安徽东至县华龙洞旧石器时代遗址发掘简报

华龙洞旧石器时代遗址出土了丰富的动物骨骼化石、加工使用痕迹清晰的骨器和百余件石制品。其石制品组合具有旧石器时代晚期工业的特征。动物骨骼化石上同时发现了动物啃咬与人工切割的痕迹,推断该遗址的动物骨骼被人类利用,但人类可能是利用动物残余的食腐者,而非这些动物的狩猎者。     

The ‘bullets to water’ belief complex: a pan-southern African cognate epistemology for protective medicines and the control of projectiles

Remarkable similarities across colonial encounters where Africans believed projectiles could be influenced by ritual practices (medicines, behaviours, observances) demand enquiry into their conception and trajectory. Although suggestion of pan-subcontinental phenomena may elicit suspicion of a generalisation, here evidence is examined from the late-independent and colonial periods that shows that a general belief, held cognate between groups, may indeed have existed. The focus is on precolonial¹ southern African beliefs in the manipulation of projectiles and how these may have affected ritual responses to firearms during colonisation. At least a millennium of interactions between hunters, herders and farmers appear to have resulted in commonly held beliefs, albeit with differential emphases. From first contact, and into sustained colonisation, it became necessary for Africans to highlight and/or adapt indigenous beliefs as mechanisms by which to cope with firearms and settler aggressive expansion.     

From Head‐hunter to Organ‐thief: Verisimilitude,Doubt, and Plausible Worlds in Indonesia and Beyond

In the last few years, occult head‐hunters – elusive figures that have haunted communities and the public imagination in Indonesia since at least colonial times – appear to have adopted a novel and troubling tactic. Instead of decapitating their victims and using the heads in construction rituals as they are said to have conventionally done, head‐hunters are now allegedly harvesting their victims’ organs to sell them on the global market of body parts. Based on a comparison of ethnographic material from North Maluku, a province in the eastern part of Indonesia, and news reports in regional and national papers, I trace how accounts about headhunting have morphed with narratives about organ theft. I argue that this plasticity is not a merely a change in symbolic ideas of the occult that reflects changing political and economic realities. Rather, I propose that their turn to organ theft enrols head‐hunters in a contemporary and global ‘travelling package’ that includes and entangles organ trafficking practices, media accounts, political imaginaries, and social anxieties within the same field of reality and possibility, a field of verisimilitude in which fiction and fact, rumour and reality, are fundamentally blurred. The article proposes a ‘more‐than‐representational’ approach to the organ‐stealing head‐hunter that sees him not just as a representation of particular political and historical circumstances but as a co‐producer of these circumstances, of particular political worlds and their attendant scales of anxiety. This approach, I argue, challenges the epistemological distinction between symbolic representation and political reality that informed (but also incommoded) the analyses of headhunting rumours in the 1980s and 1990s – and that continues to inform anthropological analyses of ‘the occult’ more generally.     

Queering the pitch: race,class, gender and nation in the Indo-Australian encounter

Recent cricket contests between Australia and India offer a fascinating theatre to examine issues of race, class, nation, and gender. I chart their protean character as they are performed and deployed in these encounters. Instead of exploring relations between already extant and singular entities called “India” or “Australia,” it might be more useful to see the performative practices of those situated at different loci of enunciation by which those categories are momentarily congealed and given meaning or content. While there is a surfeit of charged cricketing encounters between the two nations, I focus on two in this essay: (a) Rahul Dravid's speech at the annual Bradman Oration in 20111, and (b) what has come to be called ‘Monkeygate’ – a bitter and acrimonious cricket test match between India and Australia in 2007 played in Sydney.     

Cultural Barriers to Activist Networking: Habitus (In)action in Three European Transnational Encounters

Transnational coordination is a key aspiration of activists seeking to mobilize globally, yet the literature pays insufficient attention to the impact of cultural differences on transnational networking. In this article I draw on ethnographic data from three European autonomous social movement encounters in the Global Justice Movement (2002–2004) to demonstrate the impact of culture clashes between activists on transnational networking. I use the concept of habitus to explore how routinized, taken for granted, symbolic systems of meaning that individuals from shared locations have in common shape their interactions in transnational encounters. This conception of culture is underutilized in social movement analysis yet offers important insights into internal movement dynamics. I argue that despite the autonomous commitment to radical openness and plurality, a lack of attention to the empirical reality of place‐based activist subcultures and habitus actually works against the “cosmopolitanism” that many activists and scholars aspire to.     

