Remembrance of Things Passed: Memory,Body and the Politics of Feasting in New Ireland,Papua New Guinea1

This paper explores the connection between body and memory for the people of the Lelet Plateau of central New Ireland. Through an examination of the processes by which memories of mortuary feasts are created and circulated, I draw attention to the embodied nature of memory as a central facet in the politics of feasting. The approach taken here differs from other prevailing approaches to the body and memory in its exploration of the ways in which memories are created through and within the body, rather than seeing the body, or things representing the body, as signs that are utilised for remembering. In particular, I examine the forms of sorcery which target the participants' bodies, making them experience diarrhoea as a mnemonic process. It is through this that a significant memory of the feast is created, one which stands out notably from numerous other memories, and is the means by which remembrance of the event is transformed into fame for the host.     

Migration,myth and magic in Papua New Guinea

The author examines some of the assumptions, classifications, and techniques that affect the study of migration in specific countries. Using migration in Papua New Guinea as an example, he critically reviews the conventional approaches to the study of migration     

Growing Knowledge in Bolivip,Papua New Guinea

Knowledge practices in the Mountain Ok or Min area of Papua New Guinea have, since Fredrik Barth's pioneering Baktaman study, come to exemplify ‘secrecy’ in Melanesian ethnography and have consequently represented something of an enigma to anthropological interpretation. This paper reports research among the Angkaiyakmin of Bolivip village, Western Province, and addresses the problem posed by Min revelatory practices. The Barthian paradigm interprets awem as ‘secret knowledge’, and holds that revelations are restricted to infrequent performances of male initiation rituals which serve to manage the distribution of secrets exclusively among suitably qualified men. The Bolivip data, however, suggest that awem (glossed here as ‘important’) is more widely known, and conventionally revealed to women and junior initiates in hidden contexts. Through analysing the movements involved in composing efficacious forms by combining ‘halves' in Bolivip, and illustrating the comparison Angkaiyakmin draw between taro gardening and cult ritual, the paper argues for a reorientation of approaches to ‘secrecy’ and to conceptions of ‘knowledge’.     

Macropodines from the Pliocene Otibanda Formation,Papua New Guinea

Newly collected material of macropodines from the Otibanda Formation, P.N.G., includes previously unknown elements from described taxa, as well as material of a new and plesiomorphic macropodine, Watutia novaeguineae gen. et. sp. nov. Known only from adult upper and lower cheek tooth rows, this species shows a close similarity to undescribed macropodines of Tertiary age from northwestern Queensland and Hadronomas puckridgi from the Miocene of the Northern Territory, Australia. The upper molar row assigned to Dorcopsis sp. by Plane (1967), but regarded to be more closely related to Dendrolagus by Woodburne (1967), is here interpreted to be closer in morphology to species of Dorcopsis than Dendrolagus.     

Petztorme Women: Responding to Change in Lihir,Papua New Guinea

The goldmining project on Lihir Island in New Ireland Province, Papua New Guinea, has brought dramatic socio‐economic changes. In this matrilineal society, while women's economic contributions were substantial, their political status was not. Women's participation in decision‐making about the mine has been restricted, mainly because men have excluded them. The mining company established a women's section that has supported the development of women's organizations and a range of economic development projects. The women's organizations provide the context for new political roles for women but have experienced many setbacks that are common in such groups across Papua New Guinea. Through the Lihir experience in the first five years of the mine, this paper examines the tensions and divided loyalties that constrain women's organizations and often lead to the failure of income‐generating women's projects in Papua New Guinea.     

Tea and Tinned Fish: Christianity,Consumption and the Nation in Papua New Guinea

This paper explores the intersection of consumption, Christianity and the nation in Western Province, Papua New Guinea. It examines the significance of the adoption of European‐introduced clothing and the consumption of trade store foods like tea, tinned fish, rice, sugar and tinned milk for Gogodala communities of PNG. Although initially disgusted by the idea of consuming substances that seemed reminiscent of mother's milk, Gogodala now embrace trade store foods with enthusiasm. The paper traces the transformation of Gogodala attitudes to such products in terms of the development of a ‘national culture’ as well as a more globalising Christianity. It suggests that, for the Gogodala, consumption is an arena for what Foster has termed ‘everyday nation making’. Yet, in this case, ‘the nation’ is understood and realised through a metaphoric association with Christian others, particularly Europeans. The basis of national subjectivity for the Gogodala, then, is an enduring relationship between Gogodala and expatriate Europeans.     

Health in Papua New Guinea: a Decline in Development

Papua New Guinea has experienced the start of an epidemiological transition in health status from infectious towards non-communicable diseases, though the latter were absent until the post-war years. This transition is particularly marked in urban and coastal areas, where life expectancies are higher and mortality rates lower. Tropical diseases remain significant, malaria has worsened and new mobility has increased the severity of epidemics of influenza and measles. Indigenous medical systems have increasingly given way to modern medical systems, though disease aetiology is usually perceived through traditional cognitive models. Modern medical systems were mainly developed in the 1960s and 1970s, on either side of independence, but despite an official focus on primary health care, have had much reduced effectiveness since the 1980s. Rural health centres have been poorly maintained and serviced, and health workers have limited skills and access to resources. The health budget has been increasingly concentrated in urban areas, though the bulk of the population and of the health problems are in rural areas, resulting in a worsening ‘inverse care law’, that is particularly significant for women. Overall health status has declined in the past decade despite overseas advocacy of new policies and the prospects for improvement are poor.     

Piot,Personhood, Place and Mobility in Lihir,Papua New Guinea

ABSTRACT This paper is an exploration of the nature of personhood through the medium of the concept of piot in the Lihir islands, Papua New Guinea. Piot is an embodied experience in response to the movement of others in space. When people leave or arrive at a place and spend the night, others in the area feel unwell. Piot is thus one aspect of the relations between persons. I suggest that ideas of relational personhood are inadequate to fully comprehend piot, and, following LiPuma (1998) and Clay (1986) rather than Strathern (1988), argue that persons in Lihir are more than just relational beings who always act with others in mind. Piot is predicated on the dual themes of fixed sociality and mobility that are important in Lihir as elsewhere in Melanesia (cf Eves 1998; Patterson 2002). Through piot, persons comment on and sanction the movement of others, yet this mobility still occurs.     

Fenced In: Intimacy and Mobility in Highlands Papua New Guinea

This paper is organised around the analysis of an ‘event’; a truck trip from Kwima, a Maring speaking settlement in the Western Highlands of Papua New Guinea, to Banz in the Wahgi Valley and an evening spent on the road. The event forms a standpoint from which to assess the impact of the decline of civic space, and faltering legacy of colonial governmentality, in the Jimi since 1980. I describe the emergence of new forms of mobility based around the nexus between local forms of business and trucks. In particular I focus on new and anxious forms of masculine inside relationships, understood as a transformation of a habitus of intimacy, round which such mobility is built. I argue that this transformation should be understood in terms of the dialectical relationship between business as an expansive profit oriented project on the one hand, and its anchoring in clan defined space on the other. At the same time the event provides a vantage point to reflect on the nature of long‐term fieldwork, the methodological significance of the subjectivity of the ethnographer, and the nature of ethnographic error.