Decolonizing conviviality and ‘becoming ordinary’: cross-cultural face-to-face encounters in Aotearoa New Zealand

This paper explores convivial culture in a settler society. The paper draws on interview data from ethnographic research exploring how Māori and Pākehā worked together on a building project in a rural community. Both Māori and Pākehā participants reported their pleasure in engagements with each other that centred on Māori tikanga (protocols). In these encounters, Māori ‘difference’ was the catalyst for the development of new, convivial relationships. The paper argues that such everyday conviviality contributes to the process of decolonizing Māori–Pākehā relations at the level of everyday life. Through decolonizing conviviality Pakehā ‘become ordinary’ in Māori cultural contexts, and are offered the opportunity to come to understand themselves as embedded in colonial relationalities. Crucial to the development of such conviviality is the opportunity for face-to-face, embodied encounters with Māori in contexts where Māori cultural difference matters.     

Ground wētā in vines of the Awatere Valley,Marlborough: biology,density and distribution

The endemic New Zealand ground wētā (Hemiandrus sp. ‘promontorius’) has a Naturally Uncommon conservation status. This is because of the paucity of information on its density and distribution. Here, the biology, density and distribution of a population of this wētā found in and around vineyards in the Awatere Valley, Marlborough was studied. Wētā density was assessed in vineyards, paddocks and shrublands in this valley. Soil moisture, penetration resistance, pH and organic matter were recorded at locations with and without wētā. Wētā density in vineyards was significantly higher than in either paddocks or shrub habitats. In vineyards, the density of this insect was significantly higher under-vines than in the inter-rows. Higher numbers of this wētā were found in moist soils that required lower force to burrow. Females laid an average of 55 eggs between March and April, which hatched in September. These findings highlight the intersection between agriculture and conservation.     

‘I Have Māori in Me’: Shades of Commitment and Negotiation of Subjectivity in an Aotearoa/New Zealand School

ABSTRACT

Based on ethnographic fieldwork (1997–1998) at a secondary school with a Māori?English bilingual unit in Aotearoa/New Zealand, this article examines two different ways students with Māori ancestry identified themselves contextually: those in the bilingual unit identified themselves mostly as being Māori, while those in mainstream classes identified themselves mostly as Pākehā (white New Zealander) but occasionally as being Pākehā but having Māori in them. Existing analytical frameworks, such as symbolic ethnicity (Gans 1999) or citizenship (Ong 2003), fail to capture the contextual and dialogic display of these different shades of identification practices. Applying the notion of commitment and its disavowal proposed by Doerr for this special issue (2013), this article analyses these two identification practices as a proactive commitment and a hedging commitment linked to institutional belonging to the bilingual unit and mainstream classes, respectively, and to the wider cultural politics of the official yet tokenistic biculturalism of Aotearoa/New Zealand.     

‘Don't be so serious’: ethical play,Islam, and the transcendent

Modes of play and playfulness are central to ethics, yet have not been as rigorously considered by anthropologists as have more earnest forms of ethical life. In this article, I argue that attention to play reframes recent anthropological debates about ethical transcendence and immanence. I do so through a consideration of the Islamic discourse of ‘calculation’ (ḥisāb), an idiom by which Muslims articulate their hoped-for state in the hereafter through the imagery of a divine accounting of good and bad deeds. Drawing on ethnography from the Indonesian province of Aceh, I show how ḥisāb cultivates forms of epistemological play through which Muslims explore the inscrutability of transcendence. Such play reveals the socially and theologically emergent qualities of transcendent truths and values, suggesting hidden affinities between transcendent stances and more immanent forms of ethical life.     

