‘Time’ and the expression of temporality in eastern Sumba

In this article the author attempts to show the rationale behind the ideology of the Fijian political movement called Taukei, i.e. “owners of the land”. The fundamentalist current within the Fijian political scene in later years has made powerful use of indigenous concepts related to the land (vanua). In contrast to other ethnic groups in the country Fijians consider themselves to be upholders of indisputable moral principles also embraced by the concept vanua. On the one hand their preoccupation with everything that vanua stands for makes Fijians easy prey to political manipulation. On the other hand, the moral standards represented by vanua give them a sense of identity in a situation of rapid social and political change.     

STUDIES OF PACIFIC ISLAND PLANTS. XXVII. THE GENUS GARDENIA (RUBIACEAE) IN THE FIJIAN REGION

The genus Gardenia (Rubiaceae), noted for its beautiful and fragrant flowers, is widespread throughout the Old World tropics. In the Fijian Region it is represented by eleven indigenous species, of which eight are endemic to Fiji; an additional oriental species is occasionally found in cultivation. The taxonomic relationships and nomenclature of these species are discussed, and one new Fijian species, G. anapetes, is described.     

Chocolate and Cognac: Gifts and the Recognition of Social Worlds in Post-Soviet Russia

This paper examines the culture of gift-giving in contemporary urban Russia, illuminating in the process broader post-socialist deliberations about social identity and personal worth. Drawing upon ethnographic research in St. Petersburg (1998-99), I consider how marketization influences, informs, and overlaps with logics of gift-giving and with the social networking practices so central to Soviet-era consumer strategies. In contrast to most previous analyses of such phenomena, this article attends closely to the items of exchange themselves, asking why certain goods are chosen as gifts in particular contexts (such as the chocolate and cognac typically given as tokens of gratitude to doctors, teachers, and others whom one wishes to thank for services well provided). Social theorists have commented on the 'misrecognition' inherent in such gift-giving, in that transactors tend to view these presents not as pragmatic investments but simply - as Russian teachers put it - 'signs of attention' Yet here I push further to consider what it is people are actually recognizing about their shifting social worlds in these activities, as they take stock of one another's claims to cultural and moral value (as well as material wealth) and conceptualize the kind of 'society' in which they are participating.     

The notion of gift-giving and organ donation

The analogy between gift-giving and organ donation was first suggested at the beginning of the transplantation era, when policy makers and legislators were promoting voluntary organ donation as the preferred procurement procedure. It was believed that the practice of gift-giving had some features which were also thought to be necessary to ensure that an organ procurement procedure would be morally acceptable, namely voluntarism and altruism. Twenty-five years later, the analogy between gift-giving and organ donation is still being made in the literature and used in organ donation awareness campaigns. In this paper I want to challenge this analogy. By examining a range of circumstances in which gift-giving occurs, I argue that the significant differences between the various types of gift-giving and organ donation makes any analogy between the two very general and superficial, and I suggest that a more appropriate analogy can be found elsewhere.     

The Cost of Being Fijian in the United Kingdom

This paper is the first within Fijian migration studies to discuss why indigenous Fijians migrate to the United Kingdom (UK) and the socio-economic challenges they face. The majority of these Fijians form a well-organised community based on similar principles as in Fiji (kinship, church, and chieftainship) and do their utmost to live ‘in the Fijian way’ (na ivakarau ni bula vakaviti), a lifestyle also known as living ‘in the manner of the land’ (i tovo vakavanua). I argue this way of life is a central aspect of being a Fijian person, which is characterised, amongst other things, by supporting kin as part of one's kinship obligations in the form of exchange and tribute. The tributes Fijian migrants make are predominantly in the form of services, goods, and especially monetary contributions towards church, communal, and ritual events to both kin in Fiji and in the UK. These monetary contributions regularly interfere with payments, such as utility bills and car insurances. As a consequence, electricity and phone lines are cut or cars are towed away. In Fiji, migrated relatives and friends are thought of as being millionaires, but this article illustrates that the reality is very different. Living costs in the UK are high and prioritising which bills to pay, how much one should contribute to church, communal, and ceremonial events, and how much money to remit to kin in Fiji can be very stressful. I discuss the pressures and motivation for these decisions in this article.     

