Archaeology and the "Savage Slot": Displacement and Emplacement in the Premodern World

Many attempts to understand the cultural impact of the forces of modernism, capitalism, and globalization have come to highlight contemporary cultural diversity at the expense of reifying a homogenized past of traditional, static societies. The "savage slot" still provides a convenient myth for characterizing small-scale communities before the advent of modernism—communities that experienced dramatic change only as they were pulled into the world system. Archaeological evidence from the southeastern United States challenges this stereotype, as Native American groups routinely migrated and continually redefined notions of "place" and "locality"—processes often treated as distinctly (post)modern. Such case studies emphasize the importance of working toward a deep historical anthropology that will continue to undermine stereotypes about the Other in the past as well as the present.     

The Unbounded Space and Moral Transgression: Capitalist Expansion in West New Britain

ABSTRACT

Capitalist transformations in West New Britain Province, Papua New Guinea, have focused on setting boundaries on land and social relations as an efficient way to generate productive relations. But for the Maututu around Bialla town where the palm oil industry has been established the perception of productivity rests not on establishing boundaries but on exploring horizons. Recent dramatic changes to the economy and demography of this area have introduced moral conflict into Maututu endeavours to generate well-being. Maututu have responded to these conflicts in ways that continue to bring their indigenous morality to bear on the moral strategies pursued by state and capitalist forces.     

Village Drift and Riverine Settlement: Modeling Akimel O'odham Land Use

Regular unscheduled movements of rancherías within a confined area or settlement district result in the phenomenon described as "village drift," a process whereby a settlement may change its location gradually by several kilometers over a period of years. This article presents a model of village drift based on data acquired from recent archaeological and geomorphological field studies and archival research on the Akimel O'odham, the Gila River Pima of south-central Arizona. The model provides an excellent example of human ecodynamics---an emerging landscape perspective that emphasizes the coevolution of humans and their ecosystem---with implications for understanding prehistoric and historic settlement in desert riverine environments.     

Powhatan's Werowocomoco: Constructing Place, Polity, and Personhood in the Chesapeake, C.E. 1200--C.E. 1609

Colonial encounters within the Powhatan village of Werowocomoco in Tidewater Virginia have captured the public's imagination through romantic literature and popular films. Shifting the focus of inquiry away from English colonial narratives and toward a history of landscape provides an alternative understanding of Werowocomoco as a Native place. Archaeological investigation has identified evidence of earthworks and related social practices that altered Werowocomoco's built environment and subjective experiences of its spaces in ways that colonial chroniclers failed to appreciate. A landscape history combining built environments, cognitive maps, and spatial practices across the historic—precontact divide indicates that the settlement became a ritualized location for the production of political status and social personhood well before English colonization in the Chesapeake. Spatial practices rooted in Algonquian cosmology and centered on Werowocomoco shaped the origins of the Powhatan chiefdom and early colonial history through which Powhatans sought to incorporate Jamestown colonists into their world. A biography of Werowocomoco as a Native place illustrates how a deep historical anthropology may challenge notions of a "prehistoric" past comprised of homogenized societies lacking history.     

Hefting onto Place: Intersecting Lives of Humans and Sheep on Scottish Hills Landscape

This paper analyzes the phenomenon called hefting of sheep onto the landscape of hill sheep farms in the Scottish Borders. It is based upon data collected during extended periods of ethnographic fieldwork beginning in 1981 and continuing to the present. Hefting is the term used by sheep farmers for the natural tendency of hill sheep to graze, remain, and bond onto specific areas of the landscape without the need for fencing. The herding practices of hill sheep farms appropriate hefting in flock management and breeding. The analysis of hefting makes two contributions to understanding human–animal relations. First, because the of the centrality of territorial bonding, hefting makes explicit that we should always be ready to include a third dimension—place and emplacement—in understanding human–animal relations. Second, drawing on Haraway's concept of “becoming with,” hefting and herding demonstrate the fundamentally relational character of human–animal–place relations.     

