Dancing with a Difference: Reconfiguring the Poetic Politics of Aboriginal Ritual as National Spectacle1

This paper argues that indigenous dance is a poetic politics of cross‐cultural encounter that engages Aboriginal identities with those of the Australian nation. I question the nature of this encounter in terms of a performative dialogue that is both musically and kinesically presented by indigenous communities and ‘translated’ into political discourse by the government. The sentiments of ‘translation’ raise questions as to how local ritual expressions of Aboriginal dance can mediate dialogue when presented as national spectacle. What is being meditated? What is happening in the process of evocation? In this performative nexus, I focus specifically on the poetic politics of Yolngu ritual as spectacle; the nature of performative dialogue in terms of shared dance forms between indigenous communities; the problem of the authentication of dance identities; and how corporeal dispositions of indigenous dance genres influence national sentiment by their symbolic power. I pursue these issues through an analysis of how ancestral dances have been repositioned in national performance venues, such as concerts, cultural centres and ritual arenas, as a means of asserting performative statements about indigenous positioning within the nation‐state. The nature of this dialogue raises questions of authenticity and processes of authentication. It highlights indigenous concerns to control representations of indigeneity as national event, as well as a desire to convey something of the sentiment and sentience embodied in the poetics of their ancestral performances.     

Maori Sport and Cultural Identity in Australia

Sport is an important aspect of cultural identity for New Zealand Maori migrants living in Australia. Maori sporting endeavours, especially at festivals such as the Taki Toa Tournament in New South Wales, often reveal distinctive Maori features of cultural performance, in the rituals prior to a game, in the spirited manner with which a game is played, and in the whânau (large/extended family) spirit of belonging and celebration that is encouraged after a game. However, notwithstanding the occasional Maori tournament or festival, Maori sporting participation in Australia is not restricted to an ‘ethnic ghetto’. Widespread Maori involvement in sport has provided an important avenue for Maori migrants to mix socially with Aboriginal and other Australians in their local communities, and to gain acceptance, respect and, in some cases, economic advancement. Many first‐generation Maori migrants display a keen sense of a New Zealand rather than an Australian identity when it comes to trans‐Tasman international sport. Transnational links are also important for Australian Maori who visit New Zealand with sporting teams and stay on various marae (tribal meeting places). The experience of ‘Maori culture’ and hospitality offered by their New Zealand kinsfolk may have a significant influence upon the sporting visitors' subsequent development of Maori cultural identity.     

Racism,disadvantage and multiculturalism: towards effective anti-racist praxis

Measuring ethnicity in any society is a challenge. Given world immigration patterns, many countries face a growing dilemma in determining the cultural antecedents of their populations. A further complication is the reality that such determination occurs within the political and nationalistic settings where ethnic‐cultural groups may be potent forces in their own right. As societies mature and evolve, there is an increasing tendency for populations, especially those with many generations of residence in the country, to see themselves as ‘indigenous’ to the society in which they live. Canada is not alone in having to deal with the fluidity of the concept, ‘Canadian’, ‘American’, ‘Australian’, ‘Yugoslav’, and ‘Soviet’ are parallel concepts in other countries of multiple ethnic composition. Using 1991 National Census Test results, the article explores some of the parameters of the indigenous category ‘Canadian’. In particular, the location in Canada and mother tongue of respondents reporting ‘Canadian’ as the ethnic origin of their parents and grandparents or as their own ethnic identity are important indicators for this emerging ethnic category.     

Campus Anthropology: A Case Study from West Bengal,India1

In this ethnographic account, I attempt to write an anthropological narrative of my own university located in a district town of the West Bengal state in India about 130 kilometres from Kolkata, the capital of the state. My account does not come under the sub-discipline of ‘Educational Anthropology’ in which formal education is studied by the anthropologists as yet another process of the transmission of culture. My point of departure entails viewing the physical and the cultural space named ‘university campus’ by situating the case study of Vidyasagar University in a theoretical and global context. The anthropological subjects in the cultural space labelled as ‘campus’ range from the Vice-Chancellors to the indigenous tribal people who were viewed as ‘encroachers’ by the university community, while the latter looked at the campus as part of their traditional village common land. Ironically, the aims and objectives of my university was to build up research and teaching towards the development of the tribal and the underprivileged people of the region in which the university is located. The case of my university and comparative cases of Columbia, Pennsylvania and Marquette Universities definitely differ in scale, but they also share one common point: expansion of a campus and its effect on the local community in the context of the ideals and objectives of university as a social institution. The empirical scenario demands the emergence of the new sub-discipline named ‘campus anthropology’.     