Ceramics,clothing and other bodies: affective geographies of homoerotic cruising encounters

This paper provides a new approach to the geographies of cruising and public homosex. For some time, social scientists have contended that, in those semi-public spaces where men meet each other for sex, actions speak louder than words and men's competency in using the space is more important that the (sexual) identities they claim in other aspects of their lives. This paper extends that argument in a new direction through an engagement with recent theorizations of affective geographies and more-than-representational approaches to spatial practices. Through a series of short vignettes of cruising encounters on city streets, in public toilets and in urban green spaces, this paper examines how public homosex is enacted and performed in relation to both human and non-human bodies, objects and the environment in which it takes place. The encounters described in the paper draw attention to the complex choreography of gestures through which cruising is performed and sexual engagement is negotiated ethically. I contend that the site-specific, performative nature of these sexual encounters suggests a more contingent sexuality arising from the interaction of bodies in specific environments and exceeding the boundaries of reified sexual identities.     

Questioning care cultivated through connecting with more-than-human communities

This paper challenges the proposition that connecting with nature through direct encounters with nonhumans promotes ethical regard for them. It probes the limits of more-than-human ethics founded on personal encounters which struggle to cross distance and difference. I consider how personal engagement influences ethical perspectives and attend to processes by which care for nonhumans is learnt. Empirical research in community gardens reveals diverse relationships with nonhumans and underlines the importance of attending to qualities of relating. I propose typologies for thinking through more-than-human relationships, organising them according to degree of care. The research finds limits to gardening’s potential to promote more care-full relations with others, with care limited by the prevalence of instrumental relationships with nonhumans. Learning to care for nonhumans requires a sense of connection to combine with disconnection gained through reflection, setting specific encounters within the context of more extensive relations and their power dynamics. More important than encounters teaching care for specific nonhuman dependents are those promoting understanding of the interdependent nature of more-than-human communities, and that stimulate reflection on the cumulative impact of a human tendency to forget this.     

Seaborne Ethnography and the Natural History of Man*

This paper examines intellectual interchanges between European theorists in the science of man and sailors, naturalists and artists on scientific voyages in Oceania during the century after 1750. I argue that travellers' narratives and ethnographic representations were not mere reflexes of dominant metropolitan discourses, but were also personal productions generated in the tensions and ambiguities of cross-cultural encounters. I identify countersigns of indigenous agency embedded in such materials and evaluate their trajectory from the interactions which provoked them, through varied genres and media of voyagers' representations, to their contorted appropriation by European savants. My examples are drawn from British and French accounts of visits to New Holland and Van Diemen's Land between 1770 and 1802. In this paper, Aboriginal Australians, especially Tasmanians, serve as synecdoche for the indigenous inhabitants of Oceania generally, using the regional term in its extended early 19th-century sense which encompassed the present Indonesia and Australia along with Papua New Guinea, Aotearoa/New Zealand and the Pacific Islands.     

Bodies,beaches and bars: negotiating heterosexual masculinity in southern Thailand's tourism industry

This article explores the gender politics of heterosexual masculinity by detailing the practices of masculinity and heterosexuality among a group of Thai men working in the tourism industry in Thailand's south. The research is based on ethnographic data obtained during a number of field visits between October 2000 and January 2007 to Pha-ngan Island in southern Thailand. It is positioned within the geography literature on masculinities and heterosexuality, extending the current literature on cross-cultural negotiations of masculinity by exploring negotiations of heterosexual masculinity in a context where differing cultural notions of hegemonic masculinity come into dialogue. Specifically, I detail the articulation of heterosexual masculinity by Thai bar workers through their encounters with three key ‘Others’: Thai transgendered people; tourist women; and tourist men. These encounters provide a context through which the complexity and instability of both hegemonic and subordinated masculinity can be explored. In particular, I argue that the delineation of these masculinities is both contextually and culturally specific. The encounters also provide an opportunity to investigate the importance of spatiality to the performance of heterosexual identities.     

Front and Back Covers,Volume 28, Number 5. October 2012

Front and back cover caption, volume 28 issue 5 Front cover THE CRISIS IN MALI. Malian refugees are seen at the Mbera refugee camp in eastern Mauritanian, Mbera, Mauritania, 17 July 2012. At that point, roughly 92,000 refugees had arrived in the camp. Estimates are that nearly half a million Malians have been displaced from their homes this year with many refugees having also fled to Burkina Faso and Niger. Photo taken by award‐winning photographer, Lynsey Addario ( http://www.lynseyaddario.com ). Back cover TOURISM: WORK VS LEISURE A tourist from Hong Kong photographs a young Mursi woman with lip‐plate in her lower lip. Tourists queue up orderly for each to take their turn photographing the wonders of Mursi culture. The image demonstrates the complexity of tourist encounters, and the multifaceted aspects of leisure and work. The Mursi prepare for their visitors well ahead of touring cars arriving at their settlements. They make themselves up and imitate the kinds of working activities (e.g. grinding) they know from experience will fascinate and elicit a response from tourists. Tourists typically ask the Mursi for permission to photograph the process and, occasionally, join in themselves with the Mursi in their ‘work’. In this sense, the Mursi imitate ‘traditional’ sociality as they simulate their own working activities for tourists who supposedly spend their leisure time in Mursiland. As Tamàs Règi argues in this issue, instead of seeing leisure as a fixed human condition within one society, anthropologists might approach it, rather, as a process that evolves at the interface between different societies that meet. In this way, leisure is a constantly developing practice in cross‐cultural encounters.     

