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.     

Everyone Will Be Jealous For That Mutika

In this paper I describe a phenomenon I refer to by its Aboriginal English name — ‘humbugging’ — in a western Arnhem Land Aboriginal settlement. By discussing the focal object in this phenomenon — the ‘mutika’ (car)¹ — I argue that a most interesting process of de-commoditization is occurring in this settlement. I use examples of humbugging to illustrate how the car in this community has tremendous symbolic as well as practical significance. I use. in particular, the work of Douglas and Isherwood (1979) and Appadurai et al. (1986), and argue that their ‘social life of things’ theoretical framework is appropriate for interpreting the importance of the ‘mutika’. I also suggest, however, that this framework needs to be re-thought in order to incorporate the challenge which de-commoditization presents to it.     

Dancing with a Difference: Reconfiguring the Poetic Politics of Aboriginal Ritual as National Spectacle1

This paper argues that indigenous dance is a poetic politics of cross‐cultural encounter that engages Aboriginal identities with those of the Australian nation. I question the nature of this encounter in terms of a performative dialogue that is both musically and kinesically presented by indigenous communities and ‘translated’ into political discourse by the government. The sentiments of ‘translation’ raise questions as to how local ritual expressions of Aboriginal dance can mediate dialogue when presented as national spectacle. What is being meditated? What is happening in the process of evocation? In this performative nexus, I focus specifically on the poetic politics of Yolngu ritual as spectacle; the nature of performative dialogue in terms of shared dance forms between indigenous communities; the problem of the authentication of dance identities; and how corporeal dispositions of indigenous dance genres influence national sentiment by their symbolic power. I pursue these issues through an analysis of how ancestral dances have been repositioned in national performance venues, such as concerts, cultural centres and ritual arenas, as a means of asserting performative statements about indigenous positioning within the nation‐state. The nature of this dialogue raises questions of authenticity and processes of authentication. It highlights indigenous concerns to control representations of indigeneity as national event, as well as a desire to convey something of the sentiment and sentience embodied in the poetics of their ancestral performances.     

Mestizaje and Law Making in Indigenous Identity Formation in Northeastern Brazil: "After the Conflict Came the History"

In this article, I explore issues of authenticity, legal discourse, and local requirements of belonging by considering the recent surge of indigenous recognitions in northeastern Brazil. I investigate how race and ethnicity are implicated in the recognition process in Brazil on the basis of an analysis of a successful struggle for indigenous identity and access to land by a group of mixed-race, visibly, African-descended rural workers. I propose that the debate over mestizaje (ethnoracial and cultural mixing) in the Spanish-speaking countries of Latin America can be reconfigured and clarified by broadening it to include such Brazilian experiences. I argue that the interaction between two processes—law making and indigenous identity formation—is crucial to understanding how the notion of "mixed heritage" is both reinforced and disentangled. As such, this article is an illustration of the role of legal discourse in the constitution of indigenous identities and it introduces northeastern Brazil into the global discussion of law, indigenous rights, and claims to citizenship.     

The Politics and Regulation of Anger in Urban China

Negative emotions such as anger, and community responses to their expression are culturally and politically conditioned, including by dominant medical discourse on anger’s somatic and psychic effects. In this article I examine local genres of anger expression in Beijing, China, particularly among marginalized workers, and address culturally specific responses to them. Through majie (rant), xiangpi ren (silenced rage), and nande hutu (muddledness as a more difficult kind of smartness), workers strategically employ anger to seek redress for injustices and legitimate their moral indignation while challenging official psychotherapeutic interventions. Those who seek to regulate anger, mostly psychosocial workers acting as arm’s-length agents of the state, use mixed methods that draw on Western psychotherapy and indigenous psychological resources to frame, medicalize or appease workers’ anger in the name of health and social stability. I demonstrate how the two processes—anger expression and responses to it—create tensions and result in an ambiguous and multivalent social terrain which Chinese subjects must negotiate and which the state attempts to govern. I argue that the ambivalence and multi-valence of anger expressions and state-sponsored reactions to them render this emotion both subversive vis-à-vis power and subject to manipulations that maintain social order.     

A rite of reverse passage: the construction of youth migration in the US asylum process

Drawing on ethnographic research at a legal aid organization, I analyse the legal brokerage of youths’ asylum applications. As youths increasingly seek asylum alone, the US has adopted policy changes allowing them more favourable access to the asylum process than adults. Despite this opening, I argue that mediating youths’ asylum claims remains challenging. First, youths have more difficulty sharing their stories than adults, and I identify three youth-specific interviewing strategies that legal intermediaries employ to elicit their accounts of forced migration. Second, I analyse how intermediaries edit these accounts to satisfy the asylum system’s expectations about childhood, as well as forced migration, constructing narratives that distance youths from criminalized adult identities and depict them as innocent child-refugees, which configures the asylum process as a victimizing and infantilizing rite of reverse passage.     

