Marketplaces and Morality in Papua New Guinea: Place,Personhood and Exchange

In Papua New Guinea (PNG) more rural people, and especially rural women, earn cash from selling in marketplaces than from any other source. PNG's marketplaces are critical for food security, and for the redistribution of wealth. They are also important meeting places where people gather to see friends, hear the latest news, attend court cases, play cards and be entertained. This introduction to this special issue on ‘Marketplaces and Morality in Papua New Guinea’ reviews the history of PNG marketplaces and their contemporary forms. It charts their transformation from introduced colonial spaces into dynamic Melanesian places, which, as places to buy, sell and socialise, have become pervasive institutions in the lives of both urban and rural Papua New Guineans, and places where people interact with both known and unknown others. From this, marketplaces emerge as important spaces of moral evaluation and contestation in relation to what constitutes morally acceptable exchange and what practices are acceptable in these places. The paper demonstrates that exchange in the marketplace should not be reduced to commodity transactions, and questions assumptions about the types of people marketplaces create. It argues that the country's marketplaces are productive sites to consider ideas of exchange, social relations and social personhood, and that there is a critical need to understand the concrete details of what takes place in contemporary marketplaces.     

How the Missionary got his Mana: Charles Elliot Fox and the Power of Name‐Exchange in Solomon Islands

Charles Elliot Fox (1878–1977) was one of the Anglican Melanesian Mission's most emblematic figures, extending its reputation for scholarship and respect for Pacific traditions. Uniquely among the Mission's European figures, however, Fox is also credited with exceptional powers (mana). Based on archival research and ethnographic fieldwork among the Arosi (Makira, Solomon Islands), I argue that Fox's name‐exchanges with Makirans have contributed in unrecognized ways to his reputation for mana. In so doing, I show how, in contrast with name‐exchange in Polynesia, Arosi name‐exchange implies the internalization of a gap between ontological categories that renders name‐exchange partners two persons in one body, endowed with access to one another's being and ways. Fox's writings indicate that he understood this aspect of Arosi name‐exchange as a prefiguration of the Christian doctrine of the incarnation. This understanding, in turn, shaped his mission method and motivated his otherwise puzzling claims that he was a Melanesian.     

The Corporeal Empire: Physical Education and Politicising Children's Bodies in Late Colonial Bengal

This article deploys children's bodies as an analytical lens to examine the political significance of knowledge production and childhood in British colonial projects in late colonial India. Scholars have theorised the ‘body as method’ of history to argue that bodies are imbued with meanings, become stakes in power struggles and are sites of knowledge and power. I examine this theme by investigating a key locus of knowledge production for children – the colonial school and its curriculum, specifically physical education. To underline the multi‐stranded processes and loci of colonial knowledge production, I examine nationalist pedagogies of two Bengali children's magazines (Amaar Desh and Mouchak) as a form of informal schooling. I argue that the colonial state's engagement with physical education in schools stemmed from anxieties to both discipline native children's bodies, and to discourage students’ ‘seditious’ political activism. Second, I demonstrate that for Bengali educated elites, children embodied a political space for contestation and undertaking their projects of re‐masculinising the youth. These nation‐building projects placed a premium on masculinity, influenced boy cultures to imitate adult male cultures, and inscribed gender roles on the bodies of Bengali boys and girls. By doing so, these colonial encounters restructured and redefined childhood in crucial ways.     

