Status Signalling by Parus major: An Experiment in Deception

The ‘social control’ and ‘incongruence’ hypotheses, first put forward by ROHWER (1977) to explain how attempted ‘deceit’ status signalling is kept in check among winter-flocking birds, were tested under semi-natural conditions for Parus major. This species signals its social status by the width of its breast stripe. The lowest-ranked male in experimental flocks, each made up of four individuals, was manipulated in one of three ways: 1) the status signal was altered by painting the breast stripe to make it broader; 2) agonistic behaviour was altered by injecting testosterone; 3) both status signal and behaviour were manipulated. A study of the outcome of subsequent agonistic encounters by these birds revealed that the status of the manipulated individuals only rose when both their behaviour and status signal were altered. This indicates that the ‘social control’ hypothesis must be rejected, but not the ‘incongruence’ hypothesis.     

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 Imagined Child: Ambiguity and Agency in Australian Intercountry Adoption

The adoption by Australian couples of children from ‘overseas’ involves claborate processes of bureaucratic assessment, approval and ‘parent education’. This paper explores adults' notions of ‘child’(ren) from ‘overseas’, which help shape and constitute such social processes, not only with couples seeking to adopt, but also with those cultural brokers who assess, regulate and ‘educate’ couples pursuing adoption, such as social workers and psychologists. The ways in which the adoptive ‘child’ is imagined and anticipated by counsellors and would‐be parents alike are explored through ethnographic data from South Australia. However, the proclivities of prospective adoptive parents to imagine their child‐to‐be are attenuated by certain social knowledge in relation to countries of origin. This leads to an exploration of ambiguities and tensions between the intercountry adoptive child as a tabula rasa and as a culturally and historically constituted person. The significance of ambiguities and contradictions for the child's agency and identities is highlighted, within the context of certain social policies around adoption. The chronological age of the child at the time of ‘allocation’ to its adoptive parents is considered as constituting a cultural fulcrum, upon which the identity and situational significance of the ‘origins’ of the child are deemed to subsequently turn.     

Is there a racial order? Comments on Emirbayer and Desmond

ABSTRACT

Emirbayer and Desmond’s THE RACIAL ORDER is a heroic but ultimately quixotic effort. The work relies upon an attempted synthesis of Deweyan pragmatism and Bourdieuian social capital theory. Emirbayer and Desmond deploy an uneasy combination of approaches, insisting upon ‘reflexivity’ in sociological study of race and racism (the pragmatism dimension), and crafting a dubious taxonomy of sociological ‘fields’ where racial conflict takes shape, and in which sociologists study race as well (the social capital dimension). A chapter on ‘racial reconstruction’ proposes to apply their understanding to concrete political struggles, in pursuit of an augmented ‘racial democracy’. While the book is tremendously erudite theoretically and provides a valuable literature review, it does not advance racial theory very much. The authors are distracted by Bourdieu’s scientism and obsession with classification. Although ‘racial order’ is revealed to be a chimera, there is still much to be learned here.     

GETTING PAST NATURE AS A GUIDE TO THE HUMAN SEX RATIO

Sex selection of children by pre‐conception and post‐conception techniques remains morally controversial and even illegal in some jurisdictions. Among other things, some critics fear that sex selection will distort the sex ratio, making opposite‐sex relationships more difficult to secure, while other critics worry that sex selection will tilt some nations toward military aggression. The human sex ratio varies depending on how one estimates it; there is certainly no one‐to‐one correspondence between males and females either at birth or across the human lifespan. Complications about who qualifies as ‘male’ and ‘female’ complicate judgments about the ratio even further. Even a judiciously estimated sex ratio does not have, however, the kind of normative status that requires society to refrain from antenatal sex selection. Some societies exhibit lopsided sex ratios as a consequence of social policies and practices, and pragmatic estimates of social needs are a better guide to what the sex ratio should be, as against looking to ‘nature’. The natural sex ratio cannot be a sound moral basis for prohibiting parents from selecting the sex of their children, since it ultimately lacks any normative meaning for social choices.     

