‘[Not] talking like a Motorola’: mobile phone practices and politics of masking and unmasking in postcolonial Kinshasa

The expression ‘talking like a Motorola’ (koloba lokola Motorola) was long used during the reign of President Mobutu in the Democratic Republic of Congo/Zaïre to indicate the undesired disclosure of information. It manifests the perception of many Kinois (inhabitants of Kinshasa) that the Motorola handset was only deployed by Mobutu's secret service agents in order to detect and report critics of the regime. Today, mobile phones are no longer the preserve of political agents. Nearly everybody can have one. The idiom is thus outdated. Yet other lines between ‘what can be said [over the phone]’ and ‘what cannot be said’ are being drawn in Kinshasa's political society. Indeed, transformations in practices of secrecy, concealment, and, their counterpart, the divulging of information – all three significant axes of the production of power and contestation of authority – are key, both in state actions and in strategies of civil society. In this article, I attempt to locate the mobile phone within Kinshasa's political society, and analyse how relations to the Congolese state are articulated through the politics of cell phone technology and uses of the handset.     

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.     

Family relations and the attitude towards ethnic minorities as close kin by marriage

Using data from a nationally representative survey (N=6,632), this study examines among native Dutch adults the relationship between current family characteristics and the attitude towards having ethnic minority members as close kin by marriage. The findings indicate that the opposition to intermarriage is quite high but differs towards different ethnic minority groups. Family cohesion – strength of family ties, the adherence to family norms and contact frequency – is related to lower acceptance of inter-ethnic marriage. This supports the idea that when the ties are tightly knit, family members have an incentive to keep ‘cultural strangers’ out of the family. In contrast, family warmth – feelings of affection and emotional support – is related to higher acceptance of inter-ethnic marriage. This is in agreement with the idea that warm and emotionally supportive family relationships can lead to the development of generalized trust, empathy and open-mindedness.     

Scaling Humanitarianism: Humanitarian Actions in a Bosnian Town

Through an ethnographic focus on humanitarne akcije in Bosnia and Herzegovina – a local form of raising monetary donations to people who need medical treatments abroad – this paper explores humanitarianism and its understandings of life. Ethnographically tracking the course of a humanitarna akcija organised in one Bosnian town, this paper makes two related points. First, it ethnographically demonstrates that lives of the ‘helpers’ and ‘helped’ in humanitarne akcije were understood as immersed in the intense talk and gossip of the town and as exposed to the sociopolitical environment troubled in the same way. Comparing this understanding of life with the international humanitarianism, this paper suggests that the notion of ‘bare life’ in international humanitarian projects in emergencies may be the product of the separation of infrastructures, which enable and manage lives of the ‘savers’ and ‘saved’. Second, those who needed help through humanitarne akcije strongly criticised the lack of organised health care and social security in Bosnia and Herzegovina that pushed them to initiate humanitarne akcije. They criticised less how other people perceived them (the terms of their sociocultural recognition) and more the shrinking public health-care insurance, unavailability of medical treatments, unequal allocation of medicines, tissues and organs, and so forth (the unjust redistribution of resources). Their dissatisfactions imply that humanitarianism as an industry of aid can be criticised for failing to intervene in the global regimes of unequal redistribution of resources in a transformative way.     

Making environmental DNA count

The arc of reception for a new technology or method – like the reception of new information itself – can pass through predictable stages, with audiences’ responses evolving from ‘I don't believe it’, through ‘well, maybe’ to ‘yes, everyone knows that’ to, finally, ‘old news’. The idea that one can sample a volume of water, sequence DNA out of it, and report what species are living nearby has experienced roughly this series of responses among biologists, beginning with the microbial biologists who developed genetic techniques to reveal the unseen microbiome. ‘Macrobial’ biologists and ecologists – those accustomed to dealing with species they can see and count – have been slower to adopt such molecular survey techniques, in part because of the uncertain relationship between the number of recovered DNA sequences and the abundance of whole organisms in the sampled environment. In this issue of Molecular Ecology Resources, Evans et al. ( 2015 ) quantify this relationship for a suite of nine vertebrate species consisting of eight fish and one amphibian. Having detected all of the species present with a molecular toolbox of six primer sets, they consistently find DNA abundances are associated with species’ biomasses. The strength and slope of this association vary for each species and each primer set – further evidence that there is no universal parameter linking recovered DNA to species abundance – but Evans and colleagues take a significant step towards being able to answer the next question audiences tend to ask: ‘Yes, but how many are there?’     