Totem and Transaction: the Objectification of ‘Tradition’ Among North Mekeo

Most recent treatments of Melanesian post‐contact change have presumed that objectifications of ‘culture’ and ‘tradition’ have intensified and proliferated in response to the forces of colonialism and the penetration of the nation‐state. Harrison (2000) has recently argued, however, that in pre‐colonial times too Melanesians characteristically objectified their cultural practices and identities as ‘possessions’ that could be readily exchanged or transacted. Supposedly, the key difference between the two eras has accorded with different formulations of ‘property’: ‘private property’ and the logic of ‘possessive individualism’ in the post‐contact era; and ‘trading and gift‐exchange systems’ or ‘prestige economies’ in pre‐contact times. In this article I examine Harrison's portrayal of Melanesian cultural practices as ‘possessions’ and the notions of ‘property’ that he sees as key to the cultural objectification in both pre‐ and post‐colonial settings with reference to ethnographic and historical information regarding the North Mekeo peoples of Papua New Guinea. I argue from the perspective of the New Melanesian Ethnography that Harrison's view of pre‐contact prestige economies and trade and gift exchange systems retains several misleading a priori assumptions about ‘commodity exchange’ and, illustrating the potential of the New Melanesian Ethnography for historical applications, that he overemphasizes the extent to which post‐contact changes in cultural objectification have involved individualised and commodified forms of property. Consequently, in the case of North Mekeo, both the continuities and the changes between pre‐ and post‐contact cultural objectifications may have proceeded differently from the ways Harrison has outlined for Melanesia generally.     

Locality,Mobility and Governmentality in Colonial/Postcolonial New Caledonia: The case of the Kouare tribe (xûâ Xârâgwii), Thio (Cöö)

The colonial history of New Caledonia has been one of dispossession, alienation, and racial segregation. Indigenous people did not experience a life of all‐embracing confinement and immobility. Instead, Kanak localities were historically shaped by the interplay of colonial projects, ideas, tensions, power relations, practices, representations, values, norms, and emotions. Based on the example of Thio, located on the south‐east coast of New Caledonia, this article explores these transformations, focusing on processes of localization and mobility in the colonial and postcolonial eras. The first section focuses on the encounter with and the interplay between different organisations in Thio: the missionary, mining, pastoral, and administrative frontiers. The second section explores the multilayered history of the landscape and settlement patterns in Xârâgwii/Kouare (a tribe located in the mountainous part of Thio), and the third section analyses the interplay of locality and mobility since World War II. The final section examines the ‘invention’ of the tribe as part of colonial governmental projects. The article concludes with a brief discussion of the meaning of this evolving dialectic in the current context of decolonization.     

Missionaries,Healing and Sorcery in Melanesia: A Scottish Evangelist in Ambrym Island,Vanuatu

Melanesian people have recently become highly occupied with history as an arena for moral scrutiny and causal explanations for contemporary failures. On the island of Ambrym in Vanuatu, this form of ontological worry goes back to the first missionaries on the island, the Murray brothers. This article takes us back to events in the 1880s when the missionaries were active on Ambrym, and searches into their social position. Drawing on the diary of Charles Murray, the main argument unfolds around his involvement in the realm of men's ritual powers, how he himself played his part as a highly knowledgeable magician and how his downfall came about by challenging a manly realm of knowledge and power and his wider inclusion of women and lesser men in his church.     

The Infrastructures of Internal Colonialism: State,Environment, and Race in Lerma,Mexico

This article explores the relations between infrastructures, labour, and internal colonialism in Lerma, Mexico. Drawing on archival and ethnographic research of two hydraulic projects there, the article argues that infrastructures are productive of the racial, environmental, and political relations that constitute internal colonialism both historically and contemporarily. I show how these infrastructural projects imagined and produced colonial relations between the environment, racialised workers, and the nation-state, and how these colonial logics endure today through infrastructures and the forms of racialised labour that maintain them. In doing so, this article contributes to literature that interrogates the relations between infrastructure and coloniality by focusing on how infrastructural labour makes internal colonialism enduring. The article concludes by reflecting on how the labour practices that make internal colonialism enduring also point to ways of producing infrastructures otherwise.     

Italy and Africa: how to forget colonialism

Abstract

The debate on colonialism places great emphasis on the composite set of transformations put in motion by colonialism fully to give birth to what became the post-colonial state in independent Africa. Many authors suggest that Italian colonialism in the Horn of Africa was too weak to perform this task. The present article intends to review the influence and effects of the Italian colonial experience for state making in the Horn of Africa. This also brings about one of the main anomalies of the Horn of Africa, where colonialism ended without a process of true decolonization, in the sense of a confrontation between colonized and colonizers in the transfer of power from metropolitan rule to African representatives. The present Italian foreign policy in Africa is similarly conditioned by its colonial history: besides its focus on the Horn of Africa, which was the centre of Italy's colonial expansion as well as the only post-Second WorldWar administration (Italian Trust Administration of Somalia – AFIS), the relations between Italy and Africa reflect the many inconsistencies and uncertainties of the colonial experience.     

