Christianity in Aboriginal Australia revisited

Despite the substantial Aboriginalist literature on Christianity, Aboriginal Australia has been largely peripheral to the emerging subfield ‘the anthropology of Christianity.’ In the introduction to this collection of essays, we argue that the reasons for its exclusion include Christianity’s late arrival, its limited fortune in the colonial encounter, and its continued marginal role in organising the values of Aboriginal life. However, it is precisely because of the rather unremarkable history of conversion in Aboriginal Australia that our volume can inform current debates in the general anthropological literature on Christianity. As the essays concentrate on Protestant forms of Christianity in remote Australia, we address the ways in which Aboriginal converts experience what are often argued to be the common features of modern Protestantism, namely, transcendence, rupture and belief.     

Capitalism as culture,and economy1

Contemporary cultural anthropology has been marked by its distance from the analysis of economy. I argue that anthropology as a discipline has suffered from this distance and suggest a form in which these interests can be reconciled for the purposes of ethnographic research. The discussion is divided into three sections. In the first, I trace the ‘disappearing’ of economy from cultural anthropology. In the second, I propose a schema for bringing economy back. This schema involves adopting a phenomenology of the subject that relies on notions of value drawn from Appadurai and from Heidegger and Marx. Finally, I instance two examples of this schema in my own ethnographic research. One concerns Central Australia and pertains to recent debates about remote indigenous life. The other concerns Kingston Jamaica and references debates about gender, sex and dancehall. Both milieux involve types of change and violence that can bear on modern subjects. My suggestion is that anthropology will address these issues in more interesting ways if economy becomes a part of ethnographic analysis.     

Multiple Comparisons Among Dependent Groups Based on a Modified One‐Step M‐Estimator

Currently, among multiple comparison procedures for dependent groups, a bootstrap‐t with a 20% trimmed mean performs relatively well in terms of both Type I error probabilities and power. However, trimmed means suffer from two general concerns described in the paper. Robust M‐estimators address these concerns, but now no method has been found that gives good control over the probability of a Type I error when sample sizes are small. The paper suggests using instead a modified one‐step M‐estimator that retains the advantages of both trimmed means and robust M‐estimators. Yet another concern is that the more successful methods for trimmed means can be too conservative in terms of Type I errors. Two methods for performing all pairwise multiple comparisons are considered. In simulations, both methods avoid a familywise error (FWE) rate larger than the nominal level. The method based on comparing measures of location associated with the marginal distributions can have an actual FWE that is well below the nominal level when variables are highly correlated. However, the method based on difference scores performs reasonably well with very small sample sizes, and it generally performs better than any of the methods studied in Wilcox (1997b).     

The interface between medical anthropology and medical ethnobiology

Medical anthropology is concerned with both the causes and consequences of human sickness, and its various theoretical orientations can be grouped into four major approaches: medical ecology, critical medical anthropology, interpretative medical anthropology, and ethnomedicine. While medical anthropologists of all theoretical persuasions have examined why people get sick, the analysis and understanding of patterns of treatment has been largely confined to ethnomedicine. Historically, more emphasis has been placed on the personalistic or supernatural aspects of ethnomedical systems than on naturalistic or empirical components. While this focus has produced valuable insights into the role of ritual and belief in healing, it has led to the impression that traditional medicine is primarily symbolic. Moreover, it ignores the theoretical bases of traditional healing strategies and the practical means by which most of the world heals itself, namely plants. Recently there has been more interest in the empirical character of ethnomedical systems, and in this paper we consider the role that medical ethnobiology has played in this shift of focus. We begin with a brief history of medical anthropology to illuminate why naturalistic medicine was neglected for so long. We then review exemplary research in two areas of medical ethnobiology – ethnophysiology and medical ethnobotany – that address the study of naturalistic aspects of medical systems. We conclude with suggestions for future research at the interface between medical ethnobiology and medical anthropology that will contribute to both fields.     

Falling Through the ‘Savage Slot’: Postcolonial Critique and the Ethnographic Task1

This paper observes that recent theoretical developments in anthropology present a challenge to ethnography understood as a holistic study involved in the task of translation. By addressing the critiques of postcolonial thinkers, and some postmodern thinkers, the paper seeks to re-formulate what the ethnographic task can and should involve at the end of the twentieth century. The discussion is premised on the view that a practice of ethnography is central to a continuing and distinctive identity for anthropology. It is argued, nonetheless, that this can be only an ethnography that has expanded the sites at which it is practised and escaped the classification of the world into ‘the West and the rest’.     