‘Hip to be Irish’: ethnicity and Bourdieu's ‘Forms of Capital’

A ‘new Irish’ American ethnicity surfaced in the 1980s – according to a number of scholars and journalists – and is comprised of what some consider to be more ‘authentic’ and ‘traditional’ Irish cultural attributes. Defining authentic and traditional Irishness is complicated, however, by the recent influx and highly visible forms of economic capital and media attention stemming from the Celtic Tiger – the surge of economic prosperity that began in Ireland in the 1990s – and the commercializing of Irish music and dance – such as Riverdance. In this paper, I propose, through my study involving Irish language enthusiasts, that this ‘new’ form of Irish ethnicity is more the result of rather than the reason for this surge in popularity. I use Pierre Bourdieu's ‘Forms of Capital’ in questioning the ‘new Irish’ American ethnicity, arguing instead that a deeply seated, less-visible reservoir of cultural and social capital form the basis for this perceived contemporary ethnicity.     

Kombinowanie: agency,informality, and the poetics of self in Highland Poland

This article asks what role local models of agency and subjectivity play in the structure and interpretation of informal economic practices, and how this influences the ways in which people narrate their behaviour to others. Exploring the use of a common Polish idiom for informal activities – kombinowanie – amongst villagers in the Carpathian Highlands, it argues that the term acts as a ‘master‐trope’ for local identity, providing villagers with a narrative model for asserting and broadcasting their social agency to peers. Furthermore, it shows how in this particular ethnographic context, the retelling of instances of informal or illegal activity as kombinowanie can be seen as part of a Highlander ‘poetics of self’, in that each manifestation of the term carries with it a series of implicit sociohistorical and normative meanings that relate to notions of ‘typical’ Górale (Highland) behaviour. By characterizing kombinowanie as a type of tactics, I open up the term for comparative analysis with other local conceptions of agency which value insubordination.     

A plea for ‘genealogical thinking’ in comparative biology – a rebuttal to the reply of Szucsich,Wirkner, and Pass to my article ‘Deconstructing Morphology’

Scholtz G. in press. A plea for ‘genealogical thinking’ in comparative biology – a rebuttal to the reply of Szucsich, Wirkner, and Pass to my article ‘Deconstructing Morphology’. —Acta Zoologica (Stockholm) 00 : 1–4. Szucsich et al. (in press) claim that – in contrast to my statement – morphological thinking has to be ‘cladistic.’ Based on this premise, they stress the difference between the relationships among states of characters versus those among structures assigned to the same character state as implemented in numerical cladistic reasoning. SEA claim that my approach to the homology concept only deals with the problem of the integration of various character states into the same character, whereas the necessary relationships among structures assigned to the same state are not covered. Based on this distinction, SEA also criticise the application of similarity in my definition of homology. Furthermore, they address the issue of evolutionarily independent units.     

Founders,ancestors, and enemies: memory,family, time,and space in the Pernambuco sertão

This article concerns the use of narrative and genealogical frameworks among sertanejos, the inhabitants of the hinterlands (sertão) of Pernambuco in the Northeast of Brazil, in the process of grouping and differentiating families. It explores how accounts produced by different people are linked by shared memories of past conflicts – such as cangaço and questões de família (lit. ‘family issues’). Through conceived and lived relationships among relatives and the correlated concepts of ‘blood’ and ‘race’ current in this social formation, I look to identify the different meanings attributed to time and space, inscribed in the collective memory, and implicated in the moving configurations of ‘family’ in a cognatic universe.     

Property as sovereignty in micro: the state/property nexus and the Cyprus Problem

This article shows that landed property can be an exercise of state sovereignty in micro. I argue that property tightly relates to statehood and that the concept of ‘community’ offers us a lens with which to investigate that relation. Property's ‘communal’ character in Cyprus often transcends individual rights to ownership. A house belongs not to an individual, but to persons in their capacity as members of either the Greek-Cypriot or Turkish-Cypriot constitutional communities of the Republic. Focusing on the moral and political claims that ensue from this premise, I show how refugee Cypriots encounter and rearticulate the state in a variety of institutions as they lay claims to property (periousia) – their own or others’. Consequently, I argue that thinking through ‘community’ contributes to understandings of the linkage between property and statecraft (what I call the state/property nexus). In turn, this allows us to better comprehend statehood in post-conflict domains.     

