rise and decline of paleobiology in German paleontology

Othenio Abel is widely acclaimed as the founder of paleobiology; of the journal Palaeobiologica and of the Paleobiological Society in Vienna. His National–Socialist sympathies, which he shared with fellow paleobiologist Henry Fairfield Osborn from the American Museum of Natural History, resulted in his forced retirement from the University of Vienna in 1934. Abel secured subsequent employment at the University of Göttingen, later sought help from Nazi officials to create his own institute in Salzburg. A leader amongst German paleontologists, Abel supported efforts of the Deutsche Palaeontologische Gesellschaft to align paleobiology with Nazi ideology (‘National–Socialism is politically applied biology’) to secure more support for the discipline. Abel's paleobiology was neo-Lamarckian in nature, based on a ‘reaction theory’ of adaptation. Abel attempted to unify paleontology with biology under a universal law of nature – the Law of Biological Inertia – that itself was anchored in classical physics.     

African Bioethics vs. Healthcare Ethics in Africa: A Critique of Godfrey Tangwa

It is nearly two decades now since the publication of Godfrey Tangwa's article, ‘Bioethics: African Perspective’, without a critical review. His article is important because sequel to its publication in Bioethics, the idea of ‘African bioethics’ started gaining some attention in the international bioethics literature. This paper breaks this relative silence by critically examining Tangwa's claim on the existence of African bioethics. Employing conceptual and critical methods, this paper argues that Tangwa's account of African bioethics has some conceptual, methodic and substantive difficulties, which altogether do not justify the idea of African bioethics, at least for now. Contra Tangwa, this article establishes that while African bioethics remains a future possibility, it is more cogent that current efforts in the name of ‘African bioethics’ be primarily re‐intensified towards ‘Healthcare ethics in Africa’.     

Ghar ki tension: domesticity and distress in India's aspiring middle class

Tension is a polysemic term used across South Asia to describe the strains and scrapes of life, like ‘worry’ or ‘stress’ in Euro-American discourse. Yet in the formerly agro-pastoralist and upwardly mobile Gaddi community of Himalayan India, it is used by women with the qualifying ghar ki – ‘household’ – to indicate a deeper disruption to bodily humours, intimate relations, and household materiality. This article takes ghar ki tension, with a particular focus on the layered qualifier ghar, as a window into the precarity of middle-class domestic life as it is experienced in the bodies of the women who pursue it. Rather than focusing on the communicative functions of women's distress within the household, this article looks to the relational, affective, and material ways in which women see their bodies and houses as mutually constituted and disrupted. This approach reveals how women's domestic labour is both a source of dignity and a burden. This burden is experienced in ghar ki tension, in bodily symptoms of overheating, and visits from supernatural beings. This article suggests that ghar ki tension might offer a novel way of looking at distress as the psychic and embodied cost of upward social mobility beyond the Gaddi context.     

Negotiating belonging: plants,people, and indigeneity in northern Australia

This article focuses on human‐plant relations, drawing on ethnographic research from northern Australia's Gulf Country to address the concept of indigeneity. Just as the identities of ‘Indigenous’ and ‘non‐Indigenous’ people in this region are contextual and at times contested according to the vernacular categories of ‘Blackfellas’, ‘Whitefellas’, and ‘Yellafellas’, so too the issue of what ‘belongs’ in the natural world is negotiated through ambiguities about whether species are useful, productive, and aesthetically pleasing to humans, as well as local understandings about how plants and animals came to be located in the Gulf region. At the same time, plants’ distinctive characteristics as plants shape their relations with humans in ways which affect their categorization as ‘native’ and ‘alien’ or ‘introduced’. Focusing our analysis on three specific trees, we argue that attention to the ‘plantiness’ of flora contributes significantly to debates about indigeneity in society and nature. At the same time, our focus on human‐plant relations contributes important context and nuance to current debates about human and other‐than‐human relations in a more‐than‐human world.     

Testing a novel agri‐environment scheme based on the ecology of the target species,Montagu's Harrier Circus pygargus

Farmland birds are in steep decline and agri‐environment schemes (AES) to counteract these biodiversity losses are expensive and inefficient. Here we test a novel AES, ‘Birdfields’, designed using detailed ecological knowledge of the target species, Montagu's Harrier Circus pygargus. Current AES, such as field margins, that aim to improve foraging conditions (i.e. vole densities) for harriers are inefficient, as prey are difficult to capture in tall set‐aside habitat. ‘Birdfields’ combines strips of set‐aside to boost vole numbers and strips of alfalfa, as voles are accessible after alfalfa has been harvested. We found that vole numbers were generally highest in set‐aside. Montagu's Harriers fitted with GPS‐loggers used ‘Birdfields’ intensively after mowing, preferring mown to unmown strips. Thus, prey availability appeared more important than prey abundance. Thus, ‘Birdfields’, as a targeted AES for Montagu's Harriers, is more effective than previous AES due to increased prey accessibility. An additional advantage of ‘Birdfields’ is that it is considerably cheaper, due to the harvest of alfalfa. We advocate that AES should always include monitoring and research activities, aiming at a more adaptive conservation approach.     