Pāteke (Anas chlorotis) population trends in response to predator control on Great Barrier Island and Northland,New Zealand

Pāteke, brown teal (Anas chlorotis) were until recently restricted to two key strongholds in northern New Zealand: Great Barrier Island and eastern Northland. In 2000, we applied predator control at two sites within the strongholds. We analysed three decades of summer pāteke flock count data collected at ‘trapped’ and ‘untrapped’ locations to assess numerical pāteke response to predator control. Using piecewise regression, we found that Northland pāteke at trapped sites increased from 130 individuals before predator control, to 341 by 2015. Conversely, pāteke in untrapped areas in Northland remain low. Compared with the Northland trapped site, there was a slower rate of population increase in the predator treated site at Okiwi on Great Barrier Island; 286 individuals at trapped sites before predator control and 390 individuals in 2015. Pāteke numbers at untrapped sites on Great Barrier Island also increased, from 214 to 316 individuals. Cause of death analyses confirm that predation is a significant factor at trapped sites in Northland (87% of pāteke deaths) and Okiwi (56% of deaths), with starvation accounting for an additional 16% of identified causes of death at Okiwi. Access to sufficient food sources may be limiting at Okiwi, but overall the provision of predator control has benefitted pāteke populations.     

Post-construction avian mortality monitoring at Project West Wind

Abstract

Post-construction avifauna investigations were undertaken at Project West Wind, Meridian Energy Limited's 62-turbine wind farm on the Wellington south coast. These investigations were required in accordance with the resource consent conditions to quantify the level of avian mortalities occurring at the wind farm, particularly in regard to New Zealand falcon (Falco novaeseelandiae), kākā (Nestor meridionalis) and kererū (Hemiphaga novaeseelandiae). This is the first comprehensive study at a New Zealand operating wind farm. The methods included three field components necessary to calculate annual estimates of mortalities across the wind farm site: routine turbine searches; carcass detection trials; and carcass removal trials. Results from years 1 and 2 of a three-year programme are presented. To date, mortalities have been recorded for 17 taxa at 18 of the 24 study turbines. There have been no recorded mortalities of falcon, kākā or kererū. Australasian harrier (Circus approximans) has been the species for which the most mortalities have been recorded. Overall estimated annual mortality rates for years 1 and 2 were calculated to be approximately six and five birds per turbine respectively.     

Bill morphology reflects adaptation to a fibrous diet in the kākāpō (Strigops: Psittaciformes)

We describe the upper portion of the bill sheath (rhinotheca) of the kākāpō (Strigops habroptilus) from three adult female specimens. The external buccal surface of the rhinotheca is deeply concave with a prominent palatal stop and hardened chevrons creating a ‘milling apparatus’ that the kākāpō uses to grind food. The palatal stop presents a working face of 40–50?mm². The internal surface of the rhinotheca mirrors the overlying premaxilla and provides a distinct thickened abutment consistent with resistance against the increased workload of the mandibles (gnathotheca) due to the kākāpō’s fibrous diet and chewing style. Along the midline, the rhinotheca at the abutment is up to 5.6?mm thick, compared with as thin as 2.1?mm elsewhere on the midline. The closely related Nestor parrots have less developed palatal stops, chevrons and abutments on their rhinothecas consistent with their lower preference for fibrous plant material. The form of the rhinotheca agrees with the kākāpō’s feeding ecology as a generalist herbivore that grinds locally available fibrous material to assist digestion.     

Social Responsibility and the State's Duty to provide Healthcare: An Islamic Ethico‐Legal Perspective

The United Nations Educational, Scientific and Cultural Organization's (UNESCO) Declaration on Bioethics and Human Rights asserts that governments are morally obliged to promote health and to provide access to quality healthcare, essential medicines and adequate nutrition and water to all members of society. According to UNESCO, this obligation is grounded in a moral commitment to promoting fundamental human rights and emerges from the principle of social responsibility. Yet in an era of ethical pluralism and contentions over the universality of human rights conventions, the extent to which the UNESCO Declaration can motivate behaviors and policies rests, at least in part, upon accepting the moral arguments it makes. In this essay I reflect on a state's moral obligation to provide healthcare from the perspective of Islamic moral theology and law. I examine how Islamic ethico‐legal conceptual analogues for human rights and communal responsibility, ?uqūq al‐’ibād and far? al‐kifāyah and other related constructs might be used to advance a moral argument for healthcare provision by the state. Moving from theory to application, I next illustrate how notions of human rights and social responsibility were used by Muslim stakeholders to buttress moral arguments to support American healthcare reform. In this way, the paper advance discourses on a universal bioethics and common morality by bringing into view the concordances and discordances between Islamic ethico‐legal constructs and moral arguments advanced by transnational health policy advocates. It also provides insight into applied Islamic bioethics by demonstrating how Islamic ethico‐legal values might inform the discursive outputs of Muslim organizations.     