Constitutional change in Fiji: The apparatus of justification

The discriminatory racial and other non‐democratic provisions which feature in the new constitution of the ‘Sovereign Democratic Republic of Fiji’ have been justified by the regime, at least superficially, on the grounds that they are essential for the protection and enhancement of indigenous Fijian rights and interests. This justification is underscored by two further related, claims which serve to promote the view that western democratic principles and practices are unsuitable to Fiji's political environment. First, the nature of Fiji's plural society is said to constitute a prima facie barrier to the peaceful conduct of western‐style democratic politics. Secondly, it is claimed that the 1970 Constitution of Fiji represented the imposition of essentially alien values on a pre‐existing ‘traditional’, and more legitimate, political framework. The purpose of this article is to evaluate these claims and to demonstrate that the new constitution is, in most respects, an instrument of Fijian chiefly domination.     

Xavante Ritual Hunting: Anthropogenic Fire,Reciprocity, and Collective Landscape Management in the Brazilian Cerrado

Conservation attention to indigenous hunting with fire in the cerrado largely focuses on sustainability as construed in scientific terms rather than according to indigenous points of view. Towards the goal of reframing the debate in terms more congruent with indigenous perspectives, I address how the Xavante (A’uw?) view ritualized and collective hunting, including hunting with fire, as indispensable means of acquiring gifts by which to celebrate important events, express feelings of respect and gratitude towards others, promote positive social values among male youth, and maintain the group’s ethnic identity. In particular, ritualized exchanges of game meat are necessary and culturally appropriate means of expressing esteem for others at some of life’s most important moments. For the Xavante, the social imperative to give and receive gifts of meat during weddings and initiation ceremonies motivates efforts to maintain the collective hunting with fire tradition in a manner that ensures its long term environmental viability.     

False friends are worse than bitter enemies: “Altruistic” punishment of in-group members

One of the most critical features of human society is the pervasiveness of cooperation in social and economic exchanges. Moreover, social scientists have found overwhelming evidence that such cooperative behavior is likely to be directed toward in-group members. We propose that the group-based nature of cooperation includes punishment behavior. Punishment behavior is used to maintain cooperation within systems of social exchange and, thus, is directed towards members of an exchange system. Because social exchanges often take place within groups, we predict that punishment behavior is used to maintain cooperation in the punisher's group. Specifically, punishment behavior is directed toward in-group members who are found to be noncooperators. To examine this, we conducted a gift-giving game experiment with third-party punishment. The results of the experiment (N=90) support the following hypothesis: Participants who are cooperative in a gift-giving game punish noncooperative in-group members more severely than they punish noncooperative out-group members.     

Television,Disordered Eating,and Young Women in Fiji: Negotiating Body Image and Identity during Rapid Social Change

Although the relationship between media exposure and risk behavior among youth is established at a population level, the specific psychological and social mechanisms mediating the adverse effects of media on youth remain poorly understood. This study reports on an investigation of the impact of the introduction of television to a rural community in Western Fiji on adolescent ethnic Fijian girls in a setting of rapid social and economic change. Narrative data were collected from 30 purposively selected ethnic Fijian secondary school girls via semi-structured, open-ended interviews. Interviews were conducted in 1998, 3 years after television was first broadcast to this region of Fiji. Narrative data were analyzed for content relating to response to television and mechanisms that mediate self and body image in Fijian adolescents. Data in this sample suggest that media imagery is used in both creative and destructive ways by adolescent Fijian girls to navigate opportunities and conflicts posed by the rapidly changing social environment. Study respondents indicated their explicit modeling of the perceived positive attributes of characters presented in television dramas, but also the beginnings of weight and body shape preoccupation, purging behavior to control weight, and body disparagement. Response to television appeared to be shaped by a desire for competitive social positioning during a period of rapid social transition. Understanding vulnerability to images and values imported with media will be critical to preventing disordered eating and, potentially, other youth risk behaviors in this population, as well as other populations at risk.     

Do Doctors Undertreat Pain?

Routinely, physicians discount patients' pain reports and provide too little analgesia too late. Critics call them callous, sadistic, and Puritanical, but the causes of these clinical practices are different — namely, a psychological need to distance themselves from the pain they encounter and inflict, and more subtly, a peculiar concept of pain acquired in medical training.
Physicians learn to think of pain as a symptom to observe and explore in diagnosing and monitoring disease — not as a complaint to relieve quickly or fully. Moreover, pain-relief is regarded as subordinate to, and competing with efforts to cure or maintain the life of a patient. This training, I suggest, gives physicians a new, clinical concept of pain at odds with their prior, lay concept of pain whose manifestations standardly call for sympathetic efforts at relief.
The conceptual nature of this difference is obscured by thinking of pain as a solely private sensation, rather than as a sensation with public and social aspects (a la Wittgenstein). Although suppressed in certain clinical circumstances, these standard public and social aspects are shown in the very tests used in clinical pain research.
This clinical pain concept is rooted in Medicine conceived as preeminently curative and life-prolonging. Physicians are, however, themselves undermining this professional self-definition (by treating AIDS and Alzheimer's patients; by no longer pressing their patients to 'fight to the end'; by collaborating with non-medical healers). Accordingly, pain-relief may gain greater therapeutic status, and, so too, the ordinary concept of pain that medical training has suppressed.     

