Shaping the Tourist'S Gaze: Representing Ethnic Difference in a Nepali Village

A certain practice associated with the tourism industry in Nepal's Chitwan district, the 'village walk', has become one way through which ethnic status can be expressed and claims to modernity made by local people. This phenomenon illustrates how globalizing processes reinforce the particulars of locality by providing people with new frameworks through which to interpret their societies. Thus, the ideology of modernity has replaced that of caste as the way in which Tharus and Brahmans in rural Nepal understand inter-ethnic relationships. Foreign tourists serve as a foil for this reinterpretation through the practice of the village walk, in which high-caste tourist guides conduct tourists on cultural tours of Tharu villages. The representation of Tharus as 'primitive', 'jungly', and living in another time meets both the desire of tourists for exotic experiences and that of high-caste Nepalese who wish to represent themselves as belonging to the modern world from which the tourists presumably come.     

Wording, Meaning, and Linguistic Ideology

Two seemingly disparate areas of English language structure—the grammar of reported speech and of textual cohesion—are functionally related in that both entail a distinction between "wording" and "meaning." This is consistent with the Western ideological disjunction between language and reality, talk and action. Neither these language structures nor this linguistic ideology are found among the Ngarinyin people of northwestern Australia, suggesting a Whorfian hypothesis about their possible interrelationship.     

The annual Day of the Dead song contest: musical‐linguistic ideology and practice,piratability, and the challenge of scale

Building on research theorizing scale, this article proposes augmentations to existing frameworks that will help illuminate how localities are linked to ‘stranger collectives’ like nations, ethnicities, and global religious ‘communities’. In this case of ethnic revival from Mexico's Sierra Mazateca, people use new vernacular literacy practices tied to local musical performances as a way of ‘customizing’ modular forms deployed by national and global institutions to manage indigenous difference. People ‘re‐imagine’ locality through a localized indigenous literacy that takes templates provided by the Mexican state and the Catholic Church and places them in productive tension with local context: musical properties of the indigenous language Mazatec, locally valued performance practices, and local musical‐linguistic ideologies. While this revival movement draws on immanently modular forms, once locally embedded they become ‘unpiratable’, and constitute a new resource for inscribing local belonging. This case suggests the importance of considering linguistic and musical aspects of social context often taken for granted in anthropological investigations of scale.     

A veil (hijab) as a public symbol of a Muslim woman modern identity

In this article the author explains the social role of Muslim woman in a postmodern society through a public symbol of her identity--the veil. The article's thesis is that the Muslim women's manifestation of their Islamic denomination through veiling and wearing appropriate clothes (in the case of men through growing beards and wearing clothes considered appropriate for them) signifies an expression of a new, Islamic shaped identity. This is a postmodern identity based on modernity rather than a fundamental reaction to modernity. The veil, a public symbol of Muslim identity, is often given a different meaning by its observers than the person actually wearing it. Therefore, the intention of this article is to analyze the elements of a particular, postmodern identity that a Muslim woman's veil, as a public symbol, represents.     

On heterochrony: birthday gifts to Stalin, 1949

Gift relations have been traditionally theorized as antinomial to modernity or, within modernity, in the spheres of the personal relations and ideologies of altruism which dwell on the contrast with commodity and often cast themselves as residual, 'traditional' domains. This article explores claims to modernity that were made by public gift-giving to a modern head of state. It examines birthday gifts to the Soviet leader Joseph Stalin that he received from both his Soviet subjects and international leaders and movements and that were put on public display in 1949-53 in the Pushkin Museum of Fine Arts, Moscow. This article interprets gift-giving to Stalin as a dramatic example of socialist intervention in the modernist temporality, and it theorizes the notions of time that were culturally constructed through the socialist state gift economy. This article reflects part of an ongoing research project on gift-giving to Soviet leaders. It is based on fieldwork, oral-historical and archival research with designers, artisans, and ordinary citizens who were involved in the production of the gift items, as well as with curators and other specialists involved in this exhibition and in preservation of these gifts in different Russian state museums.     

Miracles in the waiting room of modernity: The canonisation of Dun Ġorġ of Malta

This study will focus on the persistence of ‘pre‐modern’ forms of religious belief in a secular age. By examining in detail the process of canonisation of St. George Preca, the first Maltese saint, this study will explore concepts of the self and relations to the body in a Catholic modernity. The focus on miracles and canonisation in a context other than that of a North Atlantic modernity also allows me to highlight the need to understand the complex relationships among: (i) the official church and believers; (ii) the local elite and the populace; and ultimately, (iii) between religion and science. Lastly, in keeping with the phenomenological and experiential imperatives shared with the contributors to this volume, I conclude this article by outlining what, through an intimate engagement with the religious beliefs of ‘others’, I have come to believe miracles are about: True body event.     

