Seeing Oneself Seeing Oneself: White Nihilism in Ethnography and Theory

This essay dwells on the intersection of three historical contemporaries: (1) American anthropology's ‘reflexive turn’; (2) the rise of Michel Foucault's motif of ‘the gaze’ within anthropology; and (3) the spread of the aesthetics of ‘white nihilism.’ The intersection materializes in the visual trope of self-reflexivity. White nihilism, according to one account, is a self-loathing kind of reflexive gaze, preemptive of criticism and desirous of self-possession. The paper argues that Foucault's idea of the panoptic gaze had a similar effect on anthropological self-reflexivity. The essay contrasts the American reception of Foucault with the case of Francophone anthropology – including ‘the Other Foucault’ – in which self-reflexivity involves self-loss or self-division.     

Drawing with a camera? Ethnographic film and transformative anthropology

Drawing has emerged as a recent focus of anthropological attention. Writers such as Ingold and Taussig have argued for its significance as a special kind of knowledge practice, linking it to a broader re‐imagining of the anthropological project itself. Underpinning their approach is an opposition between the pencil and the camera, between ‘making’ and ‘taking’, between restrictive and generative modes of inquiry. This essay challenges this assumption, arguing that these elements in drawing and filmmaking exist in a dialectical rather than a polarized relationship. It highlights particular insights that follow from a dialogue between written and film‐based anthropologies and links them to broader debates within the discipline – for example, debates about ways of knowing, skilled practice, improvisation and the imagination, and anthropology as a form of image‐making practice.     

The Photograph and the Malanggan: Rethinking images on Malakula,Vanuatu

From the recent efflorescence of anthropological engagements with photography we are by now aware that photography is an embodied practice and that photographs are complex materialisations of the subjective and experiential as well as the objective and evidential. Despite discussions of ‘visual repatriation’ (e.g. Brown and Peers 2006 ), and of local responses to colonial photography and other kinds of archival images in the Pacific, little has been discussed regarding the status of photographs as particularly ‘Pacific’ artefacts—objects that make sense in indigenous terms as well as being understood in terms of the connections to other places that their production and circulation might signify. Following Wright’s exhortation to recognise ‘the provincial nature of Eurocentric notions of photography and … suggesting that a certain corporeality and materiality constitute elements of its identity’ (2004: 74) , I discuss the resonance of historical photographs in Vanuatu, building an analogy with Malanggan—funerary carvings from Northern New Ireland. I do not mean to suggest that photographs are complex ritual artefacts, but rather follow the ways in which Malanggan have been used as anthropological conceits, in order to discuss the representational efficacy and materiality of Melanesian images in facilitating the crystallisation of memory and history ( Küchler 1988 ), the enchantment of technology ( Gell 1998, 1999 ), and the consolidation of certain kinds of property relations ( Strathern 2005b ). As my title suggests, I draw on Strathern’s combination of Malanggan and Patents to rethink the potential utility of Malanggan as a ‘way to think’ about the meanings of photographs in Pacific communities.     

Overriding Semiosis: The Catastrophe of the Ambrym Eruption of 1913

ABSTRACT

The 1913 volcanic eruption on the island of Ambrym (Vanuatu) struck both groups composing the island’s population at the time, the Islanders and the British Presbyterians who had come to ‘civilise’ them. Through the lens of Peirce’s semiosis, particularly his notion of the ‘indexical sign’, this article examines the chronological development of the two groups’ divergent, and also at times convergent interpretations of the eruption as a sign. This semiotic analysis is then extended into the island’s socio-historical context, from the Presbyterians’ first attempts at missions to the catastrophic upheaval that decimated the island’s population until the 1940s, to study how the two groups interpreted themselves, each other, Western Christianity and the traditional Ambrymese belief and authority system.     

What is love? The complex relation between values and practice in Vanuatu

The past decade has seen a renewed anthropological interest in values, morality, and ethics. This article engages with this field by demonstrating how values can be strategies as well as ideals, prone to destabilize social order and divide people precisely because they are thought to be shared. The concept of ‘love’, referring to everyday practices of concern and care for others, is a core value for living on Ahamb Island in Vanuatu. However, adherence to the same core value does not necessarily create an ordered social world. Analysing three ethnographic cases, one of them a dispute with fatal consequences, I propose a model for studying values that accommodates ambiguity by uniting the notion of shared social values with individual experience and strategy. A methodological argument is that it is crucial for anthropological studies of values to assess the context for people's shifting interpretations and articulations of value in practice.     