Being from the Land: Memory,Self and the Power of Place in Indigenous Southern Chile

Connection with ancestral land is a central tenet of indigenous identity claims. In a departure from constructivist approaches to the role ancestral land in identity politics, this article focuses on the discursive and experiential manifestations of Mapuche theories of emplacement, according to which land is actively involved in the making of selves. By drawing upon the notion of tuwün, a term roughly translatable as place of origin, I argue that ancestral land acts as a potentiality of selfhood through the articulation of sameness and otherness within Mapuche society and with canonical others (winka). The ethnographic analysis of the relation between landscape and memory will illustrate how ancestral land works to situate the present between two poles of alterity, namely past dwellers and winka. Such a focus allows us to acknowledge the significance of ancestral land without resorting to genealogical and essentialist interpretations of indigenous subjectivity.     

Punishment and the Strategic Structure of Moral Systems

The problem of moral compliance is the problem of explaining how moral norms are sustained over extented stretches of time despite the existence of selfish evolutionary incentives that favor their violation. There are, broadly speaking, two kinds of solutions that have been offered to the problem of moral compliance, the reciprocity-based account and the punishment-based account. In this paper, I argue that though the reciprocity-based account has been widely endorsed by evolutionary theorists, the account is in fact deeply implausible. I provide three arguments that suggest that moral norms are sustained by punishment, not reciprocity. But in addition to solving the problem of moral compliance, the punishment-based account provides an additional important theoretical dividend. It points the way for how theorists might build an evolutionary account of a feature of human groups that has long fascinated and troubled social scientists and moral philosophers – the existence of moral diversity.     

Moral Distress,Workplace Health,and Intrinsic Harm

Moral distress is now being recognized as a frequent experience for many health care providers, and there's good evidence that it has a negative impact on the health care work environment. However, contemporary discussions of moral distress have several problems. First, they tend to rely on inadequate characterizations of moral distress. As a result, subsequent investigations regarding the frequency and consequences of moral distress often proceed without a clear understanding of the phenomenon being discussed, and thereby risk substantially misrepresenting the nature, frequency, and possible consequences of moral distress. These discussions also minimize the intrinsically harmful aspects of moral distress. This is a serious omission. Moral distress doesn't just have a negative impact on the health care work environment; it also directly harms the one who experiences it. In this paper, I claim that these problems can be addressed by first clarifying our understanding of moral distress, and then identifying what makes moral distress intrinsically harmful. I begin by identifying three common mistakes that characterizations of moral distress tend to make, and explaining why these mistakes are problematic. Next, I offer an account of moral distress that avoids these mistakes. Then, I defend the claim that moral distress is intrinsically harmful to the subject who experiences it. I conclude by explaining how acknowledging this aspect of moral distress should reshape our discussions about how best to deal with this phenomenon.     

Moral intuition: Its neural substrates and normative significance

Philosophers use the phrase "moral intuition" to describe the appearance in consciousness of moral judgments or assessments without any awareness of having gone through a conscious reasoning process that produces this assessment. This paper investigates the neural substrates of moral intuition. We propose that moral intuitions are part of a larger set of social intuitions that guide us through complex, highly uncertain and rapidly changing social interactions. Such intuitions are shaped by learning. The neural substrates for moral intuition include fronto-insular, cingulate, and orbito-frontal cortices and associated subcortical structure such as the septum, basil ganglia and amygdala. Understanding the role of these structures undercuts many philosophical doctrines concerning the status of moral intuitions, but vindicates the claim that they can sometimes play a legitimate role in moral decision-making.     

患者的道德权利在医患纠纷中的重要性

近年来医患冲突不断发生,一系列由伦理道德而引发的医疗纠纷事件反映了我国医院管理存在的问题。患者及家属的观念偏移、医患双方信息不对等、医务人员态度不佳以及医疗资源分配不均等问题均是医患冲突的影响因素。我们通过分析患者的道德权利在医患关系中重要地位,认为医务人员应当树立"以人为本"的服务理念,重视患者及家属的社会心理需求,促进医学道德的发展,构建和谐的医患关系。     

