Fragments of a Composite Identity: Aspects of Australian Nationalism in a Sports Setting1

I argue that it is erroneous to view nations as culturally homogeneous entities. Rather, all nations are riven by multiple divisions. What characterises a nation is that the people constituting it believe that they share a sameness with their co-nationals. So, the idea of cultural homogeneity is a myth that breathes life into nationalism: it is a cohering leitmotiv, a predicate of the ‘imagined community’ that can be subscribed to in different ways by people of diverse social locations and of disparate interests. Whereas most writers on nationalism write from a top-down perspective, I side with Hobsbawm in posing the question of how ‘ordinary’ people embrace a belonging to their nation. I maintain that there is no single, simple axis of national cohesion: rather, in any nation, there are multiple ways of identifying with and intuiting the collectivity. The emergence of the axioms of Australian nationhood, particularly with regard to how ideas of Australian distinctiveness emerged in counterpoint to British based discourses, is explored. I suggest that people ‘lock-in’ to these axioms through the symbology of specific events and situations. Attention is directed to the Stawell Easter Gift professional running carnival as an event that, amongst other things, provides occasions that enable participants to ‘lock-in’ to the meta-discourse of national identity.     

How Venetians Think About Carnival and History

Carnival in Venice dates back to the the 11th century. After steadily efflorescing through to the 18th century and acquiring a grand reputation throughout Europe and beyond, carnival lapsed in the period after the conquest by Napoleon in 1797. Only in 1979 did it reemerge as an important Venetian event. This essay traces the important historical continuities and contexts of Venetian carnival to the present. Despite its hiatus, Venetians link themselves and their carnival to their glorious, remote past, demonstrating profound historical consciousness, politicising and debating the ‘real’ meaning of carnival and above all, defining and reaffirming their own identity through its performance.     

Charismatic Catholic Renewal in Bougainville: Revisiting the power of Marian devotion as a cultural and socio‐political force

This article explores the interplay between culture and Christianity by detailing the history, experience, and impact of the Charismatic Catholic Renewal in the Autonomous Region of Bougainville in Papua New Guinea (PNG). In 1985, the PNG Catholic Bishops' Conference approved the charismatic movement as one of the authentic movements for spiritual renewal of the Catholic Church in PNG. However, the conference stressed this renewal not to be made independent or outside of the Church. In this article I discuss how in Bougainville the Catholic Charismatic Renewal (CCR) has been predominantly operating ‘outside’ the institutional Catholic Church, drawing upon both Catholic and cultural logics to mobilise devotees across Bougainville towards renewal and political change. In particular, I will focus on various local Marian movements, elucidating the power and force of the CCR in contexts of Bougainville's civil war (1988–1998). In doing so, this paper will explore what Catholicism and CCR may contribute to discussions about the positioning of culture within Christianity, at the same time showing how charismatic Marian devotion invites reassessment of recent prevailing discussions on cultural ‘continuity’ versus ‘rupture’, as well as doctrinal boundaries held so dearly by the CCR and the Roman Catholic Church in general.     

‘Black’ and ‘white’ death: burials in a time of Ebola in Freetown,Sierra Leone

The article examines experiences of the 2014‐15 Ebola crisis in Freetown, Sierra Leone, through an analysis of the performance of burials. While most of the city's residents had no contact with the virus, ‘Ebola’ was inescapable, owing to the onerous state of emergency regulations imposed by national and international authorities. All burials, regardless of the cause of death, were to be performed by newly established official teams operating according to unfamiliar biomedical and bureaucratic protocols. Burials became emblematic of the crisis through presenting a conflict between local practices and novel procedures, which was coded locally in a complex racial language of ‘black’ and ‘white’, recalling a long regional history of violent integration into the Atlantic World. Building on long‐standing anthropological discussion on the relationship between ‘good’ death and social order, the article explores how burials became sites around which opposing ‘orders’ were experienced, negotiated, and reconciled in locally meaningful ways.     

Desire Work: Producing Heterosexuality in South African Pentecostal Gay Men

Gay men in Cape Town, South Africa joined a Pentecostal ministry in an attempt to produce what they understood as ‘natural’ heterosexual attraction. In this article, I explore how these gay men try to form new selves through what I call ‘desire work’, or physical and emotional micropractices and discipline. Desire is not ‘natural’, but it is produced through a multitude of engagements with cultural norms, public life, political economies, and social forces. New selves are built through concerted bodily changes and comportment [Mahmood, Saba. 2005. Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton, NJ: Princeton University Press], and although gay Pentecostal men shared this process, their success was limited. I understand desire work as a response to a larger context in which many Pentecostals are disaffected with the post-apartheid government and withdraw from politics as a result. Their fears of the uncertainties of democracy pushed them to engage in optimistic fantasies of heterosexual lives, which were not often realised [Berlant, Lauren Gail. 2011. Cruel Optimism. Durham, NC: Duke University Press].     

