Making Tuba in the Torres Strait Islands:

There is relatively scant evidence of the Indigenous production and consumption of intoxicating drinks on the Australian mainland prior to the arrival of outsiders. Although Australian Aboriginal peoples had mastered fermentation in some regions, the Indigenous manufacture of much stronger drinks by distillation was unknown on the Australian mainland. However, following contact with Pacific Island and Southeast Asian peoples in the 19th century, Islanders in the Torres Strait adopted techniques for fermenting and distilling what became a quasi-indigenous alcoholic drink known as tuba. This paper discusses the historical process of the diffusion of this substance as a result of labour migration and internationalisation in the Strait, and provides present-day accounts of tuba production from Torres Strait Islanders.     

The Bishop of Carpentaria and the Torres Strait pearlers' strike of 1936

The exploitation of Islander pearl divers in Torres Strait and the Queensland Government's control of divers' wages was the major cause of a strike by 400 divers in 1936. The strike was also fuelled by overall discontent with the Queensland Government's rule and a desire to be free of the Queensland Protectors. An address in 1935 by Stephen Davies, Bishop of Carpentaria, urging the Commonwealth of Australia to strip Queensland and other states of management of Island and Aboriginal affairs provided the catalyst. Davies's Torres Strait Island clergy played a pivotal role in the resistance to state control. One lasting effect of the strike lay in the introduction of elected Islander councils in 1937, but what happened subsequently allowed the perpetuation of Queensland control through the new Department of Native Affairs. The results of the strike fell short of the complete transfer to the Commonwealth that the Torres Strait pearl divers and clergy had envisaged.     

The 1836 Lewis Collection and the Torres Strait Turtle-Shell Mask of Kulka

ABSTRACT

The fire that engulfed Sydney's Garden Palace building in 1882 also destroyed much of the ethnological collection of the Australian Museum. Among the objects presumed lost were items from the Lewis Collection, obtained in the Torres Strait in 1836. This collection constituted the museum's entire holdings from the region at that time and the earliest collection of Torres Strait objects held by any institution. This paper aims to bring renewed focus to the Lewis Collection by drawing attention to several largely forgotten items that had been transferred to Denmark prior to the fire, most notably a large turtle-shell mask currently on display at Copenhagen's Nationalmuseet. Expanding on a cryptic observation by Donald Fraser (1978), the argument is presented here that the mask is a surviving object from the Lewis Collection that originated from Aureed Island in central Torres Strait. It is a significant example of a material tradition unique to the region and is imbued with considerable ethnographic and historical importance.     

Towards and Integrated Sustainable Development Management Strategy for Torres Strait

Lying between mainland Australia and Papua New Guinea, Torres Strait is a region of high environmental value faced by a plethora of environmental management issues. Although the environment is protected to some extent by the Torres Strait Treaty, the situation is complicated by the desire of the traditional inhabitants for political and economic autonomy and by the involvement of three levels of government, two sovereign nations and a wide range of sectoral interests in environmental management. The failure to extend the moratorium on mining exploration and exploitation of the seabed may act as a catalyst for the development of an integrated and sustainable approach to environmental management in the region. Nevertheless, there are significant constraints which may prevent this. These include the politicisation of environmental issues, lack of effective environmental management at the local level and pressure for the exploitation of natural resources.     

Torres Strait and Dawdhay: Dimensions of Self and Otherness on Yam Island1

When Papua New Guinea attained independence two decades ago an absolute distinction was created between Papua New Guinea and the Torres Strait: Papuans were firmly placed in Papua New Guinea territory and Torres Strait Islanders in Australian territory. In constituting themselves as Torres Strait Islanders and more specifically as Australians, Yam Island people's contemporary expressions of their connection to, yet distance from, lowland Papua New Guinea can be best described as ambivalent, pulsing between identification and incorporation, distance and disavowal. I argue that this ambivalence is not an artefact of the establishment of the border per se, but rather it was through the establishment of the border that a new layer was added to Self and Other constructions by Yam Island people in terms of how they see themselves and their Papuan neighbours. The sometimes fraught nature of this relationship can be understood in light of the continuing socio‐political impacts of these international border lines on people who have recently combined a somewhat legalistic and political definition of themselves, and of Papuans, with perennial extra‐legal definitions. I suggest it is in isolating and exploring domains of interaction that we can see the fluidity and dynamism of Self and Other definitions in operation, and in so doing better appreciate their essential imbrication.     

