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.     

‘Singing oneself into a nation’? Estonian song festivals as rituals of political mobilisation

This article argues that Estonian song festivals were a powerful ritual of political mobilisation. Throughout their history, however, they had to be accommodated to narratives of ruling regimes. Taking Patrick Hutton's concept of such events as a ‘moment of memory’ with which images of the past are being reconstructed in a selective way, song festivals are on each occasion made to suit present needs. During the history of Estonian nationhood, these needs have been guided first and foremost by forms of political authority: during years of independence, the festivals were to serve different purposes than under imperial or Soviet Russian rule. Thus, the concept of ‘singing oneself into a nation’, popular in Estonian history textbooks, is only partly true. Although the performance of the festival changes only slightly through the years, its political significance changes enormously.     

Interpreting Ritual as Performance and Theory Association for Social Anthropology in Oceania 2010 Distinguished Lecture

ABSTRACT The paper looks at specific rituals and their relationships with dance in Hawaii, Tonga, Bulgaria, and India. These four short case studies explore the relationship between dance and ritual, in particular how dance is presented as representing the ritual past. I bring ‘structured movement,’ as one of ritual's distinguishing marks, to center stage to explore how ritual movement and dance are related.     

A Reply to the foregoing Criticism

This paper discusses the vetlatori dance performed on the occasion of a baptised infant's death in the Valencia region of Spain until about fifty years ago. Analyses of historical sources that emphasise the noble spirituality of the vetlatori dance are shown to be based on romantic views of traditional culture and emotions related to the loss of an infant, rather than on authentic information. Ethnographic and ethnomusicological data are presented to illustrate that the music and dances performed during the vetlatori dance were meant for entertainment rather than for spiritual impact. Recourse is also had to oral sources, particularly interviews carried out in the 1960s and 1980s with former infant wake participants who experienced the vetlatori dance, and who confirmed the popular nature of the music, song, and dances that were performed. Analysis of written sources and of the choreographic and musical characteristics of the dance also shows that the kind of music performed was typical of festive celebration in the Valencia region. Functional outcomes for such wakes are also proposed.     

Shadows of Song: Exploring Research and Performance Strategies in Yolngu Women's Crying‐songs

This paper provides an argument that research on women's crying‐songs in north east Arnhem Land can be effectively analysed as a series of shadow‐dances between the researcher, the singer and the performance context. Within this framework, it explores the processes of transmission and reception of a selection of crying‐song texts from one of the most highly regarded female performers in the region. As singing is a powerful force in the making of Yolngu social, spiritual and political life, music making is shown to play a crucial role in authorizing, describing, teaching and controlling social and ancestral knowledge between men and women and by extension the place of the researcher within the community. Through the regulation of knowledge the making and remaking of the singer and researcher is danced out in a web of mutuality, reciprocity and obligation in which processes of ‘strategic formation’ and ‘strategic location’ emerge. Thus, one woman's melodies of mourning are shown to be a musical gift exchange of various shadow‐dances between learning, receiving, performing and mutually engaging in Yolngu ways of knowing and coming‐to‐know.     

The Dancers Who Became Transformed into Wood: the mai masks of the Iatmul,Papua New Guinea

Borrowing, exchanging, and violent appropriation of ritual artefacts have been actions that have contributed to the development of cultural diversity within a particular frame of variations in the Middle Sepik region of Papua New Guinea. The mai masks of the Iatmul, already mentioned by Bateson, are the well‐documented result of a violent appropriation, as indigenous evidence shows. However, the ‘model’ which served for the mai were ritual dancers captured in the Alexander Mountains. These dancers displayed heavily painted faces (but no masks) and rich body decoration. In the process of making the powerful ‘model’ into one of their own, the Iatmul artists transformed the painted faces into carvings according to their preferred material of artistic expressions, wood, and their predilection for the interplay of elevated and deepened surfaces. As this article shows, the creation of mai as (enlivened) persons needs the establishment of socio‐cosmological relationships in which ancestral spirits and ‘natural’ substances are crucially involved. Thus, apart from sculpting as making, actions of growing are essential for turning the masks into beings endowed with ancestral power.     

