The Fertility of Melanesian Girls, Laboratory Mice, and Prostitutes: A Comment on the "Bruce Effect"

Greenfield has recently proposed that low fertility in both prostitutes and unmarried Trobriand girls may be explained by the "Bruce effect": the inhibition of pregnancy in female mice that have had intercourse with different males within a short period. An examination of Malinowski's data indicates that a Trobriand girl usually had intercourse with only one man over a fairly long period and her sex life was not at all comparable to that of a prostitute or one of Bruce's mice. Low fertility in unmarried girls has been well documented for several Melanesian societies that differ notably in the behavior permitted to girls. The existence of so-called adolescent sterility still seems to be the best explanation to cover all of these cases. [fertility, sexual behavior, Melanesia]     

Converts,Christians and anthropologists: A critique of Mark Mosko’s partible penitent thesis

First advanced in a major essay published in 2010, Mark Mosko's ‘partible penitent’ thesis asserts that Melanesian and Christian cultures are based upon analogous conceptions of dividual personhood. Consequently, conversion in the region has been characterised by continuity rather than rupture, as argued most prominently by Joel Robbins. This essay offers an assessment of Mosko's thesis in terms of his critique of the theoretical and ethnographic literature and his recent application of the model to religious change in the Trobriand Islands. Robbins’ work proves more convincing and provocative on both theoretical and methodological grounds. Yet both approaches, which frame their analysis of Christianity in terms of conversion, appear increasingly out of sync with the experience of the vast majority of Melanesians who are more accurately considered active participants in a diverse global religious tradition rather than recipients of it.     

A Place Containing Many Places: Museums and the Use of Objects to Represent Place in Melanesia

In this paper I discuss a number of incompatible ways of comprehending object meanings, contrasting western ethnographic museum practice with indigenous, specifically ni-Vanuatu, understandings. I discuss these differences as a way of looking analytically at some of the practices of museum ethnography and material culture studies. There are several aspects to this contrast: here I concentrate on ideas about place. Place is a centrally important concept in Vanuatu, but is not privileged in relation to objects. Western museums, however, use provenance as any ethnographic object's defining characteristic, and have developed a sophisticated, though largely unexamined, set of principles and practices for the attribution of provenance on stylistic grounds. On the basis of provenance identification, museums attribute meaning to objects. When enshrined as professional museum practice, such approaches pose dilemmas for Melanesian museums, and are the subject of debate among Pacific region museum professionals. For ni-Vanuatu, the significance of objects on display may represent not places, but the performance of the skills that reveal the maker's place-based identity.     

The Establishment and Defeat of Hierarchy: Inalienable Possessions and the History of Collective Prestige Structures in the Pueblo Southwest

The role of social valuables in establishing and defeating hierarchies in prestate societies is explored through the use of Annette Weiner's concept of "inalienable possessions." Inalienable possessions are objects made to be kept (not exchanged), have symbolic and economic power that cannot be transferred, and are often used to authenticate the ritual authority of corporate groups. Ethnographic examples from Zuni are used to understand the range of individually and collectively owned inalienable objects in Pueblo societies. I then use three classes of these objects from archaeological contexts to gain insight into the history of collective prestige structures in the Southwest. I argue that inalienable goods are more useful than shape prestige goods for understanding the role of social valuables in many nonstate societies, especially those in which inequalities are based on ritual knowledge.     

The Reprise of Malinowski

ABSTRACT

Ways of Baloma is a deliberate attempt to move Anthropology as a discipline by means of a new account of a classic locale for the practice. How does it manage this purpose? This essay evaluates Mosko’s attempt from the perspective of another ethnographer with long-term ethnographic research in the Kula Ring. Paradoxes abound in the book and are featured in this review. For while Malinowski’s theoretical pronouncements quickly lost their significance for most anthropologists, his Trobriand ethnography became a model in its own right. And it is this model Mosko attempts to hold up for review and revision based on his view of the contemporary theoretical state of the art. This review outlines some of the strategies and ideas, as well as the regional locale, Mosko deploys in an attempt to make a new Trobriand ethnography a model for anthropological analysis.     

Pikisi kwaiyai! (pictures tonight!): The screening and reception of ethnographic film in the Trobriand Islands,Papua New Guinea

Ethnographic films hold great historical value for the communities in which they were filmed, yet people in source communities often lack access to them. Visitors engaging in ‘visual repatriation’ of ethnographic film can enrich both sides of the ethnographic exchange. I review my experiences screening ethnographic films with Trobriand Islanders, their reactions, and the various ways in which local communities regain ownership of these films, including re‐narration and renaming. My findings reiterate how source communities' reception of, and uses for, ethnographic film can sharply differ from the filmmakers' original agenda.     

