Slaves to Sailors: the archaeology of traditional Caribbean shore whaling c.1850–2000. A case study from Barbados and Bequia (St Vincent Grenadines)

The archaeology of the post‐Emancipation Caribbean remains relatively understudied. The collapse of the industrial‐scale sugar plantation systems of the islands in the early 19th century saw a radical re‐organization of socio‐economic life. A new corpus of consumers was created, eking out a living on the margins of island society, but never quite liberated. This period sees the emergence of an Afro‐Caribbean maritime culture focused upon shipbuilding, fishing, turtling and whaling, the latter a particular feature of the eastern Caribbean (Windward Islands). The archaeology of whaling communities, is relatively well understood from the perspective of North America, Australasia and Europe, but less so in the Caribbean. Using two case studies based upon recent excavation and survey work, this paper sheds light on a distinctive maritime cultural response in the post‐emancipation Eastern Caribbean world.     

Scientific whaling and how philosophy of science can help break the international deadlock

Despite widespread public interest on the topic of whaling, there is at present relatively little work on how philosophy might contribute to analysis of the status of whaling in international law. When philosophers have looked at the topic of whaling, they have confined their attention to a fairly narrow set of ethical questions, such as whether international law should permit certain forms of traditional indigenous whaling or extend legal rights to whales themselves. However, there is another important issue which has so far been largely neglected by philosophy, even though it is at the forefront of current international legal disputes over the status of whaling: the issue of so-called ‘scientific whaling’. This article considers the international legal dispute between Australia, New Zealand and Japan over the latter’s lethal harvesting of whales in the Southern Ocean, and the recent attempt at resolution by the International Court of Justice. On its face, this required that the Court demarcate ‘scientific’ from ‘unscientific’ activity; however, it effectively baulked at this task. The authors argue that this approach of the Court was unfortunate, and that demarcating science from commerce is not only achievable in philosophy, but might also inform international legal practice. Resolving this issue is important for genuine progress to be made in the current international stand-off over Japanese whaling in the Southern Ocean.     

Talking to strangers (Respond to this article at http://www.therai.org.uk/at/debate)

The language used by politicians and its social effects have been of long‐standing interest to social anthropology. Opinion‐formers on both sides of the North Atlantic have recently argued that this language can inflame tensions and reinforce divisions. In the UK, the discussion has centred on relations between a white majority and a Muslim minority, while in the US, in the aftermath of the attempted assassination of a Democratic Congresswoman in Arizona, it has focused on the risk of political language provoking violence. The antidote to inflammatory language is often assumed to be moderation, defined as a (self‐) disciplined engagement with divided publics. Drawing on the insights of Danielle Allen's Talking to strangers, here I suggest that moderation might be re‐imagined, not as a vague commitment to centrism and the ‘middle ground’, but as a powerful resource for citizens and communities to challenge the ideological excesses of politics, religion and the market in the twenty‐first century.     

The Search for the 1871 Whaling Fleet of the Western Arctic: writing the final chapter

During 2015, the NOAA Office of National Marine Sanctuaries led a systematic seabed mapping survey along the Arctic coast of Alaska in search of whaling ships abandoned in 1871. The purpose of the expedition was to determine if wreckage from these abandoned ships was still present in the survey area, and, if so, to assess and document its location, status and condition. The project mapped approximately 50 km² of seabed using sidescan sonar and magnetometry and identified six sites that contained wreckage from at least two whaling ships. Magnetometry data also suggested that additional wreckage may be buried in the seabed.     

Charity plus (Respond to this article at http://www.therai.org.uk/at/debate)

This editorial takes to task a statement on humanitarianism by Valerie Amos, UN Under‐Secretary‐General for Humanitarian Affairs and Emergency Relief Coordinator, which seems to gloss over issues to do with staff selection and management policies, but especially the work of veteran anthropologists in the field of development and alternative perspectives on humanitarianism.     