Egress and Regress: Pentecostal Precursors and Parallels in Northern Mozambique

Based on fieldwork among the Makhuwa of northern Mozambique, this essay explores how non-Pentecostal models of transformation shape a people's manner of relating to Pentecostalism. Radical change has long been constitutive of Makhuwa history and subjectivity. Yet Makhuwa patterns of change, commonly conceived in terms of movement, entail regress as much as egress – circular mobilities that disrupt linear teleologies. State administrators and Pentecostal missionaries attempt to reform local inhabitants by, respectively, ‘sedentarising’ and ‘converting’ them. Deploying their historical proclivity towards mobility, those among whom I worked appear simultaneously eager to partake in resettlement schemes and reluctant to remain settled by them. I argue that their ambivalence towards Pentecostal churches and teachings, in particular, challenges two prevailing assumptions within anthropological studies of Christianity: that discontinuity is definitive, and that it is exceptional to Pentecostalism.     

当前医患矛盾对医学生德育教育的影响与对策

当前我国医患关系呈现为整体和谐、局部矛盾尖锐的态势,局部矛盾体现在暴力伤医事件频频发生。在缓解局部矛盾的过程中,医学生作为青年学生,面对恶性暴力事件带来的冲击时心理生理都会受到很大影响。同时,医学生作为未来医生又直接关系到未来医患关系的构建,因此,如何在当前特殊形势下避免医患矛盾给医学生带来不良影响,加强医学生德育教育的有效性,成为医学生德育教育的重点和难点。本文通过分析医患矛盾成因,对医学生德育教育的影响以及对策来探讨和研究,希望为构建和谐医患关系和医学生德育教育方面提供新的解决思路。     

Volatility of animal wealth among Southwest Asian pastoralists

Accounts of Southwest Asian pastoralism often suggest that wealth in animals is volatile. However, no systematic study has been undertaken to determine either the potential for herd increase and loss or the likely long-term implications of this potential. Drawing on an analysis of data from the Komachi nomads of south-central Iran and other Southwest Asian pastoralists, this paper addresses these questions. It argues that, contrary to conventional expectations, (a) herds in the region do not show potential for dramatic increase; (b) radical shifts in individual economic status are unlikely to occur through normal gains and losses; and (c) to the extent that short-term gains or losses of individual holdings do occur, long-term economic differentiation within a population can be expected.     

Introduction to "Moral Economies, State Spaces, and Categorical Violence"

By studying and writing about social revolutions and popular protest, James Scott has provided anthropologists and social theorists with a wide-ranging analytical vocabulary for speaking about peace and its inseparable twin—violence. His particular area of expertise has been the arts of repressive peace, and the artfulness of those who elude or defy such silencing technologies. The publication of The Moral Economy of the Peasant in 1976 initiated the first interactions between Scott's unique brand of political theory and anthropology in the shared topical space of peasant studies and the shared geographic space of Asian studies. The authors of this "In Focus" have assembled this special collection to celebrate and evaluate those and subsequent interactions covering a quarter of a century and spanning the publication of at least three other books: Weapons of the Weak (1985), Domination and the Arts of Resistance (1990), and Seeing Like a State (1998).     

科尔沁沙地景观研究中的尺度效应

从研究区域取样尺度和分析尺度两个方面入手 ,对科尔沁沙地景观的尺度效应进行了分析 ,结果表明 :取样尺度的尺度效应可以通过回归分析和统计分析来判断其变化趋势和范围。回归分析的结果表明 ,景观中斑块数量 ( y)与取样面积 ( x)之间有很好的拟合关系 y=- 7.1 2 82 x+ 2 2 0 .31 ( R=0 .95 8>0 .70 8=α0 .0 1(10 ) ) ;最大斑块面积 ( y)和取样面积 ( x)二者的关系为 y=0 .0 0 4 x2 - 0 .0 0 96x+ 0 .3346( R=0 .947>0 .70 8=α0 .0 1(10 ) ) ,关系密切。取样面积对景观结构特征的影响分析显示 ,在取样面积最小为 0 .2 8的情况下 ,景观多样性指数的变化为抛物线型 ,在取样面积约为研究区面积的一半左右时 ,景观多样性最高 ,为1 .931。不同取样面积的平均多样性指数为 1 .863(± 0 .0 75 )。从景观优势度指数的变化来看 ,呈倒抛物线型。在取样面积约为研究区面积的一半左右时 ,优势度最低 ,为 0 .467。不同取样面积的平均优势度指数为0 .5 34(± 0 .0 75 )。在取样面积不变的情况下 ,研究尺度的分析表明 ,沙地景观间隙度具有分形结构。间隙度与研究斑块的占有概率有关 ,占有概率越高 ,分维数越大。在研究对象占有概率相同的情况下 ,不同分布格局存在不同的景观间隙度 ,研究尺度越大 ,差别越大。相对而     

