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

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

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’.     

Balinese Y-chromosome perspective on the peopling of Indonesia: genetic contributions from pre-neolithic hunter-gatherers, Austronesian farmers, and Indian traders

The island of Bali lies near the center of the southern chain of islands in the Indonesian archipelago, which served as a stepping-stone for early migrations of hunter-gatherers to Melanesia and Australia and for more recent migrations of Austronesian farmers from mainland Southeast Asia to the Pacific. Bali is the only Indonesian island with a population that currently practices the Hindu religion and preserves various other Indian cultural, linguistic, and artistic traditions (Lansing 1983). Here, we examine genetic variation on the Y chromosomes of 551 Balinese men to investigate the relative contributions of Austronesian farmers and pre-Neolithic hunter-gatherers to the contemporary Balinese paternal gene pool and to test the hypothesis of recent paternal gene flow from the Indian subcontinent. Seventy-one Y-chromosome binary polymorphisms (single nucleotide polymorphisms, SNPs) and 10 Y-chromosome-linked short tandem repeats (STRs) were genotyped on a sample of 1,989 Y chromosomes from 20 populations representing Indonesia (including Bali), southern China, Southeast Asia, South Asia, the Near East, and Oceania. SNP genotyping revealed 22 Balinese lineages, 3 of which (O-M95, O-M119, and O-M122) account for nearly 83.7% of Balinese Y chromosomes. Phylogeographic analyses suggest that all three major Y-chromosome haplogroups migrated to Bali with the arrival of Austronesian speakers; however, STR diversity patterns associated with these haplogroups are complex and may be explained by multiple waves of Austronesian expansion to Indonesia by different routes. Approximately 2.2% of contemporary Balinese Y chromosomes (i.e., K-M9*, K-M230, and M lineages) may represent the pre-Neolithic component of the Indonesian paternal gene pool. In contrast, eight other haplogroups (e.g., within H, J, L, and R), making up approximately 12% of the Balinese paternal gene pool, appear to have migrated to Bali from India. These results indicate that the Austronesian expansion had a profound effect on the composition of the Balinese paternal gene pool and that cultural transmission from India to Bali was accompanied by substantial levels of gene flow.     

The construction of Dominican state power and symbolisms of violence*

Maurice Bloch has argued that, under certain circumstances, aspects of a particular cosmology can become an idiom for expressing and justifying the necessity of using bodily violence in relationships of domination and subordination. This article seeks to develop this key idea with the aid of historically and ethnographically specific material from the Dominican Republic. The author attempts to show that both hegemonic Dominican nationalist imagery and hegemonic Dominican masculinity imagery contain certain ‐ different ‐ ideas about conquest. These ideas have supplied idioms for the legitimation and exacerbation of state violence and terror. The article also argues that symbolic and social complexes familiar to anthropologists under the labels of ‘religion’, ‘nationalism’, and ‘gender’, can furnish idioms for the legitimation of the illegitimate. We should not primarily conceptualize and study forms of political violence as phenomena outside a daily and ritually constructed reality of a particular kind, but, on the contrary, as practices and meanings which belong to a cultural, social, and political logic.     

Flexible kinship: shaping transnational families among the Chinese in Tahiti

This article examines the practices of ‘flexible kinship’ used by Chinese migrants in colonial Tahiti. ‘Flexible kinship’ draws attention to the strategic uses that are made of kinship in the context of migration and diaspora: the adjustments to cultural, political, and legal borders that lead to changes in family forms and in the relations between kin. Using a multi‐generational perspective, I examine how families were shaped by successive changes and reversals in legal‐political and economic events and conjunctures over the long twentieth century. I argue for the importance of addressing transnational border‐crossing practices that involve not just a spatial extension of networks but also legal strategies within the host locality. I further show that if it is true that the Confucian hierarchical order has conditioned transnational practices of flexible kinship, then this hierarchy has not only bent to the circumstances, it has to a great extent been weakened. Finally, I argue that the history of familial adjustments has shaped a habitus that maximizes economic and legal security, especially among women.     

