Introduction: From the "New Ecology" to the New Ecologies

An earlier ecological anthropology defined its project within the compass of the idealism v. materialism debate. Culture was an adaptive tool, instrumental rather than formal; it was intelligible with respect to its material effects, not—as the idealists would maintain—in terms of itself, as an autonomous, self-determining order of reality. This argument was mounted with respect to bounded, stable, self-regulating, local, or at best regional entities and the environment they inhabited. All of the premises of the earlier ecology have since been challenged, and today's ecologies—symbolic, historical, and political—radically depart from the reductions and elisions of the ecological anthropology of the past. In particular, the new ecologies override the dichotomies that informed and enlivened the debates of the past—nature/culture, idealism/materialism—and they are informed by the literature on transnationalist flows and local-global articulations. This introduction positions Rappaport's work within this historical shift from a polarized field of mutually exclusive frameworks to today's synthetic new ecologies and their antireductive materialism. Rappaport's work, produced over three decades, serves, in and through its own transformations, as a bridge between the reductive materialism of the past and a new-materialist ecology. [Rappaport, ecological anthropology, materialism v. idealism, the new materialism]     

Trainmasters or Easyjet pilots? Historical production,labor organizing,and the Spanish engine drivers’ union

This article presents an analysis of the relationship between historical memory and the emergence and reproduction of a specific model of unionism. I argue that in order to understand the militant particularism of the Spanish engine drivers, we need to look at the historical representations that it is embedded in. Recourse to a generational framework makes possible the sustained presentation of the union as a case of successful workers’ organizing, in spite of evidence to the contrary. The historical ethnographic analysis of SEMAF, the Spanish engine drivers’ union, contributes to the analysis of historical memory within the contemporary anthropology of class. The article contributes to theoretical debates in the anthropology of class by reclaiming Michel Trouillot’s conceptualization of the historical process. Two aspects of Trouillot’s work are singled out: his dynamic understanding of the process of historical production and the corollary formulation of the overlapping capacities in which people participate in it (as agents, actors, and subjects) and his emphasis on the importance of expanding scholarly views of the field of historical production.     

Australian Anthropologists and Public Anthropology

In 2004, the authors convened a session entitled ‘Public Anthropology’ at the Australian Anthropology Society's annual conference. The session examined the development of a specific stream of public anthropology in the USA and Britain and its articulation by writers such as Robert Borofsky in the aftermath of the Yanomami controversy and Richard Werbner in the African context. In pursuing this discussion, we identify three key characteristics that distinguish public anthropology: the broader application of ethnography to urgent and political social issues in a way that shows the profoundly relational nature of current crises to historical, political and local events and forces; a focus on this approach as a central aspect of training, particularly at the postgraduate level; and an active and accessible engagement in public discussion and debate. We present a short case study from Skidmore's research on disease, suffering and the health system in Burma to illustrate ways in which a public anthropology approach could represent the current health crisis in Burma in an effective manner. Drawing also on the work of our fellow panellists, we argue for the timeliness of the development of a public anthropology stream in Australia and for the deliberate inclusion of public anthropology in the Australian Anthropology Society's mandate.     

Genetic variation in South Indian castes: evidence from Y-chromosome, mitochondrial, and autosomal polymorphisms

Background

Major population movements, social structure, and caste endogamy have influenced the genetic structure of Indian populations. An understanding of these influences is increasingly important as gene mapping and case-control studies are initiated in South Indian populations.

Results

We report new data on 155 individuals from four Tamil caste populations of South India and perform comparative analyses with caste populations from the neighboring state of Andhra Pradesh. Genetic differentiation among Tamil castes is low (R_ST = 0.96% for 45 autosomal short tandem repeat (STR) markers), reflecting a largely common origin. Nonetheless, caste- and continent-specific patterns are evident. For 32 lineage-defining Y-chromosome SNPs, Tamil castes show higher affinity to Europeans than to eastern Asians, and genetic distance estimates to the Europeans are ordered by caste rank. For 32 lineage-defining mitochondrial SNPs and hypervariable sequence (HVS) 1, Tamil castes have higher affinity to eastern Asians than to Europeans. For 45 autosomal STRs, upper and middle rank castes show higher affinity to Europeans than do lower rank castes from either Tamil Nadu or Andhra Pradesh. Local between-caste variation (Tamil Nadu R_ST = 0.96%, Andhra Pradesh R_ST = 0.77%) exceeds the estimate of variation between these geographically separated groups (R_ST = 0.12%). Low, but statistically significant, correlations between caste rank distance and genetic distance are demonstrated for Tamil castes using Y-chromosome, mtDNA, and autosomal data.

