Transitions in Taste in Vietnam and the Diaspora

This paper argues that food and styles of eating have become the predominant markers of social change for the Vietnamese in both Vietnam and in the diaspora. In post‐socialist Vietnam the transition to a market economy has allowed for a huge growth in the number of restaurants and cafés, and in the north, a return to an earlier style of cooking. The intense interest and emphasis on food as embodied pleasure has meant that it has come to stand for the transition away from a heavily state‐controlled economy. The new configurations of family and friendship are being framed by newly available ways of ‘eating out’, which are both a means of social display and distinction as well as an indicator of the tensions between reform and festivity within an authoritarian nation‐state struggling to define itself in a globalising world. At the same time as food in Vietnam is undergoing rapid transformation so too has the Vietnamese diaspora generationally changed its eating patterns. Although there has been a focus in the literature on food in the diaspora that emphasises the nostalgic and recuperative elements of ‘migrant food’, I argue that food is the prime mechanism of intercultural engagement for each diasporic generation. For older Vietnamese, Vietnamese restaurants and barbecues have been the sites of interplay between cultural ‘tradition’ and innovation, and between Australianness and Vietnameseness, and these interstitial places continue to be important for younger Vietnamese. Within this established framework of cross‐cultural interaction, for Vietnamese youth, the social settings of ‘ethnic food’, eaten at home and shared with family, have been grafted onto a sociality of eating fast food. This melding together of both invention and convention, of transgression and ordinariness provides the background against which young people from migrant backgrounds are reinvigorating the social spaces of food consumption and in the process both re‐enchanting and destabilising the notion of migrant food.     

Urban Space and the Mediation of Political Action in Nepal: Local Television,Ritual Processions and Political Violence as Technologies of Enchantment

This paper examines how political identities in the town of Tansen in the central western district of Palpa, Nepal, are mediated by contrasting forms of cultural and material practice: religious and secular processions and programs made by a local, cable‐television production organisation. These practices and their materiality are conceptualised as ‘technologies of enchantment’ (Gell 1992) through which political culture is made manifest in urban space. Paradigmatically ‘modern’ and ‘traditional’ technologies are juxtaposed in order to analyse the different ways that political action is embodied within the community. The loss of life in Tansen and the destruction of buildings associated with these practices in the course of the 10‐year Maoist insurgency provide a tragic confirmation of the conclusions reached in this paper.     

Kung Fu Fighting: The Cultural Pedagogy of the Body in the Vovinam Overseas Vietnamese Martial Arts School

This paper explores the pedagogic practices by which Overseas Vietnamese elites seek to enlist the young in a shared conception of Vietnamese identity in the context of a martial arts organisation. It shows how the contradictory principles of gerontocratic and meritocratic social structuration, identified in the Vietnamese system of person reference, are given embodied form in the school's practice. The paper concludes with a reflection on how incorporation into this habitus and the relation to the Vietnamese body it offers may act as a defence, albeit an ambivalent one, against classifications of the Vietnamese body as abject emanating from the host society.     

BRAIN DEATH IN ISLAMIC ETHICO‐LEGAL DELIBERATION: CHALLENGES FOR APPLIED ISLAMIC BIOETHICS

Since the 1980s, Islamic scholars and medical experts have used the tools of Islamic law to formulate ethico‐legal opinions on brain death. These assessments have varied in their determinations and remain controversial. Some juridical councils such as the Organization of Islamic Conferences' Islamic Fiqh Academy (OIC‐IFA) equate brain death with cardiopulmonary death, while others such as the Islamic Organization of Medical Sciences (IOMS) analogize brain death to an intermediate state between life and death. Still other councils have repudiated the notion entirely. Similarly, the ethico‐legal assessments are not uniform in their acceptance of brain‐stem or whole‐brain criteria for death, and consequently their conceptualizations of, brain death. Within the medical literature, and in the statements of Muslim medical professional societies, brain death has been viewed as sanctioned by Islamic law with experts citing the aforementioned rulings. Furthermore, health policies around organ transplantation and end‐of‐life care within the Muslim world have been crafted with consideration of these representative religious determinations made by transnational, legally‐inclusive, and multidisciplinary councils. The determinations of these councils also have bearing upon Muslim clinicians and patients who encounter the challenges of brain death at the bedside. For those searching for ‘Islamically‐sanctioned’ responses that can inform their practice, both the OIC‐IFA and IOMS verdicts have palpable gaps in their assessments and remain clinically ambiguous. In this paper we analyze these verdicts from the perspective of applied Islamic bioethics and raise several questions that, if answered by future juridical councils, will better meet the needs of clinicians and bioethicists.     