Adolescent Movements: Dating,Elopements, and Youth Policing in Ladakh,India

ABSTRACT

In India's northwest border region of Ladakh, norms of sexuality are changing, which is resulting in the emergence of new sexual practices, such as dating, ‘roaming’, and the dramatic elopements of Buddhist and Muslim youth. This has caused the emergence of youth policing the perceived sexual infractions of others, through targeting particular zones of intimacy – marriage, religious identity, and mobility. Yet, youth policing is uneven, targeting those considered to be the most ‘at risk’ for moral transgressions, including Buddhists, the elite, and those pursuing education. Ladakhi youth are in a tenuous position, where they negotiate their desires to be ‘modern’ with the community pressure to maintain a strong sense of cultural identity. This paper examines how youth navigate between tensions of modernity and culture, showing that they employ a range of strategic practices and tactics that provide space for expressing desires for modernity, while simultaneously securing cultural loyalty.     

Economic empathy in family entrepreneurship: Mexican-origin street vendor children and their parents

ABSTRACT

Research on ethnic entrepreneurship has shown that children of immigrants may experience an economic advantage associated with their entrepreneurial parents’ ‘modes of incorporation’ – the individual, group, and structural opportunities and characteristics that facilitate entrepreneurial participation and consequent economic progress. This ethnographic study examines street vending as a family enterprise and finds that the entrepreneurial, but nevertheless, disadvantaged Latino street vending parents experience economic stagnation. Child street vendors in this study experience compounded disadvantages stemming from their parents’ social locations rooted in unauthorized status, informal work, and stigma, as working together shortens the distance between ‘adulthood’ and ‘childhood’. Yet, street vending also sets the stage for children to develop economic empathy, a resiliency that results from experiencing their parent's position of oppression that helps prevent an authority shift in favour of the children.     

The wedding of two trees: connections,equivalences, and subjunctivity in a Tamil ritual

A wedding between two trees in a Tamil village reveals that a tree can be more than, while still remaining, a tree. It needs to be a tree because trees do certain things. It can be made more than a tree, however, through a logic of homological connections which temporarily create equivalences between trees and divinities. The wedding (kalyanam), a ubiquitous Tamil ritual form which pertains not only to marriage, creatively and subjunctively opens up new possibilities to change ‘it could be’ and ‘it should be’ to ‘let it be so’. The wedding of two trees seeks to materialize ideal situations and outcomes by mobilizing the aliveness of trees, a quality they share with humans and animals, without positing personhood, identity, or confusing categories. In making this argument, I question choices of comparators in anthropological analyses which posit a holistic ‘non-West’ against a dualistic ‘West’ and contrast a taken-for-granted ‘us’ with ‘our’ really rather different ‘others’.     

Individuality in Problem Solving: String Pulling in Two Carduelis Species (Aves: Passeriformes)

The research reported here was designed to study the individual peculiarities of birds in solving a problem. Goldfinches Carduelis carduelis and siskins C. spinus were tested with the string‐pulling task: sitting on a perch from which a small food container is suspended by a string the test bird had to lift the container, using the bill to pull the string stepwise up and a foot to hold it, and repeat that until they could reach the food. Fifty‐two goldfinches and 29 siskins raised under controlled conditions were tested individually. Three groups became apparent: ‘inventors’ (23% of goldfinches; 62% of siskins) solved the problem by themselves; ‘imitators’ (25% of goldfinches; 10% of siskins) succeeded after seeing a performing conspecific; ‘duffers’ (52% of goldfinches, 28% of siskins) did not succeed either way. The species – but not the sexes – differed significantly in string‐pulling ability. The results of our experiments indicate that string pulling is an acquired combination of innate behaviour elements. An individual's string‐pulling competence may depend on prior experience of handling branchlets, on trial‐and‐error learning and on social learning (emulation). However, some individuals succeeded without these facilitating factors, while others did not succeed at all despite all of them present. Although functionally and motivationally related to feeding, the learned string pulling is often shown as a playful activity without an obvious reward.     

