DNA of Mycobacterium leprae detected by PCR in ancient bone

We report the extraction and amplification of DNA of Mycobacterium leprae, from ancient skeletal material. The significance of the extraction of ancient bacterial DNA is discussed, as are future directions of research into ancient disease.     

‘Working for’ and ‘Working’ among Western Arrernte in Central Australia1

This article discusses some conflicts between kin‐ and market‐based society as they are reflected in the lives of Western Arrernte in and around Ntaria (Hermannsburg). Both political economy and cultural analysis provide accounts of concomitant ‘problems about work’ and training initiatives in remote communities. Neither brings together, however, the issues of economic marginalisation and a history of cultural difference with its own transformations. This discussion takes its departure from the Arrernte's attempts to reconcile kinship service (‘working for’) and paid employment (‘working’) in everyday practice. It demonstrates that this attempt is part of broader change concerning the ways in which hunter‐gatherer people in Australia have been compelled to adapt to a world of cash and commodities, and waged employment. In this discussion, the focus is on remote indigenous Australians today.     

‘White Skins‘, ‘Real People’ and ‘Chinese’ in Some Spatial Transformations of the Western Province,PNG1

To understand more fully contemporary forms of colonialism in PNG I argue we need to move our analysis beyond local narratives of encounters with Europeans to include narratives about non-Europeans. Through a consideration of Kamula accounts of Europeans, especially missionaries, and Chinese I show how the Kamula model two quite different experiences of colonialism. In one, local people are able to transform Europeans into analogues of themselves and in the other, currently more associated with the Chinese, the emphasis is on difference, rather than on commonalities. These interrelated representations of two distinct kinds of colonialists are, in part, complex signifiers of national, and especially local, concerns about ‘development’ based on logging. I outline how these accounts of Europeans and Chinese express the different forms of power which are currently deployed to transform space in the Western Province. I conclude by speculating that to understand these powers adequately we may need to follow Latour and Callon and extend our analysis of colonialism to include non-human agents.     

Being ‘there’: At the front line of the ‘European refugee crisis’ ‐ part 1

In the course of 2015, Skala Sykamnias, a fishing village and tourist idyll on the northern coast of Lesbos, by accident of its geographical location, has turned into the informal gate into Europe for more than 200.000 refugees. In this article the author analyses the massive flows of people and things that transverse his fieldwork site from different directions: the great diversity of actors enacting what are often dissonant ideals and strategies, the several theatres of operation and reception ‘structures’, both frontline and back stage, and the debates that revolve around humanitarian action in the region. The local community is falling apart whilst to the incoming it represents the gateway to freedom. It is becoming a mini theatre of conflicts that echoes wider debates on the political future of Europe.     

The strange case of ‘John Black’ and ‘Mr Hyde’: constructing migrating Jamaicans as (un)worthy nationals

This paper examines how migrating Jamaicans were constructed as ‘worthy’ or ‘unworthy’ of Jamaican diasporic membership in the early years of statehood, to demonstrate the role of nationalist cultural repertoires in constructing particular diasporic imaginaries. I conduct a discourse analysis of Jamaica's national newspaper, The Daily Gleaner, between 1962 and 1966, a period encompassing crucial transitions in Jamaican migration movements and from colony to statehood. I argue that tropes of respectability present in Afro‐creole nationalist ideology form the cultural repertoires used to distinguish migrants' actions as worthy or unworthy of national membership. These distinctions specify who ‘counts’ as part of the diaspora and how migrants of different social positions may claim and articulate their membership.     