Apocalypse Now? Hoa Hao Buddhism Emerging from the Shadows of War

Hoa Hao Buddhism, founded in the late French colonial era is, like the other religions of ethnic Vietnamese in the Mekong delta, an eclectic and creative approach to imagining existence in this newly settled region. This paper investigates the context in which this faith evolved and explores its main characteristics. These include its settler colonialist worldview, synthesis of diverse cultural currents, universalist outlook and construction of a moral community. It concludes by exploring the religion's contemporary relevance, uneasy relationship with the state and the perceived challenges faced as the integration of the delta into broader economic and cultural structures continues.     

Witch Hunts, Herbal Healing, and Discourses of Indigenous Ecodevelopment in North India: Theory and Method in the Anthropology of Environmentality

ABSTRACT  In this article, we examine the environmental thought and practice of indigenous peoples living in and around a wildlife sanctuary in North India. Analysis reveals that those religious specialists (such as shamans) who possess knowledge of herbal healing are more committed than other villagers to preventing or mitigating the overharvesting of natural resources. To explain these results, reference is made to a specific juncture of native traditions and modern conditions and in particular to an intersection of local economies with global discourses of "ecodevelopment." Drawing on theories and methods from political ecology and cultural psychology, we present a framework for testing the extent that local actors—in this case, shamanic and herbalist healers—are differently positioned to resist or accommodate state and parastate structures of "environmentality" than are other villagers.     

Genuinely made up: camp,baroque, and other denaturalizing aesthetics in the cultural production of the real

The link that Jean‐Jacques Rousseau forged a long time ago between the ‘real’ and the ‘natural’ has proved to be indissoluble. Time and again, contemporary constructions of the real mobilize all that can be linked to nature. Inauthentic, by contrast, is that which is fabricated, made up, artificial, the all‐too‐evident result of human design. In Bahia, Brazil, the author encountered a completely different mode in the cultural production of the real. Analysing the performance of a Bahian drag queen who goes by the name of Gina da Mascar, the author discusses ‘camp’ and ‘baroque’ as registers that foster a sensibility for (and appreciation of) cultural forms that are ‘truly false’. He shows how the appeal of these registers – their persuasiveness, their form of truth‐telling – resonates with the sensibilities of people whose biographies are marked by radical discontinuities, and he argues that these registers might be understood as a popular articulation of the Lacanian understanding that symbolic closure is an impossibility.     

Parallel and divergent landscapes: cultural encounters in the ethnographic space of Tuareg medicine

This essay explores the dialogue between the local quest for healing and the anthropological quest for healing knowledge, and local assessments of knowledge-power relationships in these processes. The context is medical discourse among the Tuareg of Niger Republic, West Africa, and my research experiences among these people. I examine local medical specialists and their traditional and changing practice in terms of how they perceive and respond to wider knowledge and power systems that impinge on local health care. Paramount in these systems are central state policies and medical anthropological research on healing, as these intersect in a postcolonial and post-separatist/rebellion setting. The essay analyzes parallels between the exchange of medicine and the exchange of knowledge and reflects upon how anthropological knowledge of African healing systems is constructed in an environment highly charged with power and danger--of political violence and economic crisis. The broader issue addressed here is how to give greater empowerment to local residents' voices in their "indigenous critique" of the medical anthropological project.     

Analytical and folk concepts of race and ethnicity

Prejudice is found in all societies, but it is a particular problem in immigrant societies. In this article we use Bogardus's social‐distance scale to identify patterns of ethnic prejudice in Australia and test four explanations to account for it: personality, socio‐psychology, social structure, and social contact. The data are a national sample of the Australian‐born and of three immigrant groups: Maltese, Lebanese, and Vietnamese. The results show that ethnic prejudice is not unidimensional and that there are at least two dimensions, which we label social prejudice and cultural prejudice. The analyses indicate that Australians and longer‐resident Maltese emphasize the social dimension of prejudice; the newly arrived Vietnamese emphasize the cultural dimension. For Australians, prejudice is rooted in personality factors; but for immigrants, none of the four explanations is significant. The results point to the interaction between personality factors and social learning within the society as the most important determinant of ethnic prejudice.     