Afterword: In Search of Melanesian Order

ABSTRACT

These essays explore three contemporary forms of order in Papua New Guinea: improvised village courts, a nursing school curriculum including village practicums, and student boycotts and strikes. My comments assess these new sorts of order as reflected against earlier ethnographic accounts of Papua New Guinean societies as well as those elsewhere in Melanesia. This often has taken the region’s social groups and lineages, religions and belief systems, and most recently the Melanesian state itself to be weak, messy, and inconstant. I ask how culturally ‘Melanesian’ are these contemporary examples of order and disorder, and find significant continuities in their underlying nostalgia for an imagined, more orderly past, in beliefs about causes of disorder, and in strategies and remedies to order and reorder everyday life.     

Social Relations and the Green Critique of Capitalism in Melanesia

ABSTRACT  In this article, I explore what a critical environmental perspective would look like in Melanesia, where the distinction between nature and culture, and the expectation that science interprets the former in terms of the latter, may not apply. I consider changes in scientific knowledge production and the shift from cultural ecology to political ecology in Melanesian anthropology, including the argument that Melanesians are neither conservationists nor environmentalists. In contrast, I show how people exposed to pollution from the Ok Tedi copper and gold mine in Papua New Guinea mobilize their understandings of difference in a green critique of capitalism. I examine a strategy session of local activists, a public meeting about their campaign against the mine, and a sorcery tribunal. Finally, I suggest that Melanesian ideas about social relations provide a useful ethnographic analogy for thinking about the mobility and short temporal horizons of contemporary capitalism.     

Having and Holding: Storage, Memory, Knowledge, and Social Relations

Starting from Giddens's concept of mutual knowledge, in this article I argue for an expanded definition of storage as a situated practice through which groups construct identity, remember, and control knowledge as part of a moral economy. Drawing on ethnographic and archaeological examples from a range of societies, including those of the Trobriand Islands, Neolithic Europe, and Mesoamerica, I consider the spatial and social meaning of utilitarian, household storage. Many of the social meanings embodied in utilitarian storage are found to also inform other kinds of storage, especially those categorized as burials and votive offerings, or caches, [storage, mutual knowledge, social memory, inalienable wealth, Mesoamerica]     

Myth, Memory, and the Oral Tradition: Cicero in the Trobriands

In nonliterate societies, myths are often linked to specific geographical locations. Using Malinowski's Trobriand material and taking a lead from Cicero's De oratore, it is argued that spatial location functions (1) as a mnemonic device for the recall of a corpus of myth, (2) as a structural marker dividing a corpus into separate thinkable units, and (3) as a means of restricting social change at least temporarily to specific institutions. Malinowski's instrumental theory of myth is contrasted with the cognitive theory advanced by LéviStrauss, and certain didactic functions of myth are also discussed . [myth, memory, oral tradition, social space, Trobriands]     

The Consequences of Being a Gift

The issues of dislocated identity are epitomised in Mary's story. Brought from Papua New Guinea to Australia at a very young age as a ‘gift’, she grew up in a series of foster homes in Adelaide, South Australia. Now, as a teenager, Mary constitutes her identity through her body, emphasising her distinctive physical features, through idealised memories and through representations—photographs, cultural icons and people who ‘look like me’. The self she creates in this way sits uneasily along side another self; the Western adolescent self in trouble with the law, the self who struggles to be ‘one of the boys’ on the streets, one who ‘runs amuck’. This paper explores the process of ‘self-making’, the ‘serious play’ that Mary has employed to constitute her identity through her juggling of and reappropriation of cultural symbols. As a participant in a wider ethnographic study into Australian youth and representation, Mary portrayed the complexities of her growing up between worlds, embedded in neither and desperate to belong to her past.     

Sorcery and the dividual in Australia

In this article I present an analysis of Australian Aboriginal sorcery, applying concepts from the New Melanesian Ethnography. My starting‐point is Keen's approach to magic among the Yolngu, which engages Strathern's concept of the dividual, but which focuses on the extension of partible aspects of the person in space and time. Building on Keen's analysis, I draw on ethnographic material from Cape York Peninsula to argue that Aboriginal sorcery might be understood not only as the extension of partible aspects of the person, but also in terms of the interplay between the internal divisions and external connections of dividual personhood, linking that interplay to the various invasive techniques understood to be employed by sorcerers. On that basis, I argue that, in the central Peninsula, sorcery beliefs are best understood as forms of ‘indigenous analysis’ (Strathern) or ‘naïve critique’ (Kapferer) that simultaneously articulate and obscure the anxieties that inhere in postcolonial Aboriginal sociality.     

Dreaming a Narrative and Conjuring an Image: Collaborative Filmmaking with People and Spirits in Melanesia

This article explores long-term creative engagement, through filmmaking, with a community in Papua New Guinea. It examines the process and results of three feature film projects done in collaboration with Melanesian communities. The films discussed here have employed diverse methods to engage with people creatively. All three of these ethnographic films seek to privilege local epistemologies through their construction, narrative approaches and subjects. The article details the methodologies employed for promoting indigenous ways of knowing. It is suggested that filmmaking and creative engagement have helped generate a meaningful site for Lak communities to explore their traditional practices and identity.     

