Surfies versus Westies: Kinship,Mateship and Sexuality in the Cronulla Riot

In the predominantly affluent and Anglo Sutherland Shire in southern suburban Sydney, neighbourhood and extended kinship ties continue to exert powerful forces shaping local identities. During the riot of 11 December 2005 these identities were brought into relief by being pitted against the Lebanese immigrant youth who have been spatially and morally separated from Anglo‐Australians. I argue that the strong homosociality exhibited in several different contexts by young Anglo‐Australian men (the barbecue area, a sports team's ‘gang bang’, the violent defence of a neighbourhood controlled beach) and young Lebanese Australian men (paternal cousin and fraternal solidarities, an infamous series of gang rapes, their response to the White riot at Cronulla) are forms of separation that produce particular kinds of male sexual, class and ethnic subjects. I propose that a study of the role of kinship and cohort relationships in Anglo‐Australian and Lebanese‐Australian male groups should include the nature of incestophobia as an essential component of the precipitating fantasies leading to the riot and the subsequent retaliation.     

‘Shrinking Worlds’: Cronulla,Anti‐Lebanese Racism and Return Visits in the Sydney Hadchiti Lebanese Community

By drawing on observations gained from ethnographic fieldwork in western Sydney with immigrants who are Maronite Catholics from Hadchit, North Lebanon, I demonstrate the pervasiveness of anti‐Lebanese racism in Australia and the way it cuts across class, gender and religion within the Lebanese community. My fieldwork was conducted around the time of two pivotal events: the 2005 Cronulla Riots in Sydney and the July 2006 war in Lebanon. By focusing on the experience of racism within the Hadchiti community, I show that the problems the Lebanese face in Australia cannot be attributed only to their economic disadvantage, low education and religious difference. On the contrary, the Hadchiti experience shows that Australia has a ‘glass ceiling’ and that there are distinct limits to the ability of successful Lebanese to translate their success into national belonging in Australian society. This has been particularly acute for the second generation of Hadchitis in Australia and has contributed to their search for transnational belonging back in Lebanon. During return visits to Hadchit, members of the second generation strive to find a place in the society their parents left behind, only to discover that they are considered to be ‘Australian’ rather than ‘Lebanese’. Thus, they are trapped in a migration process that renders them out of place in both Australia and Lebanon.     

Troubled landscapes,troubling anthropology: co‐presence,necessity, and the making of ethnographic knowledge

If ‘co‐presence is a condition of [anthropological] inquiry’ (Fabian), what sort of knowledge does it produce? I explore this question through an ethnography of a ‘troubled landscape’ in Malaysian Borneo: a lush, hilly region that has been the site of a dam construction and resettlement project since the late 2000s. My article uses the notion of co‐presence as both a lens through which to explore the predicaments of the four small communities affected by the scheme and a reflexive device that underscores the embeddedness of the ethnographic encounter in a larger relational field – one characterized as much by chance and necessity as it is by anthropologists’ intellectual agendas. In the process, I seek to trouble some of the methodological and ethical issues posed by anthropology's recent ‘ontological turn’, notably the long‐standing questions of what it means to ‘take seriously’ and how ethnography and the ethnographer are implicated in this project.     

Wild justice and fair play: cooperation,forgiveness, and morality in animals

In this paper I argue that we can learn much about ‘wild justice’ and the evolutionary origins of social morality – behaving fairly – by studying social play behavior in group-living animals, and that interdisciplinary cooperation will help immensely. In our efforts to learn more about the evolution of morality we need to broaden our comparative research to include animals other than non-human primates. If one is a good Darwinian, it is premature to claim that only humans can be empathic and moral beings. By asking the question ‘What is it like to be another animal?’ we can discover rules of engagement that guide animals in their social encounters. When I study dogs, for example, I try to be a ‘dogocentrist’ and practice ‘dogomorphism.’ My major arguments center on the following ‘big’ questions: Can animals be moral beings or do they merely act as if they are? What are the evolutionary roots of cooperation, fairness, trust, forgiveness, and morality? What do animals do when they engage in social play? How do animals negotiate agreements to cooperate, to forgive, to behave fairly, to develop trust? Can animals forgive? Why cooperate and play fairly? Why did play evolve as it has? Does ‘being fair’ mean being more fit – do individual variations in play influence an individual's reproductive fitness, are more virtuous individuals more fit than less virtuous individuals? What is the taxonomic distribution of cognitive skills and emotional capacities necessary for individuals to be able to behave fairly, to empathize, to behave morally? Can we use information about moral behavior in animals to help us understand ourselves? I conclude that there is strong selection for cooperative fair play in which individuals establish and maintain a social contract to play because there are mutual benefits when individuals adopt this strategy and group stability may be also be fostered. Numerous mechanisms have evolved to facilitate the initiation and maintenance of social play to keep others engaged, so that agreeing to play fairly and the resulting benefits of doing so can be readily achieved. I also claim that the ability to make accurate predictions about what an individual is likely to do in a given social situation is a useful litmus test for explaining what might be happening in an individual's brain during social encounters, and that intentional or representational explanations are often important for making these predictions.     