Community dynamics and functional stability: A recipe for cultural adaptation and continuity

This paper applies the methodology of an ecological community analysis framework to the evaluation of a culturally important food recipe found in Vietnamese cookbooks from Vietnam (VN) and the United States (US). The recipe is for the popular Vietnamese dish sweet-sour snake-head mullet soup. The results show that the assemblage of plant species used in the recipes of the VN and US cookbooks are not identical with significant differences in the frequency of some plant-based ingredients. Re-evaluating the species composition of the dish to include the functions of flavor and texture used to create the structure of the dish shows that although the plant assemblage used in the United States is different, all of the traditional functions are maintained and the dish is perpetuated by being adapted for the new environment. The ecological community analysis framework allows for the identification of indicator species that contribute to the structure of dishes. The methodology may be used to design cookbooks for cultural groups living where their traditional food plants are rare or unavailable.     

Transnationalism and the Karen wrist‐tying ceremony: An ethnographic account of Karen settlement practice in Brisbane

When settling, people often use cultural schema from their original homeland to build familiarity in unfamiliar surrounds. This paper draws on ethnographic fieldwork conducted by the first author in Brisbane, with the Karen community from Burma, during which participant observation and interview methods were used. We present an ethnographic account of the Brisbane Karen wrist‐tying ceremony. The ceremony acts as an insight into the challenges for Karen whilst settling into Australia. It reflects multiple accounts of history and tradition, but simultaneously speaks to emerging, contemporary Karen contexts. This research contributes to richer understandings of settlement: it frames transnational cultural practice as a flexible mode of integration, rather than an exclusionary mode of othering. We propose that the integrative discourse of the ceremony creates familiarity and social connection in local and diasporic spaces. This acts as a counter to the challenges of Karen settlement including the negotiations of local/global identity politics.     

Language,culture, and mind: trends and standards in the latest pendulum swing. Daniel Everett,Language: the cultural tool. London: Profile, 2012.

The study of language in relation to anthropological questions has deep and varied roots, from Humboldt and Boas, Malinowski and Vygotsky, Sapir and Whorf, Wittgenstein and Austin, through to the linguistic anthropologists of now. A recent book by the linguist Daniel Everett, Language: the cultural tool (2012), aims to bring some of the issues to a popular audience, with a focus on the idea that language is a tool for social action. I argue in this essay that the book does not represent the state of the art in this field, falling short on three central desiderata of a good account for the social functions of language and its relation to culture. I frame these desiderata in terms of three questions, here termed the cognition question, the causality question, and the culture question. I look at the relevance of this work for socio‐cultural anthropology, in the context of a major interdisciplinary pendulum swing that is incipient in the study of language today, a swing away from formalist, innatist perspectives, and towards functionalist, empiricist perspectives. The role of human diversity and culture is foregrounded in all of this work. To that extent, Everett's book is representative, but the quality of his argument is neither strong in itself nor representative of a movement that ought to be of special interest to socio‐cultural anthropologists.     

On the Islamic authority of the Indonesian state: responsibility,suspicion, and acts of compliance

This article examines how the Indonesian state's efforts to style itself as an Islamic authority have influenced the behaviour of its Muslim citizens. I present cases in which Muslims in Indonesia's Riau Islands comply with Islamic state directives in order to transfer responsibility for their actions to the state, showing how such a mode of practice can support Islamic governmentality, bolster nationalism, and constrain civic activism. Interestingly, compliance may occur even when citizens harbour deep misgivings towards a directive, leading me to query whether suspicion is necessarily inimical to authority. I conclude that a pronouncement's Islamic authority hinges on how Muslims relate to their suspicions regarding it, and that, for Riau Islanders, suspicion's urgency has been tempered by cultural models of personhood, individual subjectivity, and the moral murk of post‐Suharto Indonesia.     