Colonial Geography and Masculinity in Eric Dutton's Kenya Mountain

Eric Dutton's Kenya Mountain, (1929) tells the story of an unsuccessful attempt to climb Mount Kenya in the 1920s. In this article, the author concentrates on a close, contextualized reading of the book as a contribution to critical feminist geographical understanding of colonial discourse at a later point in the colonial timeline than has been commonly analyzed in studies of British colonial geographies and travel literature. Dutton's discursive tactics in the text reveal the inextricable relations between a gendered and enframed sense of landscape and colonial rule. The book also is a window onto the ambivalences and contradictions within British colonial ideology in Africa in the interwar years. In particular, Dutton's struggle with hegemonic masculinity and his complex relationships with the African men on the climb are interrogated as manifestations of broader ambiguities in Britain's African empire. These points of emphasis in this reading of the book emerge from recent feminist and progressive analyses of gender, colonial geography and adventure writing.     

The Predicament Of Ideas In Culture: Translation And Historiography

Rather than a simple transfer of words or texts from one language to another, on the model of the bilingual dictionary, translation has become understood as a translingual act of transcoding cultural material — a complex act of communication. Much recent work on translation in history grows out of interest in the effects of European colonialism, especially within Asian studies, where interest has been driven by the contrast between the experiences of China and Japan, which were never formally colonized, and the alternative examples of peoples without strong, centralized states — those of the Indian subcontinent and the Tagalog in the Philippines — who were colonized by European powers. This essay reviews several books published in recent years, one group of which share the general interpretation that colonial powers forced their subjects to "translate" their local language, sociality, or culture into the terms of the dominant colonial power: because the colonial power controls representation and forces its subjects to use the colonial language, it is in a position to construct the forms of indigenous and subject identity. The other books under review here are less concerned with power in colonial situations than with the fact of different languages, cultures, or practices and the work of "translating" between the two — particularly the efforts of indigenous agents to introduce European ideas and institutions to their respective peoples.     

The spaces of Australian capitalism: Making “place” out of “space” in The Unknown Industrial Prisoner

Radical geographers have emphasised the centrality of class relations to the production of social space. In particular, this literature makes the distinction between the homogenising “abstract space” of global capital and meaningful, specific social “places.” The tension between the two expresses itself in spatial forms, creating the landscapes of capitalism. This political-economic conception of space and place is generally under-explored in the Australian context, particularly regarding the highly important post-World War II Long Boom period. This article interrogates the spatiality of this epoch through David Ireland's award-winning novel The Unknown Industrial Prisoner. Rooted in the notion of literary geography, which argues that literature “knows” things about the space of the society into which it is born, the article argues that Ireland portrays and handles in a particularly vivid and powerful way the dialectical articulations, simultaneously contradictory and intertwined, of space and place in the spatiality of Australian capitalism. Whilst he ultimately concludes that the powers of capital's abstract space dominate, he nevertheless demonstrates that through explicitly spatial projects of place-making, workers can attempt to impose their own political economy on the spatial form.     

Favelas and the divided city: mapping silences and calculations in Rio de Janeiro's journalistic cartography

This article aims to challenge the widespread consensus that Rio de Janeiro is a divided city by deploying two concepts in critical cartography: cartographic silences and cartographic calculations. As a kind of unconquered territory, a terrae incognitae, favelas were silenced on many of Rio de Janerio's maps over the last century. When these places began to be mapped, and converted to terrae cognitae, power relations often become even more apparent because of the intention to make it legible for purposes of intervention. By analyzing maps published in the mainstream Brazilian press throughout the last century, this article explores how national press often portrays Rio de Janeiro as a city divided between formal neighborhoods, where the state apparatus can ensure the rule of law, and favelas, where parallel politics enforce local forms of governance. In order to disseminate this image of the city, maps can play an important role, locating different urban zones and reinforcing old stereotypes. Despite many studies that focused on both material and embodied forms of state presence within favelas, maps can be an important source of information to understand persistant representations of favelas as excluded and divided places.     

