Some genetic traits in Solomon island populations. I. Introduction: people and habitats

To introduce a set of genetic studies among Solomon Islanders, four tribal groups on Bougainville and Malaita Islands are described. They were observed in 1966 and 1968 by social anthropologists and biomedical scientists from Harvard University. The groups varied in habitat and way of life from fishermen living on artificial islets in a saltwater lagoon (the Lau, on Malaita) to shifting agriculturists (the Nasioi, on Bougainville, and the Kwaio and Baegu, on Malaita). The Nasioi were darker than the Malaitans and spoke a non-Austronesian rather than a Melanesian language; they were also more Westernized. Coverage of residents in designated hamlets ranged from 78% to over 95%. In all, 1,626 persons were studied: 256 Nasioi, 443 Kwaio, 442 Lau, and 485 Baegu. Genetic differences have been found between the Nasioi and the Malaitans, and between the Lau and the other Malaitans.     

Kastom,Christianity and the First Ancestor of the Kwara'ae of Malaita

The Kwara'ae of Malaita, now mainly Christian and enmeshed in the cash economy, invoke an ideology of kastom, reconciling biblical and ancestral origins, validating land claims, and legitimizing as traditional postcolonial political hierarchies built on the old ritual svstem. The political uses of kastom ideology in contemporary Kwara'ae, and their historical roots, are explored.     

Kwaio Women Speak: The Micropolitics of Autobiography in a Solomon Island Society

Attempts to elicit women's autobiographies among the Kwaio (Malaita, Solomon Islands) yielded little, seemingly confirming views that women's voices in tribal societies are "muted," women's views perspectival and partial. Further efforts yielded rich, insightful, self-accounts from 15 Kwaio women. The historical, ethnographic, and sexual-political contexts of these self-accounts are examined. What women can and will say about themselves and their society can never, I conclude, be taken as direct evidence of what they know and don't know, or of "women's status."     

Human ecology in the Solomon Islands: Biomedical observations among four tribal societies

Data are presented from the first four groups studied in a longrange investigation of human ecology in the Solomon Islands. The groups varied in habitat, way of life, genetic background, and exposure to Western influence. Coverage of residents in designated hamlets was 78% for Kwaio, Malaita Island; 91% for Nasioi, Bougainville Island; and over 95% for both Lau and Baegu of Malaita. In all, 1626 persons were studied: 256 Nasioi, 443 Kwaio, 442 Lau, and 485 Baegu. All four groups were demographically “young,” with a high ratio of persons under 15 to those over 45 years of age, but a significant proportion lived to old age. Nutrition was adequate, though low in protein and fat. They had very little color-blindness and virtually no myopia, astigmatism, glaucoma, or hypertensive and coronary heart disease. Malaria, trachoma, and intestinal parasitism reflected differences in habitat and ways of life, but tuberculosis did not. Despite a density as high as that recorded for any human population, the Lau, living on small artificial islets in a saltwater lagoon, enjoyed robust health.     

Malocclusion in the Kwaio, a Melanesian group on Malaita, Solomon Islands

In the present investigation, a number of occlusal variables which contribute to malocclusion were quantified among the Kwaio people of Malaita, Solomon Islands. Angle classification, overjet, overbite, openbite, crossbite, rotation, crowding, and spacing were assessed from dental casts of 180 persons (94 males, 86 females) who had complete permanent dentitions anterior to the first molar. Males had significantly more overjet and mandibular incisor crowding than females, and significantly less posterior openbite and mandibular canine-premolar spacing. The frequency of openbite, rotation of maxillary teeth, and crowding of anterior teeth increased with advancing age. The frequency of posterior crowding decreased after age 30. Spacing, in general, increased with advancing age. In the distribution of the Angle classes of occlusion, the Kwaio resembled Australian aborigines living in technologically primitive circumstances.     

Genetic variation in Bougainville and Solomon Islands populations

This paper reports the findings of genetic variation in eight populations of the Solomon Islands. Blood specimens collected from 345 Aita, 191 Nasioi and 416 Nagovisi of Bougainville, 379 Lau, 453 Baegu and 385 Kwaio of Malaita, and 504 Ontong Java, and 328 Ulawa subjects were tested for A-B-O, M-N-S-s, Rh, Hp, Tf, secretor, and red-cell acid phosphatase systems. Considerable differences were found among the eight populations with respect to all polymorphic systems studied. It was not possible to distinguish Austronesian groups from non-Austronesian groups on the basis of gene frequencies.     