Humanitarianism and Australian Nationalism in Colonial Papua: Hubert Murray and the Project of Caring for the Self of the Coloniser and Colonised

This paper is about Australian nationalism in Papua at the beginning of the century. It analyses the role of science and humanitarianism in sustaining the colonial project and the white man's identity. Colonialism was formulated as philanthropy operating on a global scale, where the redemption and salvation of humanity involved the ‘higher cultures’ having a ‘sacred trust’ to educate and morally uplift the natives. This duty to pacify and civilise the tribal other was also a process of reworking the boundaries of western identity so as to remove it from too close a kinship with those forms of savage subjectivity over which it claimed moral superiority. Anthropology became part of the ethical task of how to be a good coloniser; it was heavily involved in reforming state power, such that it governed through culture rather than through violence. Indeed, anthropology was used to legitimise new understandings of native culture as something that could not be overly repressed without destroying the natives. A new internal form of colonialism emerged, one which required cultural pluralism and which was worried about the dangers of over-assimilation.     

Belonging to the nation: generational change,identity and the Chinese diaspora

This study reviews developments in the ethnic and national identity of the descendants of migrants, taking ethnic Chinese as a case study. Our core question is why, in spite of debates worldwide about identity, exclusion and rights, do minority communities continue to suffer discrimination and attacks? This question is asked in view of the growing incidence in recent years of ‘racial’ conflicts between majority and minority communities and among minorities, in both developed and developing countries. The study examines national identity from the perspective of migrants' descendants, whose national identity may be more rooted than is often thought. Concepts such as ‘new ethnicities’, ‘cultural fluidity’, and ‘new’ and ‘multiple’ identities feature in this examination. These concepts highlight identity changes across generations and the need to challenge and reinterpret the meaning of ‘nation’ and to review problems with policy initiatives designed to promote nation-building in multi-ethnic societies.     

Does education ‘trump’ nationality? Boundary-drawing practices among highly educated migrants from Turkey

Inspired by a super-diversity approach, this paper seeks to explore the influence of the ‘ethnic hierarchy’ of ‘old’ minority groups over the way ‘new’ migrants from Turkey negotiate their interaction in the daily life in three settings: Amsterdam, London and Barcelona. By focusing on highly educated migrants from Turkey who by virtue of their country of origin or religion are positioned at the bottom of ‘ethnic hierarchies’, it strives to understand the significance of these different sources of diversity in daily interaction. Applying boundary-drawing strategies developed for ethnic boundaries, this paper argues that education does not necessarily ‘trump’ nationality, but allows for substantial claims of difference. New migrants from Turkey carve out a space for themselves by on the one hand homogenizing Turkish or other Muslim communities through attributing ‘unwanted’ behaviours and on the other re-defining the boundaries of their individual identity with emphasis on different sources of diversity.     

The paradox of primitivism: Native rights and the problem of imagery in cultural survival films

Indigenous peoples are increasingly interested in the making of cultural survival films. This text explores the cinematic borderland where indigenous communities, action anthropologists, and committed filmmakers jointly operate in the production of such native rights documentaries. Considering the role of exotic imagery as an ideological force in the international political arena, the paper identifies and explores the paradox of primitivism. Comparing films to tribal masks, it discusses how indigenous peoples deal with the challenge and opportunity of such imagery. Offering examples of two tribal film projects, with Mi'kmaqs and Apaches, it concludes that exotic imagery, while effective (perhaps even essential) as political agency, may pervert the cultural heritage that indigenous peoples are committed to preserving.     

Using PhotoVoice to Promote Land Conservation and Indigenous Well-Being in Oklahoma

Indigenous ancestral teachings commonly present individual and community health as dependent upon relationships between human and nonhuman worlds. But how do persons conversant with ancestral teachings effectively convey such perspectives in contemporary contexts, and to what extent does the general tribal citizenry share them? Can media technology provide knowledge keepers with opportunities to communicate their perspectives to larger audiences? What are the implications for tribal citizens’ knowledge and views about tribal land use policies? Using a PhotoVoice approach, we collaborated with a formally constituted body of Cherokee elders who supply cultural guidance to the Cherokee Nation government in Oklahoma. We compiled photographs taken by the elders and conducted interviews with them centered on the project themes of land and health. We then developed a still-image documentary highlighting these themes and surveyed 84 Cherokee citizens before and after they viewed it. Results from the pre-survey revealed areas where citizens’ perspectives on tribal policy did not converge with the elders’ perspectives; however, the post-survey showed statistically significant changes. We conclude that PhotoVoice is an effective method to communicate elders’ perspectives, and that tribal citizens’ values about tribal land use may change as they encounter these perspectives in such novel formats.     