Mobility and emplacement in north coast Papua New Guinea: Worlding the Pacific Marine Industrial Zone

On the north coast of Papua New Guinea, the construction of the Pacific Marine Industrial Zone is catalysing movements of people, capital and things, as well as of the ideas and imaginings which accompany and make them meaningful. Drawn from literary and postcolonial studies, the concept of worlding offers a narrative framework through which to think through these movements and the ways in which they complicate prevailing narratives of globalisation. At the Pacific Marine Industrial Zone, the neoliberal worldings that inform the project do not simply catalyse movements, but also act to impose barriers to movement. Local communities assert connection to place, but also generate new circuits of mobility, and rearticulate ideas of kastom (custom) that have movement at their core. An emphasis on worlding—drawing particularly on Heidegger's distinction between world and earth—allows for a more complex reflection on the relationship between mobility and emplacement, one that more fully illuminates the complexity of the relationship itself, and the way it is experienced at the PMIZ site.     

人类学视野下的乡村聚落景观研究——以龙脊村和弗林村为例

将乡村聚落景观研究置于人类学视野之下有利于科学认知乡村所独具的人地关系价值。对山区聚落的典型代表——桂北龙脊村和瑞士弗林村的聚落景观分别展开研究,首先剖析其空间单元与社会建构、生产活动的关系,进而阐释中观层面的组团分布或受自然地理限定或以公共活动为中心,而两者在宏观格局上则因农业生产活动的不同呈现出截然不同的形态。从乡村聚落景观生成的源头探索人类活动与空间的深度交融;通过2个跨文化案例的比较研究,剖析乡村聚落景观多样性的成因——自然要素、文化要素、生产要素与空间要素之间丰富的关联,揭示乡村聚落景观的多元价值内涵。     

The Place of "Others" in Hunter-Gatherer Intensification

Archaeologists are interested in understanding the conditions under which hunter-gatherer intensification occurs. Typically, most models assign primacy to population pressure or social relations and address intensification as it occurs among foragers inhabiting arid or temperate environments. In this article, I explore episodes of resource intensification and "deintensification" on the subarctic island of Newfoundland. Correlating periods of resource intensification and "deintensification" with changes in the social landscape, I argue that the presence or absence of "Others" played a significant role in informing hunter-gatherer subsistence strategies and settlement patterns.     

Ecohealth and Aboriginal Testimony of the Nexus Between Human Health and Place

The spread of industrial civilizations has been particularly traumatic for the last remaining hunter-gatherer societies. Manifestations of this include expatriation from ancestral lands, sickness, poverty, and environmental degradation. Northern Australia has been no exception despite remaining a stronghold of Aboriginal cultures and still containing vast areas of relatively intact landscapes. Most Aboriginal people reside in remote settlements where they remain on the negative extreme of basic indicators such as life expectancy and educational attainment. In addition, biodiversity declines are being documented from loss of Aboriginal fire management and invasion by feral species. There has been little consideration of potential health, social, economic, or environmental benefits of routinely hunting, gathering or being on their land. This reflects a Western philosophical position that segregates land management and health policy, a view at odds with Aboriginal peoples’ testimony of the indivisibility of people and land. Here we report perspectives from Arnhemland gathered through observation and unstructured and semistructured interviews. Themes that emerged included the high level of detailed, complex knowledge of their traditionally owned lands, the perceived urgency about passing this on to younger people, and the need that both land and people have for each other for the well-being of both. Primary motivations for returning to traditional lands were gathering food, escaping from stresses, and educating young people. The many barriers included no transport, family problems, frequent funerals, and other cultural or family obligations. This work forms part of a larger transdisciplinary research program that aims to inform policy about sustainable futures in northern Australia.