Paths of Relationship,Spirals of Exchange: Imag(in)ing North Pentecost Kinship

In Stone Men of Malekula: Vao (1942), a text that was published more than twenty‐five years after he carried out long‐term fieldwork in Vanuatu, John Layard introduced a new technique for rendering kinship data in diagrammatic form. Inspired in part by Gregory Bateson, his ‘circular technique’ was derived from diagrams drawn up according to the genealogical method, and was designed to overcome certain structural problems identified within these. One important implication of the ‘circular technique’ that is not made explicit in Layard's analysis is a resonance with many of the idioms and metaphors that ni‐Vanuatu evoke in talking about relationships of exchange and kinship. Where processes of birth, death, marriage and exchange are conceptualised in terms of a broad flow of departures and returns across discernible trajectories, images incorporating circles and spirals are utilised as key metaphors for understanding social relationships through space and time. Focusing on the Raga‐speaking district of North Pentecost, Vanuatu, this article explores such idioms while presenting a revision of Layard's circular technique.     

Conservation status of New Zealand frogs, 2009

Abstract

A reappraisal of the conservation status of the New Zealand frog fauna is presented using the 2008 version of the New Zealand Threat Classification System. Of New Zealand's four extant endemic species, three are judged to be ‘Threatened’ (Leiopelma hamiltoni being ‘Nationally Critical’, and L. pakeka and L. archeyi being ‘Nationally Vulnerable’) and one ‘At Risk’ (L. hochstetteri ‘Declining’). Three Leiopelma species are listed as extinct—they are known from bone deposits in caves throughout the country until some time in the last 1000 years. Three introduced and naturalised Litoria species are abundant in New Zealand although two (L. aurea and L. raniformis) are threatened in their country of origin (Australia). An additional unidentified frog taxon from northern Great Barrier Island is listed as ‘Data Deficient’.     

Giving the silent majority a stronger voice? Initiatives to empower Muslim women as part of the UK's ‘War on Terror’

Abstract

This article provides a gendered analysis of the ‘War on Terror’ in the UK context. Specifically it looks at initiatives to empower Muslim women, which were part of New Labour's Preventing Violent Extremism (PVE) agenda, the impetus for which stemmed from the idea that, as ‘the silent majority’, women need to be given a ‘stronger voice’. Based on analysis of qualitative interviews, this article situates these initiatives within a broader policy landscape of debates on multiculturalism, community cohesion and Britishness. It explores interviewees' understandings of Muslim women's silence in relation to those suggested by policy discourse, considering the ways in which the state's attempt to ‘give voice’ worked in practice. I argue that the operation of such initiatives continued to constrain Muslim women's voices, restricting ‘voice’ to a narrow range of speakers speaking about a narrow range of issues.     

The spirit of the gift,the price of potency: a Maussian model of the Southeast Asian state of Luwu

This rereading of Mauss's The gift shifts the focus of discussion from the Maori hau to another example: tanoana (potency) among the Toraja (To Pamona) of Central Sulawesi. This potency animates an exchange with (human) gods that is at once gift and purchase (maoli). By tracing the intersection of this Maussian literature with that on the animist foundation of the Southeast Asian state, I analyse the nature of potent gifts that serve as a form of social currency in a ‘spiritual economy’ tying centre with (Toraja) periphery in the kingdom of Luwu. This ‘money’, imbued with royal potency, is a medium for the payment of debt only and not a medium of exchange, which gives ‘purchases’ made with it the characteristics of a ‘gift’ and also an opportunity to extract tribute. The Maussian analysis of the blurring of person and thing, and of persons and spirits, thus offers new insight into the nature of political power in the Southeast Asian state.     

Violinists,demandingness, and the impairment argument against abortion

The ‘impairment argument’ against abortion developed by Perry Hendricks aims to derive the wrongness of abortion from the wrongness of causing foetal alcohol syndrome (FAS). Hendricks endorses an ‘impairment principle’, which states that, if it is wrong to inflict an impairment of a certain degree on an organism, then, ceteris paribus, it is also wrong to inflict a more severe impairment on that organism. Causing FAS is wrong in virtue of the impairment it inflicts. But abortion inflicts an even more severe impairment (death), and so, ceteris paribus, is also wrong. Notably, Hendricks thinks that this argument does not require the claim that the foetus is a person. Here, I respond to Hendricks by arguing that the ceteris paribus clause of the impairment principle is not met in ordinary cases of pregnancy. Carrying an unwanted pregnancy to term is much more burdensome than is refraining from excessive drinking for nine months. This provides a pro tanto justification for obtaining an abortion that does not apply to causing FAS. If the foetus is not a person, it seems fairly clear to me that this justification is strong enough to render abortion permissible. Hendricks is therefore incorrect in claiming that the impairment argument can go without claims concerning foetal personhood. If the foetus is a person, then whether burdensomeness justifies abortion depends on certain questions relating to Thomson’s famous violinist argument. I will not attempt to answer those. But anyone who is otherwise sympathetic to Thomson’s argument should not be moved by the impairment argument.     

Anthropology in Disneyworld: Rapport,Gardner, and the ‘Discipline‘ of Social Anthropology

This article examines the response by Rapport to the critique made by Gardner of his book Transcendent Individual. Rapport eschews the idea of discipline in relation to anthropology. This is connected to his distaste for any hint of social determinism, and his eulogising of the essay format as the most suitable means of conveying human contrariety. His approach necessarily leads him to embellish his accounts of what the world is like with visions of what it should be like if only everyone adopted his literary and liberal stance. A contrary ‘manifesto’ is here presented: the job of social anthropology is to explain actual historical societies, and one cannot simply appropriate the subject so that it now becomes about a kind of never‐never land. Rapport's approach, far from leading to a glorification of individuality, leads only to a monochrome vision which paints all human beings as reductively ‘aesthetic’, ignoring, and rendering impossible the explanation of all institutionalised forms of belief and practice, not least those brutal forms which, says Rapport, inspire his work.