Stonhet and Yelotop: Body Images,Physical Markers and Definitions of Ethnic Boundaries in Papua New Guinea

The Wampar of Papua New Guinea are an ethnic group with contested boundaries and a strong ethnic identity and consciousness. Since their first contact with White missionaries, government officials and anthropologists, body images have changed and become more important. ‘Foreign’ migrants from other PNG provinces are now coming in great numbers into Wampar territory, where they find wealthy Wampar make good marriage partners. From peaceful relations with ‘foreigners’ in the 1960s and 1970s, the situation has changed to the extent that Wampar now have plans for driving men from other ethnic groups out of their territory. Within two generations, ideas of changeable cultural otherness have developed into stereotypes of unchangeable bodily differences. In this paper, I describe (1) changes in the perception of foreigners, and in the definition of ‘foreigner’ itself, (2) body images of the Wampar, and (3) conditions for these changes.     

Multicultural society and everyday cultural racism: second generation of Ethiopian Jews in Israel's ‘crisis of modernization’

Abstract

The core of this article sets out to examine the extent to which a multicultural society can prevent cultural racism, which, like multiculturalism, is by definition based on a culture of diversity and separation. The ‘first modernity’ was organized along national lines, with a centralist state that opted to create an essentialist and uncontested national identity. Immigrants, especially those who came from ‘third world’ countries, were expected to undergo a process of assimilation, and to integrate into the dominant culture by relinquishing their particular past and tradition. Multiculturalism, which emerged historically as a criticism of that perspective, aims at creating a kaleidoscope of associations and cultural communities, which inevitably presents a challenge to the one ‘truth’ of the nation-state with the argument that this ‘truth’ favours some groups over others. Within the multicultural model, identity politics of various groups is perceived as a means to achieve recognition, acceptance, respect and even public affirmation of differences. However, do multicultural society and identity-related differences provide a solution to cultural racism as well?

Investigating the second generation of the Ethiopian Jews, who migrated to Israel during its transformation from ethno-national republicanism to a neo-liberal, multicultural society, can help answer this question. By presenting their patterns of association, character of protest activities and the newly formed hybrid identity that Ethiopian youth have developed as a means to liberate themselves from a discriminating reality, and by examining the Others’ reaction to that challenge, this article uncovers certain mechanisms and methods of action through which a multicultural society, having a thin and mild version of multiculturalism, does not diminish cultural racism, particularly its everyday non-institutional version, but in fact augments it.     

Rain Forest Conservation in a Tribal World: Why Forest Dwellers Prefer Loggers to Conservationists

In Papua New Guinea, the fate of forests is governed by forest-dwelling tribal societies. A rapidly increasing pace of logging compels us to ask why tribal communities prefer logging to conservation. In the absence of feasible development opportunities, remote communities become quickly enthusiastic about conservation projects, but once an area is opened up to logging few such projects survive. Direct payments to forest owners to cover the costs of missed opportunities for economic development are advocated here to make conservation competitive. A conservation royalty scheme would deliver a higher proportion of the conservation funds to the resource owners than the management-intensive community development projects currently favored. Such an approach requires a profound cultural change within conservation organizations from a ‘development aid’ approach to one more oriented toward business.     

Modernity and ethnic affiliation in Israeli schools: A dependence approach*

In this article, we argue that there is an important, but as yet unidentified, process involved in the maintenance and reconstruction of ethnic identity. We call this process ‘ethnic reorganization’. We argue that this process is useful for understanding the ethnic survival of indigenous peoples in colonized societies, as well as for illuminating the processes of ethnic renascence among both indigenous and immigrant groups. We find it especially useful in accounting for both the persistence and the transformation of American Indian ethnicity in the United States. Ethnic reorganization occurs when an ethnic minority undergoes a reorganization of its social structure, redefinition of ethnic group boundaries, or some other change in response to pressures or demands imposed by the dominant culture. From this viewpoint, ethnic reorganization is a mechanism that facilitates ethnic group survival, albeit in a modified form. We specify several types of ethnic reorganization. These include: social reorganization, economic reorganization, political reorganization, and cultural reorganization. We argue that ethnic reorganization represents a central mechanism of ethnic change. We present evidence of these forms of ethnic reorganization among many different American Indian societies faced with demographic and cultural extinction.     

Ethnic identity on display: West Indian youth and the creation of ethnic boundaries in high school

The black immigrant population in New York City has grown exponentially since 1990, such that West Indians now compose the majority of the black population in several neighbourhoods. This article examines how this ethnic density manifests among youth in high school, and how it has influenced ethnic identity formation among second-generation West Indians. My findings are based on twenty-four interviews and eight months of participant observation in two Brooklyn high schools from 2003 to 2004. The results show that in both schools, Caribbean island identities have become a ‘cool’ commodity within peer groups. Further, although it was important to express pride in one's island identity, these young people often blurred their national origin boundaries by drawing on Jamaican popular culture as way of projecting a unified ‘West Indian identity’. The research also uncovers evidence of a de-stigmatization of Haitianness as a way to incorporate them as cultural insiders into the larger Caribbean collective.     