Values Mapping and Counter-Mapping in Contested Landscapes: an Olympic Peninsula (USA) Case Study

Indigenous peoples, local communities, and other groups can use counter-mapping to make land claims, identify areas of desired access, or convey cultural values that diverge from the dominant paradigm. While sometimes created independently, counter-maps also can be formulated during public participation mapping events sponsored by natural resource planning agencies. Public participation mapping elicits values, uses, and meanings of landscapes from diverse stakeholders, yet individuals and advocacy groups can use the mapping process as an opportunity to make visible strongly held values and viewpoints. We present three cases from the Olympic Peninsula in Washington State to illustrate how stakeholders intentionally used landscape-values mapping workshops to amplify their perspectives in attempts to further political outcomes. We combine geospatial analysis with qualitative data to explore ways that landscape-values mapping were used as a political tool and how social scientists engaged in similar efforts can defend the scientific integrity of results.     

The Photograph and the Malanggan: Rethinking images on Malakula,Vanuatu

From the recent efflorescence of anthropological engagements with photography we are by now aware that photography is an embodied practice and that photographs are complex materialisations of the subjective and experiential as well as the objective and evidential. Despite discussions of ‘visual repatriation’ (e.g. Brown and Peers 2006 ), and of local responses to colonial photography and other kinds of archival images in the Pacific, little has been discussed regarding the status of photographs as particularly ‘Pacific’ artefacts—objects that make sense in indigenous terms as well as being understood in terms of the connections to other places that their production and circulation might signify. Following Wright’s exhortation to recognise ‘the provincial nature of Eurocentric notions of photography and … suggesting that a certain corporeality and materiality constitute elements of its identity’ (2004: 74) , I discuss the resonance of historical photographs in Vanuatu, building an analogy with Malanggan—funerary carvings from Northern New Ireland. I do not mean to suggest that photographs are complex ritual artefacts, but rather follow the ways in which Malanggan have been used as anthropological conceits, in order to discuss the representational efficacy and materiality of Melanesian images in facilitating the crystallisation of memory and history ( Küchler 1988 ), the enchantment of technology ( Gell 1998, 1999 ), and the consolidation of certain kinds of property relations ( Strathern 2005b ). As my title suggests, I draw on Strathern’s combination of Malanggan and Patents to rethink the potential utility of Malanggan as a ‘way to think’ about the meanings of photographs in Pacific communities.     

Possibility,legitimacy, and the new ontologies of choice: a comment on Brubaker

In Trans, Rogers Brubaker makes a major argument about the contentious politics of the contemporary self. In this commentary, I first lay out what is think is the solidity of the book’s contrasting tableau of the functioning of race and gender in American society and beyond. I then point to Brubaker’s bundling together of issues of legitimacy and issues of ontology and begin to imagine what alternative analyses can come out of their unbundling – suggesting that race and gender are perhaps more analogous social formations than Trans argues. Finally, I bring attention to the role of ontological hierarchy in the formulation and policing of identity claims and conclude that the return of biology and the new empire of choice may not be two parallel, independent developments but one and the same process. Theoretically, I amplify one of the book’s epistemological contributions by calling for a reflexive turn in social-constructionist thought.     

The Positional Quality of Life and Death: A Theory of Human–Animal Relations in Animism

ABSTRACT

This article examines human–animal relations in animism. Ethnographies of indigenous peoples in the Americas, Asia, and Africa are compared in order to provide a basic sketch of the remarkable consistency of animism across the world. A central feature that recurs time and again is the positional quality of life and death. That is, life and death are not conceived of as inherent properties but as changeable positions. This is why indigenous hunters, shamans, and diviners temporarily “die” when they participate in the specific rites or cults associated with their respective endeavors. Such metamorphoses of the living into the dead are crucial to understand how hunters engage with their prey, shamans mobilize their animal-helpers, and honey collectors approach their bees. At the same time, these different activities involve the transformation of humans into animals. Chachi bird stalkers and Uduk antelope hunters identify themselves with their quarry, Navajo medicine men and Ainu shamans shape-change into their animallike adversaries, while Batek mourners may adopt a tiger-form. At first sight, such simultaneous metamorphoses (from the living into the dead and from humans into animals) may seem contradictory. Yet, this apparent inconsistency disappears if one realizes that the modern notion of wildlife cannot be applied to animism. I show that the monkeys, deer, whales, tigers, and elephants that indigenous hunters and shamans deal with must be understood as “wild-dead” rather than as wildlife. These various animals are palpable representatives of an expanded realm of death which—I suggest—is characteristic of all forms of animism. In this context, being animate is not sufficient to be considered “alive.”     

