Is Rukun Dead? Ethnographic Interpretations of Social Change and Javanese Culture

Within the ethnography of Indonesia in general and Java in particular, the Javanese notion of rukun, the appearance of harmony and helpfulness, has frequently been interpreted as referring not only to social harmony, but also to economic egalitarianism. Hence ‘traditional’ Javanese economic practices such as open harvests, the distribution of harvest shares and the use of the finger-knife in rice harvesting have been seen as explicable by reference to rukun. Changes in harvesting practices with the introduction of ‘modern’ techniques, such as the use of contract labourers, have been depicted as signalling the death of rukun, both as an economic practice and as a cultural value. This article argues that such a view of social change in Java is theoretically and empirically flawed. Rukun is not a practice but rather a central ideological concept through which Javanese contextualise and apprehend their lives, their aspirations, their motivations and their social relations. In this sense, the ‘traditional’ notion of rukun is equally applicable to contemporary Java, and contemporary Javanese are just as likely to interpret the ‘modern’ world in terms of rukun.     

Ritual and the Constitution of Social Structure

The constitution and reproduction of structure through the action orientations of social actors remains a basic question in the social sciences. Most sociological theories have stressed a purposive-rational model of action in the constitution of structure. These models of action have not been able to account for either the external constraints of structure or for its internal obligatory nature. This paper argues that a theory of ritual action is able to explain both the external and the internal obligatory nature of social structure.     

Social scratch: Another custom in wild chimpanzees?

Chimpanzees (Pan troglodytes schweinfurthii) in the Mahale Mountains National Park, Tanzania, scratch other individual's bodies while they groom them. This behavioral pattern of “social scratch” is another example of locality-specific social behavior, or custom, as it is not found in the Gombe National Park, Tanzania, about 150 km north of Mahale, nor has it been reported from any other sites of chimpanzee study. Frequency of social scratch was correlated with frequency of social grooming, but not with frequency of self-scratch. Frequencies of social scratch per grooming bout among adult and adoles-cent males, and from lactating females to infants or juveniles, were high, and among males, higher-ranking males especially received more. These facts indicate some social function of the behavior. Social scratch was directed mostly to the dorsal side of the body. However, when lactating females social scratched to infants or juveniles, they scratched other body parts. Social scratch was not lateralized to left or right. We present four hypotheses on the functional origin and on the learning process of this cultural behavioral pattern.     

Gathering Hopewell: Society, Ritual, and Ritual Interaction

Gathering Hopewell: Society, Ritual, and Ritual Interaction . Barbara Y. Butler. and D. Troy Case, eds. New York: Kluwer Academic/Plenum Publishers, 2005. 807 pp.     

Ritual Powers and Social Tensions as Moral Discourse among the Tuareg

Ritual powers traditionally glossed as "witchcraft" in anthropology need not be an archaic or exotic phenomenon, isolated from historical processes of global political and economic transformation. The author analyzes how, among the Kel Ewey Tuareg of northern Niger, these emerge as a moral discourse, an attempt to make sense of and cope with the interplay of long-standing social forms and emergent sociopolitical transformations.     

Staging Social Structures: Ritual and Social Organisation in an Egalitarian Society. The Pastoral Pokot of Northern Kenya

The pastoral Pokot of northern Kenya represent their society as highly structured by descent and age grading. Descent groups (clans, lineages) and age grades (age sets, generation sets) are depicted as bounded but related units within a complex hierarchical and coherent system, the essence of Pokot society which is staged and visualised in major rituals. This study shows that they are not important in Pokot economic exchange. The formal analysis of livestock exchange networks centred upon individuals shows that emic representations do not match actual exchange behaviour. Complementing the well-established structuralist representation of pastoral social systems, this paper investigates the agency aspect, which has been largely unexplored. It furthermore documents how social exchange is contained in the various institutions of descent and age grading. Contextualising the case historically it is shown that the pastoral Pokot developed from a fragmented clan-based agro-pastoral society in which descent was the main ordering principle for land tenure and conflict management into a more comprehensive social entity with clearly definable borders to the outside, dense internal exchange networks and strong representations of the corporateness of subgroups. The rapid adoption of mobile livestock husbandry was accompanied by the rise of widespread exchange networks and social interaction with a much wider group of unrelated actors marking the foundations of a pastoral society.     

Speaking through Silence: Narratives, Social Conventions, and Power in Java: Shifting Languages: Interaction and Identity in Javanese Indonesia

Speaking through Silence: Narratives, Social Conventions, and Power in Java. Laine Berman. New York: Oxford University Press, 1998. 256 pp.
Shifting Languages: Interaction and Identity in Javanese Indonesia. J. Joseph Errington. New York: Cambridge University Press, 1998.216 pp.     

Introduction to Action Research: Social Research for Social Change

Introduction to Action Research: Social Research for Social Change. Davydd J. Greenwood and Morten Levin. Thousand Oaks, CA; Sage. 1998. 274 pp.     

Ritual: Perspectives and Dimensions

Ritual: Perspectives and Dimensions. Catherine Bell. New York: Oxford University Press, 1997. 352 pp.