Encountering nature through fieldwork: expert knowledge,modes of reasoning,and local creativity

The concept of ‘relation’ has been central to the anthropological reworking of the nature/culture and nature/society dichotomies. However, ecology is relational in a way that has often been ignored or dismissed in contemporary socio‐cultural anthropology. This article shows that there is more to ethnoecology than an ethnocentric form of analysis representing other people's understandings of the natural world through the prejudiced lens of Western scientific classifications. Three ‘fieldwork on fieldwork’ experiments involving encounters between natural scientists and indigenous communities in Amazonian Ecuador and Southern Guyana are discussed to illustrate the heterogeneity of human knowledge, the role of expert knowledge in intercultural communication, and the need to differentiate ecological reasoning from moral reasoning.     

Recreated practices by Mapuche women that strengthen place identity in new urban spaces of residence in Santiago,Chile

The phenomenon of migration to cities by indigenous Mapuche people of Chile is associated with various consequences, such as the loss of ethnic identity and cultural practices. This study aims to describe how ethnic identity is maintained through the recreation of ancestral cultural practices that Mapuche women promote in their families, generating identification to new spaces of residence. This qualitative research draws on analyses of forty-eight interviews conducted with twelve families from four neighbourhoods in Santiago. The study reveals ways in which key traditional Mapuche practices are translated and recreated through the processes of place-referent continuity and place-congruent continuity in new urban areas of residence which in turn express variant forms of ethnic identity and everyday politics of care that extend beyond folkloric notions of rural indigeneity and more static political ideologies of ethno-national autonomy.     

Did The Earth Move For You? The anti-Mabl Debate1

This paper engages with the arguments which circulated in the public domain in opposition to the recognition of native title, and sets out the ‘truths’ they constructed concerning the nature and position of Aborigines within the Australian nation. These ‘truths’ rely on a nescience in the public domain of Aboriginal cultural forms and of the actuality of contemporary race relations. It is argued that the assumptions about cultural and racial domains and boundaries which were being accorded a new legitimacy, comprised an attempt to re-legitimise racial inequality as the norm for Australian society.     

Arbuscular mycorrhizal fungal communities along a pedo-hydrological gradient in a Central Amazonian terra firme forest

Little attention has been paid to plant mutualistic interactions in the Amazon rainforest, and the general pattern of occurrence and diversity of arbuscular mycorrhizal fungi (AMF) in these ecosystems is largely unknown. This study investigated AMF communities through their spores in soil in a ‘terra firme forest’ in Central Amazonia. The contribution played by abiotic factors and plant host species identity in regulating the composition, abundance and diversity of such communities along a topographic gradient with different soils and hydrology was also evaluated. Forty-one spore morphotypes were observed with species belonging to the genera Glomus and Acaulospora, representing 44 % of the total taxa. Soil texture and moisture, together with host identity, were predominant factors responsible for shaping AMF communities along the pedo-hydrological gradient. However, the variability within AMF communities was largely associated with shifts in the relative abundance of spores rather than changes in species composition, confirming that common AMF species are widely distributed in plant communities and all plants recruited into the forest are likely to be exposed to the dominant sporulating AMF species.     

Higaûnon Resistance and Ethnic Politics in Northern Mindanao1

The root causes of armed aggression among Higaûnon people in northern Mindanao, Philippines, have changed over the centuries. Prior to the 20th century, its primary aim was raiding for slaves and for redress of personal grievances. At the turn of the 20th century, armed aggression became tied to the loss of ancestral lands, an issue which grew more acute as Mindanao became the target of government resettlement policies and economic ventures. In the 1970s, Higaûnon aggression culminated in the ‘Higaûnon War’ against commercial logging on their ancestral lands. Rhetoric employed in this ‘war’ changed over the years, from limited personal grievances to Marxist ideology to radical environmentalism, all of which have engendered violent responses from the government. Recently, Higaûnons have conflated environmentalist rhetoric with expressions of their ethnic identity, and emphasised their economic as well as cultural dependence on the land. This peaceful strategy has produced some positive results but, because of continuing land insecurity, it has not completely eliminated the prospect of armed aggression in the future.     

‘Veils and wooden clogs don't go together’

The present discourse on Islam can be regarded as a cultural racist discourse. The construction of Muslims as the ‘Other’ necessarily implies constructing a ‘Self’. This article deals with the dialectical process of reification by studying Dutch female converts to Islam. Ruptures in the relationships between converts and their relatives can illuminate Dutch national and cultural identity. Converts change important markers of identity such as name and appearance. They also trespass Dutch values connected to cultural practice such as food, feasting and funerals. The most important construction of Dutch national and cultural identity vis-à-vis converts is related to sex and gender. Veiled Muslimas in particular express that they cannot longer be ‘real Dutch’. Veiling is subordination and oppressed women are the ‘ultimate others’ of Dutch self-perception.