Urban Space and the Mediation of Political Action in Nepal: Local Television,Ritual Processions and Political Violence as Technologies of Enchantment

This paper examines how political identities in the town of Tansen in the central western district of Palpa, Nepal, are mediated by contrasting forms of cultural and material practice: religious and secular processions and programs made by a local, cable‐television production organisation. These practices and their materiality are conceptualised as ‘technologies of enchantment’ (Gell 1992) through which political culture is made manifest in urban space. Paradigmatically ‘modern’ and ‘traditional’ technologies are juxtaposed in order to analyse the different ways that political action is embodied within the community. The loss of life in Tansen and the destruction of buildings associated with these practices in the course of the 10‐year Maoist insurgency provide a tragic confirmation of the conclusions reached in this paper.     

How to capture the ‘wow’: R.R. Marett's notion of awe and the study of religion⋆

Current scholarship in the social sciences and humanities, including the study of religion, shows a marked appraisal of bodily sensations, emotions, and experiences as eminently social and politico‐aesthetic phenomena (rather than reducing them to a matter of mere individual psychology). How to grasp the genesis of shared perceptions and feelings, and even some kind of ‘wow’ effect, in relation to a posited ‘beyond’ has become a central issue for scholars of religion today. Placed against the horizon of the material turn in the study of religion, R.R. Marett's approach to religion as an ‘organic complex of thought, emotion, and behaviour’ and his concept of awe gain renewed topicality. Engaging with Marett's ideas in the context of broader debates about religious experience, in this article (which is based on my 2014 Marett lecture) I call attention to the surplus generated in the interplay of religious things and bodily sensations and explore its role in politics and aesthetics of religious world‐making. My central point is that Marett's work offers valuable resources for an approach to religion that neither takes for granted the existence of a god or transcendental force (as in ontological approaches), nor invests in unmasking it as an illusion (as in critiques of religion as irrational), but instead undertakes a close study of the standardized methods that yield the fabrication of some kind of excess that points to a ‘beyond’ and yet is grounded in the here and now.     

The annual Day of the Dead song contest: musical‐linguistic ideology and practice,piratability, and the challenge of scale

Building on research theorizing scale, this article proposes augmentations to existing frameworks that will help illuminate how localities are linked to ‘stranger collectives’ like nations, ethnicities, and global religious ‘communities’. In this case of ethnic revival from Mexico's Sierra Mazateca, people use new vernacular literacy practices tied to local musical performances as a way of ‘customizing’ modular forms deployed by national and global institutions to manage indigenous difference. People ‘re‐imagine’ locality through a localized indigenous literacy that takes templates provided by the Mexican state and the Catholic Church and places them in productive tension with local context: musical properties of the indigenous language Mazatec, locally valued performance practices, and local musical‐linguistic ideologies. While this revival movement draws on immanently modular forms, once locally embedded they become ‘unpiratable’, and constitute a new resource for inscribing local belonging. This case suggests the importance of considering linguistic and musical aspects of social context often taken for granted in anthropological investigations of scale.     

Perpetuation of Cherry Leaf Spot Disease in Ornamental Cherry

Cherry leaf spot disease, caused by Blumeriella jaapii (Rehm) Arx., is an increasing concern to nursery producers of ornamental cherry in the south‐eastern United States. Spores were trapped starting in late March before symptoms were observed in the field, which indicates that leaf debris from diseased trees are an important source of primary inoculum. Previously infected trees of six cultivars (‘Kwanzan’, ‘Yoshino’, ‘Okami’, ‘Snowgoose’, ‘Autumnalis’ and ‘Akebono’), which were overwintered in a controlled environment protected from airborne spores, developed disease symptoms in late spring, indicating that dormant buds may also be a source of primary inoculum. Because ornamental cherry trees are propagated by budding and cuttings, disease management should incorporate cultural practices that focus on propagation from disease‐free trees and fungicide applications beginning at petal drop to protect emerging leaves.     