Alternating Ontologies: Exchange and Ritual in Anganen History

In this article I examine the changing social and historical context of exchange and ritual amongst the Anganen of the Southern Highlands Province of Papua New Guinea, a neglected theme in Highland ethnography. I focus primarily on the history of the incorporation of one spirit cult ritual, rimbu, and its relationship to the other major spirit cult, kabit, and just how these two cults inter-relate with two major categories of exchange—the ceremonial pig kill (yasolu) and the more ‘mundane’ forms of exchange associated with such events as marriage and death. It is the structural parallels, differences and interconnections between these two exchange categories and the two ritual types which have guided much of the historical development of local social structure until colonisation. This has resulted in a substantial, though not necessarily stable, integration of ritual and exchange which has been ‘played out’ over the approximately fifteen-year periods between yasolu pig kills. I argue that it is this set of oppositions that provides the structural basis for different potentialities for male capacity. On occasion these may be so graphically distinct that they may be called differing social ontologies, different baselines for being and action. Different aspects of rimbu were adopted from around the turn of the twentieth century until colonisation some 50 years later when both kabit and rimbu were abandoned under mission pressure. However, to talk about the adoption of rimbu and the changes to Anganen social structure which it helped to produce as ‘pre-colonial’ history is misleading to the extent that much of the impetus for change was bound up in the efflorescence of trade caused by the Australian pearling industry in the Torres Strait. I call this period ‘ante-colonial’ in order to highlight the impact of the Australians and the irony that what the Australians indirectly helped create, rimbu as a central feature to Anganen social life, was destroyed with the direct colonial presence and missionisation.     

Symbols of Substance: Bimin-Kuskusmin Models of Procreation,Death, and Personhood

The Bimin-Kuskusmin of the West Sepik interior of Papua New Guinea elaborate a complex folk theory of procreation that becomes the ‘natural’ foundation of some ideologically significant constructions of the individual, the person, gender, and societal continuity. Drawing on certain aspects of Weiner's model of reproduction and regeneration, symbols of substance and insubstantial ‘spirit’ that form this ‘natural’ foundation of the Bimin-Kuskusmin ideology of birth, death, and rebirth are explored in contexts of rites of passage that mark the course of the life-cycle from conception to death and ancestorhood. The key symbols of this cultural ideology are the enduring substances of bone, bone marrow, and finiik spirit, which are the basis of reckoning the cyclical regeneration of clan categories.     

Essentializing race

ABSTRACT

The authors’ ‘new theoretical framework’ rests on their acceptance of ordinary language constructs. This leads them to an essentialized conception of race. It is not a true theory.     

Mirroring Nature? Men's and Women's Models of Conception in Telefolmin

Telefol men are reluctant to talk about conception, which they claim is ‘bad talk’. Despite this, they espouse a theory of conception, and this theory accords well with the general form of Telefol kinship. Telefol women are cognizant of the men's model, but have a further one of their own which differs from that of the men in regard to the respective contributions of the sexes and the domains in which these contributions are relevant. These domains may be glossed as kinship and cult, and this paper argues that it is the relation between these domains, as well as between women and men, that is the bone of contention.     

A critique of the principle of ‘respect for autonomy’, grounded in African thought

I give an account how the principle of ‘respect for autonomy’ dominates the field of bioethics, and how it came to triumph over its competitors, ‘respect for persons’ and ‘respect for free power of choice’. I argue that ‘respect for autonomy’ is unsatisfactory as a basic principle of bioethics because it is grounded in too individualistic a worldview, citing concerns of African theorists and other communitarians who claim that the principle fails to acknowledge the fundamental importance of understanding persons within the nexus of their communal relationships. I defend the claim that ‘respect for persons’ is a more appropriate principle, as it is able to acknowledge both individual decision making and the essential relationality of persons. I acknowledge that my preference for ‘respect for persons’ is problematic because of the important debate around the definition of ‘personhood’ in bioethics discourse. Relying on Thaddeus Metz's conception of moral status, I propose a relational definition of personhood that distinguishes between persons with agency and persons without agency, arguing that we have different moral obligations to these distinct categories of persons. I claim that this conception of personhood is better able to accommodate our moral intuitions than conventional approaches, and that it is able to do so without being speciesist or question‐begging.     

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.     

Unravelling the Philosophies Underlying ‘Animal Personality’ Studies: A Brief Re‐Appraisal of the Field

The last decade has seen lots of studies on ‘animal personality’ (i.e. the study of consistent between‐individual behavioural differences). As timely and promising as this field is, its development has come with a diversity of research questions. As an unfortunate consequence, it now suffers from substantial confusion about what ‘animal personality’ is, and how relevant related research frameworks are. Here, we stress the current inconsistencies and sources of confusion pertaining to the field, and their consequences on terminology used and miscommunication between researchers. In an attempt to unravel and clarify the concepts underlying the field, we identify two distinct, but complementary, theory‐driven conceptual frameworks: the intra‐individual variability (IIV) approach and the life‐history (LH) approach, which we believe encompass the vast majority of existing ‘personality studies’. Finally, we argue in favour of theory‐driven studies of consistent behavioural differences and state that the integrative statistical properties of random regression models should not override the merit of alternative conceptual frameworks. We then provide brief guidelines and warnings for a parsimonious and sound use of terminology.     