Being and ‘Non-Being’ in Ambonwari (Papua New Guinea) Ritual

By focusing on children involved in the ritual practices in Ambonwari village, East Sepik Province, Papua New Guinea, this essay compares two types of ritual: that of healing and that of male initiation. Like other life crisis rituals both deal with two dimensions of the Ambonwari life-world, that is with the living and the dead and, in a broader sense, with people and spirits. Though both are based upon the same cosmology there are fundamental differences between them. First, healers in healing ceremonies treat uninitiated children as ‘non-beings’. From the perspective of Ambonwari ‘selves’ or ‘beings’, children belong to this domain. They exist as extensions of their parents or carers, from whom they cannot be separated conceptually. Second, by examining the Ambonwari concepts of negation I show that healers do not approach the domain of cosmological non-existence: they are not concerned with the cosmogony of the Ambonwari life-world. The male initiation rituals do just the opposite, however. It is only in the male initiation ritual, seen as a cosmogonic event, that young boys are cut off from their parents and ‘thrown’ abruptly into a state of becoming. Unlike the healing rites, these rituals treat young boys as both Ambonwari beginnings and Ambonwari beings. I argue that Ambonwari initiation rituals are not concerned with symbolic death followed by rebirth, but with states of being. Initiation means that death becomes possible for a child. The initiated boy will now be able to die as an Ambonwari being.     

‘Living’ in Nage,or the Meaning of ‘Life’ in an Eastern Indonesian Society

Originating in 19th century cultural evolutionary theory, a revised concept of ‘animism’ has in recent years found new life in anthropology in the writings of ontological relativists. Continuity is found in the reputed attribution of life by members of small‐scale non‐western societies to inanimate objects as well as to organisms. This new animism is typically contrasted with western or modern scientific thought, either exclusively or primarily. Concerning the Nage of the Indonesian island of Flores, this paper analyzes results of research into what things people regard as being alive (muzi). While the majority of Nage deem only animals, plants, and humans to be living, differences appear among informants distinguished by age and gender. As well as the overall finding, this variation and cultural usages contextually depicting certain inanimate objects as being alive raise questions about animism as a unitary way of knowing the world characteristic of single societies.     

The ‘Global’ versus the ‘Local’: Cognitive Processes of Kin Determination in Aboriginal Australia

ABSTRACT Morgan and his informants' interpretation of Australian social categories as ‘marriage classes’ has survived in Dumont's (and Viveiros de Castro's) distinction of a ‘local’ (Dravidian systems) and a ‘global’ (Australian systems) formula. This paper explains that the ‘global formula’ is neither a necessary nor an applied device in Australian kin category determination, even when genealogical memory is short and when there is a non‐limitation of range in the extension of categories. Instead, a heuristic model, which is called the relational triangle, is proposed. This model depicts the procedure through which Australian people pragmatically determine and extend kin categories. Moreover, it also offers a visualisation of the cognitive schema and processes framing discourse and behaviour in relation to kinship and draws some parallels with Greenberg's hypotheses on markedness in kinship classes.     

Organic Thought in Urban Geography: ‘The ’Evolution‘ of towns

This paper is a brief cautionary tale on the problem of the usage of the term ‘evolution’ by urban geographers. Most geographers. and other social scientists, have used a Darwinian interpretation of the term. without facing its logical developments. and seem unaware of recent changes in evolutionary thought. In this light the relevance of the continued use of The term is questioned.     

‘Bongo Bongo’ and reconfiguring the ‘other’ (Respond to this article at http://www.therai.org.uk/at/debate)

Fear of immigration has brought about a shift in UK politics. In this new climate, diversity is no longer welcome and the Home Office's message is clear: ‘go home or face arrest’. This editorial addresses the overlap between legal and ethnic categories in this politics of alterity and argues that what is at stake in these debates is nothing less than the reconfiguration of a fit‐and‐proper UK citizen.     

Managing ‘Aboriginal selves’ in South‐Western Sydney1

ABSTRACT This paper explores Aboriginal people's multiple sense of selves in suburban situations. While the Aboriginal self has been usually conceived as forged through relationships with kin, in the contemporary world, Aboriginal lives are constrained by a genealogical understanding of Aboriginality, that is, one based on descent. This understanding is endorsed by the state system, by Aboriginal and non‐Aboriginal organisations, and by non‐Aboriginal people. In the suburbs there are different ways in which people come to understand and identify their Aboriginalty. Drawing on ethnographic field‐work in south‐west Sydney, this paper explores these forms of identity, how they are perceived, and the effects this has on their sense of self. The focus is on two individuals with different backgrounds and understandings of what it is to be Aboriginal. The increasing role of Aboriginal organisations to offer new forms of relatedness is also discussed.     