Nature,Work and ‘the Environment’: Contesting Sentiments and Identities in the Southwest of Western Australia

Contesting discourses about natural resource development present a rich arena for ethnographic investigation. This paper focuses on interviews with environmental activists and forest industry defenders to document a struggle over the meaning of land, work and nature in the southwest of Western Australia. While Green activists condemn what they regard as crimes against nature, this moral challenge to rural communities from urban-based environmentalism is inverted by those working in the industry, such that local cultural practices are celebrated in the face of what is seen as emotional and non-scientific rhetoric. Conflicts about resource development are thus driven in significant respects by identity politics. The paper argues for the importance of cultural analysis, focused particularly on concepts of identity and ‘place’, in the study of contesting moral claims about what should be done with ‘the environment’.     

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.     

Feeling your way in Java: An essay on society and emotion

This article reconsiders the place of emotion in society. With the example of Java, I argue for an expanded understanding of social sentiments that would recognize a structuring role for emotion beyond the family and the shaping, through emotional practices, of a fluid but crucial level of ‘community’. Using Balinese ethnology as a foil, I contrast the uses of emotion in Java and Bali, drawing, toward the end, upon Bateson's concept of schismogenesis.     

What is an apex predator?

Large ‘apex’ predators influence ecosystems in profound ways, by limiting the density of their prey and controlling smaller ‘mesopredators’. The loss of apex predators from much of their range has lead to a global outbreak of mesopredators, a process known as ‘mesopredator release’ that increases predation pressure and diminishes biodiversity. While the classifications apex‐ and meso‐predator are fundamental to current ecological thinking, their definition has remained ambiguous. Trophic cascades theory has shown the importance of predation as a limit to population size for a variety of taxa (top–down control). The largest of predators however are unlikely to be limited in this fashion, and their densities are commonly assumed to be determined by the availability of their prey (bottom–up control). However, bottom–up regulation of apex predators is contradicted by many studies, particularly of non‐hunted populations. We offer an alternative view that apex predators are distinguishable by a capacity to limit their own population densities (self‐regulation). We tested this idea using a set of life‐history traits that could contribute to self‐regulation in the Carnivora, and found that an upper limit body mass of 34 kg (corresponding with an average mass of 13–16 kg) marks a transition between extrinsically‐ and self‐regulated carnivores. Small carnivores share fast reproductive rates and development and higher densities. Large carnivores share slow reproductive rates and development, extended parental care, sparsely populated territories, and a propensity towards infanticide, reproductive suppression, alloparental care and cooperative hunting. We discuss how the expression of traits that contribute to self‐regulation (e.g. reproductive suppression) depends on social stability, and highlight the importance of studying predator–prey dynamics in the absence of predator persecution. Self‐regulation in large carnivores may ensure that the largest and the fiercest do not overexploit their resources.     

Origin of pre‐islamic architecture in West‐Africa

’Cultural theory’, launched by social anthropologist Mary Douglas, has been highly influential in the inter‐disciplinary field concerned with the study of risk perception and risk communication. The theory derives from the grid‐group analyses that Douglas developed in the 1970s. Cultural theory aims to explain universal ‘cultural bias’ by way of a general typology of group formation and a concomitant cosmology or world view. This article critically examines cultural theory and the study of hazards as culturally construed phenomena.     