Provincialising Lakatoro: Orienting sociality through a state institution in Vanuatu

Focusing on Lakatoro, a provincial centre in Vanuatu, this article explores the ways in which a state institution may allow kastom‐based sociality to proceed for the local population. Rather than considering kastom and the state as necessarily separate, it is demonstrated that the institutions of the state can provide the objective forms needed for kastom to exist in urban space. The article discusses three ways in which this happened—through a staff handbook, daily prayer meetings, and a court case—arguing that ‘the province’s’ polyvalence provided a means by which Lakatoro could be experienced as a place. And that this, in turn, provided a way in which the local population could understand the town to be imbued with appropriate sociality, as measured by kastom.     

Some genetic traits in Solomon Island populations. V. Assortative mating, with special reference to skin color

Married couples in four Solomon Islands tribes did not mate assortatively for body size or shape. All four groups had high correlations (0.6 to 0.9) between spouses' age and moderate correlations, 0.3 to 0.5, for age-associated traits like nose height, ear length, and grayness of hair. Three brownskinned groups from Malaita (Kwaio, Lau, and Baegu) showed significant assortative mating for skin color whereas the very dark-skinned Nasioi, from Bougainville, did not. The positive correlations between spouses for skin color, with r's for various bodily regions ranging from 0.2 to 0.6 in the three Malaitan tribes, persisted when age was partialled out. As expected with assortative mating, the Malaitans' skin color was highly variable.     

Leftamap Kastom: The Political History of Tradition on Tanna,Vanuatu

The history of evaluation and definition of kastom on Tanna exemplifies its utility in attempts to reformulate social groups by reworking group charter myths, and its manipulation in political events by rival organizations seeking a customary legitimacy. On Tanna, where political prestige and authority depend heavily on the control and communication of knowledge, kastom knowledge as political capital enjoys enhanced status following the rehabilitation of kastom at the national level. Pro-kastom groups on Tanna, such as the John Frum cultists, have benefited from this positive evaluation of kastom, but some anomalies and sources of conflict remain in the fusion of kastom with Christianity and modernism. People argue over their respective domains and the fields of their application. Alternate definitions and uses of kastom invoke disunity and political competition at the local level, in contrast to national emphases on kastom as symbol of political unity and shared identity.     

Birds and Kastom Banyans of South Pentecost: Kastom in AntiColonial Struggle

In the traditionalist villages of south Pentecost, kastom has long been a bulwark against European influences, both Christian and secular. However, their retention of the famous gol land dive ritual has brought the south Pentecost people under pressure from tourism, whose great allure masks the risks of a rise of kastom as commodity, packaged for sale, and of the erosion of kasfom's centrality as living practice. Pressures to conform to a pure kastom (i.e. unadulterated by any non-indigenous elements) distort the realities of a dynamic kastom that has long incorporated useful elements of alien material culture into everyday living.     

National Identity and the Problem of Kastom in Vanuatu

Vanuatu's transformation into a predominantly Christian country entailed the loss of much traditional culture and the devaluation of the pre-contact era. In the 1970s the growing independence movement used kastom as a rallying cry to evoke a distinctive non-European national identity. In promoting unity and solidarity, the movement's leaders promulgated kastom on a safe ideological plane, avoiding any definition or differentiation of the concept, whereas the populace attempted to interpret kastom pragmatically. This led to confusion and difficulties because kastom is so ambiguous; its capacity to unite at one level is offset a t others by its political utility in defining difference and in marking boundaries. For Christians, a major problem has been to reconcile the new positive view of kastom with long- entrenched negative attitudes. For the nation-builders, the challenge has been to uphold the virtues of kustorn-within-Christianity while avoiding as much as possible its inclusion in legal codes or in structures and strategies associated with Vanuatu's functioning as a Pacific republic.     

Reflecting on Loss in Papua New Guinea

This article takes up the conundrum of conducting anthropological fieldwork with people who claim that they have ‘lost their culture,’ as is the case with Suau people in the Massim region of Papua New Guinea. But rather than claiming culture loss as a process of dispossession, Suau claim it as a consequence of their own attempts to engage with colonial interests. Suau appear to have responded to missionization and their close proximity to the colonial-era capital by jettisoning many of the practices characteristic of Massim societies, now identified as ‘kastom.’ The rejection of kastom in order to facilitate their relations with Europeans during colonialism, followed by the mourning for kastom after independence, both invite consideration of a kind of reflexivity that requires action based on the presumed perspective of another.     

Gammaglobulin allotypes of Melanesians from Malaita and Bougainville, Solomon Islands

Data are presented on the distribution of the Gm and Inv allotypes of human IgG in samples from Melanesian populations, three from Malaita and three from Bougainville of the Solomon Islands. The Lau from Malaita are polymorphic for the phenogroup, Gm^{1, 2, 5, 13, 14}. This phenogroup is not known to be polymorphic in any other population of the world. The Inv¹ frequencies of the populations from Malaita are lower than the lowest observed in samples from Bougainville, and this may indicate an extension of the north-south cline for Inv¹ previously reported for Bougainville. Samples from Aita in the north of Bougainville and from the Nagovisi in the south confirm the existence of the north-south cline for Inv¹ in Bougainville and suggest the presence of a Gm cline.     