Equivocal locations: being ‘red’ in ‘Red Bologna’

This article addresses a classic ethnographic problem in the study of Italy: how is it that people can subscribe simultaneously to seemingly contradictory ideologies, such as Catholicism and Communism? It does so by describing examples from Italy's ‘showcase city’ of the left, ‘Red Bologna’, in which to be ‘red’ is ubiquitous but each person's ‘red’ is a different thing: being ‘red’ (differently) is the idiom in which real political distinctions are expressed over issues like religion or immigration. In parallel, I discuss the relationship between the ‘field’ as a location and the ‘field’ as a conceptual topic. My account replicates internal ethnographic differences at the analytical level by highlighting the differences between being left‐wing in Bologna and its meaning as a concept in anthropology. Hence the ‘equivocal location’: a field‐site that is productively different, from what an inexperienced ethnographer expected from it, from conceptual discussions in anthropology, and from itself.     

Under the Law of God: mimesis and mimetic discipleship among Jewish‐affinity Christians

Messianic Judaism, a network of congregations that incorporate Jewish ritual into evangelical worship, is one branch of a fast‐growing trend among Christians globally towards ‘Jewish affinity’. Drawing on a multi‐site comparison in North America, this article examines one of Messianic Judaism's most significant internal debates: should non‐ethnically Jewish ‘gentile believers’ (GBs) obey biblical laws? It argues that GBs do not simply imitate Jews badly, as outsiders and their own leaders often believe. Rather, their actions are best characterized as mimesis in two complementary forms: mimesis of Jews and ‘mimetic discipleship’ of Jesus‐the‐Jew. Taken together, these forms offer a heuristic tool sufficiently capacious to explain both individuals’ propensity for Jewish practice and the socially specific ways it is constructed. I conclude that Jewish affinity reflects a key problem in contemporary Christianity, namely what happens when people in one religion (Christianity) come to believe that their God incarnated in the body of a man they now associate with another religion (Judaism)?     

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’?     

Materialising the king: The royal funeral of King Tāufa`āhau Tupou IV of Tonga

The arrival of the body of King Tāufa‘āhau Tupou IV, in Tonga on 12 September 2006, prompted complex funerary rites modelled on those of the previous monarch, Queen Sālote. Instead of looking at how funerals reinforce kinship ties or what the effective cost is of the objects exchanged, I concentrate on the presented objects, which formed the focal point of the funerary rites. In doing so, I engage with Keane (2005: 184) who asserts the relevance of semiotics in answering the question: ‘How can we both understand things and do full justice to their materiality?’ I argue that traditional prestigious objects (barkcloth, mats, baskets and coconut oil), ‘modern‐times’ valuables (flower garlands, flower baskets, and crocheted bed spreads), and contemporary objects (cakes wrapped in cling film, screens with chocolate, plastic baskets filled with bags of crisps, chocolate and sweets), materialise qualities the deceased king embodied as a descendant of a mythical ruler, as the fourth king in the modern Christian dynasty and as a contemporary ruler who reformed both education and economy. A consequence of materialising qualities is that they become contingently bound up with other qualities ( Keane 2005: 188 ). I thus concentrate on those objects where the bundling of qualities is realised visually, examining how barkcloth, fine mats, baskets and coconut oil embody female generative power, protecting, controlling and linking qualities. It is the qualities of the objects bundled in the matter of the objects themselves that make some objects matter more than others.     