Scottish Common Sense,association of ideas and free will

ABSTRACT

The philosophical debates that unfolded in Enlightenment Britain left a deep mark on the mindset of future generations of thinkers. A clear echo of eighteenth-century disputes over the meaning of human liberty is heard in the subsequent confrontation between materialists and idealists. In more recent times, a number of arguments developed by compatibilist and incompatibilist philosophers still resemble more old-fashioned positions. However, the aim of this paper is to evaluate the differences between Joseph Priestley’s defence of “necessitarianism” and Thomas Reid’s elaboration of counterarguments to support “metaphysical liberty” – as the two doctrines were known in the late eighteenth century – on the background of their methodological assumptions and the different styles of their reasoning. I contend that a different adoption of the Newtonian scientific method, which they brought to bear on the study of the human mind, is key to understanding the way they endeavoured to defend necessity and liberty, respectively. I also argue that their interpretation of the nature of causality importantly shaped the arguments they put forth in attacking each other’s position.     

Tourism,leisure and work in an east African pastoral society (Respond to this article at http://www.therai.org.uk/at/debate)

This article investigates what happens with leisure experience between cultures when the Mursi of southwestern Ethiopia meet with international tourists. I propose that instead of regarding leisure as a fixed human condition within one society, it might fruitfully be approached as a process that evolves when different societies meet, i.e. as a constantly emerging (and disappearing) practice in cross‐cultural encounters. Tourism, studied broadly from an anthropological point of view, offers an excellent field for this investigation. The Western ideology of leisure, mobilized by tourists in non‐Western settings, is a good entry point to make tangible how societies understand leisure pursuits in intercultural encounters.     

Nature,space and distances in an imperial boundary network: The delimitation of the Nyasa-Tanganyika plateau boundary

This article discusses an episode of boundary delimitation/demarcation conducted between British and German imperial powers on the central African Nyasa-Tanganyika plateau in the late 1890s. I situate vignettes on the boundary's delimitation in 1897-98 within broader processes of imperial territorialisation to note that the boundary eventually produced on the plateau represented a fabrication resolving tensions between its ‘natural’ and textual sources. Specifically, I argue the boundary was produced to mediate between a diplomatic nature, written in metropolitan worlds by diplomats and cartographers, and a colonial nature, a zone of phenomenal experiences, inhuman encounters and ‘sensation’ (Wark, 2016). I emphasise the experience of technical practice to suggest that this itself represented a form of imperial power, capable of challenging or ‘deferring’ (Bhabha, 2012) metropolitan circuits of governance and knowledge production, not least by revealing the liveliness of the material world undergoing imperial territorialisation. Sensation produced the form of the writings and archives of survey-exploration: often confounded by problems of their data and surroundings, commissioners made the epistemological and subjective manoeuvrings through which they appeared to rise above their inert surroundings to master them. But this does not characterise the experience of fieldwork on the plateau, which was constituted by a panoply of technical situations wherein delineations between objects, observers and their material settings were indeterminable.     

2. NEVER THE TWAIN SHALL MEET? HOW NARRATIVISM AND EXPERIENCE CAN BE RECONCILED BY DIALOGICAL ETHICS

In this article, I question the unspoken assumption in historical theory that there is a trade‐off between language or narrative, on the one hand, and experience or presence, on the other. Both critics and proponents of historical experience seem to presuppose that this is indeed the case. I argue that this is not necessarily true, and I analyze how the opposition between language and experience in historical theory can be overcome. More specifically, I identify the necessary conditions for a philosophy of language that can be the basis for this. Second, I will also suggest and present one specific instance of such a solution. I argue that the existential philosophies of language of Martin Buber and Emmanuel Levinas can be exactly the kind of theory we need. For Buber and Levinas, language is not a means for accessing reality, but rather a medium of encounters between human beings. I present Levinas's and Buber's arguments, discuss how their views could be applied to the writing of history, and assess what the resulting picture of the writing of history could look like.     

