The death of a drum: objects,persons, and changing social form on the Rai Coast of Papua New Guinea

Slit‐gong drums, made and used as part of affinal exchange relations on the Rai Coast of Papua New Guinea, are considered to be a kind of person. They cannot be extracted from the kin formations in which they came into being because they are part of the transformed relations that their manufacture effects. In an unprecedented event in 2010, a large slit‐gong used by a local community school was attacked during a dispute. In light of this, I examine irreplaceability and substitutability in relation to persons on the Rai Coast and explore what the attack implies about the changing status of objects and things under new economic and social conditions.     

In the Time of Frost: El Niño and the Political Ecology of Vulnerability in Papua New Guinea

ABSTRACT

Climatic anomalies associated with El Niño bring prolonged droughts and night-time frosts that devastate subsistence gardens in the Papua New Guinea highlands. As a customary process of adaptation to the subsequent food insecurity caused by crop-destroying frosts, people migrate to lower altitude areas where kin and friends provide sustenance and social support. However, with increasing economic development and the demise of collective kin endeavours in the region, long-distance migration networks no longer appear to offer people respite from food insecurity. In this paper, I examine the changes in social responses to El Niño-caused food shortages at varying scales – from subsistence farmers to international aid agencies – over the past several El Niño events. The paper explores the production of vulnerability when customary social-ecological systems of adaptation intersect with regional and national politics, development efforts, and humanitarian aid agencies.     

Technology and Cooperative Labour Among the Orokaiva

In human history technology has had an obvious in fluence on the labour process and division of labour. This paper looks at the impact of introduced technology on the size and composition of labour units required for productive work in Koropata, Papua New Guinea. Although new tools and weapons have made smaller working units more feasible for gardening, hunting and fishing, a network of kin is necessary to ensure long term production in the society. Hence housebuilding and acceptable marriages require the co-operation of kin. A knowledge of technology and co-operative forms should be complemented by an understanding of land ownership and relations of production, if any predictions are to be made about essential changes in organization of production. I claim that the latter has been retained in its essential aspects for subsistence-based production. For the historical involvement of Koropatans in cash-cropping, however, there has been an increasing alienation from the product and loss of control over the labour process as they have moved from the cultivation of rice, to coffee, to oil palm.     

Description of a new species of <Emphasis Type="Italic">Ixodes</Emphasis> Latreille, 1795 (Acari: Ixodidae) and redescription of <Emphasis Type="Italic">I. priscicollaris</Emphasis> Schulze, 1932, parasites of New Guinea rodents (Rodentia: Muridae)

Ixodes goliath n. sp. (Acari: Ixodidae), is described based on females collected from the eastern hyomys, Hyomys goliath (Milne-Edwards) (Rodentia: Muridae) from Papua New Guinea. Females of I. goliath n. sp. are similar to those of I. priscicollaris Schulze, 1932 but can be distinguished by the overall size, porose areas sculpture and shape of palpal segment I ventrally. For comparative purposes, the female of I. priscicollaris is redescribed. Studied females of I. priscicollaris were found on murid rodents and Phascogale sp. (Dasyuromorphia: Dasyuridae) from Indonesia (Papua Province) and Papua New Guinea.     

New World primates,new frontiers: Insights from the woolly spider monkey,or muriqui (Brachyteles arachnoides)

Despite over 25 years of intensive research, much of our knowledge of primate behavior has been limited to a small number of Old World, semiterrestrial species. With the exception of chimpanzees, these species share consistent patterns of behavior, including aggressive competition between males, male dominance over females, male dispersal and female kin groups, that have come to characterize the Order Primates. However, as research has expanded to include a number of newly studied species, such generalizations about primate behavior are no longer appropriate. Data presented on the wooly spider monkey, or muriqui (Brachyteles arachnoides), provide examples of the ways in which traditional views of primate behavior are being reconsidered. In muriquis, and in several other New World monkeys, female kin groups do not occur because females disperse from their natal groups. In addition, aggressive competition between males is virtually absent; and, female muriquis appear to be codominant with males. Constraints on sexual dimorphism may help to explain why muriquis (and other New World primates) differ so fundamentally from the better known semi-terrestrial Old World monkeys.Logo of the 1988 International Primatological Society.     