#spanishrevolution (Respond to this article at http://www.therai.org.uk/at/debate)

The article reports on the street protests that took over Spanish cities earlier in May and June. The protests have been explained as a response on the part of new media democratic networks to the governance of the economic crises by corrupt political and financial classes. We offer here a tentative chronology of the events, and essay instead an argument about a revitalised municipalist tradition, that sees in the plaza the centrepiece of new forms of do‐it‐yourself political action.     

A hobby no more: Anxieties of engaged anthropology: at the heart of empire (Respond to this article at http://www.therai.org.uk/at/debate)

Previous calls for an engaged anthropology were met by scholars who rose to the challenge successfully. But the current conservative political climate witnesses a regression of ‘academic standards’ to the traditional publish‐or‐perish model in many institutions, which themselves claim as mission not ivory‐tower academics but contribution to world affairs. Anthropologists may have to place themselves at the forefront of institutional reform if the ‘engaged anthropology’ moment is to be more than a passing fashion.     

Applied anthropology anyone? (Respond to this article at http://www.therai.org.uk/at/debate)

As a boundary‐straddling branch of knowledge, anthropology is a classically dangerous academic domain. But it is only “anti‐science” if one conceptualizes “science” perversely.     

Iraq: The state‐of‐nature effect (Respond to this article at http://www.therai.org.uk/at/debate)

In the civil strife of ancient Greek cities that was the model for Hobbes' state of nature, the intervention of the larger forces of Athens and Sparta, proclaiming unconditional causes‐to‐die‐for, transformed local social differences into lethal factional enmities. Death then raged from many quarters. The same effect of anarchic violence has followed from imperial conquer‐and‐divide policies in modern colonial and post‐colonial societies. The present paper documents the processes by which the American intervention in Iraq transformed a plural nation into a bellum omnium contra omnes. Historically, the state of nature appears as the effect of the subversion of the social contract rather than its precondition.     

Building from Scratch: The aesthetics of post‐disaster reconstruction(Respond to this article at http://www.therai.org.uk/at/debate)

This article looks at the visual character of post‐conflict and post‐disaster settings, and shows how states of physical ruin can help to produce an ‘aesthetics of post‐disaster reconstruction’. With examples primarily drawn from the author's field site in Timor‐Leste, the article shows how ruins, ashes and demolition may be perceived as enabling particular kinds of agency and opportunity. Thus, some of the most hopeful of international‐intervention dreams of recent decades have been produced out of sites of mass‐scale destruction.     

Anthropology in the news? (Respond to this article at http://www.therai.org.uk/at/debate)

It is part of our informal culture of anthropology to complain about the way the media portray us, and yet there has been little systematic analysis of media representations of anthropology. I look at stories about anthropologists, stories that quote anthropologists and opinion pieces by anthropologists over a six‐month period in The New York Times. I conclude that biological anthropology and archaeology are over‐represented in these stories, and that the media portrays anthropologists primarily as authorities on exotic others abroad, or ritual behaviour at home. Anthropologists who write about neoliberalism and militarism have had difficulty getting into the high‐end mainstream media, where it is economists rather than anthropologists who are seen as experts on general human nature.     

Anthropology in the world: Limits and unity (Respond to this article at http://www.therai.org.uk/at/debate)

This editorial anticipates the conference Anthropology in the World by reflecting upon the influence of anthropology, and its limits, arguing that it is only by knowing where these limits are that we can be sure where and how it can best be judged. It is too, a call for unity, suggesting that in seeking to influence the external world, anthropology should unite across its sub‐disciplines, and in doing so a mutually‐beneficial exchange of practice, ideas and methodology will emerge.     