Necrosociality: isolated death and unclaimed cremains in Japan

Inquiring into concerns surrounding death and the afterlife in an underclass enclave in Japan, this article proposes that the politics of survival involves engaging with the enduring relationship between the living and the dead, referred to as ‘necrosociality’. Based on fieldwork carried out in Yokohama, it explores how ‘isolated death’ (kodokushi) and ‘disconnected spirits’ (muenbotoke) have become major concerns in homeless activism and support, giving rise to various necrosocial innovations and practices. The emergent necrosociality in Yokohama conjures up an alternative logic of care that connects people based on the general premise of inevitable decay and decline rather than familial ties and intimate memories. This article suggests that the concept of necrosociality provides a useful framework for analysing how social relations are negotiated, reaffirmed, or negated through bodily remains and graves, effectively shaping the modes of being and care among the living.     

The Interdiction of Music in Islam

There is no authorisation in the Qur'an for the interdiction on music. That interdiction, when it is voiced, is the product of a conviction among some Muslims, supported by hadith (just as it is opposed with hadith) that Islam does not countenance music. In a country such as Pakistan, with a strong tradition of devotional music which (taken with the poetry, with which it is always associated) has become entwined with the identity politics of the provinces or sub‐‘nations’ which make up the vaster nation, a comprehensive ban on music would be impossible to enforce, though there are ‘ulamā’ and sectarian parties who desire it. This paper focuses on an instance where music is even harder to extricate from an accompanying text: the recitation of the Qur'ān. In the eyes of Muslims, Qur'anic recitation is not music. This denial raises further questions about the nature of music and, in particular, its involvement with the ‘extramusical’. Adorno's observations on the relation of music to language, and the anthropologist Friedson's complaint that ethnographers focus on text, at the expense of music, are examined in the light of the circumstance that the world over, music is associated with texts of one kind or another. Even when, as in the case of the ‘curing’ ritual described by Friedson, words are unimportant, or missing, music is seldom a phenomenological whole. Music ‘leans’, or is ‘leant on’: it lends its unrivalled ‘eloquence’ to many a cause, from commodity marketing to the structured working out of ritual, or, among lovers, to the remembered quality of experience. All these potentialities of music are relevant to the question of its interdiction and to the Muslim denial that the recitation of the Qur'ān is music.     

Not a German past to be reckoned with: negotiating migrant subjectivities between Vergangenheitsbewältigung and the nationalization of history

In discussing the public commemoration of the Armenian genocide and the case of a Turkish refugee‐turned‐memory‐activist in Germany, this article focuses on migrants as they mediate political concerns by reference to the German discourse and practice of Vergangenheitsbewältigung (confronting the past). Such engagements shed light on the intersection of a performative and inclusionary dimension of citizenship inscribed in the figure of the repentant perpetrator and the continuous re‐ethnicization of subjects by reference to particular nationalized histories. The analysis thus reveals the ‘memorial’ contour of a normative German citizen‐subject, one that is self‐reflexive vis‐à‐vis his or her national past. The article charts how the politics of history and citizenship thus play out at the level of subjectivity, implicating registers of affect and aesthetics that are not captured by the more commonly employed framework of ‘memory’, which falls short of analytical import precisely because it lacks a theory of the subject.     