近缘细菌细胞间的相互识别与相互作用

亲缘识别是细菌细胞间竞争与合作的前提和基础。细菌通过亲缘识别分辨自我细胞和非自我细胞;非同类的细菌细胞相互分离或被排除,而亲缘种群内的细菌细胞进行群体运动、生物膜和子实体形成等社会性合作行为。细菌的自我识别机制可能有助于不同亲缘类群在混杂的自然系统中的共存。近些年来,细菌亲缘识别及相互作用的机制研究工作成为热点,本文总结了近缘细菌细胞间相互识别和作用机制的研究进展。     

The Incorporated What Group: Ethnographic,Economic and Ideological Perspectives on Customary Land Ownership in Contemporary Papua New Guinea

Land law and economic development in Papua New Guinea, by David Lea and Timothy Curtin. Cambridge Scholars Publishing, Newcastle, UK, 2011, 207pp. ISBN: 9-781443-826518.

The incorporated land group (ILG), created by the Land Group Incorporation Act (1974) in Papua New Guinea, was one of a number of results of the 1971 Committee of Inquiry into Land Matters that convened in Papua New Guinea just before Papua New Guinea independence in 1975. It allowed for the legal incorporation of customary land-holding groups and was designed to promote business and cash-earning opportunities in rural Papua New Guinea in the post-independence period of nation- and citizen-building.

In more recent times, the ILG however has been put under considerably more strain by being forced to acquire functions that were not envisioned by its architects in 1971—namely the receipt, distribution and investment of incomes from resource extraction projects. The ILGs set up by various resource projects (most significantly in the petroleum project areas of PNG) have all run into various and severe difficulties in meeting these requirements of resource income management and business development on a scale not ever anticipated in 1971. Using examples from Papua New Guinea's petroleum project area and elsewhere, I cast doubts on the capacities of contemporary indigenous landowning units to make incorporation work for them in the face of current organization and financial challenges.     

Land, Stories, and Resources: Discourse and Entification in Onabasulu Modernity

Resource development may involve codifications of social organization that alter preexisting arrangements. This is the case in Onabasulu society today, impacted by Chevron's petroleum extractions nearby and the codifications of collective life introduced by multinationals and the State of Papua New Guinea alike. Located on the Great Papuan Plateau of Papua New Guinea, Onabasulu "clans" are largely an artifact of a certificate-based incorporation process and do not preexist the era of petroleum development. This "entification" of clans is matched by an entification of ethnic groups, which previously enjoyed soft (or "thick") rather than hard (or sharp) edges and boundaries. Various discourses—lineage histories, myths, other stories—are best viewed as instruments that political actors—the Onabasulu as a people, various clans, various individuals—use to embrace, contest, or manipulate the new codifications as these actors strive to position themselves competitively in relation to resources in an era of nationalist and capitalist penetration. "Land, Stories, and Resources" argues for a discourse-centered political ecology of Onabasulu modernity, one that recognizes the political and discursive roots of human-land relations in an unfolding and open-ended history predicated on an emerging politics of difference within a globalizing context, [political ecology, discursive practices, cognized models, Onabasulu (Papua New Guinea)]     

Hunting for Conservation in the Papua New Guinea Highlands

The animals of the Papua New Guinea highlands are relatively defenceless. People not only value their meat, hunters sharing catch with kin, but also formally transact several creatures in the all-important socio-political exchanges that characterise their social life. The local sedentary population is dense, yet it has not hunted species to extinction regardless of their value and vulnerability to predation. This paper seeks an answer in the context of socio-political exchange values that inform social status. It uses data from a survey of animal skull trophies displayed in a sample of houses in the Was valley of the Southern Highlands Province to investigate connections between hunting and social standing - exchange status, kin group affiliation and age - with a view to elucidating tacit conservation behaviour which agencies concerned to protect biodiversity might profitably consider given current participatory rhetoric.     

Diffusing Risk and Building Resilience through Innovation: Reciprocal Exchange Relationships,Livelihood Vulnerability and Food Security amongst Smallholder Farmers in Papua New Guinea

This paper examines how oil palm migrant farmers in Papua New Guinea are responding to shortages of land for food gardening. Despite rapid population growth and planting nearly all of their land to oil palm, virtually all families continue to grow sufficient food for their families. The paper outlines the diverse range of adaptive strategies that households have employed to maintain food security, involving both intensification and innovation in farming systems. While gains from intensification have been significant and built resilience, they have been incremental, whereas innovation has been transformative and led to large gains in resilience. The adoption of more flexible land access arrangements on state leasehold land that ‘revive’ and adapt indigenous systems of land sharing and exchange that operated through kinship networks on customary land are innovative; they have increased the supply of land for food gardening thereby reducing risk for individual households and the broader smallholder community. The paper highlights the value of understanding farmer-driven innovations and the role of indigenous institutions and cultural values in sustaining and enhancing household food security.     