Conclusion

Genetic data from Y-chromosome, mtDNA, and autosomal STRs are in accord with historical accounts of northwest to southeast population movements in India. The influence of ancient and historical population movements and caste social structure can be detected and replicated in South Indian caste populations from two different geographic regions.     

Introduction à l’anthropologie clinique

This paper discusses the concept of clinical anthropology. It recounts how an anthropological school of thought emerged in psychiatry and clinical psychology. Nowadays, that school spans the fields of philosophical anthropology, medical anthropology, cultural psychiatry, anthropological psychology, and clinical anthropology. After providing a conceptual and historical definition, we briefly introduce the ideas of the psychiatrist and philosopher, Ludwig Binswanger. In 1930, he became the first to introduce anthropological research into psychiatry, emphasising the a priori difference between homo natura and existence. Finally, we outline the development of phenomenological anthropology in Europe, with reference to the major philosophers and psychiatrists of the second half of the twentieth century.     

N.W. Thomas and colonial anthropology in British West Africa: reappraising a cautionary tale

As the first government anthropologist to be appointed by the British Colonial Office, Northcote Whitridge Thomas (1868‐1936) has earned a place in the footnotes of anthropological history. Historians of the discipline have discussed his career in West Africa in their wider explorations of the relationship between anthropology and colonial administration in the early twentieth century. Through this work, an orthodox account of Thomas has emerged as an eccentric dilettante who damaged the reputation of the discipline, setting back its adoption as a practical science of value to colonial governance by a generation or more. Adopting a micro‐historical approach, closer scrutiny of the archival evidence challenges this orthodoxy, and places Thomas more centrally within the professional networks and practices of British anthropology in the period 1900 to 1915. As well as correcting the record concerning Thomas's professional reputation, a more complex picture emerges regarding the colonial authorities’ attitudes towards anthropology and the reason why this early experiment in colonial anthropology failed.     

Evolutionary approaches to cultural and linguistic diversity

Evolutionary approaches to cultural change are increasingly influential, and many scientists believe that a 'grand synthesis' is now in sight. The papers in this Theme Issue, which derives from a symposium held by the AHRC Centre for the Evolution of Cultural Diversity (University College London) in December 2008, focus on how the phylogenetic tree-building and network-based techniques used to estimate descent relationships in biology can be adapted to reconstruct cultural histories, where some degree of inter-societal diffusion will almost inevitably be superimposed on any deeper signal of a historical branching process. The disciplines represented include the three most purely 'cultural' fields from the four-field model of anthropology (cultural anthropology, archaeology and linguistic anthropology). In this short introduction, some context is provided from the history of anthropology, and key issues raised by the papers are highlighted.     

The Anthropology of Human Residues

Ethnoarchaeology is a new kind of anthropology—the anthropology of human residue formation. Since discard behavior and residue formation, like language, are universal human characteristics, their patterning can be studied in a manner akin to grammar in languages. Consistent observed relationships between human behavior and material residues in contemporary societies may be posited as propositions for cross-cultural testing and comparison with prehistoric human residues. Two aspects of ethnoarchaeology—the derivation of these lawlike propositions and the materialist approach that this effort represents—are demonstrated with data on ethnographic behavior relating to lithic raw materials among the Western Desert aborigines of Australia. In particular, this study examines the amounts of lithic raw material that are selected, used, and ultimately discarded by an aborigine man during an average year and the way in which the presence of raw materials from distant sources ("exotic" stones) in aboriginal habitation campsites can be explained in terms of nonmaterial, i.e., ideational, aspects of behavior. The argument here is that the ethnoarchaeologist is most effective when he uses a materialist approach in studying patterns of human residue formation to discover the totality of behavior that best explains these patterns . [ethnoarchaeology, discard behavior, materialist approach, Australian desert aborigines]     

Ethnogenesis of South Asia with special reference to India

An attempt has been made to illustrate the quite complicated process of ethnogenesis in South Asia from the viewpoint of physical anthropology. The numerous invading waves which reached the Indian subcontinent from the northwest played an important role in this process. Most important for the ethnogenesis of South Asia was the invasion of Indo-Aryan groups in the middle of the 2nd millenium B.C. known from historical sources. In large parts of the Indo-Pakistan region they assimilated the aboriginal population in ethnic, cultural and linguistic respects in the course of time. Furthermore, the ethnogenesis of the Indian region is determined by the caste system of Hinduism which, however, is not as rigid as generally assumed. There are numerous evidences that since more than 2000 years a slow but steady process of assimilation and integration of tribal groups, living in the forest areas of Central India, into the Hindu caste system took place, a process which is still going on. It is intended to demonstrate to what degree the ethnogenetic processes in South Asia, known from prehistoric and historical sources, can be traced in human skeletal findings of different time periods as well as in the anthropological structure of the living population. Finally, hypotheses and theories, especially those of Risley and von Eickstedt are discussed, who attempted to interpret the great variability of anthropological and morphological traits in the Indian subcontinent by taking into consideration the existence of different old population substrata and their mixing and assimilation.     