Resettled and unsettled: Syrian refugees and the intersection of race and legal status in the United States

ABSTRACT

In this article, I examine how the intersection of legal status and racialization shapes immigrant’s sense of security; or of legal and interpersonal safety. I draw on an ethnography of Syrian refugees who hold a permanent legal status, and who entered the United States in 2015, as Donald Trump was launching his campaign, amplifying anti-Muslim and anti-refugee sentiment. Following refugee experiences from their arrival, through the issuance of the first executive order banning travel in January 2017, I show how this group, racialized as Muslim and Arab, was categorized as a threat to national security. I also capture the uneven way they came to recognize their racialization. While a permanent legal status is likely a necessary condition for feeling a sense of security in the United States, I argue that it is an insufficient one. I show that Syrian refugees’ racialization attenuated their sense of security despite their legal status.     

What really is the nature of suffering? Three problems with Eric Cassell’s concept of distress

Eric Cassell famously defined suffering as a person’s severe distress at a threat to their personal integrity. This article draws attention to some problems with the concept of distress in this theory. In particular, I argue that Cassell’s theory turns on distress but does not define it, which, in light of the complexity of distress, problematizes suffering in three ways: first, suffering becomes too equivocal to apply in at least some cases that Cassell nevertheless identifies as suffering; second, Cassell’s account does not explain what sort of experience suffering is, resulting in theoretical and practical difficulties in distinguishing it from other medical conditions; third, there is good reason to believe that, in medical contexts, ‘distress’ just means ‘suffering’ or some cognate concept not yet distinguished from it, rendering Cassell’s theory circular. I consider a rebuttal to my objections and reply, concluding that Cassell’s theory of suffering needs a definition of distress to settle what the nature of suffering really is.     

The palatability of undyed carrot surface-coated with repellents,or dyed blue or green to a terrestrial macroinvertebrate

ABSTRACT

Birds are at risk of being poisoned during pest control operations not only through eating toxic baits, but potentially by preying on invertebrates that have, themselves, consumed the toxic baits. Blue baits coated with anthraquinone and/or mint-scented repellents are avoided by some bird species compared with green baits coated with cinnamon oil; however, data on invertebrate avoidance patterns have not been explored. In our first experiment, we measured consumption rates in a large invertebrate, the Auckland tree wētā (Hemideina thoracica) for carrot that had been surface-coated with three repellent formulations: anthraquinone (0.8?g?kg^?1) (a secondary repellent); anthraquinone (0.8?g?kg^?1) and pennyroyal oil (a mint-scented product which acts as a primary repellent) (0.5?g?kg^?1); and cinnamon oil (0.15?g?kg^?1) (a primary repellent), over 4 days. In a second experiment, we tested whether tree wētā preferred carrot dyed either blue or green over 2 days. Tree wētā ate similar quantities of carrot from all three of the repellent formulations tested, but consumption of all three formulations was significantly lower than the control from the third day of the experiment. Tree wētā ate less blue-dyed carrot than green-dyed carrot on both days of the second experiment, but differences were not significant (day 1, P=?0.057; day 2, P?=?0.145). Our findings complement the results of previous studies on some bird species. Together they show the potential of surface-coating baits with anthraquinone and/or mint oil and dyeing them blue in pest control operations to reduce non-target avian by-kill, while not increasing the risk of secondary poisoning of insectivorous species. Our results also indicate that cinnamon oil can be used not only as a toxin mask but also as a repellent to wētā.     