Resurrection: a tale of two anthems sung by Serbs

ABSTRACT. This paper presents a comparative study of two key contenders for Serbian anthem‐hood, the royalist song ‘God of Justice’ and the pan‐Slavic hymn, ‘Hey Slavs’. Drawing on the theorising of nation and representation, as developed by Benedict Anderson, Michael Billig and others, the purpose of the study is to compare the self‐images these songs present to those they enjoin in unison, and to consider the role of those images and the identities they suggest in national/ist ideologies. Neither of the songs discussed in this paper was originally intended to be a national song. Both are in this sense ‘accidental anthems’. The paper will discuss the history of the accidents which have at various times given, and deprived, these songs of anthem status, in Serbia. ‘God of Justice’, originally a song in a patriotic stage play of the 1870s (commissioned to legitimise a young prince's accession to the Serbian throne), was the national song and later the official national anthem of the Principality of (later Kingdom of) Serbia from 1872 to 1919 and then, in a changed form, part of the national anthem of the Kingdom of Yugoslavia from 1919 till 1941. It was resurrected in 2006, in a changed – republican – form to become the national anthem of the Republic of Serbia. The pan‐Slavic ‘Hey Slavs’, written in 1842, emerged, a century later, first as a national song of the Communist‐led resistance movement in Yugoslavia in 1942 and then became an unofficial national anthem of the Communist‐ruled Yugoslav federation; it survived the violent disintegration of that federation in 1991 to serve (once again unofficially) as an anthem of the rump Yugoslavia from 1992 to 2006. Why have these particular songs been chosen for the purpose of representing the Serbian nation to itself and to the world? How has each succeeded and failed in that task? The essay concludes with some speculation on these questions.     

Wrathful Ancestors,Corporate Sorcerers: Rituals gone Rogue in Merauke,West Papua

Anthropological studies of ritual ‘failure’ challenge the assumed efficacy of ritual in affirming the social order. Drawing from fieldwork in West Papua, I examine the ‘failure’ and ‘success’ of two rain‐making ceremonies – one hosted by an indigenous Marind expert, the other by an Indonesian oil palm corporation. Participants conceived the failure of the first ritual as a punishment meted by ancestral spirits against Marind who support agribusiness expansion. Meanwhile, the success of the corporate ceremony confirmed rumours that corporations wield foreign and powerful forms of sorcery. Drawing on Gregory Bateson's notion of the double bind, I suggest that the ritual outcomes dramatize the irreconcilable demands placed on Marind by custom and capitalism. Attempts to endorse agribusiness incur ancestral punishment, while efforts to oppose it are thwarted by the superior power of corporate sorcerers. In this context, I argue, the moral implications of the corporate ritual's unexpected ‘success’ prove just as problematic as those of the customary ritual's dramatic ‘failure’. Co‐opted yet efficacious, corporate rituals point to a new social order in which both Marind and their ancestral spirits find themselves subjected to foreign sources of supernatural control.     

Social images through visual images: the use of drawings and photographs in the Western representation of the aborigines of Tierra del Fuego (southern South America)

Abstract

This paper analyses the creation of social images (culturally biased representations) about Fuegian aborigines through the production of visual images (drawings and photographs) by European voyagers, missionaries and ethnographers. The images are evaluated as records that offer rich and complex information about both the recorder and the recorded subjects through a consideration of the context in which they were published and the prevailing socio-historical situation. The creation and manipulation of visual records by Western agents has dual elements, in which the representation of the social ‘other’ (the Fuegians) bears a clear relation to the representation of the social ‘self’ (the Europeans). However, the Fuegians themselves were not necessarily passive subjects, but could act as active agents, negotiating who was photographed and in what situations. Over time, the prevailing representation of Fuegians changes from an initial idealization of their status as aboriginals, to a population of potential religious converts, and finally to their portrayal as ‘unpolluted’ aborigines in ethnographic photography. The paper concludes by considering how Fuegian societies and the impact of Western people have been re-considered through a re-contextualization of these same images within a recent museum display in Argentina.     

Imagining Cihuacoatl: Masculine Rituals,Nahua Goddesses and the Texts of the Tlacuilos

‘Imagining Cihuacoatl’ examines the conundrum of the multiple identities of the ‘serpent woman’, a Mexica goddess, analysing her relationship with other goddesses in the Nahua pantheon. She and the others were marked in a particular sexualised and gendered manner in the Nahua world. This article argues that Cihuacoatl and the fertility goddesses cannot be conceptualised in a symbolic universe that has binary divisions between male and female, nor can they be analysed by the methods currently employed in the social and cultural history of sexuality. This article follows images of various goddesses of warfare and fertility from pre‐conquest and early post‐conquest texts, suggesting ways in which the Spanish attempted to reconceptualise all of them into a framework of demonic sin. ‘Imagining Cihuacoatl’ will interrogate the sexual performance involved in Nahua ritual, lost in the translation not just from Nahuatl to Spanish but from a system that linked sex with rites of fertility to one that linked sex with sin. ‘Imagining Cihuacoatl’ shows that Gayle Rubin's call to develop a theory of sexuality separate from gender is a project fraught with contradictions, and one that remains incomplete.     