Geographies of exploration and improvement: William Scoresby and Arctic whaling, 1782–1822

Although historians of the long eighteenth century have broadened our understanding of the concept of improvement beyond the agrarian reforms of a landed elite, to other social groups and geographical settings, the private ownership and access to the resources of the oceans and seas are phenomena that have until recently been largely neglected. This paper examines the concept of improvement in the maritime context by exploring a range of tensions between whaling as a form of economic private self-interest on the one hand and as a source of disinterested, virtuous knowledge about the oceans and the animal kingdom on the other hand. William Scoresby, a leading whaling captain and improver, embodied the spirit of those northern European nations which competed to improve the maritime sphere of the northern ocean by implementing different social and technical schemes of enlightenment. He went further than developing new and more efficient and profitable whaling technologies by cultivating disinterested virtue through providing privately obtained natural history specimens from the Greenland Seas for gentleman of science. This in turn gave him entry to participate in the civic circles of polite science and imperial networks of natural history. Although the ascent from industrial whaling in pursuit of profit to disinterested whaling in pursuit of science and exploration made perfect sense to Scoresby, his implicit social improvement laid him open to criticism from those who for different reasons disapproved of the marriage of industrial artisanship and polite natural history. The complexity of Scoresby's identity as an improver is revealed through Robert Jameson, the Professor of Natural History at Edinburgh University, who jealously controlled access to Scoresby's specimens, research, and publications from the Greenland Seas, while simultaneously promoting Scoresby as an intrepid, disinterested captain capable of representing the nation as an Arctic explorer. Through Jameson's Wernerian Natural History Society, they called on government to finance Arctic exploration to reach the North Pole, benefit science, and subsidise the costs through whaling. Their plans were consistent with a long tradition of commercial improvement serving state interests. The Royal Navy's response, to wrest control of Arctic exploration, was by contrast, not a rejection of improvement per se, but rather a determination to place itself at the centre of improvement, by renewing the Board of Longitude with elite, improvement-minded, gentlemen of science, while damning Scoresby with faint praise as an accomplished artisan.     

Representing financial inclusion: The CGAP microfinance photo contest (Respond to this article at http://www.therai.org.uk/at/debate)

This article examines representations of financial inclusion through the lens of the CGAP microfinance photo contest. It situates the contest's winning images within current contestations surrounding global financial inclusion strategies, to show how these photos construct particular representations of microfinance that legitimize CGAP's minimalist, commercially‐driven model. The production of the need for large‐scale financial inclusion is key to this model, which is depicted through gendered representations of microfinance beneficiaries. On the one hand, the CGAP photos present a shift from stereotypical images of female micro‐entrepreneurs in traditional contexts to more complex images that disrupt such stereotypes while at the same time reinforcing other assumptions about microfinance. On the other, they bring men back into the picture as worthy microfinance recipients. While contributing to pluralist representations that valorize photography in developing countries, the CGAP microfinance photo contest is ultimately unable to portray the complexities and contradictions of financial inclusion interventions.     

The morality police are coming! Muslims in Norway's media discourses (Respond to this article at http://www.therai.org.uk/at/debate)

In early 2010, a series of reports appeared in the influential liberal‐conservative Norwegian newspaper Aftenposten drawing attention to what appeared to reporters to be a self‐appointed, de facto Muslim ‘morality police’ attempting to use harassment to exert social control over non‐hijab‐wearing women of immigrant background and gay men in the district of Grønland in the inner city of Oslo. What came to be known in Norway as the ‘morality‐police debate’ demonstrated the extent to which the figure of the Muslim male as an embodied threat to Norway's presumed relative gender equality and lack of homophobia had come to be embedded in the country's media and political discourse. This article suggests that the debate can tell us much about why certain tropes central to Norway's anti‐Muslim discourses have gained such currency across the Norwegian political board in recent years.     