Globalisation and the Genesis of Values

This talk was delivered as an Inaugural Lecture in Anthropology at the University of Sydney on the evening of August 22, 2001. It was sponsored by the Arts Association of the University of Sydney. In it I present an overview of my career, noting the consistencies between my work in philosophy and in anthropology, and between what may appear as two quite disparate field sites, urban Jamaica and central Australia. A method that involves a sociology of value, and an historical anthropology, brings these research areas into interesting relations, as does a growing concern with women's roles in the course of change.     

Anthropology, Kleinian Psychoanalysis, and the Subject in Culture

This essay uses the work of psychoanalyst Melanie Klein to reopen the dialogue between anthropology and psychoanalysis. It argues that Kleinian concepts enhance an anthropology that seeks out both intersubjective and intrasubjective difference and disjuncture, and it demonstrates the uses of major Kleinian concepts for addressing classic anthropological problems, including gender classification and the analysis of persecution in witchcraft and sorcery systems. Applying Kleinian concepts to the analysis of cultural-historical process, it shows how splitting and denial may be central to the reproduction and hegemony of dominant cultural systems through time and addresses the question of how to theorize the relationship among dominant cultural systems, social differentiation, and individual subjectivities.     

Playing the dance,dancing the game: Race,sex and stereotype in anthropological fieldwork*

This article explores the complexity and implications of sustained sexual relationships between ethnographers and people in the field with whom they work. It explores influences on the kinds of knowledges the ethnographers acquire and the kinds of ethnographies they produce, as well as insights into issues of race, gender, and social and economic differences. This specific discussion revolves around a relationship the author had with a fellow capoeira angola player in Salvador, northeastern Brazil. Representations of Otherness and its relationship to tourism, economic inequality and concepts of self as well as to gender norms, are argued as playing an active and politicized role in the insights gained through the participant/observation methods of anthropology.     

Cloth, Gender, Continuity, and Change: Fabricating Unity in Anthropology

In this article, I compare backstrap-loom weaving in three cultural contexts: the ancient Maya, the ancient Aztecs, and 20th-century Mesoamerica. Although continuities are present, important differences exist in the ways that weaving was situated historically. Among the Classic Maya, weaving defined class; in Aztec Mexico, weaving defined gender; and in 20th-century Mesoamerica, weaving defined ethnicity. A comparison of these cases suggests that historical study is a useful tool for both archaeologists and ethnographers. It promotes recognition of the diversity of practice and belief in ancient societies. It helps to define the scope of contemporary ethnographic study. It combats cultural essentialism and injects agency into our accounts. It enables us to acknowledge both the rich heritage of indigenous peoples and the fact of culture change. Comparative historical study provides a strong rationale for the continued association of archaeology and cultural anthropology as parts of a wider anthropological whole.     

Origins of class and gender hierarchy in Northwest Europe

Conclusion The instances cited here of Western European states in formation are not exhaustive, but they do demonstrate a fundamental underlying unity in the development of institutions — the patron-client tie — which embodied the changed land/labor relationships and provided the mechanism by which both intra-gender and inter-gender relationships were transformed. Marc Bloch, E.A. Thompson and others have analyzed the breakdown of kin-based society in Western Europe and the rise of hierarchically based societies, organized by the patron-client tie, but their analyses have been gender-free []. This article has purported to demonstrate that such hierarchy always has a gender and that parallel processes have, in fact, produced both class and gender stratification. Such an analysis is of more than academic interest to us in the West. It reveals the very roots of our own oppression in European-based societies today, which are still hierarchically ordered by class and gender. And, I hope, it points a direction towards the way out, by revealing the processes which progressively undermined egalitarian relationships and by providing historical counter-examples of conditions in our own past under which women did enjoy, along with men, personal autonomy, and social and economic security. It must be stated, that under these aboriginal conditions, both women and men cooperated in the construction of culture, namely, the integration of work, play, ritual, and art. But that is not the topic of this article.Viana Muller is an advanced graduate student in the department of anthropology at the New School for Social Research.

