Searching for fish names with the Vula’a of Papua New Guinea

This article describes an ethnographic project initiated by a group of people in Irupara village, Papua New Guinea (PNG), who for a period between 2001 and 2010 self-identified as ‘historians’. At the forefront of the group’s concerns was a younger generation unfamiliar with the local language names of fish and fishing techniques. I document the collaborative project developed to address a situation perceived as a loss of language, culture, and identity. As well as providing a valuable lexicon in an Austronesian language, the research brings to light important distinctions between recording ‘history’ and ways of recalling and expressing the past commonly referred to as ‘historicity’.     

Violent histories and the ambivalences of recognition in postcolonial Papua New Guinea*

On the 23 July 2009, in a ceremony at the Bomana War Cemetery near Papua New Guinea’s capital city Port Moresby, 86-year-old Wesley Akove was awarded the first of a series of ‘Fuzzy Wuzzy Angel commemorative medallions’ given by the Australian government to PNG civilians who had assisted Australian troops during the Second World War. If the awarding of Mr Akove’s medallion is in many ways an archetypal enactment of the ‘politics of recognition’, consideration of three other instances of encounter between Orokaiva people in PNG’s Oro Province and Australian colonial forces disrupt the Fuzzy Wuzzy Angel trope on which this recognition ritual hinges. These encounters include the wartime executions of Orokaiva men by Australian forces, recent protests by landowners along the Kokoda Track and the murder of two European gold miners at the beginning of the twentieth century by Orokaiva warriors. Considered together, narratives about these encounters speak to an asymmetrical field of power in which Australia acts to control the terms and temporalities of the recognition it offers to wartime carriers and their descendants, enacting particular, contingent forms of relationality in ways that reproduce colonial hierarchies.     

Legal Geographies of Intellectual Property, ‘Traditional’ Knowledge and Biodiversity: Experiencing Conventions,Laws, Customary Law,and Karma in Thailand

This article explores the existence of customary laws relating to ‘traditional’ knowledge of plants in Thailand through micro‐ethnographic case studies. This is juxtaposed against global and national frameworks of intellectual property laws that have a privatising effect on knowledge under the rubric of discovery or ‘invention’, as well as liability rights approaches of compensation and benefit‐sharing for research access. By understanding scale and legal jurisdiction as socially and politically constructed phenomena, we explore how laws at different scales and in different jurisdictions may override each other, discriminate against foreign laws and practices, and ignore customary laws. In doing so, the paper presents complex legal geographies of plants and associated knowledge, which suggest that the customary laws and norms of Indigenous groups and traditional healers are often ignored by ‘outsiders’. The paper notes that the possibility of ‘injury’ to traditional healers remains considerable without appropriate consent and given the discriminations surrounding knowledge made by patent laws. However, the ethnographies also point to the possibility of local remedies to these injuries through ritual processes, and we note resistant co‐constitutions of law and scale through the Nagoya Protocol.     

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.     

Valleys of Historicity and Ways of Power among the Fuyuge

ABSTRACT Attention to history is widely seen as a necessary corrective to the synchronic perspective of ethnography, especially as this has come to inform research in Melanesia. In fact, anthropologists turn to the study of history not only to understand ‘change’ and ‘the past’ but to delineate the ‘history’ of the people studied. However, history as a concept and discipline has a unique place in western knowledge conventions, an outcome of the distinctive ways of gauging and relating past, present and future. Historical analysis can augment ethnography but not necessarily portray the history of the people concerned, as they may have no history, as such. The article suggests that historicity is a more appropriate notion with which to register the significant ways in which the social past is entangled in what people are and do and in their future potentialities. This argument is made with reference to the Fuyuge people of highland Papua and their involvement in engineered trail and road building during the colonial and post‐colonial period and their simultaneous interest in the performance of their gab ritual. These events exemplify different kinds of power and associated historicity. Through scrutiny of each it is shown that the form of Fuyuge (Melanesian) historicity parallels that of their sociality and its distinct temporality. The events that actors perform produce not so much history, as the recurrent evocation of past actions and the foreshadowing of future ones.     

The Symbolic Making of a Common Property Resource: History,Ecology and Locality in a Tank-irrigated Landscape in South India

Today there is a pervasive policy consensus in favour of ‘community management’ approaches to common property resources such as forests and water. This is endorsed and legitimized by theories of collective action which, this article argues, produce distinctively ahistorical and apolitical constructions of ‘locality’, and impose a narrow definition of resources and economic interest. Through an historical and ethnographic exploration of indigenous tank irrigation systems in Tamil Nadu, the article challenges the economic-institutional modelling of common property systems in terms of sets of rules and co-operative equilibrium outcomes internally sustained by a structure of incentives. The article argues for a more historically and politically grounded understanding of resources, rights and entitlements and, using Bourdieu's notion of ‘symbolic capital’, argues for a reconception of common property which recognizes symbolic as well as material interests and resources. Tamil tank systems are viewed not only as sources of irrigation water, but as forming part of a village ‘public domain’ through which social relations are articulated, reproduced and challenged. But the symbolic ‘production of locality’ to which water systems contribute is also shaped by local ecology. The paper examines the historical and cultural production of two distinctive ‘cultural ecologies’. This serves to illustrate the fusion of ecology and social identity, place and person, in local conceptions, and to challenge a currently influential thesis on the ecological-economic determinants of collective action. In short, development discourse and local actors are seen to have very different methods and purposes in the ‘production of locality’. Finally, the article points to some practical implications of this for strategies of ‘local institutional development’ in irrigation.     