A Space and Time for a Generation to React: The Gattjirrk Cultural Festival in Milingimbi

This article deals with the annually held Gattjirrk Cultural Festival organised in Milingimbi, a Yolngu community in Northeast Arnhem Land, and has the objective of analysing its socio‐cultural and political meaning. Although this event is considered an amusement (wakal), it nevertheless constitutes an arena to negotiate postcolonial realities in which Yolngu people are forced to live. Focusing on the organisers' overall frame of ‘sharing culture’ and youths' interpretations of hip‐hop dances as ‘performative tactics’, I suggest that the Milingimbi Festival creates a space in which generational perspectives within the community as well as the tension between Yolngu people and the non‐indigenous (balanda) world may be displayed and mediated. While the Festival has been mainly conceived as a space for encountering and ‘sharing culture’ with other groups and people both within the community and with the balanda world, it is also seized as an opportunity by young people to generate new ways to engage with and challenge others. By weaving together elements of Yolngu heritage and pop culture, I argue that fun or burlesque dances (wakal bunngul) are ‘tactics of cultural remix’ that through laughter and irony demand a witnessing: a mutual recognition, engagement, and responsibility to participate and to respond. It is thus in their own ways that these performances produce new connections and relationships bringing together old and young, Yolngu and balanda in an effective although fleeting encounter.     

Fields,Ritual and Religion: Holistic Approaches to the Rural Landscape in Long‐Term Perspective (c.1500 BC–AD 1086)

This paper discusses the relationship between agricultural activity and ritualized/religious practices in England from the middle Bronze Age to the early medieval period (c.1500 BC–AD 1086). It is written in the context of the ERC‐funded, Oxford‐based ‘English Landscapes and Identities project’ (EngLaId), which involved the compilation of an extensive spatial database of archaeological ‘monuments’, finds and other related data to chart change and continuity during this period. Drawing on this database alongside documentary and onomastic evidence, we analyze the changing relationship between fields, ritual and religion in England. We identify four moments of change, around the start of the middle Bronze Age (c.1500 BC), in the late Bronze Age (c.1150 BC), the late Iron Age (c.150 BC) and the middle/late Anglo‐Saxon period (c.800 AD). However, despite changes in both agricultural and ritual/religious practices during this extensive timeframe, a clear link between them can be observed throughout.     

Being Ritual in Mesolithic Britain and Ireland: Identifying Ritual Behaviour Within an Ephemeral Material Record

Acceptance of ritual as a valid interpretation of Mesolithic behaviour has slowly emerged over the past decade; the ‘silly season’ heralded by Mellars (Antiquity 83:502–517, 2009) has not materialised, though in Ireland and Britain difficulties persist in defining what might constitute ‘ritual’ away from the graveside. New discoveries from both the development-led and academic sectors enable Mesolithic archaeologists to better establish which elements of the archaeological record can be interpreted as ritual. This paper seeks to identify further strands of ritual behaviour, incorporating evidence from sites without organic remains. We consider the evidence for ritual at the site and feature scales, and in the special treatment of objects—an often overlooked body of data in understanding ritual. Thus the material signature of ritual will be questioned, and ways in which Mesolithic ritual can be rehabilitated and expanded will be explored.     

Date,Rituals and Socio‐Cultural Identity in the North‐Western Roman Provinces

This article explores issues of socio‐cultural identity in the north‐western Roman provinces, using all the available archaeobotanical evidence of date (Phoenix dactylifera L.). This fruit does not conform to the general social distribution pattern of other Roman exotic food plant imports in this area, but instead indicates a strong ceremonial connection. Through an in‐depth contextual approach the role of date in both domestic and ceremonial sites is investigated to reach beyond the simple ‘date‐Roman‐ritual’ association. The results suggest strong temporal, spatial and contextual patterning and an overall rare occurrence and selective use of the fruit in certain rituals and mystic cults. Date may have been employed not necessarily as a food, and was probably an affordable luxury for some in their ritual pursuits. As such, date can now be regarded as part of specific ceremonial expressions rather than a standard ingredient of a normative ceremonial or ‘Roman’ identity.     