Epistemic artefacts: on the uses of complexity in anthropology

Distinctions between the ‘simple’ and the ‘complex’ have enjoyed a long and varied career in anthropology. Simplicity was once part of a collective fantasy about what life was like elsewhere, tingeing studies of tribal life with human longing for simpler ways of being. With the reflexive turn and the rise of cultural critique, simplicity has been all but excommunicated in favour of widespread diagnoses of complexity. In this article, I tease out some transformations in the uses of complexity in anthropology, and weave in some critical responses to these uses, spanning many decades, from within the discipline. I pay special attention to recent critiques by anthropologists who are beginning to grow weary of complexity as both an end‐in‐itself for scholarship and an empirical diagnosis. For these critics, complexity is deeply entwined with anthropological methods and knowledge practices. Drawing on these critical views, I suggest that complexity may be an epistemological artefact, rather than something that can be diagnosed ‘out there’, and offer a way of reframing complexity as a ‘dominant problematic’ in anthropology and beyond.     

The Other Side of Sacrifice: Introduction

While contemporary philosophers have been content to declare the logical possibilities of sacrifice exhausted, to have finally ‘sacrificed sacrifice,’ for many people around the world the notion of sacrifice – whether religious, secular, or somewhere in between – remains absolutely central to their understanding of themselves, their relations with others, and their place in the world. From religion to economics, and from politics to the environment, sacrificial tropes frequently emerge as key means of mediating and propagating various forms of power, moral discourse, and cultural identity. This paper lays out reasons for retaining sacrifice as an analytical concept within anthropology, and argues for the importance of a renewed focus on the ‘other side of sacrifice’, as a means of understanding better how sacrifice emerges beyond ritual and enters into the full gamut of social life.     

Equivocal locations: being ‘red’ in ‘Red Bologna’

This article addresses a classic ethnographic problem in the study of Italy: how is it that people can subscribe simultaneously to seemingly contradictory ideologies, such as Catholicism and Communism? It does so by describing examples from Italy's ‘showcase city’ of the left, ‘Red Bologna’, in which to be ‘red’ is ubiquitous but each person's ‘red’ is a different thing: being ‘red’ (differently) is the idiom in which real political distinctions are expressed over issues like religion or immigration. In parallel, I discuss the relationship between the ‘field’ as a location and the ‘field’ as a conceptual topic. My account replicates internal ethnographic differences at the analytical level by highlighting the differences between being left‐wing in Bologna and its meaning as a concept in anthropology. Hence the ‘equivocal location’: a field‐site that is productively different, from what an inexperienced ethnographer expected from it, from conceptual discussions in anthropology, and from itself.     

Hip Hop Aesthetics and the Will to Culture1

In this paper, based upon my field work with the self-styled ‘Hip Hop Community’ in Sydney, in the early 1990s, I examine the material processes by which ‘cultural’ significance is articulated to a number of key practices, specifically, break-dancing, rapping and graffiti. I argue that these practices are understood, within the scene, as being aesthetic practices, which operate to mimetically ‘represent’ a pre-existing cultural essence—Hip Hop. Using a Peircian semiotic model, I argue that the maintenance of performances of these key Hip Hop practices functions over time, within the Hip Hop community, to affirm the legitimacy, authenticity and reality of the idea of Hip Hop.     

‘We all eat the same bread’: the roots and limits of cosmopolitan bridging ties developed by Romanians in London

This paper investigates the social ties forged by Romanians in London with migrants of different origins in work and non-work contexts to offer a more nuanced view of ‘bridging’ social ties and related discussions of ‘everyday’ cosmopolitanism. Contrary to the overemphasis on ethnic ties seen as a form of bonding in migration research, the paper shows how Romanians bridge informally with many other migrants based on shared ‘non-native’ status. Alongside non-ethnically marked commonalities, ethnicity emerges as an important ingredient of cosmopolitan socialization, yet without necessarily signalling coexisting ethnic identities, as commonly assumed. Romanians' experiences further show that despite providing significant social and cultural capital, bridging ties with migrants, rather than natives, rarely accrue effective resources for social mobility. The findings suggest the need to disaggregate and qualify current understandings of ‘bridging’ social ties usually depicted in positive terms and uniformly as cross-ethnic relationships, or only linked with the ‘mainstream’ population.