Forensic social anthropology: an Australian perspective

If forensic physical anthropology is the science of biological processes and related medico-legal investigations, then forensic social anthropology is the science of cultural processes and related socio-legal investigations. This article lays out the terms, definitions, and application of forensic specialization in social anthropology as it is practised in Australia. The objective of this exercise is to equip both physical and social anthropologists with a consilient model for the joint engagement of their parent discipline in legal proceedings where cultural processes are deemed relevant by a court or other legally empowered body. As demonstrated in Australia, the potential applications of forensic social anthropology range across a variety of matters involving both civil and criminal investigation. Such matters include systematic land expropriation, child removal, forced population movement, modern-day slavery, unlawful detention, and other important social phenomena. The questionable legality of these kinds of phenomena is not isolated to Australia but is, rather, of international significance.     

Thigmotaxis maintains processions of late‐instar caterpillars of Ochrogaster lunifer

Processionary behaviour is a distinctive feature of the dispersal of caterpillars of a number of Lepidoptera, including Ochrogaster lunifer Herrich‐Schäffer (Lepidoptera: Notodontidae) from Australia. By cutting hairs on either the first or last three segments of the bodies of caterpillars and re‐introducing them into processions of normal caterpillars, the present study provides strong evidence that thigmotaxis is the mechanism that maintains single‐file, head‐to‐tail movement of groups of individuals. The inclusion of caterpillars whose posterior hairs have been cut results in the breakage of processions, whereas the inclusion of caterpillars whose anterior hairs have been cut rarely results in the breakage of processions. The breakage of processions occurs because caterpillars whose posterior hairs had been cut are difficult to follow and they will not stop when those behind became detached. The speed of movement of processions incorporating caterpillars whose hairs on the posterior segments of their bodies have been cut also has a significant effect on the likelihood of maintaining processionary movement; faster‐moving processions are more likely to break than are more slowly‐moving processions.     

Reclaiming Applied Anthropology: Its Past, Present, and Future

Growing concerns about anthropology's impact in both academia and the broader social arena have led to calls for more "public" and more relevant anthropology. In this article, we expand on these exhortations, by calling for systematic joining of critical social theory with application and pragmatic engagement with contemporary problems. We argue for the repositioning of applied anthropology as a vital component of the broader discipline and suggest that it should serve as a framework for constructing a more engaged anthropology. In revisiting disciplinary history and critiques of applied anthropology, we demonstrate the central role that application has played throughout anthropology's evolution, address common misconceptions that serve as barriers to disciplinary integration, examine the role of advocacy in relation to greater engagement as well as the relationship of theory to practice, and conclude with an assessment of the diverse work that is subsumed under the inclusive rubric of "anthropology in use."     

Whatever happened to economic anthropology?1

In the 1970s, economic anthropology, along with kinship and ecological anthropology, was regarded as a core discipline in the teaching of anthropology. The centrality of all these subjects was reflected in the debates of the time. For economic anthropology, understanding the articulation of modes of production was the problem; the holy trinity—tribe, peasant, capitalist—provided the key terms of the debate. These terms, and this problem, are history. The discipline of anthropology has been de‐cored over the past 30 years: economic anthropology, kinship and ecological anthropology are not even on the agenda in many universities today (ANU included). This presents us with a paradox because these academic trends are in inverse proportion to the importance of contemporary developments in the economy, the family and ecology as global problems facing humanity. This paradox must be addressed not by arguing for a rehabilitation of the core subjects of the 1970s—those days are long gone—but by taking a critical look at the implicit theories of value that inform anthropological thinking about the economy, the family and ecology today. I shall argue that, along with neoliberalism, ‘agency’ has been the key term of the new paradigm that emerged in the 1970s, that this paradigm is about to become history and that new ways of thinking about the economy will have to emerge as we all become victims of the ‘financialisation’ of Europe, the industrialisation of Asia and the desiccation of Australia.     