ORGAN TRANSPLANTATION: CONTEMPORARY SUNNI MUSLIM LEGAL AND ETHICAL PERSPECTIVES

The problems that organ transplantation poses to the Muslim mind may be summarized as follows: firstly, a muslim believes that whatever he owns or possesses has been given to him as an amānah (trust) from Alla¯h. Would it not be a breach of trust to give consent for the removal of parts of one's body, while still alive, for transplantation to benefit one's child, sibling or parent? Secondly, the Sharā'ah (Islamic Law) emphasizes the sacredness of the human body. Would it not then be an act of aggression against the human body, tantamount to its mutilation, if organs were to be removed after death for the purpose of transplantation? In this paper I attempt to illustrate how the Muslim jurists have tried to resolve the dilemma of Muslims by providing them with certain guidlines based on the original sources of Islam, namely, the Qur'n and the Prophetic tradition. In order to assist the followers of other religious traditions to grasp the gravity of the problem posed by organ transplantation to the Muslim mind, I begin by discussing the opinions of Muslim jurists on the issue of utilization of human parts. Thereafter, I touch upon the resolutions taken by the various Islamic Juridical Academies on the issue in question. Finally, I shed light upon the inclusion of organ donation in a Muslim Will and the enforceable nature of such a will     

Domesticating Islam: exploring academic knowledge production on Islam and Muslims in European societies

The attacks on the Twin Towers in New York in September 2001 and subsequent events not only ignited a ‘war on terror’, but also marked a crucial change in the policies on integration of migrants of Islamic background in Europe. Most countries departed from integration policies based on some sort of recognition of cultural diversity and emphasized national culture as the only legitimate format for citizenship. The result is a strengthening of a frame of governance with the aim to regulate Islamic practices and to mould outlooks, institutional settings and legal arrangements into the nation-state format. This has been referred to as the ‘domestication of Islam’. One of the consequences is the narrowing down of research agendas and academic knowledge production. In this article I explore this process and address important fields of study that tend to be neglected in the study of Islam in Europe.     

The maverick dialogics of religious rivalry in Sri Lanka: inspiration and contestation in a new messianic Buddhist movement

A strand of Sri Lankan Buddhist revivalism that emerged in 2008 offers an unconventional rejoinder to evangelical efforts to intensify conversions. Pentecostals assert that Christ offers instantaneous salvation whereas Theravāda Buddhism demands slow passage through many lifetimes of suffering. In contrast to concomitant political efforts to curb conversions, one maverick Buddhist monk implicitly responded to such competitive theological provocations by enlisting devotees to engage in ritual and moral cultivation to foreshorten the far‐future arrival of the messianic Bodhisatva Maitreya. Neither derivative, nor ‘syncretic’, the maverick's efforts to fortify Buddhism are nevertheless dialogically responsive to multiple sources of religious competition. Following the traffic of aspiration, contestation, and charismatic affinity between Buddhism and rival religiosities, on one side, and within Buddhism, on the other, the ethnography discloses a multi‐religious milieu. Within it, several competing religiosities stir the anxieties of Sinhala Buddhist nationalists. Old and new rivalries pose constraints, even as they provide fodder for religious innovation.     

From heroes to vulnerable victims: labelling Christian Turks as genuine refugees in the 1970s

Abstract

In 1975, the first Christian Turks applied for asylum in the Netherlands. They were at first denied, and only in the early 1980s did they finally begin to win refugee status from the Dutch government. In the meantime, they faced years of uncertainty. Campaigns of lobbyists in the years between 1977 and 1983 contributed to end their waiting. Their campaigns caused a drastic change of the image of the ‘deserving refugee’ in the Netherlands. This article explores the arguments that lobbyists used to influence decision-makers. It shows how and why the public and political image of the ‘deserving refugee’ had to change in order to successfully claim refugee status.     

Local vs. Trans-regional Perspectives on Southeast Asian ‘Indianness’

This article is an attempt to define the concept ‘(Southeast Asian) Indianness’ through a comparative approach based on a local vs. trans-regional perspective. I shall analyse the complex relationships that develop between a translocal, urban and literate Indo-Aryan Great Tradition and a local, rural and oral Little Tradition. First, I shall tackle the question of whether literacy has any socio-religious relevance and endeavour to identify its relationship to orality. I will subsequently analyse the (re-) Indianisation process as a socio-political construct and will finally propose some re-readings of ‘Aryapheresis’ (i.e. ‘Indian [ārya] Transplant’ [phérein]), which I believe has been applied wrongly in some cases, to some Southeast Asian Indian-based socio-cultural realities.