Architecture and assembly of the Gram‐positive cell wall

The bacterial cell wall is a mesh polymer of peptidoglycan – linear glycan strands cross‐linked by flexible peptides – that determines cell shape and provides physical protection. While the glycan strands in thin ‘Gram‐negative’ peptidoglycan are known to run circumferentially around the cell, the architecture of the thicker ‘Gram‐positive’ form remains unclear. Using electron cryotomography, here we show that Bacillus subtilis peptidoglycan is a uniformly dense layer with a textured surface. We further show it rips circumferentially, curls and thickens at free edges, and extends longitudinally when denatured. Molecular dynamics simulations show that only atomic models based on the circumferential topology recapitulate the observed curling and thickening, in support of an ‘inside‐to‐outside’ assembly process. We conclude that instead of being perpendicular to the cell surface or wrapped in coiled cables (two alternative models), the glycan strands in Gram‐positive cell walls run circumferentially around the cell just as they do in Gram‐negative cells. Together with providing insights into the architecture of the ultimate determinant of cell shape, this study is important because Gram‐positive peptidoglycan is an antibiotic target crucial to the viability of several important rod‐shaped pathogens including Bacillus anthracis, Listeria monocytogenes, and Clostridium difficile.     

The problem of peers in Vietnamese interaction

In Vietnamese, address (second‐person reference) is typically accomplished by the use of a kin term regardless of whether the talk's recipient is a genealogical relative or not. All Vietnamese kin terms encode a specification of either relative age or relative generation of participants, and there are no reciprocal terms akin to English ‘brother’ or ‘sister’; rather, a speaker must select between terms such as ‘older brother’ (anh) or ‘younger sibling’ (em). Since generation is normatively associated with a difference in age, the result is a ubiquitous indexing of age and status hierarchies in all acts of address. This results in a problem for peers. How, in such a system, should they address one another (and also self‐refer)? In this article, we describe the various practices that speakers use to subvert the system and thus avoid indexing differences of age or station. Specifically, we describe four practices: (1) the use of true pronouns in address and self‐reference; (2) the use of proper names in address and self‐reference; (3) the use of kin terms in address and pronouns in self‐reference; and (4) the ironic use of kin terms in address. We conclude that the Vietnamese system well illustrates what is likely a universal tension between hierarchy and equality in acts of address and self‐reference, by showing how speakers deconstruct the vector of age and indicate that they consider one another peers. We further suggest that although the literature in this area has focused on the ways in which languages convey differences of status and rank, social order is built as much upon relations of parity and sameness – on identification of the other as neither higher nor lower than me – as it is upon relations of hierarchy.     

The Social Life of Rights: ‘Gender Antagonism’, Modernity and Raet in Vanuatu

In the northern Vanuatu town of Luganville a small group of men have responded to social and legal changes engendered by women's rights activists by forming a male support group called ‘Violence Against Men’. Members of this ‘backlash’ movement argue that the insidious promotion of Western‐style ‘women's rights’ is leading to discrimination against men in divorce proceedings, child custody battles, and in domestic violence and rape cases. They directly oppose recent and ongoing legal changes aimed at protecting women from domestic violence, such as Domestic Violence Protection Court Orders, and the repeatedly tabled (but long‐delayed) ‘Family Protection Bill’. Such interventions, they argue, undermine Vanuatu's ‘natural’kastom and Christian patriarchal gender order and, in doing so, pose a serious threat to the socio‐economic productivity of the nation‐state. For other men, however, rather than opposing women's rights activism, such challenges have raised questions about how men might successfully negotiate their identities in ways that are sensitive to contemporary issues of gender equality without undermining existing paradigms. Thus, this paper addresses the value accorded to universalism and relativism in gender activism in Vanuatu, and especially in terms of the linked discourses of kastom, church and modernity. It therefore explores gender relations in terms of the contemporary entanglement of indigenous and exogenous epistemologies, and in doing so argues that the contextual analysis of ‘rights’ should consider the specific historical, political and socio‐cultural circumstances in which they are put to use.     