Negotiating the Ritual and Social Order through Spectacle: The (Re)Production of Macassan/Yol▒u Histories1

Broadly framed in terms of performance theories by Turner and Beeman, this paper weaves together the historical, mythical, ritual and performative aspects of a 1997 encounter in Sulawesi between Yol?u (an Aboriginal people of northern Australia) and Macassans (people from southern Sulawesi, Indonesia). The focus of the paper is an indigenous opera called Trepang, which is based on the centuries‐long history of trading relations and family connections between the two groups, and the way its performance was used by the Yol?u and Macassan cast members to renegotiate their often turbulent shared history, along with the contemporary social and ritual order. In this light, Trepang can be understood as a restorative social process, a means of pursuing a common path and a way of ameliorating the discrepancies of the past—bringing the parties finally together as one. Analysing the social context in which the performance of historical ‘truths’ was negotiated, I unpack key events in the staging of this ‘play within a play’ and demonstrate the need to transgress the dualism of ritual and spectacle.     

<Emphasis Type="Italic">Darkness’s</Emphasis> Descent on the American Anthropological Association

In September 2000, the self-styled “anthropological journalist” Patrick Tierney began to make public his work claiming that the Yanomamö people of South America had been actively—indeed brutally—harmed by the sociobiological anthropologist Napoleon Chagnon and the geneticist-physician James Neel. Following a florid summary of Tierney’s claims by the anthropologists Terence Turner and Leslie Sponsel, the American Anthropological Association (AAA) saw fit to take Tierney’s claims seriously by conducting a major investigation into the matter. This paper focuses on the AAA’s problematic actions in this case but also provides previously unpublished information on Tierney’s falsehoods. The work presented is based on a year of research by a historian of medicine and science. The author intends the work to function as a cautionary tale to scholarly associations, which have the challenging duty of protecting scholarship and scholars from baseless and sensationalistic charges in the era of the Internet and twenty-four-hour news cycles.     

Rethinking Indigenous Place: Igorot Identity and Locality in the Philippines

Spanish and American colonisers ascribed the identity ‘Igorot’ to the peoples of the northern Philippine mountains, positioning them in the ‘tribal slot’, somewhere between ordinary peasants and ‘backward’ primitives. From this marginal position, contemporary Igorot communities have been comparatively successful in formalising their entitlements to land and resources in their dealings with the Philippine State. This success depends on a discourse tying indigenous or ‘tribal’ culture to particular places. Colonial and, now, local anthropology has been recruited to this process through the mapping of community boundaries. This has allowed groups to secure official status as ‘cultural communities' and gain legal recognition of their ancestral domains. Ironically, even as ancestral domains are recognised, the municipalities that hold such domains have ceased to be bounded containers for Igorot localities, if they ever were. Participation in global indigenous networks, circular migration, and ongoing relations with emigrants overseas blur the spatial, temporal, and social boundaries of Igorot communities. Transnational flows of people, information, and value are recruited to support the essentialised versions of indigenous identity necessary for negotiations with the state. Here, I show how the specific history of the Igorot ‘tribal slot’ enables communities to perform essentialised indigeneity and simultaneously enact highly translocal modes of cultural reproduction.     

Unsettling Power: Domestic Violence,Gender Politics,and Struggles over Sovereignty in Ghana

This article provides a new lens for analyzing power formations in human rights practices by examining Ghanaian struggles over a Domestic Violence Bill. While the hegemonic character of human rights advocacy is well-established, we know less about exercises of power in discourses and practices that oppose rights. I analyze how the Ghanaian government constructed the discourse of cultural sovereignty and deployed it against women's rights. The government legitimated this discourse by appropriating the voice of ‘the people’ and superimposing notions of ‘foreignness’ onto both the Bill and Ghanaian women's rights activists. Drawing on the historiography of colonialism and ethnography of political performance, I argue that this case illustrates how the discourse of cultural sovereignty is mobilized in a struggle over shifting configurations of gender, political activism, and state sovereignty.     