Nationalism,diaspora and ‘civilisational mission’: the case of Syrian nationalism in Latin America between World War I and World War II

Abstract. The notion of ‘civilisational mission’ (risala hadariyya) is a core concept of nationalism, particularly of Arab and Syrian nationalism. Its importance lies in the ability to bring three aspects of nationalist thought into one pattern of meaning: the projected modernisation of the nation, the nation's quest for recognition and equal participation in the international arena, and the claim to political leadership of the rising educated middle class. In the Syrian diaspora during the interwar period, the notion was additionally shaped by the refutation of the neo‐colonial aspirations of the mandate powers (mission civilisatrice) as well as by the interaction between the diaspora community and the host society. This article analyses this concept in its discursive context focusing on Dr Khalil and Antun Sa‘adeh, who were both eminent intellectuals, party founders and editors of several diasporic newspapers and magazines in Argentina and Brazil.     

Land,Labour and Ambivalence: Lutheran Missionaries Managing Land Disputes at Cape Bedford Mission

This article provides a close reading of a land dispute between Lutheran missionaries at Cape Bedford mission during the 1920s and 1930s in order to extrapolate understandings of missionary ambivalence, power, and privilege within colonial processes of dispossession. The main contention is that missionaries felt compelled to promote Aboriginal engagement in agricultural labour in order to ensure that they could visibly demonstrate the land's productivity, and then maintain access to it. It also contributes to understandings about missionary power and privilege within the colonial context and how at times the authority of missionaries was undermined by bureaucracy. It points to the discrepancies between settler and humanitarian discourses around Indigenous land use in Queensland's north during this period, and the relationships between missions and the state.     

Precarious Lives in the Global South: On Being Disabled in Guyana

Most of what is known about disabled women's and men's lives is based on research conducted in the global North despite the fact that 80% of the world's one billion disabled people live in countries of the global South. This article addresses this gap in our understanding of disabled people's lives by examining impairment and disability as outcomes of processes of social embodiment that unfold in an unequal global capitalist order. Drawing on 87 interviews conducted with disabled women and men in Guyana, the article illustrates how colonial and neo‐colonial relations of power and processes of development give rise to material conditions of life such as extreme poverty and male violence that contribute to impairment and disability. The article concludes by discussing the article's contributions, challenges in developing southern perspectives on impairment and disability, and the need to address socio‐spatial injustices experienced by disabled people in the global South.     

Picturing inclusive places in segregated spaces: a participatory photo project conducted by migrant women in Sweden

This article uses participatory photography to explore contradictory processes of inclusion and exclusion in contemporary Sweden. Our aim is to analyse the social relations that shape the kinds of places recently arrived migrant women experience as ‘safe’, as well as their everyday experiences of inclusion and exclusion. The use of photography – wherein the women choose how, when and where to shoot photos – helps us highlight what otherwise would not be immediately evident with regard to the experience of such places. We argue that there are inclusive places in segregated spaces, and that issues of ethnic inclusion and exclusion are linked to ethnic hegemony and other relationships of power. Drawing on theories of relational space in general, and transgressive space in particular, we demonstrate that our informants' daily existence is simultaneously integrated and segregated, included and excluded, and that emancipatory processes that are already under way must be allowed to proceed if the social landscape of integration is to be an open and equal one.     

Remapping land and remaking culture: memory and landscape in 20th-century South Africa

This article considers landscape ideas in relation to culture, language and power. The discussion is placed in the context of current debates – both popular and theological – on the topic of prophets, poets, politics and cultural practice. I argue that over the course of the previous century in South Africa, ideas of landscape have shifted the ways in which language, culture and power found expression. My focus is on the role of key cultural players in remapping land and remaking culture in the region of KwaZulu-Natal. Specifically, I explore the landscape ideas of the prophet Isaiah Shembe, who founded the Nazarite church in 1910, and the romantic poet B.W. Vilakazi. Shembe evoked a sacred landscape marked by holy mountains and other sites of importance connected through the prophet's personal religious journey. This landscape transgressed the boundaries of colonial spatial divisions, and evoked meanings considered subversive by the state. Holy mountains were places of revelation for the prophet; his life and vision were commemorated through annual pilgrimages to the summits. The sacred landscape mapped through the texts and memorial practices of the church drew on biblical, romantic and traditional African ideas. This landscape imagery and the memories it evokes have allowed for the creation of religious community in the context of the hardships, contestations and dispossessions of apartheid rule, and more recently in the uncertainties of the post-apartheid era.     