“With AIDS I am happier than I have ever been before”

In her 2016 article Sherry Ortner discusses what she calls the rise of ‘dark anthropology’: that is, ethnographic work that analyses situations of domination, dispossession, and violence. She, like Joel Robbins ( 2013 ), posits as a counterpoint the emergence of ‘anthropologies of the good,’ which emphasise care and ethics. In this paper I put these two anthropological projects into generative tension through an analysis of HIV‐positive women's lives in Papua New Guinea. In the first part of the paper I demonstrate the ways in which resource extraction has created vulnerabilities to HIV—in part through the coerced marriages of women to powerful landowners. In the second, I discuss ways in which the antiretroviral era has made possible unexpected forms of kindness towards HIV‐positive women. I end the paper with a discussion of what HIV‐positive women mean when they claim that they are happier now than in their pre‐diagnosis lives.     

Impossible presence: race,nation and the cultural politics of ‘being Norwegian’

Norwegians of African descent often find themselves at the centre of debates regarding the ‘problem’ of immigrant integration, the challenge of self-identification and the elusive nature of the multicultural promise. This essay examines how Norwegians of African descent perceive and (re)construct the ideological processes through which they are incorporated into understandings of the nation. Based on ethnographic fieldwork conducted between 2005 and 2011, I analyse two extended interviews that represent key questions raised during discussions with forty interviewees. How does one engage the presumption of solidarity and universal goodness, common to characterizations of the Nordic region, which nevertheless render certain bodies and identities illegible and ‘impossible’? How is race ascribed meaning in the Norwegian context? My interlocutors invoke a particular moral vocabulary of belonging when describing experiences with implicit and explicit forms of racism. These ‘encounter narratives’ reveal national anxieties about race and cultural belonging, situated within historical preoccupations with identity and ‘sameness’.     

ON THE MORALITY OF GUINEA‐PIG RECRUITMENT

Can it be wrong to conduct medical research on human subjects even with their informed consent and even when the transaction between the subjects and researchers is expected to be mutually beneficial? This question is especially pressing today in light of the rise of a semi‐professional class of ‘guinea pigs’– human research subjects that sell researchers a right of access to their bodies in exchange for money. Can these exchanges be morally problematic even when they are consensual and mutually beneficial? I argue that there are two general kinds of concern one can have about such transactions – concerns about the nature of what is sold and concerns about the conditions in which the selling occurs. The former involves worries about degradation and the possible wrongness of selling a right of access to one's body. These worries, I argue, are not very serious. The latter involves worries about coercion, exploitation, and undue influence – about how, by virtue of their ignorance, impulsiveness, or desperation, guinea pigs can be taken advantage of by medical researchers. These worries are quite serious but I argue that, at least in cases where the exchange between guinea pigs and researchers is consensual and mutually beneficial, they do not raise insurmountable moral problems.     

Emergency Preservation and Resuscitation Trial: A Philosophical Justification for Non‐Voluntary Enrollment

In a current clinical trial for Emergency Preservation and Resuscitation (EPR), Dr. Samuel Tisherman of the University of Maryland aims to induce therapeutic hypothermia in order to ‘buy time’ for operating on victims of severe exsanguination. While recent publicity has framed this controversial procedure as ‘killing a patient to save his life’, the US Army and Acute Care Research appear to support the study on the grounds that such patients already face low chances of survival. Given that enrollment in the trial must be non‐voluntary, the study has received an exemption from federal standards for obtaining informed consent. How exactly, if at all, is non‐voluntary enrollment morally justifiable? In this essay, I appeal to the notable work of Hans Jonas in an effort to defend the EPR trial's use of non‐voluntary enrollment. It is often thought and, as I show, it may appear that Jonas has called for the end of experimental medical practice. Still, I derive from Jonas a principle of double‐effect upon which physicians may be seen as morally permitted to pursue innovations in emergency medicine but only as a byproduct of pursuing therapeutic success. With this position, I argue that the EPR trial can be granted a stronger philosophical justification than simply waiving the requirement of obtaining informed consent. The double‐effect justification would obtain, perhaps regardless of the success of such innovative procedures as therapeutic hypothermia.     