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The politics of Eros: ritual dialogue and egalitarianism in three Central African hunter‐gatherer societies

It has become standard practice within feminist anthropology to repudiate any essential relationship between the biological body and cultural identity. In recent years, the ongoing deconstruction of the body has come to seem the only ‘natural’ fact. By contrast, this article seeks to reconnect sex, power, and culture in a positive sense, by identifying a political system in which power is kept in motion through the body. Literally dancing it out, organized Mbuti or Yaka gender groups perform a recurrent ritual repartee where power is continually churned up and funnelled back and forth between coalitions. The graphic somatic language that emerges through these dances suggests an alternative power‐principle: kinetic, erotic, and fundamentally non‐coercive. Here, the drawing back of the collective eye to the anatomical nature of power, with the simultaneous ritual de‐privatization of ‘biology’, explodes the body out into a collective political force. The cultural visibility of the female procreative body in such contexts is striking. Using the core theme of dialogism, I rethink the creative potential of sexual duality, and work towards a new understanding of gender, power, and the body.     

How Ethical Ideologies Relate to Public Attitudes toward Animals: The Dutch Case

Ethical ideologies, which include dimensions of idealism and relativism, are often involved in the process of decision-making regarding operational and economic research. However, the study of the role of ethical ideologies concerning public attitudes toward animals has been largely neglected. The present study analyzed how ethical ideologies and their interaction with human demographics relate to public attitudes toward animals in the Netherlands. The Ethics Position Questionnaire (EPQ) was used to assess respondents’ ethical ideologies and their relationship with attitudes toward animals, which were measured by the Animal Issue Scale (AIS) and the Animal Attitude Scale (AAS). The results demonstrated that respondents’ gender and age were both significantly associated with attitudes toward animals, although gender showed a stronger correlation than age. Absolutists and situationists tended to show greater concern for animals than did exceptionists and subjectivists. Public attitudes toward animals were found to be significantly related to idealism; this confirms previous findings in the United States and China. Consistent with some previous findings in the United States, no significant correlation between relativism and public attitudes toward animals was found among Dutch respondents. However, this finding is inconsistent with findings in China indicating that relativism was negatively related to people’s attitudes toward animals. Our study indicates that the correlation between idealism and attitudes toward animals is the same in different countries, while the correlation between relativism and attitudes toward animals differs between developed and developing countries.     

Emotion (or Life,the Universe,Everything)

Emotions are fundamental to human life; they define its quality and motivate action. In the past, social scientists who have studied emotions have treated them as biological, cultural or social phenomena. These approaches have tended to fall on either side of the culturally recognised division between nature and culture, and so have failed to recognise that emotions bridge this division, that they are thought of as both biological and cultural, as consisting of both physical feeling and cultural meaning. In this article, an alternative approach is presented in which emotions are treated as ecological mechanisms that operate in the relationship between an individual human being and their environment. In this approach, which draws on models of emotion proposed by William James and Antonio Damasio, emotions connect individual human beings to their surroundings and play an important role in learning. A focus on the individual as the centre of analytical attention—often referred to as ‘methodological individualism’—is a logical consequence of the ecological approach to emotion, which also has significant implications for the relationships between ecological anthropology and other branches of the discipline, and between anthropology and other disciplines. In the face of an ecological understanding of emotion, all relations, including social relations, become ecological and social anthropology melts into and is subsumed by ecological anthropology. At the same time, anthropology tends to lose its distinctiveness from biology, psychology and other disciplines by focusing on a phenomenon that is of common interest to all the human sciences.     

« <Emphasis Type="Italic">Secondes personnes</Emphasis> », l’exemple d’un service psychiatrique d’urgence: ERIC

Phenomenological psychiatry, inspired by Binswanger and others, revolutionised traditional, objectifying psychiatry, which was based on the medical model, by pointing out and asserting the existential and intersubjective dimension in any therapeutic relationship. The strength of that revolution was the reorientation of therapy as a true face-to-face encounter between an attentive therapist and a suffering individual, rather than the mere examination of a patient by a specialist. This view of the therapeutic relationship has been proven fruitful; though it has limitations a new anthropology of human relations, based on practical ethics, is trying to overcome. Thus, we move away from a view of the therapeutic relationship as the simultaneous presence of two individuals (in the first and third person) to its view as a second-person dynamic relationship between two subjects. Yet, contrary to an interindividual perspective, the relationship takes precedence over the individuals; it is part of the ethical and practical dynamics of a second-person relationship. Such anthropology of the relationship already underlies the work of the mobile psychiatric emergency team, ERIC (Équipe Rapide d’Intervention de Crise), of Charcot Hospital in Plaisir, France. Their intervention methods are outlined in this paper through specific examples.