Institutional Governance and Refugee Resistance: Displaced Karen in the Thai–Burma Borderlands

Displaced Karen constitute a complex array of actors in the Thai–Burma borderlands. Forms of governance meant to contain and control these actors are framed by practices of territorial sovereignty and bureaucratic processes of identification and resource allocation. This article examines forms of institutional governance through two broad authorities, the state (predominantly the Thai government) and the humanitarian aid apparatus. It argues that the operations of these two authorities establish a series of control over space and movement and a system of administrative categorisation that works to identify and regulate displaced populations. Based on an ethnographic study of displaced Karen residing in the Thai–Burma borderlands, I go on to argue that the Karen challenge these institutional forms of governance because they do not adequately capture their claims for political autonomy. Key features of this political autonomy include Karen understandings of being a refugee and their experience of the refugee apparatus, their advocacy around human rights abuses, and their agitation for political and social change. I argue that these challenges represent a reframing of the discourse around refugeedom, where displaced Karen bring the experience of displacement back into the ‘humanitarian case’ and pursue a desire to be actively engaged in a political resolution to their displacement.     

Leaving the Magic Out: Knowledge and Effect in Different Places

In 2010, Porer Nombo and I launched a book about indigenous Papua New Guinean plant knowledge to a large audience at a university near to his village on the north coast of that country. Members of the audience commented that the book made a record of important practices. But they asked if those practices were dependent on secret magic to be effective? What gave us the right to include such secrets? Or, if there was in fact something fundamental missing from the book (magical formulae to activate the processes described), then what was the use of publishing the book? Thinking through their questions suggested the need to analyse what ‘knowledge’ is in different places, and why plants might be effective in some, but not others. In this paper I attempt an explanation that does not rely on a ‘social’ explanation of magic but instead suggest that what we call ‘magic’ are mechanisms whereby a gardener (or healer, or hunter) positions an action, or a thing in relation to other things. I liken the way myth works in these systems to the way intellectual property law provides a comparable ‘mythic’ structure that locates effect in the places that have developed ‘knowledge economies’ and I conclude by asking; if places embody their history and politics, and generate different understandings of effect, then what are the implications of calling Porer's practices with regard to plants, ‘knowledge’?     

Politics of Presence at the Urban Margins. Emplacement as a Performative Force Among Migrant-Settlers in Chile*

ABSTRACT

Drawing from fieldwork conducted in Arica, a northern Chilean city, this paper addresses the process of ‘emplacement from the margins’ as a performative force in which materialities, affective dimensions and claims are tied together. It analyses how migrants become settlers in unauthorised camps on the fringes of Arica. I argue that in this process a ‘politics of presence’ emerges, intimately imbricated in the material constitution of these settlements. I explore the potential of such politics to break the ‘sensible’ order and open the possibility for ignored actors to become present as legitimate urban interlocutors. I discuss aspects of what Kathleen Stewart describes as ‘ordinary things that matter’ because they shimmer precariously, such as the dynamic contingency derived from the building procedures commonly used in unauthorised camps.     

Community and justice: the challenges of bicultural partnership to policy on assisted reproductive technology

Listening to other cultures offers challenges to our fundamental assumptions and world views. In New Zealand public policy on Assisted Reproductive Technology (ART) is being worked out in a society committed to the development of bicultural partnership honouring the Treaty of Waitangi, a treaty with the indigenous people.
Strong claims to the cultural significance of genetic heritage by Maori have made apparent to non-Maori (Pakeha) their own assumptions. These claims also resist reductive understandings of genetics.
In this paper I review, as a Pakeha ethicist, initiatives taken in New Zealand, and the impact of bicultural development on public policy on ART. I also discuss some of the issues this raises for western bioethics as it relates to non-western approaches and include reference to the significance of genetic heritage as it is affecting guidelines for donor insemination and surrogacy.     

The Noble Savage Reconfigured: Paradox and Mimesis on Safari in the Okavango Delta,Botswana

ABSTRACT

Tourists to Africa covet close encounters with dangerous wildlife, revelling in the simulation of the primal risks of the savannah, and yet they expect to be kept safe. Similarly, many tourists wish to engage with exotic local people, but in ways that ensure they feel comfortable socially and physically. Safari guides in the Okavango Delta fulfil these desires by facilitating close encounters with wildlife during luxury camping safaris, while becoming objects of fascination themselves as they perform the role of the ecologically noble savage. The exoticness of a number of these Botswana citizens is, however, rendered familiar and comfortable for tourists through the fact of their whiteness. In this paper, I explore the paradoxes evident within Okavango Delta tourism, with a focus on the ‘familiar exotics’ guiding tourists through landscapes constructed around notions of ‘safe danger’. In making sense of this paradigm, I argue that mimesis is at play within white citizens’ embodiment and commodification of cultural values and practices normatively associated with indigenous peoples. This case demonstrates that within the tourism nexus, the ecologically noble savage trope evident in romanticised global imaginaries of indigeneity has largely failed to empower Botswana’s indigenous Bushmen communities, while perpetuating white privilege.