Revolución o muerte: Self-Sacrifice and the Ontology of Cuban Revolution

With reference to the experience of the Cuban Revolution, this article addresses what may be called the ‘late revolutionary paradox’: How can so many people in countries such as Cuba continue to pledge visceral allegiance to their revolution while at the same time expressing deep disaffection with it? My main claim is that the paradox is a product of an undue analytical emphasis on the ideological content of revolutionary discourse, with its mantra-like evocations of ‘process’, ‘change’, ‘emancipation’ and other discursive projections into the future. Seen from the point of view of its form as a socio-political event, I argue, revolution turns on a deeper premise, namely the commitment to self-sacrifice, i.e. the assumption that revolutionary subjects are defined by their potential death in defence of the revolution. The premise of self-sacrifice, I argue, lends revolutionary politics a peculiar ontological foundation that makes it radically different to, broadly, ‘liberal’ understandings of politics. This difference, I show, dissolves the putative ‘paradox’ of later revolutionary societies such as Cuba, allowing revolutionary subjects to sustain a sense of revolutionary conviction in the face of the many historical contingencies that would seem otherwise to make such enduring convictions increasingly difficult to sustain.     

Genome-enabled exploration of microbial ecology and evolution in the sea: a rising tide lifts all boats

As a young bacteriologist just launching my career during the early days of the ‘microbial revolution’ in the 1980s, I was fortunate to participate in some early discoveries, and collaborate in the development of cross-disciplinary methods now commonly referred to as "metagenomics". My early scientific career focused on applying phylogenetic and genomic approaches to characterize ‘wild’ bacteria, archaea and viruses in their natural habitats, with an emphasis on marine systems. These central interests have not changed very much for me over the past three decades, but knowledge, methodological advances and new theoretical perspectives about the microbial world certainly have. In this invited ‘How we did it’ perspective, I trace some of the trajectories of my lab's collective efforts over the years, including phylogenetic surveys of microbial assemblages in marine plankton and sediments, development of microbial community gene- and genome-enabled surveys, and application of genome-guided, cultivation-independent functional characterization of novel enzymes, pathways and their relationships to in situ biogeochemistry. Throughout this short review, I attempt to acknowledge, all the mentors, students, postdocs and collaborators who enabled this research. Inevitably, a brief autobiographical review like this cannot be fully comprehensive, so sincere apologies to any of my great colleagues who are not explicitly mentioned herein. I salute you all as well!     

Epistemic artefacts: on the uses of complexity in anthropology

Distinctions between the ‘simple’ and the ‘complex’ have enjoyed a long and varied career in anthropology. Simplicity was once part of a collective fantasy about what life was like elsewhere, tingeing studies of tribal life with human longing for simpler ways of being. With the reflexive turn and the rise of cultural critique, simplicity has been all but excommunicated in favour of widespread diagnoses of complexity. In this article, I tease out some transformations in the uses of complexity in anthropology, and weave in some critical responses to these uses, spanning many decades, from within the discipline. I pay special attention to recent critiques by anthropologists who are beginning to grow weary of complexity as both an end‐in‐itself for scholarship and an empirical diagnosis. For these critics, complexity is deeply entwined with anthropological methods and knowledge practices. Drawing on these critical views, I suggest that complexity may be an epistemological artefact, rather than something that can be diagnosed ‘out there’, and offer a way of reframing complexity as a ‘dominant problematic’ in anthropology and beyond.     

Anthropology and emotion

The centrality of emotion in thought and action is increasingly recognized in the human sciences, though basic questions of definition and scope remain unresolved. Where do emotions begin and end? How should we identify and analyse them? How should we write about them? Ethnographic fieldwork, as pioneered by Malinowski, offers powerful insights into the place of emotion in social life; but emotions are peculiarly difficult to capture in the generalizing format of case study and ethnographic summary. In this article I argue that semantic, structural, and discourse‐based approaches tend to miss what is most important – what counts for the persons concerned and therefore what makes the emotion. I review the conceptual and methodological issues and conclude that only a narrative approach can capture both the particularity and the temporal dimension of emotion, restoring verisimilitude and fidelity to experience.