Beyond Anthropology,Towards Actuality1

Anthropology in Australia is at a critical juncture. This paper discusses the way in which the discipline has been challenged at the institutional level, in part due to pressures arising from economic rationalisation within universities. Anthropology, however, must take some responsibility for its condition. Psychology has established itself as the primary ‘human’ discipline to provide qualifications appropriate for professional employment. At a more scholarly level, anthropology's traditional zones of concern have been taken over by others, including history and cultural studies. Can we, and should we, demystify anthropology and its practices? Can we reposition anthropology with a broader vision of the human experience, and what will happen if we cannot?     

Biodegradation of 1080: Testing soils in south‐eastern Australia for sodium fluoroacetate‐degrading micro‐organisms

Sodium fluoroacetate (1080) is a vertebrate poison commonly used for the control of vertebrate pests in Australia. Long‐term environmental persistence of 1080 from baiting operations has likely nontarget species and environmental impacts and is a matter of public concern. Defluorinating micro‐organisms have been detected in soils of Western and central Australia, and Queensland, but not in south‐eastern Australia. The presence or absence of defluorinating micro‐organisms in soils from south‐eastern Australia will assist in determining whether long‐term environmental persistence of 1080 is or is not occurring. Soils from the Central West Slopes and Plains and Central Tablelands of New South Wales were sampled to investigate the presence and capability of 1080 defluorinating soil micro‐organisms. Thirty‐one species of micro‐organisms were isolated from soils from each site after 10 days incubation in a 20 mM 1080 solution. Of these, 13 isolates showed measurable defluorinating ability when grown in a 1080 and sterile soil suspension. Two species, the bacteria Micromonospora, and the actinomycete Streptosporangium, have not been previously reported for their defluorinating ability. These results indicate that defluorinating micro‐organisms are present in soils in south‐eastern Australia, which adds weight to other studies that found that 1080 is subject to microbiological degradative processes following removal from the bait substrate. Soil micro‐organism defluorination, in combination with physical breakdown and uptake by plants, indicates that fluoroacetate in soils and natural water ways is unlikely to persist. This has implications for the better informed use of 1080 in pest animal management programmes in south‐eastern Australia.     

Tunnel Vision: Part Two—Explaining Australian anthropology's conservatism

Part One of Tunnel Vision discussed the limited scope of ethnographic attention in Australia in the late 20th century, and the discipline's reluctance to take up post‐colonial ideas that were influential elsewhere. In Part Two I examine the challenges faced by apolitical classicism since the 1970s, and the continuing resistance of historical and political perspectives in Indigenist anthropology, despite some individual attempts to blaze new trails. Demands for specialised work related to land rights and native title has meant the survival of anthropological classicism and a failure to explore basic questions concerning Indigenous conditions in Australia.     

Identifying areas at risk of drought‐induced tree mortality across South‐Eastern Australia

South‐East Australia has recently been subjected to two of the worst droughts in the historical record (Millennium Drought, 2000–2009 and Big Dry, 2017–2019). Unfortunately, a lack of forest monitoring has made it difficult to determine whether widespread tree mortality has resulted from these droughts. Anecdotal observations suggest the Big Dry may have led to more significant tree mortality than the Millennium drought. Critically, to be able to robustly project future expected climate change effects on Australian vegetation, we need to assess the vulnerability of Australian trees to drought. Here we implemented a model of plant hydraulics into the Community Atmosphere Biosphere Land Exchange (CABLE) land surface model. We parameterized the drought response behaviour of five broad vegetation types, based on a common garden dry‐down experiment with species originating across a rainfall gradient (188–1,125 mm/year) across South‐East Australia. The new hydraulics model significantly improved (~35%–45% reduction in root mean square error) CABLE’s previous predictions of latent heat fluxes during periods of water stress at two eddy covariance sites in Australia. Landscape‐scale predictions of the greatest percentage loss of hydraulic conductivity (PLC) of about 40%–60%, were broadly consistent with satellite estimates of regions of the greatest change in both droughts. In neither drought did CABLE predict that trees would have reached critical PLC in widespread areas (i.e. it projected a low mortality risk), although the model highlighted critical levels near the desert regions of South‐East Australia where few trees live. Overall, our experimentally constrained model results imply significant resilience to drought conferred by hydraulic function, but also highlight critical data and scientific gaps. Our approach presents a promising avenue to integrate experimental data and make regional‐scale predictions of potential drought‐induced hydraulic failure.     