Paths of Relationship,Spirals of Exchange: Imag(in)ing North Pentecost Kinship

In Stone Men of Malekula: Vao (1942), a text that was published more than twenty‐five years after he carried out long‐term fieldwork in Vanuatu, John Layard introduced a new technique for rendering kinship data in diagrammatic form. Inspired in part by Gregory Bateson, his ‘circular technique’ was derived from diagrams drawn up according to the genealogical method, and was designed to overcome certain structural problems identified within these. One important implication of the ‘circular technique’ that is not made explicit in Layard's analysis is a resonance with many of the idioms and metaphors that ni‐Vanuatu evoke in talking about relationships of exchange and kinship. Where processes of birth, death, marriage and exchange are conceptualised in terms of a broad flow of departures and returns across discernible trajectories, images incorporating circles and spirals are utilised as key metaphors for understanding social relationships through space and time. Focusing on the Raga‐speaking district of North Pentecost, Vanuatu, this article explores such idioms while presenting a revision of Layard's circular technique.     

Star Wars: About Anthropology,Culture and Globalisation1

This paper explores the connection between debates within anthropology and larger political processes affecting the universities frequently relating to contemporary globalisation. Such connection is important in order to evaluate some directions in critical reflection within the discipline. It is claimed that anthropological positions concerning ‘fieldwork’ and ‘culture’, often devalued in the climate of current discourse, are significant epistemologically for the discipline and important for its radical potential as offering a continual challenge to the hegemony of metropolitan thought. This kind of challenge may be lost in certain redirections in anthropological approaches that often seem to be more dictated by the managerial revolution in universities than otherwise realised.     

Anthropology at Home in Australia

This introductory essay takes ‘anthropology at home’ to refer to the conduct of fieldwork and other kinds of anthropological research in or about communities which Australian anthropologists regard as culturally familiar. In that sense, anthropology at home raises two interrelated questions: 1) ‘What is an appropriate anthropological object?’ and 2) ‘What are the appropriate methods for studying that object?’ I argue that anthropology remains overdetermined by its colonial heritage and that it is still overly concerned with the study of ‘the other’ through long-term fieldwork. My feeling is that we should displace the idea of ‘the other’ in favour of an anthropological object construed in terms of self-other relationships. This not only implies that anthropology at home should cease to appear as an oxymoron, but also suggests that a more comprehensive employment of various study methods should displace long-term fieldwork as metonymic of the discipline.     

The Social Life of Rights: ‘Gender Antagonism’, Modernity and Raet in Vanuatu

In the northern Vanuatu town of Luganville a small group of men have responded to social and legal changes engendered by women's rights activists by forming a male support group called ‘Violence Against Men’. Members of this ‘backlash’ movement argue that the insidious promotion of Western‐style ‘women's rights’ is leading to discrimination against men in divorce proceedings, child custody battles, and in domestic violence and rape cases. They directly oppose recent and ongoing legal changes aimed at protecting women from domestic violence, such as Domestic Violence Protection Court Orders, and the repeatedly tabled (but long‐delayed) ‘Family Protection Bill’. Such interventions, they argue, undermine Vanuatu's ‘natural’kastom and Christian patriarchal gender order and, in doing so, pose a serious threat to the socio‐economic productivity of the nation‐state. For other men, however, rather than opposing women's rights activism, such challenges have raised questions about how men might successfully negotiate their identities in ways that are sensitive to contemporary issues of gender equality without undermining existing paradigms. Thus, this paper addresses the value accorded to universalism and relativism in gender activism in Vanuatu, and especially in terms of the linked discourses of kastom, church and modernity. It therefore explores gender relations in terms of the contemporary entanglement of indigenous and exogenous epistemologies, and in doing so argues that the contextual analysis of ‘rights’ should consider the specific historical, political and socio‐cultural circumstances in which they are put to use.     