‘Narratives of Survival in the Post-Colonial North’

Scholars have recently paid more attention to narratives of colonial contact in Australia, as elsewhere (cf. Hill 1988). Western elements and characters (such as Captain Cook) have been widely documented in Australian Aboriginal narratives which nevertheless are clearly not close accounts of past events. This has promoted reconsideration of the distinction between ‘myth’ and ‘history‘. If we follow Turner's (1988) suggestion that myth is the formulation of ‘essential’ properties of social experience in terms of ‘generic events‘, while ‘history’ is concerned with the level of ‘particular relations among particular events’, we need not restrict ourselves to seeing myth as charter for a social order distinct from western influence. In the paper I examine two stories of cultural and physical survival from the Katherine area, Northern Territory, and seek to identify in them fundamental themes and enduring narrative precipitates of social experience lived in intense awareness of colonial and post-colonial relationships between Aborigines and whites.     

Rethinking Aboriginal ‘Resistance’: The Community Development Employment (CEPD) Program

In this paper I wish to contribute to an understanding of ‘Aboriginal resistance’ by a study of the politics of remote Aborigines' ‘employment’. I begin by highlighting some themes in recent discussions of the Community Development Employment Projects (cdep ) policy, before looking back at some features of the welfare and pastoral economy in the Central Australian hinterland, c. 1950 to c. 1975. My aim is twofold: to show some of the cultural continuities in the relationships between remote Aborigines and government; and to criticise constructively the notion of ‘Aboriginal resistance’, to advocate a structural and processual notion of ‘resistance’ and to move away from one based on the clear identification of actors.     

Mabo and Museums: ‘The Indigenous (Re)Appropriation of Indigenous Things’

In this paper I extend upon the categories of appropriation identified by Beings, land and people. Using the work of Nancy Munn (1984) and Annette Weiner (1992), I argue that the relationship between objects, place, Beings and people is of a consubstantial and inalienable nature. Following on from this argument, I propose that Aboriginal and Torres Strait Islander rights and interests in land or waters, as defined by the recent Native Title legislation, cannot be alienated from rights and interests in other cultural possessions. These other cultural forms include tjurunga, as well as songs, ceremonies and paintings. As this suggests, in the post-Mabo landscape museums represent important collecting sites for indigenous people; a somewhat different identity to the former status of museums as sites of indigenous collections.     

Ethno‐religious ‘unmixing’ of ‘Turkey’: 6–7 September riots as a case in Turkish nationalism*

Abstract. This article examines the structural and ideological factors that paved the way for the eruption of violence against non‐Muslims in Turkey on 6 September 1955. I argue that the conventional explanations that treat this instance of collective violence either as spontaneous rioting caused by over‐excited masses or as a government conspiracy that eventually got out of control are insufficient in that they fail to answer how and why so many people participated in these riots when we know that nothing on this scale ever took place in the history of the republic. In order to adequately understand the dynamics behind these riots one first needs to situate them in the broader historical context of the emergence, development and crystallisation of Turkish nationalism and national identity that marked the non‐Muslim citizens of the republic as the ‘others’ and potential enemies of the real Turkish nation. This historical analysis constitutes the first part of the article. Since ethno‐national riots do not always occur whenever there are conflicting identities, one also needs to explain the processes through which ethno‐national identities become radicalized and polarized. Thus, in the second part of the article, I focus on the economic, political and social conditions of the post‐single‐party era (post‐1950) that helped to radicalise the sentiments of the growing urban populace against the non‐Muslim ‘others’. I argue that it was the socio‐economic, ideological and political transformations of the Democrat Party era that made it possible for ethnic entrepreneurs and state provocateurs to mobilise the masses against a fictitious enemy.     

Comments On ‘Technological Choices in Ceramic Production’, Archaeometry, 42(1), 1–76, 2000

Sillar, B., and Tite, M. S., 2000, The challenge of ‘technological choices for materials science approaches in archaeology, Archaeometry 42 , 2–20. Livingstone Smith, A., 2000, Processing clay for pottery in northern Cameroon: social and technical requirements, Archaeometry 42 , 21–42. Sillar, B., 2000, Dung by preference: the choice of fuel as an example of how Andean pottery production is embedded within wider technical, social, and economic practices, Archaeometry 42 , 43–60. Pool, C. A., 2000, Why a kiln? Firing technology in the Sierra de los Tuxtlas, Veracruz (Mexico), Archaeometry 42 , 61–76.