CAPTURING IMAGINATION: A COGNITIVE APPROACH TO CULTURAL COMPLEXITY

With few exceptions, it has been assumed that the production of a generalizing anthropological theory of human cognition must necessarily entail a reduction of ethnographic complexity. No case-centred analysis has been offered to show that a cognitive approach to cultural complexity is possible. In this article, I want to show that a different cognitive perspective can improve our understanding of ethnographic facts and help us critically to revise a number of traditional anthropological concepts. In order to do so, I will discuss the example of a messianistic religious movement born among the Western Apache of San Carlos and White Mountain (Arizona).     

Imaging process as ethnographic inquiry

This paper considers the predicament of ethnographic photography in the current period of paradigm transition. The dominant mode of ethnographic imaging has remained severely constrained by the genre conventions of documentary, and so the practice was relegated to the poetic margins of social science discourse. But, as this paper argues, the paradox of visual representation is not inherent in the medium, rather it stems from the imaging process as formalist aesthetic. An alternative formulation involves foregrounding the process itself as a system of communication, thereby severing the photograph's ontological commitment to reality.     

Dynamic decision-making in uncertain environments II. Allais paradox in human behavior

In both animal and human behavioral repertoires, classical expected utility theory is considered a fundamental element of decision making under conditions of uncertainty. This theory has been widely applied to problems of animal behavior and evolutionary game theory, as well as to human economic behavior. The Allais paradox hinges on the expression of avoidance of bankruptcy by humans, or death by starvation in animals. This paradox reveals that human behavioral patterns are often inconsistent with predictions under the classical expected utility theory as formulated by von Neumann and Morgenstern. None of the many attempts to reformulate utility theory has been entirely successful in resolving this paradox with rigorous logic. We present a simple, but novel approach to the theory of decision making, in which utility is dependent on current wealth, and in which losses are more heavily weighted than gains. Our approach resolves the Allais paradox in a manner that is consistent with how humans formulate decisions under uncertainty. Our results indicate that animals, including humans, are in principle risk-averse. Our restructuring of dynamic utility theory presents a basic optimization scheme for sequential or dynamic decisions in both animals and humans.     

Austronesian Speakers and Hereditary Leadership in the Pacific

ABSTRACT

This article explores the notion that peoples speaking Austronesian languages brought the ideology of social hierarchy based on hereditary leadership into the Pacific Islands. This social model contrasts with the strongly egalitarian leadership that likely characterised peoples already residing in New Guinea and nearby islands. While complex interactions between these two groups did occur, particularly in coastal areas, the latter populations rarely adopted hierarchical models of leadership. In contrast, the institution of hereditary leadership burgeoned into elaborate chiefdoms as Austronesian speakers expanded into Remote Oceania. Using linguistic and archaeological evidence, we argue that hereditary leadership, or the institutions to support it, may already have been in place in early Austronesian societies in Taiwan. We further evaluate this correlation by reviewing ethnographic reports of chiefs and reanalysing scholarly appraisals of big-man societies and chiefdoms. We conclude that the ‘Melanesian big-man vs. Polynesian chief’ contrast corresponds largely to the Austronesian and Non-Austronesian language divide; attention to which can clarify the development of hereditary leadership in the Pacific and illuminate historical relations among cultures in Near Oceania.     

Linguistic Knowledge and Cultural Knowledge: Some Doubts and Speculations

The boundary between a speaker's knowledge of a language and his/her knowledge of the world poses deep and still unresolved analytical problems. Semantic systems and pragmatic rules build on and presuppose basic cultural assumptions about cosmology, time, causality—about the world described and manipulated by language. For a Western language, those assumptions are shared by speaker and linguist and need not be analyzed. But a non- Western language, such as Kwaio (Solomon Islands), may incorporate a very different model of the universe. Assumptions about ancestors and causality, magic and mana, infuse and motivate semantic systems and pragmatic rules. The challenges of articulating linguistic and ethnographic analyses are explored. [language, pragmatics, semantics, world view, sociolinguistics]     

Notes on the Sociology of Wantoks in Papua New Guinea

In Melanesian pidgin languages, wantok means someone with a similar origin as oneself, and connotes a familiarity and mutual solidarity. Wantok has also become a watchword of politics and elite discourse on the Pacific Islands' political and social development, where it is a figure of corruption, clientelism, and the lingering influence of tribal identity. Even among grassroots people, wantok sociality is common, especially in urban places, but wantok talk tends to paint the wantok as a drain and burden. In this paper, I argue that when people perform wantok status they juxtapose village and town as inversions. They thereby create familiar relationships in uncertain situations, but also posit intimacy as inimical to the idea of modernity as embodied in towns. This suggests that the wantok idiom draws upon a particularly segmentary logic of relatedness in which solidarity is relative to difference of varying scales. In so doing, wantoks transform the nature of the kinship ties which inform them. As evidence, I examine debates over urbanisation in Papua New Guinea (PNG), and ethnographic observations of a rural-urban nexus of Normanby Island and Alotau in Milne Bay Province, PNG.