Language Ideology and Women's Speech: Talking Community in the Northwest Amazon

Taking the Northwest Amazon of Brazil as its example, this article argues for the analytic concept of a "speech culture," combining, but heuristically separating, speech practice and language ideology. In the Northwest Amazon, an ideology of language establishes an equivalence between linguistic performance and descent group belonging. In contrast to the fixed, normative notions of groupness, this article explores the dynamic construction of social relations through women's ritualized wept greeting speech. In these interactions, linguistic differentiation is countered by the experience of a single speech act based upon shared principles with organized participation in and by different linguistic codes. Through the collaborative nature of the speech act a common ground is produced and revealed. The community in this sense emerges as a cultural artifact whose production is largely the work of women. Through these speech interactions—of similar sentiments and meanings across different linguistic codes—women of the Northwest Amazon construct a community of talk. [Keywords: women, laments, language, Amazonia]     

Love and elopement in northern Pakistan

This article focuses on conceptions of romantic love held by Khowar-speaking Muslim people in the Chitral region of northern Pakistan. It shows the ways in which romantic love in Chitral is expressed through a local poetic genre that has its cultural roots in Persian Sufi poetry. This body of literature is cherished by Chitralis, and now engaged in an interaction with very different images of romance emerging from an 'alternative' site of Asian modernity: the Bollywood film. Romantic love in Chitral is not only confined to a fantasy-like realm of poetic discourse, however; elopement marriages are also a regular feature of Chitrali life. These marriages a source not only of considerable anxiety but also of open reflection by Chitralis, and this article seeks to document the range of insights this open reflection furnishes into the changing shape of Chitral society today.     

Reconsidering Witchcraft: Postcolonial Africa and Analytic (Un)Certainties

African notions of witchcraft are neither archaic nor static but are highly flexible and deeply attuned to the conundrums of our contemporary world. Many anthropologists have recently argued that notions of the African witch provide commentaries on the meaning and merit of modernity as experienced in different historical and cultural settings. By exploring one particular type of witchcraft —that involving rain—amongst the lhanzu of Tanzania, this article suggests instead that some forms of witchcraft may be more pertinent to understanding local notions of "tradition" than "modernity." It is argued that the process of identifying rain witches provides lhanzu men and women with a way to circumscribe, contemplate, and, ultimately, reassert the veracity and significance of a conceptual category they call "tradition." The article concludes by critiquing the homogenizing effects of terms like the African witch and African witchcraft, compelling us to think in terms of pluralities rather than singulars. [Keywords: witchcraft, modernity, tradition, rainmaking, anthropological theory]     

Evidence that accent is a dimension of social categorization,not a byproduct of perceptual salience,familiarity, or ease-of-processing

Certain features of language, such as accent, are acquired from the local social environment during an acquisition period starting at infancy and ending roughly at puberty. If the scale of social interaction expands after puberty, humans will encounter variance in these linguistic features, and the linguistic similarity between people will indicate the degree to which they share a common early social history. There is reason to believe that such a dynamic is not a modern phenomenon, but has likely occurred throughout our species’ evolutionary history since the advent of language. Consequently, the human mind may contain systems for categorizing others according to their linguistic repertoires, including their accents. Four studies demonstrate that (i) accent differences—both native versus non-native accents and also two different non-native accents‚ are the basis of spontaneous and implicit social categorization, and (ii) this is not driven by general acoustic-differences, low level sound differences, or differences in familiarity or ease-of-processing. Results are consistent with the hypothesis that human mind contains systems for categorizing others according to their accents.     

From hominins to humans: how sapiens became behaviourally modern

This paper contributes to a debate in the palaeoarchaeological community about the major time-lag between the origin of anatomically modern humans and the appearance of typically human cultural behaviour. Why did humans take so long—at least 100 000 years—to become ‘behaviourally modern’? The transition is often explained as a change in the intrinsic cognitive competence of modern humans: often in terms of a new capacity for symbolic thought, or the final perfection of language. These cognitive breakthrough models are not satisfactory, for they fail to explain the uneven palaeoanthropological record of human competence. Many supposed signature capacities appear (and then disappear) before the supposed cognitive breakthrough; many of the signature capacities disappear again after the breakthrough. So, instead of seeing behavioural modernity as a simple reflection of a new kind of mind, this paper presents a niche construction conceptual model of behavioural modernity. Humans became behaviourally modern when they could reliably transmit accumulated informational capital to the next generation, and transmit it with sufficient precision for innovations to be preserved and accumulated. In turn, the reliable accumulation of culture depends on the construction of learning environments, not just intrinsic cognitive machinery. I argue that the model is (i) evolutionarily plausible: the elements of the model can be assembled incrementally, without implausible selective scenarios; (ii) the model coheres with the broad palaeoarchaeological record; (iii) the model is anthropologically and ethnographically plausible; and (iv) the model is testable, though only in coarse, preliminary ways.     