The Thomas Souls Ministry – Onto‐praxis,Dividualism, and Charismatic Catholicism at Lake Chambri,Papua New Guinea

The Thomas Souls Ministry is a prayer group founded by Catholics from the middle Sepik. It is led by a spirit of the dead called Thomas who takes possession of a Nyaura (West Iatmul) woman to preach, prophesy, counsel, and heal. While a prominent debate within the Anthropology of Christianity argues for radical change and rupture with the pre‐Christian self and society, I suggest that continuity within change is found in the way my interlocutors have made Christianity their own. I argue that the local concept of the person defined by aspects of dividualism and reflecting ontological premises of people's lifeworld has strongly influenced the way Christianity was appropriated. In current religious practices people put these premises into action and reinforce them in intersubjective encounters with the divine other. Analysing people's ‘onto‐praxis’, I argue that the Thomas Souls Ministry can be understood as part of a re‐empowerment process that re‐appropriates local meanings, spirits, and practices despite, and in fact against, the influence of the Catholic mission proselytizing in the region.     

Philosophers,Naturalists, and Antipodean Encounters, 1748-1803

This article addresses a complex nexus of discourse and praxis: varying Enlightenment visions of Man; emergent ideas about human differences; and encounters between European scientific voyagers and Indigenous people in New Holland (Australia) and Van Diemen's Land (Tasmania) at the start of the nineteenth century. Discursively, I trace two strands of ‘anthropological’ thinking. One, philosophical and economic, is epitomized in French and Scottish stadial theory. The other is naturalist and culminated in Buffon's natural history of man. Both were appropriated from the late eighteenth century by a nascent science of race. With respect to praxis, I chart the reciprocal impact of metropolitan theory, antipodean experience and local agency by selective comparison of materials produced by the voyages of Matthew Flinders and Nicolas Baudin in Australian waters in 1801–1803.     

Hunters and gatherers past and present: Perspectives on diversity,teaching, and information transmission

This article reviews four books on hunters and gatherers. It begins with a discussion of the debates over the concept of hunter-gatherers. Theoretical approaches to hunter-gather studies are examined briefly. The view then assesses the four books and the various subjects which they address. These subjects include the issue of ethnographic analogy, diversity, evolution, and archaeological perspectives as well as understanding contemporary hunter-gatherer societies. Additional topics include land use, the assignment of meaning to landscapes, way finding, territoriality, boundary-marking, and networks. Social learning, teaching, and information dissemination are discussed, with emphasis on some of the things that are learned, such as sharing, fair treatment of others, the importance of compassion, and moral values. Hunter-gatherer studies have evolved to the point where both archaeologists and anthropologists are taking into careful consideration the need to consider both past and present in their investigations and to focus also on the non-hunter-gatherer societies with whom they are interacting. As people who defined themselves as indigenous, hunter-gatherers are well aware of the social, economic, environmental and political challenges that they are facing, and they are seeking to address these challenges along with support organizations and researchers in an attempt to ensure their long-term security and well-being.     

The Impossible Aesthetic: the Abelam,the Moa Bird and Me

This paper explores the ramifications of encounters which two Abelam men and the author had in the Australian Museum and Taronga Zoo in Sydney, 1982. Rather than place a ready-made analytic framework on the men's experiences and rather than removing myself from the frame, as is usual in much anthropological analysis, I have chosen to explore the effects of these experiences on my own imagination. In the latter part of the paper I explore the way in which the imaginative entanglement of the Zoo and Museum experiences with my own memories has acted as a path of clues. This path has led to the development of the notion of sign which includes the idea of efficaciousness and transformation.     

Memory of the Body,Temptation of Space

In this essay I examine the possibilities of approaching the phenomenon of memory from the point of view of space. Drawing on Edward Casey’s Getting Back into Place and on Maurice Merleau-Ponty’s analyses of the spatialized lived body, I attempt to show in what way memory can be said to belong to places. My inquiry ends with a discussion of Paul Ricoeur’s proposals on the narrative dimension of human space, which, I argue, allows us to consider why a building or a city may be said to produce a sensed duration by and through inscribing it in the durability of their materials and, at the same time, in human histories.     

‘I am Tower of Hamlets’: enchanted encounters and the limit to art’s connectivity

‘I am Tower of Hamlets, as I am in Tower of Hamlets, just like a lot of other people are’ (2011–2012) was an artwork by Argentinian artist Amalia Pica, and involved a pink-granite sculpture touring around different homes in the London Borough of Tower Hamlets for one year. This paper offers a geographical investigation into the type of encounters and relations created by this artwork. Rather than assume the progressive role of such art encounters, the paper casts a critical eye on to the actual forms of association that they foster and the normative social logics they may perpetuate. In doing so, it suggests that while enchanted, ‘meaningful’ encounters did occur between participants and the sculpture, these occurred within a pre-existing art community, something which compounded problematic class boundaries. Thus, the paper utilises this artwork to identify how encounters can be meaningful whilst maintaining embedded social and cultural divisions. It concludes with a discussion on the relationship between art and the geographies of encounter.