Secularization,sacralization and the reproduction of sacred space: exploring the industrial use of ancestral temples in rural Wenzhou,China

This paper offers a nuanced understanding of different social groups’ roles in the reproduction of sacred spaces. Drawing on the analysis of the transformation of sacred ancestral temples into private factories in rural Wenzhou, China, it problematizes the underlying division of ‘sacred’ and ‘secular’ actors and their opposite roles. It shows how lineage groups and factory owners, in spite of their distinctive social identities, work together and facilitate the secularization and sacralization of temple landscapes. On the one hand, both groups of people deploy discursive strategies and re-interpret the significance of ancestral temples and economic production, thereby rationalizing and prompting the conversion of temple spaces. On the other hand, traditional sacred temples are constantly reproduced through lineages’ ritual performances and factory owners’ worship and daily protection. As such, the roles of lineage communities and factory owners are diverse and change in specific contexts. This paper foregrounds the multiple and flexible agency of different social actors in relation to the production of the complex sacred–secular entanglement, and reflects on the changing traditional cultural landscape in rural China.     

Contesting Putin's nation‐building: the ‘Muslim other’ and the challenge of the Russian ethno‐cultural alternative

This article explains the crystallisation of a new Russian national discourse, shaped by a challenge posed to Putin's statist non‐ethnic national model by a popularly formed ethno‐cultural alternative, constructed through negation of the ‘Muslim other’. The article describes this new and previously overlooked phenomenon of Russian nationalism and explicates the social mechanism behind its formation. The article concludes that when rampant corruption exists, generating a breakdown of legal order, the ‘other’ is defined through behaviour that deviates from accepted local norms, while the contrasting normative ‘general public’ is defined as ‘Russian’. Such group definitions mean that the current process of Russian grass‐roots exclusive national consolidation is based predominantly on culturally based behavioural codes, rather than on mere ethnic or religious affiliation, as is widely believed. Additionally, a conceptual landmark discourse shift from the question of Russia's mere plausibility as a nation‐state to a focus on its ongoing definition is demonstrated.     

Mapping the nation: street names and Arab‐Palestinian identity: three case studies

The naming of streets is part of the ongoing process of mapping the boundaries of the nation. This article examines three sets of Arab‐Palestinian street names – pre‐1948 Haifa and Jerusalem and post‐1948 Umm el Fahm – as locally constructed ‘texts of identity’ in the historical and political context of their official creation. The investigation aims at charting the ideological orientations represented and the political messages entailed in these three different textual manifestations of Arab‐Palestinian national identity. The analysis focuses on notions of historical and cultural heritage as expressed in the choice of street names. Finally, it offers an interpretative evaluation of this process, placing it within broader ideological and historical contexts.     

Access to culture in Croatian cultural policy: moving towards explicit policies

In this paper through the analysis of the access to culture issue in the Croatian cultural policy agenda, we illustrate the current cultural policy developments in Croatia in the broader European context. Taking the differentiation between explicit and implicit policies at both macro and micro level we analyse discourses on access to culture in the Croatian cultural policy at the constitutional level, parliamentary political parties’ level, the governmental level and the level of cultural organisations. On the one hand the policies regarding access to culture remain mostly implicit and revolve around traditional models connected to instruments dating back to socialism; while on the other selected cultural organisations develop instruments for fostering it where European projects have an influence. The orientation more towards cultural production issues and less to access to culture and cultural participation issues draws similarities of cultural policy developments in Croatia with the general European cultural policy framework.     

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.     

Tourist,local, or other?: Greek Canadian women and the heritage fling in Greece

This article examines the romantic and sexual encounters between Greek men and Greek Canadian women vacationing in Greece and addresses how constructions of Greek Canadian female sexuality are related to foreign and local Greek conceptions of femininity during these ‘holiday flings’. Because of their Greek ancestry, Mediterranean ‘looks’, and familiarity with language and culture, Greek Canadian women exhibit ambiguous identities that uphold and cross boundaries between outsiders and insiders. Drawing on long-term fieldwork, I explore the conceptualizations of ancestral and national identity underpinning Greek women's erotic desires for Greek man who embody ethnic authenticity to them. Yet, Greek men thwart these desires when they subvert Canadian women's economic power through challenging their cultural literacy (such as a lack in language skills, etiquette, or sexual knowledge). This article addresses the question of how diasporic women's heterosexuality subjectivities – bound up with hybrid ethnic and national affiliations – take on different meanings across locales and times where transnational sex and romance are everyday occurrences.     