Tourist Aesthetics in the Global Flow: Orientalism and “Warrior Theatre” on the Swahili Coast

In this article I bring together two strands of history, namely a longstanding Swahili Coast mercantilism seen in the context of a very permeable ocean frontier, and the much more recent experience of modernity, in some kind of mutual dialogue which engages both global and local outcomes. The broad topic I explore is the development of the Swahili Coast as a tourism “destination” in the late twentieth century. As an art historian, I am particularly interested in the effects of this latest invasion of foreigners (at its peak in the mid-1980s, though lately slowed to a trickle) on material culture, and on the production of identities through its objects and the artists (some of them indigenous and some not) who make them.     

Globalizing Languages: Ideologies and Realities of the Contemporary Global System

Globalization is best understood as a phase of decentralization of wealth and power in the world arena that is a hallmark of a decline in economic hegemony, a phase accompanied by enormous dislocations and migrations of people, by class polarization and cultural fragmentation, and by the rise of new powerful regions. The current period of globalization is also characterized by a decline in the capacity of states to nationalize, and, consequently, by the upsurge of a series of alternative identifications, such as those based on indigenousness, regional location, and immigrant status. These fluctuations in power, as well as the formation of new identities that accompanies them, have significant implications for understanding contemporary linguistic ideologies and practices: Reconfigurations of identification lead to the formation of hierarchical spaces reflected in ranked local usages of languages. Using the example of Hawaii, this article outlines fundamental relations between contemporary global processes and cultural identity with an eye to assessing their significance for understanding linguistic change. [Keywords: globalization, linguistic change, language identity, Hawaiian language]     

Science,Knowledge and Belief. On Local Understandings of Weather and Climate Change in Amazonia

This article explores different modes of understanding such atmospheric phenomena that in English are described as ‘weather’ and ‘climate’ applying Norman Fairclough’s critical discourse analysis. In consequence, focus is not on the physical phenomena as such but on ontological differences as reflected in expressions and practices pertaining to indigenous Matsigenka people and migrants from the Andean highlands to the tropical lowlands, centring on their respective interaction both with each other and, more generally, with the social, natural and supernatural dimensions of the environment. Adhering to ideals of modernity and modern science, the Andean migrants employ the climate change discourse as an indication upon social advancement to promote and legitimize their superiority over the allegedly backward and irrational Matsigenka to whom the climate discourse makes little sense. The climate change discourse thus serves here as a means of environmental colonialism in order to turn Matsigenka people into proper citizens.     

东亚现代人的起源

古遗传学过去十年的发展表明, 现代人在全新物种——智人的出现过程中并没有一个系统发育学意义上的起源, 因此, 解剖学、行为学和遗传学方面的现代性并不是一个相同且单一事件的结果。本文研究了东亚解剖学、行为学和遗传学方面的证据,现代性在每个方面都可以被理解为多地区进化过程的一个片段, 而不是一个整体。三个方面的现代性在某种程度上是相互独立的, 而且各自都是在不同的时间发展出来, 直到晚更新世的人口变化才使三者相互关联起来; 人类存活率的提高和不断扩张改变了人类的进化行程。     

The Death of the Big Men: Depreciation of Elites in New Guinea

Recently, Tolai people of Papua New Guinea have adopted the term ‘Big Shot’ to describe an emerging post-colonial political elite. The emergence of the term is a negative moral evaluation of new social possibilities that have arisen as a consequence of the Big Shots’ privileged position within a global political economy. Grassroots Tolai pass judgment on the Big Shots’ through rhetorical contrast with idealised Big Men of the past, in a particular local version of a global trend for the emergence of new words to illustrate changing perceptions of local elites. As such the ‘Big Shot’ acts as an example of a global process in which key lexical categories that contest, trace and shape how global historical change is experienced are constituted through linguistic categories.     

Language, Ideology, and Political Economy

After sharply defining and contrasting an "analytic-scientific" and an "emotional-ethical" approach and their interrelations, this article goes on to explore some possible interconnections among the three main phenomena, before discussing each in more detail. The first is political economy in several important senses; germane problems are noted that deal with (ethno) quantification and the innovative individual. The second phenomenon is ideology, in three senses: (1) notional ideology, (2) ideology for maintaining or changing a sociopolitical order, and (3) ideology for masking a structure of domination. The third phenomenon is language, again in various senses, but particularly as (1) a symbolism with a structure analogous in some ways to that of economics, and (2) a mediator between ideology and political economy; considerable attention is given to the political-economic functions of language figures such as irony and synecdoche. A fourth, analytically crucial kind of ideology, "linguacultural ideology," fills in the foregoing structure. Alternative logics, alternative combinations of variables, and alternative complementary theories are suggested throughout, particularly in the final section.     