Codrington,Keesing, and Central Melanesian mana: Two Historic Trajectories of Polynesian Cultural Dissemination

Much has been said about mana since Robert Henry Codrington's 1891 exegesis based mainly on ethnography from the Banks Islands in northern Vanuatu. In Polynesian contexts, mana has been regarded as a cultural common denominator, with comparatively minor differences within the vast Polynesian cultural area. In Melanesian scholarship, however, consistent with the general emphasis on cultural diversity within the region, it remains a matter of considerable debate whether there is much to gain from approaching mana with generalising ambitions. In his seminal contributions to the discussion, Roger Keesing insists that Codrington mistook mana for a noun and consequently derailed scholarship on Melanesian mana. But Codrington's work is mainly based in the language of the island of Mota, where Codrington spent several years during his almost three‐decade long tenure as a pioneer linguist and missionary with the Anglican Melanesian Mission. And in the Mota language, mana is nominalised. In this article, I argue that this is attributable to regular visits from the Polynesian outlier Tikopia in pre‐Christian times, intensified by the proclivity of the Maori‐speaking first leaders of the Melanesian Mission to identify concepts that were phonemically familiar in their search for adequate translations of theological notions related to spiritual agency. When the language of Mota was chosen as the lingua franca of the Melanesian Mission in the 1860s, the Banks Islands' version of mana, soon explicitly associated with the powers of the Christian God, was disseminated through large parts of the south and central Solomon Islands and northern Vanuatu – including Tikopia. This has provided the islands exposed to Anglicanism with relatively new notions of agency and efficacy and created some common cultural denominators.     

Peripheral Players? German Colonial Interests,The Press,and the Spirit of Locarno

The Locarno Conference, held on 5–16 October 1925, represented the culmination of nearly two years of diplomatic communication between the foreign offices of Germany, Britain, and France. The conference was an attempt to normalize relations between the former Allied powers and Germany's new Weimar Republic and more tightly bind Germany's politics and economy to Western Europe. Colonial German lobbies hoped that the Locarno talks heralded the return of empire and an end to Germany's banishment from the work of the ‘civilizing mission’ and the humiliating experience of being a ‘postcolonial state in a still colonial world’. Public scrutiny from false press reports about the restoration of the German colonies emanating from Germany, France, Britain and its colonies and dominions, and even the United States complicated matters for Locarno delegates by forcing discussion of off-agenda topics. This article interrogates how the Colonial German lobby influenced the Locarno Conference through activity in the international public sphere, how they managed a partial victory in the wake of Locarno, and more importantly, the Colonial German lobby learned new and better strategies for playing properly to public opinion and international bureaucracies.     

Tidings from a Faraway East: The Russian Empire and Morocco

In 1898 the Russian Empire opened a consulate in Tangier, its first formal diplomatic mission in Morocco. This article examines the reasons behind Russia's approaches to the Sultanate in the wider context of Russian relations with the Arab Middle East. Russia's policy toward Morocco reflected a desire to build influence in the Arab world through ‘soft’ power - peaceful diplomacy laden with benevolent cultural and economic values. Strikingly, much Russian diplomatic rhetoric emphasized or pretended to cultural commonalities between Russia and the Middle East, focused on shared experiences of Islam, to position Russia as an influential ‘honest broker’ between Morocco and encroaching Western imperialist powers. This did not prevent France's establishment of a protectorate in 1912, but Russian goals in Morocco remained consistent through the First World War and up to the time of the Revolution of 1917, and mirrored efforts elsewhere in the Arab world.