Tunnel Vision: Part One – Resisting post‐colonialism in Australian anthropology

This essay is based on my conviction that Australian ethnography's narrow purview and anthropology's theoretical limitations need exploring and explaining. While internationally the discipline developed new sites, new theoretical fields and new political ideas in the post‐colonial era from around 1970, classicism continued to dominate research in Australia. New forms of Aboriginal social life and politics created by changing ‘post‐colonial’ conditions largely escaped ethnographic attention, but anthropology was rescued from irrelevance with the emergence of opportunities to assist the courts and Aborigines with land retrievals. By examining selected ethnographies and exceptions to the discipline's main trajectory, I hope to encourage reflection and expansion so that the discipline might realise its potential as the most radical and critical of the social sciences.     

Comparison of One‐Step and Two‐Step Meta‐Analysis Models Using Individual Patient Data

The problem of combining information from separate trials is a key consideration when performing a meta‐analysis or planning a multicentre trial. Although there is a considerable journal literature on meta‐analysis based on individual patient data (IPD), i.e. a one‐step IPD meta‐analysis, versus analysis based on summary data, i.e. a two‐step IPD meta‐analysis, recent articles in the medical literature indicate that there is still confusion and uncertainty as to the validity of an analysis based on aggregate data. In this study, we address one of the central statistical issues by considering the estimation of a linear function of the mean, based on linear models for summary data and for IPD. The summary data from a trial is assumed to comprise the best linear unbiased estimator, or maximum likelihood estimator of the parameter, along with its covariance matrix. The setup, which allows for the presence of random effects and covariates in the model, is quite general and includes many of the commonly employed models, for example, linear models with fixed treatment effects and fixed or random trial effects. For this general model, we derive a condition under which the one‐step and two‐step IPD meta‐analysis estimators coincide, extending earlier work considerably. The implications of this result for the specific models mentioned above are illustrated in detail, both theoretically and in terms of two real data sets, and the roles of balance and heterogeneity are highlighted. Our analysis also shows that when covariates are present, which is typically the case, the two estimators coincide only under extra simplifying assumptions, which are somewhat unrealistic in practice.     

Proving communal warfare among hunter‐gatherers: The quasi‐rousseauan error

Was human fighting always there, as old as our species? Or is it a late cultural invention, emerging after the transition to agriculture and the rise of the state, which began, respectively, only around ten thousand and five thousand years ago? Viewed against the life span of our species, Homo sapiens, stretching back 150,000–200,000 years, let alone the roughly two million years of our genus Homo, this is the tip of the iceberg. We now have a temporal frame and plenty of empirical evidence for the “state of nature” that Thomas Hobbes and Jean‐Jacque Rousseau discussed in the abstract and described in diametrically opposed terms. All human populations during the Pleistocene, until about 12,000 years ago, were hunter‐gatherers, or foragers, of the simple, mobile sort that lacked accumulated resources. Studying such human populations that survived until recently or still survive in remote corners of the world, anthropology should have been uniquely positioned to answer the question of aboriginal human fighting or lack thereof. Yet access to, and the interpretation of, that information has been intrinsically problematic. The main problem has been the “contact paradox.” Prestate societies have no written records of their own. Therefore, documenting them requires contact with literate state societies that necessarily affects the former and potentially changes their behavior, including fighting.     

Anténor Firmin: Haitian Pioneer of Anthropology

Anténor Firmin published De I'Égalité des Races Humaines in 1885 in Paris as a response both to Arthur de Gobineau's racist tome L'lnégalité des Races (1853-55) and to the racialist anthropology of the nineteenth century. This pioneering work of anthropology has been translated for the first time into English by Assclin Charles as The Equality of the Human Races (Firmin [1885]2000). In 662 pages of the original text, Firmin systematically critiqued the anthropometry and craniometry that dominated the anthropology of his day, while he envisioned a broad, synthetic discipline that would follow once this narrow approach to the study of man was abandoned. He challenged virtually every extant racial myth and laid a basis for the understanding of human variation as adaptation to climate and environment. Contrary to the polygenist doctrines of the infertility of interracial matings, Firmin extolled the value of racial mixture, especially in the vigorous New World hybrid populations. He developed a critical view of racial classifications and of race that foreshadowed much later social constructions of race. In the book he also articulated early Pan-Africanist ideas as well as an analytical framework for what would become postcolonial studies.
The Equality of the Human Races is a text that lies historically at the foundations of the birth of the discipline of anthropology, yet it is unknown to the field. It is a pioneering work in critical anthropology that awaits recognition 115 years after it was first published. [Anténor Firmin, history of racism, antiracism, historical texts, Haitian anthropologist, critical anthropology, nineteenth-century pioneer]     