Photographing Spirits: Biangai Photography,Ancestors, and the Environment in Morobe Province,Papua New Guinea

In this article, I examine the intertwined meaning of photographs as image, object, and expression of the relationship created between photographer and subject among the Biangai, a people of Morobe Province, Papua New Guinea. These relations are highlighted through the method of indigenous photography, in which photographic authority is relinquished and the resulting images are discussed. It is argued that the camera becomes the lens through which the past interrogates the present, and the photograph as object and image circulates in networks for which these ancestral persons remain powerful and emotive.     

Male Androphilia in the Ancestral Environment

The kin selection hypothesis posits that male androphilia (male sexual attraction to adult males) evolved because androphilic males invest more in kin, thereby enhancing inclusive fitness. Increased kin-directed altruism has been repeatedly documented among a population of transgendered androphilic males, but never among androphilic males in other cultures who adopt gender identities as men. Thus, the kin selection hypothesis may be viable if male androphilia was expressed in the transgendered form in the ancestral past. Using the Standard Cross-Cultural Sample (SCCS), we examined 46 societies in which male androphilia was expressed in the transgendered form (transgendered societies) and 146 comparison societies (non-transgendered societies). We analyzed SCCS variables pertaining to ancestral sociocultural conditions, access to kin, and societal reactions to homosexuality. Our results show that ancestral sociocultural conditions and bilateral and double descent systems were more common in transgendered than in non-transgendered societies. Across the entire sample, descent systems and residence patterns that would presumably facilitate increased access to kin were associated with the presence of ancestral sociocultural conditions. Among transgendered societies, negative societal attitudes toward homosexuality were unlikely. We conclude that the ancestral human sociocultural environment was likely conducive to the expression of the transgendered form of male androphilia. Descent systems, residence patterns, and societal reactions to homosexuality likely facilitated investments in kin by transgendered males. Given that contemporary transgendered male androphiles appear to exhibit elevated kin-directed altruism, these findings further indicate the viability of the kin selection hypothesis.     

Mistaken Gender: 5-Alpha Reductase Hermaphroditism and Biological Reductionism in Sexual Identity Reconsidered

Biomedical research on a rare hermaphroditic condition among males of the rural Dominican Republic has supported biologically reductionist explanations of male gender identity development. I reinterpret this research by comparison to a parallel case among the Sambia of Papua New Guinea. Meanings of mistaken gender are reviewed to contrast sex assignment and socialization in two-sex and three-sex cultural systems. I refute the unicausal biological model and suggest that psychocultural factors in these cultures are more salient in the explanation of hermaphroditic sex-role change.     

Blood group, red cell enzyme and serum protein types in the Buka Islanders, Papua New Guinea

Genetic marker studies on a sample of 80 speakers of the Petats and Tinputs families of languages, all pupils at a single high school, indicate a homogeneity among them which can be extrapolated to their areas of origin. Buka and its offshore islands and the northern part of Bougainville Island in the North Solomons Province of Papua New Guinea. Several markers systems, most notably first-locus phosphoglucomutase and liver acetyltransferase, reinforce the morphological evidence that these peoples are quite distinct from most other Papua New Guinea populations, with whom, however, there has been some gene exchange, probably through East New Britain. Their principal affinities are with the peoples of the Solomon Islands to the south.     

Land tenure and transfer in Chimbu,Papua New Guinea: 1958–1984—A study in continuity and change,accommodation and opportunism

A long-term study of land tenure, land transfer, and succession in one subclan of the Chimbu in the Papua New Guinea highlands takes up the relations between the agricultural cycle, family, and population growth in a period of rapid commercialization and cash cropping. Over a generation, land was held and allocated within families, among families within the subclan, and to kin and affines in neighboring groups. The land tenure, ownership, and use system allows for a very great deal of individual movement and land gifts, temporary or long-term, by land owner to kin and friends. Despite an agnatic ideology, individuals and local groups opportunistically accommodate to land needs. As cultivation becomes more intensive and semi-permanent, there appears to be a progression from fluidity of land rights in the clan or subclan to anchoring of rights and boundaries to individuals and families. It is suggested that this characterizes Chimbu land tenure; it is not a postcolonial phenomenon.     