Aspects of the semantics of emotions and feelings in Dalabon (South‐Western Arnhem Land,Australia)

This article describes two of the principal roots allowing the expression of emotions and feelings in Dalabon, an endangered language of South‐Western Arnhem Land. The first root, kangu, ‘belly’, is depicted linguistically as the location of emotions induced by interpersonal relationships. The belly is thus presented as the locus of good and bad moods generally and of conflict more specifically. Furthermore, the material properties of the belly—its fluidity in particular—impact on one’s temper and ability to deal with others in an ideologically prescribed manner. Speakers describe ritual manipulations undertaken on the belly of young infants in order to shape their temper. Kangu‐no may thus be described as a malleable interface between the person and the outside world, principally other people. The second root, yolh, may at first sight translate as ‘feelings’, either good or bad, but also means ‘appetite’, ‘drive’, ‘pep’. Yolh‐no is associated with the most intimate part of the person, one’s own aspirations that are independent of interactions with others. Although yolh‐no connotes the core self and kangu‐no, the belly, connotes relatedness to others, they are conceived as physiologically connected, so that material properties of the belly impact on the self. Thus, the semantic analysis of Dalabon, along with related anthropological observations, unveils an explicit conceptual and cultural attention to the distinction between emotions and feelings (as respectively defined in the article) and to the autonomy of the person within a constraining social framework. The article shows how this concern echoes and challenges both anthropological and philosophical considerations.     

Analogies and resonances in the process of ethnographic understanding

In this paper I explore the way in which anthropological understanding is engendered through analogies with an ethnographers experiential knowledge. This theme is addressed via an account of the development of my friendship with my ‘key informant,’ employing what Riesman (1977) calls a ‘disciplined introspection’ of what I as an ethnographer brought to the ethnographic encounter.     

Times of debt: heterochrony and bank loans in rural Mongolia

Recent scholarship in economic anthropology examines how the intersection of multiple forms of temporality shapes the time of debt relations. This article builds on and refines these approaches by analysing debt as a social relation that ‘folds’ the time of other relations within itself. It does so through deploying the concept of the ‘fold’ drawn from continental philosophy and anthropological literature on personhood. This approach provides a novel way of illuminating and reflecting upon a temporal tension at the heart of debt relations, in which the timely performance of debtor-creditor relations is contingent on the harnessing of temporalities formally outside their scope. This argument is made in relation to an ethnographic study of malchny zeel (the ‘herder's loan’) issued by commercial banks in a pastoral region of Mongolia.     

The Maleny ‘Fire Event’: Rehearsals Toward Neo-liminality

Although the anthropological literature on ritual is extensive, little theoretical attention has been paid to recent attempts to (re)create rituals among mainstream groups in post-industrial, secularised societies. The authors address this issue by examiuning the annual Fire Event, which is constructed as a ritual climax to the Maleny Folk Festival in southern Queensland, Australia. Using the work of Victor Turner and John MacAloon as a point of departure, we argue that at best such celebrations constitute a neo-liminal framework within which participants can achieve a consensus of belief and action. By showing that some Fire Events have been more successful ‘rituals’ than others, we also highlight the factors which tend to impede participation and ‘con-subjectivity’ in such settings. In the process we identify some of the cultural divisions at Maleny, such as those between artists and ‘folk’, feral hippies and ‘hoons’, Aboriginals and Anglos, and begin to reflect on how these may relate to more general patterns of interaction in Australian society at large.     

Omarakana revisited,or ‘do dual organizations exist?’ in the Trobriands

Omarakana is arguably the most renowned village in the Trobriand and anthropological worlds. It is the very centre and wellspring of the North Kiriwinan universe and thus a sacred site, serving as the home of the Tabalu chiefly paramountcy. For us anthropologists, it is ground zero for our field methodology, thanks to Malinowski's pioneering research, and probably Melanesia's most hierarchical polity. Ironically, though, very little is actually known ethnographically about Omarakana's spatial layout. In this article I seek to compensate for that deficiency, arguing that Omarakana's seemingly concentric contours encode transformations of indigenous symbolism involving recurrent metaphors drawn from at least three conjoined semantic contexts of wide distribution across the Austronesian sphere and beyond: the double bisection of ‘male’ versus ‘female’; the botanical imagery of ‘base’, ‘body’, ‘tip’, and ‘fruit’; and various elements of ‘canoe’ symbolism. This alternative view of Omarakana's spatio‐temporal plan sheds new light on various additional dimensions of Trobriand sociality and cosmology while elaborating classic and contemporary anthropological theories of dualism.     