Front and Back Covers,Volume 34, Number 5. October 2018

Front and back cover caption, volume 34 issue 5 Front cover TRUMP'S ‘ZERO TOLERANCE’ CHILDREN From early April to late June 2018, nearly 2,600 immigrant children – mostly refugees fleeing violence and poverty in Central America – were forcibly taken from their parents at the United States’ southern border following implementation of the Trump administration's ‘zero tolerance’ policy. Prior to being sent to detention facilities located throughout the country, children were held in Border Patrol ‘processing centres’ like this one located in a converted warehouse in McAllen, Texas. The US Department of Homeland Security released photos of the facility, some of which revealed small children huddled on mats, wrapped in Mylar blankets. Following a public outcry and growing protests, President Trump issued an executive order declaring an end to family separations on 20 June. Several days later, a federal court mandated that the government reunite immigrant families affected by the ‘zero tolerance’ policy. Even so, in mid‐August, more than 550 children who had been detained following the implementation of the policy remained in federal custody. Thousands more ‘unaccompanied minors’ – typically teenagers who were caught crossing the border without adults – remain in indefinite detention. The Trump administration's ‘zero tolerance’ policy raises broader questions about how refugees are treated – not only in the US, but in Europe, China, Australia and other parts of the world. At a time when many countries are experiencing resurgent forms of racism and the rise of authoritarian right‐wing politicians, how should anthropologists respond? Back Cover GANESHA in THAILAND For increasing numbers of Thais, the ritual worship of the elephant‐headed god Ganesha is providing new ways for attaining prosperity. Although Ganesha devotion is hardly new to practitioners of Theravada Buddhism, in the past five years, the Northern Thai city of Chiang Mai has experienced a boom in the establishment and patronage of dedicated Ganesha institutions. With the new institutions come Ganesha‐related ritual events, merit‐making and the collective effervescence of festival revelry. At this 2017 Ganesha Chaturthi opening day parade at the Ganesha Museum in Chiang Mai province, devotees tow a giant float through the crowds. Here, sacred Ganesha dons distinctly Indian‐style attire as he lounges in a howdah atop an elephant. Other participants in the parade include teachers and students from three local elementary schools, and women from 11 local village housewives' associations. On the back of recent economic downturns, political and existential crises notwithstanding, what makes this Hindu god become the centre of a new Thai prosperity cult? Ganesha has long been worshipped as the god of new beginnings and the remover of obstacles. He is also associated with the creative arts. But today, Thais are increasingly turning to him for their physical and financial health problems, and new media and spirit mediums contribute to exciting new forms of enchantment. In this issue, Ayuttacorn & Ferguson explore how two Ganesha institutions in Chiang Mai facilitate these processes, and create new kinds of sacred, symbolic packages for spiritual assistance.     

On the Metal‐Leaf Decorations of Post‐Byzantine Greek Icons

Metal leaves were widely used as decorative materials in post‐Byzantine ritual painting. Fifty‐two icons (mid‐15th to mid‐19th centuries) were studied by means of analytical techniques in order to reveal the materials and techniques encountered in their metal‐leaf decorations. High‐purity gold leaf was used throughout the studied period. Silver was employed rarely and mostly during the latter part of the period in consideration, while metal powders were mostly used from the mid‐18th century onwards. The identification of a gold–silver powder mixture and an ‘electrum’‐type alloy are among the reported findings, which are novel for post‐Byzantine icons. Three micromorphologically distinct highlighting techniques were also documented.     

The Spatio‐Temporal Ritual Practice of the Fifty‐Two‐Year Calendar in Mesoamerica

Introducing a new theoretical category in religious studies, “ritual practice of time,” this essay constitutes an analysis about rituals of the structure of space and time of the Aztec fifty‐two‐year calendar in Mesoamerica. Time and space, completed and exhausted at the termination of the fifty‐two‐year cycle, had to be symbolically renewed and recreated in a fifty‐two‐year ritual. Challenging the view held by numerous Mesoamericanists, I demonstrate that the ritual practice of time of the related 365‐day calendar (“New Year ritual”) was not spatio‐temporal in a horizontal quadripartite manner. Given that only one world or cardinal direction of the world was ritually observed, a symbolic re‐enactment of the creation myth could not be executed since it would take four consecutive “New Year rituals” of four years to symbolically define the quadripartite earth. Conversely, the fifty‐two‐year ritual (and the 260‐day ritual) could, in principle, have this very significant meaning and function.     

ROUTINE MAGIC,MUNDANE RITUAL: TOWARDS A UNIFIED NOTION OF DEPOSITIONAL PRACTICE

This article seeks to advance ongoing discussions within archaeology concerning the relationship between ritual and depositional practices. Previous researchers have argued that ‘structured’ or ‘placed’ deposits are the result of ritual activities, but also that in many societies the disposal of refuse is governed by social ‘rules’. Distinguishing ‘technical’ actions such as rubbish disposal from deliberately ‘placed’ deposits is extremely difficult, however, and reinforces modern dualistic thought. Instead, this article argues that there was a continuum of practices from formal and ritualized events through to small‐scale, informal acts undertaken on a routine basis, including everyday refuse discard. It also questions purely utilitarian interpretations of storage structures. Drawing on ethnographic and ethnohistorical examples, it explores case studies from the later prehistoric and Romano‐British periods of north central England, and concludes by proposing methodologies through which these practices can be explored more fully in the future.