‘Demo version of a city’: buildings,affects, and the state in Astana

This article brings the concept of affect to the analysis of the relationship between buildings and political ideology, as a way of contributing to recent anthropological work on the state. It focuses ethnographically on the contradictory affects of the new built environment in Kazakhstan's capital, Astana, where extensive renovation and construction have been under way since the early 2000s. On the one hand, spectacular new structures induced feelings of hope, pride, and enthusiasm for the state in some citizens. Simultaneously, the unfamiliar designs and material defects of the new built environment emanated affects of estrangement, lifelessness, disingenuousness, and instability. The article examines how these different affects were qualified and mediated discursively. Official ‘propaganda of emotion’ is juxtaposed with unofficial discursive forms: puns, rumours, and satirical literary fiction. It is argued that largely uncontrolled affects, rather than ideology, rendered ‘the state’ a plausible, if contradictory, ‘fictional reality’.     

Unsettling Power: Domestic Violence,Gender Politics,and Struggles over Sovereignty in Ghana

This article provides a new lens for analyzing power formations in human rights practices by examining Ghanaian struggles over a Domestic Violence Bill. While the hegemonic character of human rights advocacy is well-established, we know less about exercises of power in discourses and practices that oppose rights. I analyze how the Ghanaian government constructed the discourse of cultural sovereignty and deployed it against women's rights. The government legitimated this discourse by appropriating the voice of ‘the people’ and superimposing notions of ‘foreignness’ onto both the Bill and Ghanaian women's rights activists. Drawing on the historiography of colonialism and ethnography of political performance, I argue that this case illustrates how the discourse of cultural sovereignty is mobilized in a struggle over shifting configurations of gender, political activism, and state sovereignty.     

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.     

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.     

Troubled landscapes,troubling anthropology: co‐presence,necessity, and the making of ethnographic knowledge

If ‘co‐presence is a condition of [anthropological] inquiry’ (Fabian), what sort of knowledge does it produce? I explore this question through an ethnography of a ‘troubled landscape’ in Malaysian Borneo: a lush, hilly region that has been the site of a dam construction and resettlement project since the late 2000s. My article uses the notion of co‐presence as both a lens through which to explore the predicaments of the four small communities affected by the scheme and a reflexive device that underscores the embeddedness of the ethnographic encounter in a larger relational field – one characterized as much by chance and necessity as it is by anthropologists’ intellectual agendas. In the process, I seek to trouble some of the methodological and ethical issues posed by anthropology's recent ‘ontological turn’, notably the long‐standing questions of what it means to ‘take seriously’ and how ethnography and the ethnographer are implicated in this project.     

Caring for Country,a Form of Bureaucratic Participation. Conservation,Development, and Neoliberalism in Indigenous Australia

‘Conservation-as-development’ policies are increasingly implemented for and by Indigenous peoples across the world. In particular, such policies have been introduced and adopted in many Indigenous communities of northern Australia since the 1990s. In this context, the transnational model of community-based natural (and cultural) resource management has produced the ‘ranger system’: a multi-actor, multi-rationale, and multi-level system articulated around job opportunities in the domain of ‘caring for country’. In this paper, I explore how the ranger system reflects and extends a process of neoliberal bureaucratisation into Indigenous communities, and to what extent this process can be described as a form of ‘bureaucratic participation’. I argue that the notion of ‘bureaucratic participation’ contributes to the investigation of existing entanglements between rationales of empowerment and neoliberal principles in Australia and beyond. My analysis is based on the ethnography of the daily work of the Indigenous rangers operating from a remote community in Arnhem Land in 2009 and 2010. I examine the complex relationships between local practices and bureaucratic requirements imposed by the Australian state at the core of the Indigenous ranger jobs.     

The Production of Tradition and Culture in the Japanese Wedding Enterprise

In this article I examine the production of culture in the contemporary commercial Japanese wedding. This is analyzed in relation to the theoretical discourse of ‘the invention of tradition’. However, while this ‘invention’ is usually related to political motivations, I discuss the invention of tradition and of culture for economic motivations. I offer a broader perspective of tradition and culture and show how flexible these two may be as they are manufactured, played with or imagined. The contemporary wedding consists of both ‘traditional-Japanese’ and ‘Western’ inventions. These are regarded here as cultural constructs which both play a significant role in the construction of contemporary Japanese cultural identity.     