Enmity and Amity: Reconsidering Stone-headed Club (gabagaba) Procurement and Trade in Torres Strait

Historical records for Torres Strait, including those from Haddon's 1898 Cambridge Anthropological Expedition, identify the Papuan mainland as the main trade source for stone-headed clubs (gabagaba). This view has persisted despite the contradictory facts that the Papuan lowlands are essentially devoid of stone and Torres Strait abounds in stone suitable for club manufacture. Not surprisingly, preliminary raw material findings for ethnographic and archaeological gabagaba in museums indicate that local Torres Strait manufacture was more significant than previously thought. Some of the early confusion over gabagaba sources probably reflects diffusionist assumptions that ‘superior’ cultural items, such as stone-headed clubs, must have moved from so-called ‘advanced’ Papuans to ‘less-developed’ Torres Strait Islanders. However, more significant is the lack of understanding of the multiple and complex roles of gabagaba in inter-group social relations which saw clubs moving between Islanders and Papuans through looting, trade and ceremonial exchange. Apart from their well-documented use as lethal weapons during head-hunting raids, I argue that gabagaba also had an important ceremonial role in exchanges between hostile groups aimed at cementing social alliances. Following post-contact disruptions to trading networks and inter-group hostilities, the social/ceremonial roles of gabagaba were emphasised while gabagaba production became less specialised.     

Women's Gift‐Fish and Sociality in the Torres Strait,Australia

This paper argues that women's everyday practice of sharing fish at Warraber Island (Torres Strait) can be understood as a form of moral transaction. Gift‐fish are shown to be ‘socially entangled’, a fundamental mode of expressing kin relatedness as well as providing an indication of the current state of such relations. Fish distribution is portrayed locally as both an instance of generosity and of obligation, demonstrating a person's desire to engage in socially valued behaviour or correct their past failings. Importantly, I suggest that fish‐giving (and receiving) has a distinctly generational character, carrying different emphases across one's life‐span. The paper reflects on the tensions involved in strategic efforts by women to reconcile their limited capacity to meet expectations from a wide range of kin and neighbours, while affirming idealised visions of communally shared moral values.     

Making tuba in the Torres Strait Islands: the cultural diffusion and geographic mobility of an alcoholic drink

There is relatively scant evidence of the Indigenous production and consumption of intoxicating drinks on the Australian mainland prior to the arrival of outsiders. Although Australian Aboriginal peoples had mastered fermentation in some regions, the Indigenous manufacture of much stronger drinks by distillation was unknown on the Australian mainland. However, following contact with Pacific Island and Southeast Asian peoples in the 19th century, Islanders in the Torres Strait adopted techniques for fermenting and distilling what became a quasi-indigenous alcoholic drink known as tuba. This paper discusses the historical process of the diffusion of this substance as a result of labour migration and internationalisation in the Strait, and provides present-day accounts of tuba production from Torres Strait Islanders.     

Wangga: The Linguistic and Typological Evidence for the Sources of the Outrigger Canoes of Torres Strait and Cape York Peninsula

How an isolate distribution of the Austronesian outrigger canoe complex came into the possession of Pama‐Nyungan speakers of Cape York Peninsula and Torres Strait has long been obscured by the diverse typology and lexicons of these canoes. Here I pinpoint links between the typological variation and the distribution and ages of associated Austronesian loan words. These links implicate several Austronesian contact sequences, one in Torres Strait and another in southeast Cape York Peninsula, and point to speakers of Papuan Tip Oceanic languages as the main source. Some of these loan words reflect archaic forms of Papuan Tip words and are thus indicative of early contact dates. I suggest that the introduction of these canoes most likely involved past episodes of sustained trade engagement and/or small‐scale colonization by speakers of Austronesian languages.     

Land and Sea Tenure at Erub,Torres Strait: Property,Sovereignty and the Adjudication of Cultural Continuity

Approaching property as social practice, and native title as a confluence of indigenous, ethnographic, and legal discourses, we address two themes: firstly, the ethnocentrism of the state's division of ‘property’ from ‘jurisdiction,’; applied to deny indigenous societies' practice of the latter; and secondly, the contradictions inherent in judicial evaluation of continuity and discontinuity in indigenous law and custom. We explore the relationship of ‘home place’ to tenure at Erub, where island, reef and ocean comprise a cultural and experiential continuum. Rights across a full spectrum of material/symbolic resources involve a dynamic tension between principles of exclusion and incorporative reciprocity. The issue of how to balance more particular against more collective rights is at play with each nesting of more local into more inclusive socio-territorial identities: from households and lineages, through island communities, sub-regional island groups, and Torres Strait regionally, to the encapsulating state and evolving international orders. At Erub, an island community long regarded as a vanguard of creolization for Torres Strait, newcomers have by-and-large been assimilated to indigenous systems of land- and sea-holding and authority. The connection between people and territory is a complex practice of social identities and interests responding to political opportunity, according to cultural forms that manifest substantial and traceable continuities to indigenous arrangements, as innovation has proceeded. The continuities appear sufficient to satisfy criteria for native title recognition as articulated in the Mabo decision, but the criteria themselves are too narrowly based to accommodate the processual dynamics of evolving culture and tradition. A reordering of territorial jurisdiction, predicated on the principle of Islander consent to development activities in their homelands/seas, would provide more authentic conditions for cultural autonomy.     