Kin Selection in Primate Groups

Altruism poses a problem for evolutionary biologists because natural selection is not expected to favor behaviors that are beneficial to recipients, but costly to actors. The theory of kin selection, first articulated by Hamilton (1964), provides a solution to the problem. Hamilton's well-known rule (br > c) provides a simple algorithm for the evolution of altruism via kin selection. Because kin recognition is a crucial requirement of kin selection, it is important to know whether and how primates can recognize their relatives. While conventional wisdom has been that primates can recognize maternal kin, but not paternal kin, this view is being challenged by new findings. The ability to recognize kin implies that kin selection may shape altruistic behavior in primate groups. I focus on two cases in which kin selection is tightly woven into the fabric of social life. For female baboons, macaques, and vervets maternal kinship is an important axis of social networks, coalitionary activity, and dominance relationships. Detailed studies of the patterning of altruistic interactions within these species illustrate the extent and limits of nepotism in their social lives. Carefully integrated analyses of behavior, demography, and genetics among red howlers provide an independent example of how kin selection shapes social organization and behavior. In red howlers, kin bonds shape the life histories and reproductive performance of both males and female. The two cases demonstrate that kin selection can be a powerful source of altruistic activity within primate groups. However, to fully assess the role of kin selection in primate groups, we need more information about the effects of kinship on the patterning of behavior across the Primates and accurate information about paternal kin relationships.     

Three new species of Oreophryne (Anura,Microhylidae) from Papua New Guinea

I describe three new species of the diverse microhylid frog genus Oreophryne from Papua New Guinea. Two of these occur in two isolated mountain ranges along the northern coast of Papua New Guinea; the third is from Rossel Island in the very southeasternmost part of the country. All three are the first Oreophryne known from these areas to have a cartilaginous connection between the procoracoid and scapula, a feature usually seen in species far to the west or from the central cordillera of New Guinea. Each of the new species also differs from the many other Papuan Oreophryne in a variety of other morphological, color-pattern, and call features. Advertisement-call data for Oreophryne species from the north-coast region suggest that they represent only two of the several call types seen in regions further south, consistent with the relatively recent derivation of these northern regions as accreted island-arc systems. The distinctively different, whinnying, call type of the new species from Rossel Island occurs among other Oreophryne from southeastern Papua New Guinea but has been unreported elsewhere, raising the possibility that it may characterize a clade endemic to that region.     

Three new Indo-Australian species of the sciaenid genusAtrobucca,with a reevaluation of generic limit

Three new species of the sciaenid genusAtrobucca are described:A. kyushini from off Borneo, differs from all known congeners in having no swimbladder appendages enveloplng the bladder, no forward directed branches from the ventral limbs of the appendages, a long tube-like last appendage parallel to the bladder wall and a pale mouth lining;A. brevis from off northern Australia and Papua New Guinea, is distinguished by its short pectoral fin (less than 23% SL) and pleural rib on the 11th vertebra;A. adusta from Papua New Guinea, is distinctive in having a low dorsal soft ray number (23–24) and long caudal peduncle (27–30% SL).Atrobucca Chu, Lo et Wu is redefined to accommodate the new species: the genus is principally characterized by the swimbladder appendages divided into developed dorsal and ventral limbs, and the only slightly curved sulcus tail of the sagitta. A key and diagnoses are provided for all known species ofAtrobucca.     

Emplacement and Millennial Expectations in an Era of Development and Globalization: Heaven and the Appeal of Christianity for the Ipili

Non-Western Christianity engages with capitalist development and ideas of modernization from multiple and competing perspectives. In this article, I argue that as researchers we can weave together disparate theoretical strands attempting to explain the appeal of Christianity—particularly its Pentecostal and charismatic forms—by examining indigenous notions of "salvation" that have often been overlooked in the literature. To illustrate, I examine millennial Christianity among the Ipili of Papua New Guinea, demonstrating how their understandings of "heaven" and their desire for the Second Coming articulate with a concern regarding how social relations are spatialized through engagement with capitalist mining development, evangelical Christianity, and traditional spirits responsible for maintaining the world's integrity.     

Descent Group Composition and Population Pressure in a Fringe Enga Clan, Papua New Guinea

Genealogical data, land clearance patterns, and garden inheritance histories from a patrilineal clan in the Highlands of Papua New Guinea are used to reconstruct population size and agrarian resources for the descent group over a period of 170 years. The resulting analysis reveals a strong relationship between fluctuations in population pressure on agrarian resources and changes in the composition of social groups that in turn accelerates change, then regulates it. Two quantitative relationships show that numbers of outsiders incorporated into the group and their kinship distance both covary closely with pressure on land as measured by an occupational density index.