Cultural insecurity and its discursive crystallisation in contemporary France

This article analyses the emergence in French public discourse since 2010 of the term ‘insécurité culturelle’ (‘cultural insecurity’). It traces firstly the take-up of the term outside France since the 1980s in anglophone written news media. It establishes four received meanings for the term: a ‘pure’ cultural insecurity expressing simply a relation to the arts world; a nationally refracted cultural insecurity that expresses that relation through the prism of relations between nations; an anthropologico-political conception; and a conception related to the human development paradigm. The take-up in France of the term has conformed to the anthropologico-political conception. Developments after 2002 in France created propitious conditions for coupling the semantic fields of ‘culture’ and ‘insecurity’. The term itself was launched from 2010 through the work of two quite different ‘discursive entrepreneurs’ associated with the erstwhile ‘popular left’ current close to the French Socialist Party (Christophe Guilluy and Laurent Bouvet). The article analyses in both linguistic and political perspectives how the expression has been taken up since 2012 in the national press in France. In particular, it explores the debate concerning the purchase of the term on reality, and its current discursive fit with the agendas of the mainstream and far right.     

Is there a European culture?

Abstract

The article explores the historical roots of the current tensions between the local and the global in Europe, as expressed by the region's audio-visual industries. It suggests that current postures and initiatives have their origins in efforts, which began in the 1920s, to defend ‘an idea of nationhood which presumed sovereignty over culture’ (V. de Grazia), against the perceived onslaught of American cinema, jazz, radio, advertising, etc. The argument follows the evolution of these strategies of cultural protectionism and adaptation through the age of radio and television, down to the Internet. It suggests that ‘Europe’ as a cultural entity will not be formed by this experience, since although every society uses the same sort of tactics and language to face up to globalization, the impulse to cling to local identities and idiosyncracies is, if anything, getting stronger today.     

‘Proportioning violence’: Ethnographic notes on the contingencies of police reform in Turkey

In spite of years of efforts in Turkey to reform the police, including an increase in budget allocations for ‘democratic policing training’, ‘capacity building programmes’ and ‘non‐lethal technologies and tools’, police violence persists. How might we conceptualize the relationship between the upsurge of police violence and such investments? In this article, the author suggests that instead of taking ‘reform’ or ‘transformation’ discourses at face value, we look at some of the ways in which police violence is reformatted through the very tools, discourses and idioms of police reform itself. The article draws on 18 months of fieldwork research on police and security in Turkey, where the author observed the on‐site implementation of police reforms in several venues: police academy classes, practical training programmes that also involved ‘international’ security experts, and local police stations and neighbourhoods. The article examines how the processes of reforming expand the contours of not only policing practice but also the boundaries of police violence – ostensibly what these reforms were supposed to restrain.     

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.     

‘Fertility’ and the Carnival 1: Symbolic Effectiveness,Emic Beliefs,and the Re-enchantment of Europe

This article examines European festive culture through the lens of two ethnographic case studies of carnivals, conducted in Italy and the Czech Republic, respectively. The article considers the general problem of studying festivals in Europe today, and then focuses on the emic beliefs related to the ‘ritual magical’ acts of these two carnivals, their social relevance, their effectiveness, and the meanings and functions to which they are bound today. I argue that these acts constitute empirical evidence that supports theories about the ‘re-enchantment’ of Europe in post-modern times. This article is the first part of a broader study divided into two parts.     

Diverse unity: creole contributions to interethnic integration in Guinea‐Bissau

The paper explores how creole categories of people who have constituted a small but influential minority in Guinea‐Bissau for centuries contributed to a countrywide, integrated national culture since the eve of independence in 1974. Since independence, several cultural representations previously exclusive to creole communities have been – driven by the nationalist independence movement and the early postcolonial state – transformed into representations of a new national culture, crossing ethnic and religious boundaries. The fact that creole identity and culture had been transethnic – i.e. creole identity brings together individuals of heterogeneous cultural, ethnic and geographic descent – during the colonial period, has fostered in postcolonial times the countrywide spread of previously exclusively creole cultural features. I argue that this ‘transethnicisation’ of creole cultural representations has unified Bissau‐Guineans across ethnic lines, causing a strong commitment with their nation ‘from below’.     

安徽淮河流域自然人文环境对地名历史文化资源的影响

文章主要从地理环境、政治环境、经济环境、文化环境四个方面,论述了安徽淮河流域自然人文环境对地名历史文化资源形成、变迁、传承和内涵的影响,并着重论述了自然人文环境对各种类型地名的语言和实体内涵的影响。作者认为自然人文环境对地名历史文化资源的影响带有普遍意义,因此在全国地名普查、规划、管理和保护等工作中,应该高度重视自然人文环境因素的作用和影响。