Shared secrecy: teasing,attachment, and children's emotional management in rural southern Mongolia

In recent decades, anthropologists have scrutinized psychologists’ claim that humans process information about others by imputing mental states. The debate remains open whether cross-cultural variability in how people conceive of minds and inner states reflects differences in their folk theories only, or whether it engenders deep-grained psychological differences. In this article, I look at the very onset of children's apprenticeship in emotional management to examine its cognitive consequences. In the context of rural Mongolia in the late 2000s, questions about homesickness prompted by adults raised children's awareness of the existence of a private self and by the very same process discouraged verbalization or public display of personal feelings. I start by presenting interactions where children were routinely teased about homesickness, and invited to deny that they missed their family. I contextualize this teasing routine within local conceptions about emotional control and linguistic ideology to unveil how it introduced children to the performative power of words while also making them face moral dilemmas. The irreconcilable tension between behaving according to expectations of self-control and experiencing separation induced children's discovery of the possibility of disconnecting intimate feelings from public self-presentation, thus transforming the experience of separation into an experience of secret connection. I speculate that the secrecy that hallows homesickness contributed to making it all the more poignant. The way adults constantly checked on whether children were missing their home prompted children to actually identify some emotional state or aspect of their experience as ‘missing home’. It gave a name to a personal experience which thus became social and guaranteed that it became a shared feeling, albeit a secret one.     

Control,Change, and Suffering: The Messages of Shan Buddhist Sermons

Shan villagers are Buddhists, but their main access to Buddhist ideology is through the sermons the local monks preach. We describe the content of a number of sermons. These outline a system where lack of control causes change which causes suffering. The sermons teach about the acquisition of knowledge where the objective is not to control but to escape from the system. Power, gained through withdrawal or relationships with powerful beings, gives more control, consequently less change, and less suffering. One can convert impermanent material wealth into changeless merit by offering it to the monks or temple. Offerings to non-reciprocating monks are competitive and define a hierarchy of both power and prestige. The ideology so outlined is one aspect of the Shan world view based on morally neutral power and is related to Shan political and economic forms. The monks serve state power not only by defining this ideology and receiving offerings but also by preaching about the benefits of making offerings and the importance of people behaving properly in their positions in the hierarchy.     

Traditional knowledge among Zapotecs of Sierra Madre Del Sur, Oaxaca. Does it represent a base for plant resources management and conservation?

ABSTRACT: Traditional classification systems represent cognitive processes of human cultures in the world. It synthesizes specific conceptions of nature, as well as cumulative learning, beliefs and customs that are part of a particular human community or society. Traditional knowledge has been analyzed from different viewpoints, one of which corresponds to the analysis of ethnoclassifications. In this work, a brief analysis of the botanical traditional knowledge among Zapotecs of the municipality of San Agustin Loxicha, Oaxaca was conducted. The purposes of this study were: a) to analyze the traditional ecological knowledge of local plant resources through the folk classification of both landscapes and plants and b) to determine the role that this knowledge has played in plant resource management and conservation. The study was developed in five communities of San Agustin Loxicha. From field trips, plant specimens were collected and showed to local people in order to get the Spanish or Zapotec names; through interviews with local people, we obtained names and identified classification categories of plants, vegetation units, and soil types. We found a logic structure in Zapotec plant names, based on linguistic terms, as well as morphological and ecological caracteristics. We followed the classification principles proposed by Berlin [6] in order to build a hierarchical structure of life forms, names and other characteristics mentioned by people. We recorded 757 plant names. Most of them (67%) have an equivalent Zapotec name and the remaining 33% had mixed names with Zapotec and Spanish terms. Plants were categorized as native plants, plants introduced in pre-Hispanic times, or plants introduced later. All of them are grouped in a hierarchical classification, which include life form, generic, specific, and varietal categories. Monotypic and polytypic names are used to further classify plants. This holistic classification system plays an important role for local people in many aspects: it helps to organize and make sense of the diversity, to understand the interrelation among plants-soil-vegetation and to classify their physical space since they relate plants with a particular vegetation unit and a kind of soil. The locals also make a rational use of these elements, because they know which crops can grow in any vegetation unit, or which places are indicated to recollect plants. These aspects are interconnected and could be fundamental for a rational use and management of plant resources.