Everyone Will Be Jealous For That Mutika

In this paper I describe a phenomenon I refer to by its Aboriginal English name — ‘humbugging’ — in a western Arnhem Land Aboriginal settlement. By discussing the focal object in this phenomenon — the ‘mutika’ (car)¹ — I argue that a most interesting process of de-commoditization is occurring in this settlement. I use examples of humbugging to illustrate how the car in this community has tremendous symbolic as well as practical significance. I use. in particular, the work of Douglas and Isherwood (1979) and Appadurai et al. (1986), and argue that their ‘social life of things’ theoretical framework is appropriate for interpreting the importance of the ‘mutika’. I also suggest, however, that this framework needs to be re-thought in order to incorporate the challenge which de-commoditization presents to it.     

Is Rukun Dead? Ethnographic Interpretations of Social Change and Javanese Culture

Within the ethnography of Indonesia in general and Java in particular, the Javanese notion of rukun, the appearance of harmony and helpfulness, has frequently been interpreted as referring not only to social harmony, but also to economic egalitarianism. Hence ‘traditional’ Javanese economic practices such as open harvests, the distribution of harvest shares and the use of the finger-knife in rice harvesting have been seen as explicable by reference to rukun. Changes in harvesting practices with the introduction of ‘modern’ techniques, such as the use of contract labourers, have been depicted as signalling the death of rukun, both as an economic practice and as a cultural value. This article argues that such a view of social change in Java is theoretically and empirically flawed. Rukun is not a practice but rather a central ideological concept through which Javanese contextualise and apprehend their lives, their aspirations, their motivations and their social relations. In this sense, the ‘traditional’ notion of rukun is equally applicable to contemporary Java, and contemporary Javanese are just as likely to interpret the ‘modern’ world in terms of rukun.     

Do we need a ‘theory’ of development?

Edited by Alessandro Minelli and Thomas Pradeu, Towards a Theory of Development gathers essays by biologists and philosophers, which display a diversity of theoretical perspectives. The discussions not only cover the state of art, but broaden our vision of what development includes and provide pointers for future research. Interestingly, all contributors agree that explanations should not just be gene-centered, and virtually none use design and other engineering metaphors to articulate principles of cellular and organismal organization. I comment in particular on the issue of how to construe the notion of a ‘theory’ and whether developmental biology has or should aspire to have theories, which four of the contributions discuss in detail while taking opposing positions. Beyond construing a theory in terms of its empirical content (established knowledge about biological phenomena), my aim is to shift the focus toward the role that theories have for guiding future scientific theorizing and practice. Such a conception of ‘theory’ is particularly important in the context of development, because arriving at a theoretical framework that provides guidance for the discipline of developmental biology as a whole is more plausible than a unified representation of development across all taxa.     

Tragedy and Jubilee

ABSTRACT

David Roediger’s Seizing Freedom revisits the Civil War and Reconstruction from the standpoint of the emancipatory agency of slaves and their impact upon and ties with simultaneous movements against oppression. This commentary on the book explores the significance of what Roediger terms the ‘tragedy of failed solidarities’ to the story told in Seizing Freedom, putting it in the context of the development of a tragic conception of emancipation in the Marxist and Black Radical traditions, analysing its theoretical components, and drawing out its contribution to contemporary emancipatory thought.     

The Politics of Tradition: Toward a Generic Culture in Vanuatu

The paper examines the role of the elite in generating constructions of tradition in present-day Vanuatu. While stopping short of postulating a ‘conspiracy theory’ interpretation, the paper does argue that the proto-bureaucratic 'class' is attempting to gain control over a symbolic code derived from traditional practices (kastom) so as to promote social cohesion and establish a civil polity. The negative case of kava, a symbol of traditional culture which was significantly not included in this corpus is discussed at length.     

Celebrating and Advocating the Personalisation of the World: A Reply to Don Gardner

In replying to a critique of my book Transcendent Individual: Towards a Literary and Liberal Anthropology (TAJA 2000, 11(1):59–77), I argue in this piece that a genuinely nuanced appreciation of the tension between the culturo‐symbolic forms of social life on the one hand and, on the other, the individual energies which animate the forms and afford them purpose and content, means more than merely paying lip service (á la Giddens or Bourdieu) to a notion of agency. The individual can be seen to be more than a conduit by which impersonal social structures reproduce in time. Indeed, it is the ‘personalisation of the world’—the way in which the individual makes environments personal to him or her (in terms of what they are and what they mean)—which provides social life with its logic(s), character(s) and cause(s). What is called for is an aesthetic appreciation both of the way individual consciousness works and of the way this is best represented in literary‐cum‐poetic forms. Placing the conscious individual at the centre of social theory is, however, an ethical and pedagogic matter as well as a methodological one. Celebrating the personalisation of the world is a route not only to understanding human interaction in socio‐cultural milieux but also to advocating liberal milieux where the human remains sovereign.