Anthropology and the Politics of Indigeneity

This article is essentially a critical reflection on the transnational concept of Indigeneity, drawing from my long-standing involvement as a scholar-activist with indigenous peoples in Malaysia. With its multiple interpretations, configurations, and local inflections, the concept of Indigeneity has attracted much debate and contestation. It has become a significant political strategy in the counter-hegemonic indigenous social movements against exploitative, oppressive and repressive regimes throughout the world. In some contexts, Indigeneity is complicated by its conflation with racialised identities. While there is an implicit understanding that Indigeneity and marginality are closely linked, this is not always the case for certain claimants of indigenous status. In this article, I address these issues in the context of Malaysia and India, focusing on some of the conundrums and contradictions associated with the transnational concept of Indigeneity. I also reflect on some of my experiences with indigenous peoples in Hawaii and Australia and at international conferences. The article concludes with the viewpoint that anthropology requires continued engagement in a politics of critical solidarity with indigenous peoples, one that focuses on enablement rather than endless deconstruction.     

‘Back to Africa’: increased taxon sampling confirms a problematic Australia‐to‐Africa bee dispersal event in the Eocene

Colletidae is a predominantly southern hemisphere bee family with a Late Cretaceous origin and with an inferred ancestral region covering late Gondwanan South America, Antarctica and Australia. One highly diverse colletid subfamily, Euryglossinae, is entirely restricted to Australia and the strictly Afrotropical subfamily Scrapterinae has been inferred as its sister clade. This has led to suggestions that Scrapterinae represents a highly unusual post‐Gondwanan dispersal from Australia to Africa, but phylogenetic studies to date have included only minimal representatives from each subfamily. Here we greatly increase the level of species sampling of both subfamilies and develop a molecular phylogeny based on one mitochondrial and two nuclear genes. Our results indicate that the broad results of earlier studies are robust to substantially greater taxon sampling, and we infer a divergence date between the two subfamilies in the early Eocene. Dispersal pathways between Africa and Australia during that time are problematic, with several studies suggesting dispersals via the now largely submerged Kerguelen and Crozet Plateaus. Our results contribute another example of a puzzling sister‐clade relationship between African and Australian taxa and indicate the need to better understand southern hemisphere subaerial configurations, including Antarctica, and ocean and wind currents at those times.     

A strategic plan for an Australian Long‐Term Environmental Monitoring Network

Because of the urgent need for robust, long‐term information on biodiversity loss and environmental change, we have proposed a Long‐Term (>10 years) Environmental Monitoring (LTEM) Network for Australia. The LTEM Network would comprise 25 Nodes distributed throughout Australia, be focused on terrestrial, inland aquatic and coastal estuarine ecosystems, and be established to monitor long‐term biodiversity loss and ecological change (patterns and trends). The LTEM Network would be question‐problem‐process‐driven and not infrastructure‐driven. Thus, the different Nodes in the LTEM Network would explicitly recognize different biota, different environmental problems, different environmental threats and different kinds of management interventions in different ecosystems. We provide a governance structure for the proposed LTEM Network and envisage that it would be characterized by being: (i) lean, yet powerful, agile and adaptive; (ii) both centralized (through a coordinating role by a Federal Government agency), yet decentralized in terms of where the Nodes are located and how they are operated and managed; and (iii) not overly bureaucratic. We also argue that it would be highly cost‐effective; our estimated cost for the establishment of an LTEM Network is $28 million per year or less than 0.25% of the total annual governmental expenditure of $12 billion on environmental management in 2003/2004. The LTEM Network would be a critical part of Australia's environmental infrastructure and provide the Nation, for the first time, with a formal, coordinated, long‐term Network to gauge status and change of biodiversity and environmental condition. We argue that this would allow the Nation to begin to address seriously many of the major data‐related deficiencies that currently exist in the environment and biodiversity conservation sectors in Australia.