Do doctors undertreat pain?

Routinely, physicians discount patients' pain reports and provide too little analgesia too late. Critics call them callous, sadistic, and Puritanical, but the causes of these clinical practices are different — namely, a psychological need to distance themselves from the pain they encounter and inflict, and more subtly, a peculiar concept of pain acquired in medical training.
Physicians learn to think of pain as a symptom to observe and explore in diagnosing and monitoring disease — not as a complaint to relieve quickly or fully. Moreover, pain-relief is regarded as subordinate to, and competing with efforts to cure or maintain the life of a patient. This training, I suggest, gives physicians a new, clinical concept of pain at odds with their prior, lay concept of pain whose manifestations standardly call for sympathetic efforts at relief.
The conceptual nature of this difference is obscured by thinking of pain as a solely private sensation, rather than as a sensation with public and social aspects (a la Wittgenstein). Although suppressed in certain clinical circumstances, these standard public and social aspects are shown in the very tests used in clinical pain research.
This clinical pain concept is rooted in Medicine conceived as preeminently curative and life-prolonging. Physicians are, however, themselves undermining this professional self-definition (by treating AIDS and Alzheimer's patients; by no longer pressing their patients to 'fight to the end'; by collaborating with non-medical healers). Accordingly, pain-relief may gain greater therapeutic status, and, so too, the ordinary concept of pain that medical training has suppressed.     

Disaster Preparedness and the Abeyance of Agency: Christian Responses to Tropical Cyclone Winston in Fiji

ABSTRACT

International practices of disaster preparedness presume human agency, particularly at the household level, as an important pre-emptive response to anticipated natural hazards. Our analysis of Fijian responses to Tropical Cyclone Winston indicates that preparedness is also regarded as important by cyclone survivors but has a moral dimension that can be used to assign blame to underprepared members of the community. However, Fijian villagers’ experiences of terror and awe during Tropical Cyclone Winston also make them aware of the limits of human agency, prompting them to reflect on God’s role in the cyclone and the need for collective repentance and renewed Christian commitment. The effectiveness of disaster preparedness and climate change adaptation efforts can only be enhanced by a better understanding of the values of affected communities, including religious and spiritual values. We seek to contribute to this knowledge by showing how disaster preparedness both converges with and diverges from Fijian Christian practices.     

Treaties That Dominate and Literacy That Empowers? I Wish It Was All in Ojibwemowin

In considering literacy, we take a step back to ask: literacy in which language? And what is the purpose and measure of achievement? Although not in disagreement with the Bialostok and Whitman article in this issue, we place English literacy as a part of the continuing drive to colonize and assimilate indigenous peoples. Local indigenous control of literacy efforts must largely conform to state educational standards, and thus are not completely liberatory. Further, the literacy efforts lauded by Bialostok and Whitman demonstrate a high potential for social disruption through individualization of learners and alienation of local authority. Although there are no simple solutions, seeing the complexity of working in indigenous communities through a postmodern lens of shifting meanings and identities within their specific historical, social, and economic circumstances can be a helpful starting point.     

PERPETUAL LAMENT: KAVA-DRINKING, CHRISTIANITY AND SENSATIONS OF HISTORICAL DECLINE IN FIJI

Themes of historical decline are common cross-culturally, but in certain contexts they may transcend nostalgia and become the motivation for political action. This article examines the ways in which themes of historical decline are made intelligible and palpable for indigenous Fijians in the Tavuki Bay area of Kadavu Island. After addressing the roles of colonial subjugation and Christianization in generating people's senses of powerful pasts and weakened presents, I describe one particular ritual site in rural Fiji, that of evening kava-drinking sessions, arguing that such sessions are key sites in which people come to understand and feel that Fijian society has lost power. By drinking kava in communal sessions and describing excessive kava-drinking as a sign of decline, people come to know the theme of decline intellectually and to feel it in their bodies. This theme, having come to seem a natural fact, can then help to inspire political action.     

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.     

In search of ritual: tradition, outer world and bad manners in the Amazon

Ritual is currently a central issue in Indian politics in the Amazon. Ritual implies tradition, and thus ethnic legitimacy. But to some groups, such as the Panoan-speaking Yaminawa, political and social looseness are handicaps to the invention of shared performances that are recognizable as rituals. Leadership is based both on an outward policy and an inward search for patterned, collective actions that can designate a gathering of kin and followers as an indigenous community. This article focuses on such ritual-making efforts, describing two otherwise informal parties held on a Brazilian Yaminawa reservation where fieldwork was carried out in 1993.     