Anthropology in conversation with an Islamic tradition: Emmanuel Levinas and the practice of critique

As an alternative to approaching Islam as an object for anthropological analysis, this article develops the idea of an anthropologist participating in conversations going on within an Islamic tradition. The idea of a conversation is developed through the ethical philosophy of Emmanuel Levinas and his ideal of knowing as an ethical relation with an infinite other. Levinas opposes a sterile and oppressive relation of ‘totality’, where the knowing self encompasses the other within concepts and thought that originate in the self, with a critical and creative relation of ‘infinity’, in which the alterity of the other is maintained and invites conversation that brings the self into question. In the article, recent disciplinary discussions of how anthropology should engage with alterity, which have been framed in terms of ontology and post‐secular anthropology, are examined in the light of Levinas's ideal of knowing as ethical and critical practice.     

On trusting ethnography: serendipity and the reflexive return to the fields of Gujarat

We draw on David Pocock's fieldwork of the 1950s in central Gujarat, India, as a comparative resource to think about social change and anthropological knowledge. Revisiting where Pocock had been through new fieldwork, we were encouraged to think about the ways in which places are accessed and subsequently understood. Against our conscious will, the pathways we were able to take through the field strongly resembled those Pocock took sixty years earlier. The coincidence is such that the material casts shadows of doubt over the potency of terms such as ‘serendipity’ and ‘chance’ to characterize key moments of ethnographic fieldwork. Against the primacy given to the self in much reflexive anthropology, we demonstrate that the personal attributes of the anthropologist might influence the production of ethnographic research less than is generally assumed. The double bind of our ‘reflexive return’ comes from revisiting an anthropological field and experiencing the agency of that field in making what we can know.     

Other Dark Sides of Resilience: Politics and Power in Community-Based Efforts to Strengthen Resilience

ABSTRACT

Oceanic people and places are increasingly labelled as either ‘resilient’ or ‘vulnerable’ to disasters and climate change. Resilience is often described in disaster discourse as a strategy designed to overcome vulnerability by helping communities to ‘bounce back’ in the wake of ‘natural’ disasters. Using ethnographic research conducted with Community Disaster and Climate Change Committees (CDCs) in Vanuatu in the wake of Tropical Cyclone Pam, this paper seeks to problematise disaster responses that see the ‘community’ as a space to be acted upon by outsiders, or where people will respond in a unified way to the challenges of rebuilding after disaster. Using political ecology framings this paper critiques the ideas of resilience that appear entrenched in community-based disaster and climate change adaptation discourse and practice in Oceania. Rather than presupposing resilience or vulnerability, this paper details the dispersal and distribution power and agency amongst individual actors and groups that either supported or manipulated, the distribution of goods by Community Disaster Committees. In this way, it moves beyond the limitations of conceptual framings of resilience in disaster management and climate change into a more considered appraisal of power, by exploring what James Ferguson has termed ‘the politics of distribution’ in the context of disaster.     

Emancipating ethics: an autonomist reading of Islamic forms of life in Russia

This article advances a framework aimed at capturing the political life of ethical intensity by putting autonomist theory in resonance with ethnographic material pertaining to quietist Muslim milieus in post-Soviet Russia. The emancipatory and prefigurative potential of collective projects of self-legislation – in this case, ‘halal living’ – are explored through the notions of ethical form of life and Rule/Law. It will be argued that autonomist theory (a) is helpful in conceptualizing the friction between ethical projects (however quietist) and dominant moral/political orders; (b) has the potential to broaden anthropological conversations on virtue beyond existing fault lines (notably between what I call ‘traditionist’ and ‘liberal’ theoretical families) as well as conceptual silos (‘religion', ‘secularity’); and (c) can help us envision a radical, politically engaged anthropology of ethics.     

Permeable persons and plastic packaging in India: from biomoral substance exchange to chemotoxic transmission

In contemporary India, it has become commonplace to hear middle-class people speak of ‘chemicals’ in the environment, in food, and in everyday commodities. Anxieties revolve around the bodily absorption of these ‘chemicals’, and plastic packaging has come under particular scrutiny as a source of such leached substances. Although anthropological studies have highlighted South Asian conceptions of the person as permeable and affected, through the exchange of biomoral substances, by transactions with the environment, humans, and nonhumans, the concern about ‘chemicals’ references a different type of transfer: that of chemotoxic transmission. Such concern foregrounds new anxieties about the permeable body in the contaminated, ecologically damaged world of late modernity. The case of plastic packaging is illustrative of the differences between frameworks of biomoral substance exchange and chemotoxic transmission. In illuminating those differences, this article focuses on public concerns regarding the bodily absorption of ‘chemicals’, why these concerns are compelling as a political ecological critique of capitalist extraction, and the insights they can offer to anthropological research on the permeable body.