The vertikal: power and authority in Russia

Power and authority in Russia are traditionally seen to reside with the president. Such an understanding was emphasized during the eight years of Vladimir Putin's presidency, from 2000 to 2008, as he sought to centralize power, strengthen the state and establish a strong vertical of power to implement policy. This article examines the nature of this power and authority in the light of the tandem, the ruling arrangement between current President Dmitry Medvedev and Prime Minister Putin. While acknowledging the central importance of Vladimir Putin in Russian political life, the article argues that emphasis on his role draws too much attention away from the leadership team that he has shaped with Medvedev. This team takes shape in formal institutional structures such as the Security Council, which has become an increasingly important group as a reservoir of experience and authority. It also takes shape in an informal network that stretches across state and business boundaries. Although there are some tensions in the network, this team ensures broad policy continuity. Furthermore, the article questions Putin's success in establishing a vertical of power, and the authority of both President Medvedev and Prime Minister Putin. The analysis explores evidence that suggests that, despite the appointment of loyal personnel in this vertical of power, presidential instructions, orders and personnel commands often remain incompletely and tardily carried out or even unfulfilled. In essence, therefore, although many have suggested a split within the leadership, particularly between Medvedev and Putin, the article suggests that the more important splits are horizontal ones between different layers of authority. Thus, a process of direct control is necessary, whereby the most senior officials are obliged personally to oversee the implementation of their instructions. The article concludes by suggesting a reconsideration of our terms of reference for Russian politics, replacing the tandem with the team, and introducing ‘manual control’.     

Documenting and Analyzing Rock,Paintings from Torres Strait,NE Australia,with Digital Photography and Computer Image Enhancement

Abstract

The deterioration of rock-art over time is an important concern for indigenous communities, archaeologists, rock-art researchers, and cultural heritage managers. Computer enhancement has emerged as an important tool in viewing poorly visible rock paintings. While most studies regarding this technique explore the methods associated with computer enhancement there is little discussion of the results that can be generated beyond the recovery of images. This article presents results from the application of computer enhancement methods to rock paintings from the Torres Strait region in NE Queensland. The results obtained through the computer enhancement of deteriorated rock paintings are used to reveal degrees of preservation, interregional interaction, and previously undocumented spatial patterning across the strait.     

Past and present marine mammal hunting rates and abundances: dugong (Dugong dugon) evidence from Dabangai Bone Mound,Torres Strait

Dugongs (Dugong dugon) are a key food item and a totemic animal with major spiritual significance for Torres Strait Islanders of northeastern Australia. These marine mammals are officially classed vulnerable to extinction which has placed hunters under considerable internal (cultural) and external (bureaucratic) pressure to lower hunting rates dramatically to sustainable levels. But did Torres Strait Islanders hunt dugongs at much lower rates in the pre-colonial past? Excavation of a ritual dugong bone mound on Mabuyag island revealed the remains of 10,000–11,000 dugongs hunted between c. 1600 and c. 1900AD. The translated hunting rate of 33–37 dugongs per year is surprisingly high and challenging as this single site represents one-third of what conservation biologists argue is the current mean sustainable hunting rate for the entire Torres Strait archipelago. These data suggest that dugong abundance was much higher in the pre-colonial past and that current hunting rates are uncharacteristically unsustainable primarily due to an unprecedented dugong population crash and not increased post-contact hunting rates.     

The Byzantine silk industry: Lopez and beyond

The Byzantine silk industry played a major role in the history of the Byzantine Empire. Silk, a key economic asset, had strong political overtones, and the effects of its multiple influences were felt far and wide, both within Byzantium and abroad. This article highlights some of the difficulties encountered in the interpretation of important documentation surrounding the Byzantine silk industry in the period up to 1204 A.D.     

The authority of science and the postmodern reformation

Abstract

Popular reactions against science are as old as science itself. The challenge from postmodernity, however, is more fundamental, because it challenges not only what science does, but what science is. The epistemological authority of science is now challenged in much the same way as the spiritual authority of the Catholic Church was challenged by the Reformation. The experience of disruption and instability, the pluralism, relativism, and loss of absolutes of the earlier period are not unlike what we find in our own postmodern condition. Luther's priesthood of all believers has become a priesthood of all knowers in our postmodern reformation. More particularly, we can see how the advent of printing, the humanist cultivation of individuality, and the Copernican mapping of the heavens all have their (post)modern counterparts, in the development of the internet, the cult of narcissism, and the mapping of the human genome.