Nobody Likes Dichotomies (But Sometimes You Need Them)

Environmental anthropologists attempt to accommodate social justice while seeking to reconcile more-than-human relations and responsibilities towards their habitats. This article acknowledges areas of tension between local livelihoods and international conservation efforts, between indigenous peoples and wildlife, between traditional lifeways and development, and finally between different types of ethical assumptions that underlie anthropological advocacy. A number of dichotomies that are inherent in these tensions are discussed. With regard to the ecocentric/anthropocentric dichotomy, I argue that while human and environmental interests are sometimes intertwined, ecocentrism is necessary if non-humans are to be protected outside of utilitarian interests. With regard to the ‘neoliberal conservation/local communities’ dichotomy, I argue that blaming conservation for the violation of social justice depoliticises the issue of ecological injustice. Through a critical discussion of these dichotomies, this article examines the role of environmental anthropology in addressing today’s pressing environmental issues, particularly the loss of biodiversity, with respect to the ‘conservation’ of communities and that of protected areas.     

An Ethnographic Filmflam: Giving Gifts, Doing Research, and Videotaping the Native Subject/Object

Using the discussion of self-reflexivity as an organizing principle, this article examines how mobilizing digital video technology during fieldwork opens up empirical and theoretical space for reconceptualizing the relationship between anthropologists and informants. Placing the field of visual anthropology into critical conversation with long-standing theoretical arguments about the objectivist limitations of native anthropologists, I argue that the slipperiness of nativity as an anthropological designation helps to provide analytical tools for examining filmmaking as a kind of gift-giving process between native ethnographic filmmakers and the subjects of their films. This article highlights some of the ways in which my own filmic and videographic exploits in Harlem, New York, mark integral connections between seeing and being the proverbial other, probing social exchanges predicated on the usefulness of low-budget digital technology as a means of fostering politically and epistemologically valuable ethnographic collaborations.     

Sperm storage mediated by cryptic female choice for nuptial gifts

Polyandrous females are expected to discriminate among males through postcopulatory cryptic mate choice. Yet, there is surprisingly little unequivocal evidence for female-mediated cryptic sperm choice. In species in which nuptial gifts facilitate mating, females may gain indirect benefits through preferential storage of sperm from gift-giving males if the gift signals male quality. We tested this hypothesis in the spider Pisaura mirabilis by quantifying the number of sperm stored in response to copulation with males with or without a nuptial gift, while experimentally controlling copulation duration. We further assessed the effect of gift presence and copulation duration on egg-hatching success in matings with uninterrupted copulations with gift-giving males. We show that females mated to gift-giving males stored more sperm and experienced 17% higher egg-hatching success, compared with those mated to no-gift males, despite matched copulation durations. Uninterrupted copulations resulted in both increased sperm storage and egg-hatching success. Our study confirms the prediction that the nuptial gift as a male signal is under positive sexual selection by females through cryptic sperm storage. In addition, the gift facilitates longer copulations and increased sperm transfer providing two different types of advantage to gift-giving in males.     

Bold jaguars and unsuspecting monkeys: the value of fearlessness in Cofán politics

In their encounters with a globalizing political landscape, indigenous peoples enact and transform long-standing social relations. This article explores the struggle of Amazonian Ecuador's Cofán people to relate their socio-existential values to the challenges of political mobilization. I argue that distinct conceptions of 'fearlessness' structure the complex relationship between the majority of Cofán people and those morally ambivalent individuals, including shamans and federation leaders, who mediate the threats posed by impinging sources of violent difference. By employing a value-based approach to analyse this relationship, I seek to connect studies of indigenous social movements to investigations of indigenous socio-cosmological orders.  

Résumé

Dans leur rencontre avec un paysage politique globalisé, les peuples autochtones pratiquent et transforment des relations sociales anciennes. L'auteur explore ici les efforts des Cofán d'Amazonie équatorienne pour lier leurs valeurs socio-existentielles aux défis de la mobilisation politique. Il avance que différentes conceptions de « l'intrépidité >> structurent les relations complexes entre la majorité des Cofán et les individus moralement ambivalents, notamment les chamans et les chefs de fédération, médiateurs des menaces exercées par les sources de différence violente. En utilisant une approche basée sur la valeur pour analyser cette relation, l'article cherche à faire le lien entre les études des mouvements sociaux autochtones et les investigations des ordres socio-cosmologiques indigènes.