Cultural Ecosystem Services and Popular Perceptions of the Benefits of an Ecological Restoration Project in the Brazilian Atlantic Forest

It is essential to understand how ecological restoration (ER) improves human well‐being in order to justify more investments and upscaling in this emergent field of action. As part of a 22‐year‐old, 80 ha ER project being carried out around a water reservoir that supplies drinking water to the city of Iracemápolis (population 19,700), in the mega‐diversity Atlantic Forest biome of Brazil, we assessed local community perceptions of the tangible and intangible benefits expected to arise from this project. A detailed questionnaire was completed for 292 members of the local community to gauge perceptions of benefits arising from various cultural and provisioning ecosystem services (ESs; especially safe and clean drinking water) provided by the 80 ha forest restoration project. A striking 94% of those interviewed wanted more ER projects in their community. Participants reported an appreciation for cultural ESs such as esthetic landscape improvement, tourism, recreation, as well as various religious, spiritual, and educational services. In addition, 87% of interviewees believed that the restoration project improved the quality of their drinking water, and 63% said they would agree to an increase in water tariffs if the proceeds were to be invested in more forest restoration. Judging from this study, investigation and subsequent communication of popular perceptions of the various benefits of ER projects could promote consensus‐building and support for projects among stakeholders, and inform governmental and societal investments in restoration .     

Swimming in and out of Focus: Second Contact,Vietnamese Migrant Others and Australian Selves

Anthropologists and others have always used the Other to define themselves. Using Michael Taussig's idea of ‘second contact’, I argue that this is inappropriate and that the imagined borders between us and them in relationships between Vietnamese and other Australians are less than stable, continually losing their polarity and swimming in and out of focus. In light of the Vietnamese migrant case, I argue that similar ethnographic research projects cannot rely on stable boundaries between the host and the migrant community to organise explanations. Rather than simply registering ‘cultural contacts’, we have to engage the interplay between the strange and the familiar in specific contexts. Furthermore, my reading of Vietnamese migrant identity obliges us to listen to Vietnamese Australian voices as they attempt to respond to the fluctuating interstices of an intercultural borderland. This implies the mutual anthropological interrogation of both self and other.     

Genetic relationships among Vietnamese local pigs investigated using genome‐wide SNP markers

Vietnam is one of the most important countries for pig domestication, and a total of 26 local breeds have been reported. In the present study, genetic relationships among the various pig breeds were investigated using 90 samples collected from local pigs (15 breeds) in 15 distantly separated, distinct areas of the country and six samples from Landrace pigs in Hanoi as an out‐group of a common Western breed. All samples were genotyped using the Illumina Porcine SNP60 v2 Genotyping BeadChip. We used 15 160–15 217 SNPs that showed a high degree of polymorphism in the Vietnamese breeds for identifying genetic relationships among the Vietnamese breeds. Principal components analysis showed that most pigs indigenous to Vietnam formed clusters correlated with their original geographic locations. Some Vietnamese breeds formed a cluster that was genetically related to the Western breed Landrace, suggesting the possibility of crossbreeding. These findings will be useful for the conservation and management of Vietnamese local pig breeds.     

Social Networks of Corruption in the Vietnamese and Lao Cross-Border Timber Trade

Although corruption is a core issue in discourses on Southeast Asian states and the region's illegal timber trade, its specific meanings, characteristics, and role are poorly understood. Our ethnographic study of corruption and timber trade in the lower Mekong uncovers the relationships, dealings, and networks that enable illegal timber flows. We follow the disputed case of a shipment of high-value timber that originated in Laos and was seized by Vietnamese seaport customs officials in 2011. By examining the actors involved and their efforts to obtain the release of the timber, we reveal the complex and networked nature of relationships from local to national levels that enable illicit rosewood trade from Laos to Vietnam and onward from Vietnamese ports. At the same time, interactions between timber traders and state officials highlight the recursive relationship between ‘private’ and ‘state’ actors, and the scope for mobility between these categories. Our analysis challenges the current international and national emphasis on law enforcement as a means to tackle illegal logging. Instead, policy would be better founded on a more holistic and nuanced understanding of the socio-political relationships that characterise and perpetuate corruption across these multiple scales.     

Christianity,cultural change and the negotiation of rights in land and sea

Various aspects of Christian belief and practice have been documented as significant across Aboriginal Australia. In recent years, many communities have been involved in seeking to achieve traditional rights in land and sea as recognised in Australian law. Asserting and proving these rights entails demonstrating continuity of traditional law and custom since the establishment of British sovereignty. While legal discourse indicates that this does not exclude cultural change, law and custom must continue to derive from pre‐sovereignty traditions. This article addresses the extent to which Christian belief and practice have been articulated and researched in applied anthropological work, against the background of relevant academic studies. If a sophisticated theory of cultural change and continuity is germane to researching land claims and native title, what is the significance of Christian syncretism in Aboriginal relations with place and the inheritance of ancestral connections to ‘country’? Several case studies are examined.