Wild justice and fair play: cooperation,forgiveness, and morality in animals

In this paper I argue that we can learn much about ‘wild justice’ and the evolutionary origins of social morality – behaving fairly – by studying social play behavior in group-living animals, and that interdisciplinary cooperation will help immensely. In our efforts to learn more about the evolution of morality we need to broaden our comparative research to include animals other than non-human primates. If one is a good Darwinian, it is premature to claim that only humans can be empathic and moral beings. By asking the question ‘What is it like to be another animal?’ we can discover rules of engagement that guide animals in their social encounters. When I study dogs, for example, I try to be a ‘dogocentrist’ and practice ‘dogomorphism.’ My major arguments center on the following ‘big’ questions: Can animals be moral beings or do they merely act as if they are? What are the evolutionary roots of cooperation, fairness, trust, forgiveness, and morality? What do animals do when they engage in social play? How do animals negotiate agreements to cooperate, to forgive, to behave fairly, to develop trust? Can animals forgive? Why cooperate and play fairly? Why did play evolve as it has? Does ‘being fair’ mean being more fit – do individual variations in play influence an individual's reproductive fitness, are more virtuous individuals more fit than less virtuous individuals? What is the taxonomic distribution of cognitive skills and emotional capacities necessary for individuals to be able to behave fairly, to empathize, to behave morally? Can we use information about moral behavior in animals to help us understand ourselves? I conclude that there is strong selection for cooperative fair play in which individuals establish and maintain a social contract to play because there are mutual benefits when individuals adopt this strategy and group stability may be also be fostered. Numerous mechanisms have evolved to facilitate the initiation and maintenance of social play to keep others engaged, so that agreeing to play fairly and the resulting benefits of doing so can be readily achieved. I also claim that the ability to make accurate predictions about what an individual is likely to do in a given social situation is a useful litmus test for explaining what might be happening in an individual's brain during social encounters, and that intentional or representational explanations are often important for making these predictions.     

Night life in southern urban Mali: being a Muslim maquisard in Bougouni

Alcohol has been part of local culture in southwest Mali since precolonial times. In the last century, when Islam spread into the region, it became a ‘haram’ (forbidden) substance; therefore its consumption moved to the margins of society. Based on an ethnography of night life in discreet bars called ‘maquis’ where power, wealth, and alcohol become juxtaposed during the night in the small town of Bougouni, this article explores how Muslims handle their participation in forbidden activities from within a local Muslim community. Analysing the social significance of the darkness of the night in relation to a public Islam based on sight, it illustrates how forbidden activities are handled through strategies of diurnal conformity and nocturnal discretion in urban Mali. Exploring the fact that a Muslim can at the same time be known as a respectable member of the local community and a suspected drinker during the night, this analysis aims to demonstrate that the interplay between display and secrecy is an important component of morality in urban Mali, while the wealth and power of m?g?baw (big men) often work as veils that cover their forbidden activities. Besides studying the ways Muslims strive to be pious, this article finally stresses the need to explore also the field of haram as an integral part of a Muslim life so as to develop a humanly wider and more complete understanding of Islam's relationship to contemporary Muslim societies.     

An assessment of the diversity of early Miocene Scolopaci (Aves,Charadriiformes) from Saint‐Gérand‐le‐Puy (Allier,France)

Abstract: ‘Totanus’lartetianus, Elorius paludicola and ‘Tringa’gracilis are the three scolopacid birds from the early Miocene of Saint‐Gérand‐le‐Puy described by the French palaeontologist Milne‐Edwards in the 19th century. Since then, no revision of these taxa has been performed. Our re‐examination revealed that not much of the material originally assigned to ‘Totanus’lartetianus can be retained within the species. Presumably plesiomorphic features of the humerus – and potentially the coracoid we attributed to this taxon – indicate that it is misplaced in the extant scolopacid genus and may not even belong to the Scolopacidae (sandpipers and allies), and we therefore place it in the new genus Scolopacimilis. Comparisons of the material assigned to Elorius paludicola and ‘Tringa’gracilis show that they are morphologically similar, both exhibiting distinct scolopacid anatomical features. The latter, however, cannot be referred to the extant taxon Tringa and is classified into the new genus Parvelorius. We further introduce three new species, ?Elorius limosoides sp. nov., and ?Parvelorius calidris sp. nov., which we have tentatively assigned to the extinct scolopacid genera Elorius and Parvelorius, respectively, and Becassius charadriioides gen. et. sp. nov., which, together with Scolopacimilis, display a morphology uncharacteristic for extant Scolopaci. For the first time we have assigned skulls to some of the postcranial elements described in this study. The presence of at least six species of Scolopaci from the early Miocene considerably increases the number of members of the group known from this time.