“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.     

A˜‘a Kwara'ae: The Meaning of Tabu in a Solomon Islands Society

This paper examines the concept of tabu as employed by the Kwara'ae people of Malaita in Solomon Islands. Building upon previous studies of Malaitan societies, it shows how tabu not only governs relationships between ancestor spirits and men by opposing them to defiling relationships with women, but also forms a governing principle of all relationships in Kwara'ae society. Ultimately tabu appears to be a means of mediating relationships of power among both the living and the dead, and this is the source of its religious and cosmological significance.     

Voter Integrity,Trust and the Promise of Digital Technologies: Biometric Voter Registration in Solomon Islands

Drawing on the anthropology of technology, this article examines the introduction of a digital biometric voter registration for Solomon Islands 2014 national election. Four perspectives on biometric voting are brought into dialogue: (1) the technological particularities, strengths and shortcomings of biometric voting registration (BVR), (2) a global and international embrace of the technology for its perceived ‘universal’ tendency to secure identities, (3) efforts by the Solomon Islands state to showcase its political stability by means of BVR and (4) the ways village-based voters come to understand, interpret and re-imagine BVR as political technology. We show how, within the ethnographic context of North Malaita, debates surrounding BVR reveal a continued distrust and uncertainty in North Malaitans’ relationship with the Solomon Islands state and its representatives. Within the context of this uncertainty BVR is re-imagined as technology that aids voter integrity within rather than beyond patronage networks.     

Cowboys and Aliens: Body Techniques and Audience Reception in Malaita,Solomon Islands

Based on ethnographic fieldwork among the Lau of Malaita Province, Solomon Islands, this article revisits the “imperial cowboy problem” through an anthropology of technology approach. It examines audience preference for Westerns, or “cowboy movies,” and their rejection of science fiction, or “new technology movies.” Non-verbal, visual communication, material cultures and body techniques are shown to be particularly significant for how unintended audiences engage with foreign visual media, given their own sociocultural context.     

Genetic diversity in two sibling species of the <Emphasis Type="Italic">Anopheles punctulatus</Emphasis> group of mosquitoes on Guadalcanal in the Solomon Islands

Background  

The mosquito Anopheles irenicus, a member of the Anopheles punctulatus group, is geographically restricted to Guadalcanal in the Solomon Islands. It shows remarkable morphological similarities to one of its sibling species, An. farauti sensu stricto (An. farauti s.s.), but is dissimilar in host and habitat preferences. To infer the genetic variations between these two species, we have analyzed mitochondrial cytochrome oxidase subunit II (COII) and nuclear ribosomal internal transcribed spacer 2 (ITS2) sequences from Guadalcanal and from one of its nearest neighbours, Malaita, in the Solomon Islands.     

Heterogeneous Single Atom Electrocatalysis,Where “Singles” Are “Married”

There is an intensive search for heterogeneous single atom catalysts (SACs) of high activity, efficiency, durability, and selectivity for a wide variety of electrocatalytic conversion and chemical reactions, such as the hydrogen evolution reaction (HER), oxygen evolution/reduction reaction (OER and ORR), CO₂ reduction reaction (CO₂ RR), and nitrogen reduction reaction (NRR). With the downsizing from nanoparticles and clusters to single atoms, there are steady changes in the bond and coordination environment for each and every atom involved. Indeed, the single atoms in these electrocatalysts are not “singles”; they are “married” to the supporting surfaces, and their performance is controlled by the bonding and coordination with the substrate surfaces. Herein, an overview is presented on the brief history leading to the rapid development of SACs and their current status, by focusing on their synthesis, control of composition, strategies to realize single atoms with the desired bonds and coordination, and targeted performance in selected reactions. Their applications in the selected spectrum of energy conversion and chemical reactions are discussed, in relation to their structures at varying length scales down to the atomic level. A particular emphasis is placed on on‐going research activities, together with the future perspectives and particular challenges for SACs.     

A new prenylflavonoid isolated from propolis collected in the Solomon Islands

The new prenylflavonoid, solophenol A (1), together with three known compounds, bonannione A (2), sophoraflavanone A (3) and (2S)-5,7-dihydroxy-4'-methoxy-8-prenylflavanone (4), were isolated from propolis collected from Malaita Island in The Solomon Islands. The structure of each compound was determined by spectroscopic methods, including mass spectrometry and 2D NMR. Compound 1 exhibited potent 2,2-diphenyl-1-picrylhydrazyl radical-scavenging activity.