A critique of the principle of ‘respect for autonomy’, grounded in African thought

I give an account how the principle of ‘respect for autonomy’ dominates the field of bioethics, and how it came to triumph over its competitors, ‘respect for persons’ and ‘respect for free power of choice’. I argue that ‘respect for autonomy’ is unsatisfactory as a basic principle of bioethics because it is grounded in too individualistic a worldview, citing concerns of African theorists and other communitarians who claim that the principle fails to acknowledge the fundamental importance of understanding persons within the nexus of their communal relationships. I defend the claim that ‘respect for persons’ is a more appropriate principle, as it is able to acknowledge both individual decision making and the essential relationality of persons. I acknowledge that my preference for ‘respect for persons’ is problematic because of the important debate around the definition of ‘personhood’ in bioethics discourse. Relying on Thaddeus Metz's conception of moral status, I propose a relational definition of personhood that distinguishes between persons with agency and persons without agency, arguing that we have different moral obligations to these distinct categories of persons. I claim that this conception of personhood is better able to accommodate our moral intuitions than conventional approaches, and that it is able to do so without being speciesist or question‐begging.     

Embracing precarity across species: Muslim ethics and care for stray dogs in Russia

Drawing on ethnographic fieldwork in Saint Petersburg between 2015 and 2016, this article puts work on postsocialist precarity in conversation with scholarship on piety and interspecies care in Muslim contexts to explore how Aliya, a low-income Slavic convert to Islam, responded to social and economic hardships by tending to stray dogs. In doing so, she did not turn away, turn inwards, or turn political in the conventional sense of the word. Instead, she engaged in what I term ‘embracing precarity’, which I define as a response to uncertainty, grounded in Islamic spirituality, ethics, and care. By embracing canine tactility – often in departure from cultural norms concerning stray dogs in Islam and at the risk of deepening her own vulnerability – Aliya embarked on a path towards God with nonhuman others. The emergent relatedness between her and the dogs illustrates how striving for an ethical Muslim life amid uncertainty may open one up to experimentation, improvisation, and becoming with precarious others in a pursuit of a relationship with God and a favourable afterlife.     

Dancing with a Difference: Reconfiguring the Poetic Politics of Aboriginal Ritual as National Spectacle1

This paper argues that indigenous dance is a poetic politics of cross‐cultural encounter that engages Aboriginal identities with those of the Australian nation. I question the nature of this encounter in terms of a performative dialogue that is both musically and kinesically presented by indigenous communities and ‘translated’ into political discourse by the government. The sentiments of ‘translation’ raise questions as to how local ritual expressions of Aboriginal dance can mediate dialogue when presented as national spectacle. What is being meditated? What is happening in the process of evocation? In this performative nexus, I focus specifically on the poetic politics of Yolngu ritual as spectacle; the nature of performative dialogue in terms of shared dance forms between indigenous communities; the problem of the authentication of dance identities; and how corporeal dispositions of indigenous dance genres influence national sentiment by their symbolic power. I pursue these issues through an analysis of how ancestral dances have been repositioned in national performance venues, such as concerts, cultural centres and ritual arenas, as a means of asserting performative statements about indigenous positioning within the nation‐state. The nature of this dialogue raises questions of authenticity and processes of authentication. It highlights indigenous concerns to control representations of indigeneity as national event, as well as a desire to convey something of the sentiment and sentience embodied in the poetics of their ancestral performances.     

Beyond blasphemy or devotion: art,the secular,and Catholicism in Paris

In this article I explore the relationship between the secular and ‘cultural’ Catholicism in France through the lens of a contemporary art exhibit displayed at a new project of the French Catholic Church. Visitors’ varied responses to the exhibit, I argue, ultimately reinforced the organizers’ claim that the activities that occur within this ‘non‐religious’ space of the French church are self‐evident aspects of a broadly recognizable and ‘secular’ French or European culture.     

‘Agent Plus’ and ‘Practical Reasoner’: A Comparative Study of the Ethical Person

This paper explores an understanding of the person in terms of practical reason. Based on my fieldwork among the Jenu Kurumba and on ethnographic data on four other communities, I analyse how these five communities conceptualise the ethical person. To understand these concepts, I consult studies of an anthropology of ethics concerned with practical reason. Additionally I draw on Charles Taylor's concept of the ‘agent plus’ and Alasdair MacIntyre's notion of the ‘practical reasoner’. I argue that both Neo-Aristotelian notions are fundamentally important for understanding the concepts of the ethical person among the five cultural formations investigated in this paper.     

Going to ‘Pentecost’: how to study Pentecostalism – in Melanesia,for example

In this article, I question regional context as primary context in anthropological analyses. I argue that the idea of historical continuity in a geographical locality/region might prevent us from understanding not only radical change, but also more gradually emerging social patterns that connect the ethnography to very different kinds of histories and places. Concretely, I focus on the global Charismatic and Pentecostal movements, and as an experiment, I ask whether it is possible to go to ‘Pentecost’, instead of going to Melanesia. With ‘going to Pentecost’ as a heuristic device, I suggest it is possible to overcome methodological challenges in the study of global religious movements. In this article, I thus trace the practices and articulations of my interlocutors as part of a wider Pentecostal universe. I show how notions of seeing, borders, separations, and protection are crucial in ‘Pentecost’, and I connect this to key Christian ideas and values.