The roots of the global economic crisis (Respond to this article at http://www.therai.org.uk/at/debate)

The world economic crisis should be seen as an episode in the history of money. “National capitalism” was the main way of organizing money in the twentieth century and its symbol was national monopoly currency. This system has been unravelling since the US dollar de‐pegged from gold in 1971. The result is a disconnect between politics which are still largely national and the money circuit which is decentralized and global. The work of Georg Simmel and Karl Polanyi is enrolled to explain this development which entails the loss of money's physical substance, a shift in the social institutions supporting it and a break‐up of the forms and functions of “all‐purpose money”. The euro crisis reveals the historical mistake of treating market economy as a driver of society and politics. Good intentions at this stage will not reverse what has become a Greek tragedy in more senses than one.     

The death of the right‐to‐die campaigners (Respond to this article at http://www.therai.org.uk/at/debate)

The ‘right‐to‐die’ or assisted suicide debate in the UK has recently been dominated by high‐profile litigation which has brought to public attention stories of individual suffering. The most recent case is that of Tony Nicklinson who, as a result of his permanent and total paralysis which he said made his life ‘intolerable’, wanted the courts to allow a doctor to end his life. Only six days after a Judicial Review refused his request, Tony died of ‘natural’ causes. This article compares the presentation by the media of Tony's requested death with his actual death and discusses what this reveals more generally about the way in which the right‐to‐die debate is presented to the public. It argues that in a politicised debate in which the personal stories of the disabled‐dying are given airtime because of their didactic or symbolic potential, actual death becomes less important than the rights‐rhetoric surrounding death.     

Citizenship at war: Passports and nationality in the 2008 Russian‐Georgian conflict (Respond to this article at http://www.therai.org.uk/at/debate)

By analyzing the 2008 war between Russia and Georgia, this paper stretches the limits of the anthropology of war and citizenship. Trying to overcome anthropologists' usual unease about commenting on ‘big topics’, I examine citizenship policies ‘from above’ and ‘from below’ that potentially lead to conflict and war. Special attention is paid to the role of nationality as a crucial feature of post‐Soviet citizenship, and to citizenship as an effective means of neo‐imperial expansion. In my conclusion, I contextualize my findings within anthropological debates about citizenship and argue that the recent stress on rights and entitlements needs to be balanced by an analysis of the repressive dimensions of citizenship regimes.     

The house gun: White writing,white fears and black justice (Respond to this article at http://www.therai.org.uk/at/debate)

One way of understanding the Pistorius case is through the powerful writings of white South African authors such as Nobel Prize laureate Nadine Gordimer's anticipatory post‐apartheid novel, The house gun, in which she imagined a scenario similar to the one played out in the Pistorius trial where white fears and black justice met in the courtroom. South Africa is not unique. The mobilization of white peoples' fear of black or brown ‘intruders’ has infected other divided nations, like the United States and Israel. Here the social and architectural construction of ‘white’ settler or settler‐like special enclosures fortified by the legal right to self‐defence with private weapons has reproduced a colonial ‘paranoid ethos’ and a dangerous denial of the violence that is nested like a coiled rattlesnake from within their own segregated and hypervigilant enclosures.     

The history of Australian legal opposition to Japanese Antarctic whaling

ABSTRACT

Whaling has been a consistent theme in Australia’s relations with Japan since the 1930s, Australia having endeavoured to regulate, restrict, or bring to a complete halt Japan’s Antarctic whaling virtually since it began. Australia’s motivations have been mixed, involving at various points, some combination of protection of Australia’s coastal whaling industry, concern for Australia’s security, for safeguarding Australia’s Antarctic territorial claim, and more recently, concern for Australia’s whale-watching industry and/or for the whales. Since environmental consciousness became a primary factor in the 1970s, Australian policy has been aligned with that of anti-whaling non-governmental organizations (NGOs), albeit that certain actions of NGOs have caused difficulties for the Australian Government. Law – inclusive of legal argument in the course of diplomacy, domestic laws, and international litigation – has been a mechanism of influence used by the Australian Government and NGOs. This paper traces Australia’s legal opposition from its beginnings until Japan’s announcement in December 2018 that it would end Antarctic whaling.