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.     

Sorcery and Warfare in the Eastern Highlands of Papua New Guinea

Sorcery and warfare are closely interrelated in the Eastern Highlands of Papua New Guinea. In contrast to other areas of the Highlands, sorcery in large parts of the Eastern Highlands is considered to be an exclusively male domain, and violent retribution for deaths attributed to sorcery is primarily directed against other communities. Thus, sorcery accusations have the tendency to escalate to large‐scale inter‐group warfare, often causing additional casualties. Sorcery beliefs have undergone changes during the colonial and postcolonial era, with new forms of sorcery proliferating, and the zones of safety from sorcery shrinking, due to demographic and economic changes. Sorcery accusations were triggers for the resumption of warfare during the late 1970s and 1980s, and they remain pertinent to outbreaks of hostilities today. In fact, the majority of armed conflicts between 1975 and 2006 among a sample of Fore, Auyana, and Tairora communities in the Okapa and Obura‐Wonenara districts of the Eastern Highlands Province are connected to sorcery beliefs and sorcery accusations. These sorcery accusations are the result of uneven economic development and failure to deliver basic social services. When violence is threatened, local leaders try to mediate the hostility, but the state seems unable to offer alternatives for the peaceful settlement of conflicts.     

The Last Big Man: Development and Men's Discontents in the Papua New Guinea Highlands

Big Men achieve that status by making good things happen for others as well as for themselves. In the minds of many Papua New Guineans development promises a direct route to becoming Super Big Men and Women. Mostly, however, it produces inequality and conflict. This is striking in places peripheral to major developments and in situations where not everyone benefits (e.g. compensation to ‘local landowners' - narrowly defined by mining companies - and lucrative urban employment - enjoyed only by the few, mostly male elite). Uneven development pits men and women, parents and children, and whole communities against one another as those less fortunate fail to match the generosities or competition of more prosperous exchange partners. In this article, I look at development through the eyes of one self-proclaimed ‘last Big Man’. As a youth, Ruge participated in male initiation and worked for the colonial outsiders, hoping to manipulate both old and new systems. He married several wives in the tradition of past Gende leaders but chose one because she had been to school, knew the ways of Europeans and had a keen business sense. In spite of what looked like the right moves and a sincere concern for his followers, Ruge could not prevent his society from being ravaged by inequality or help a growing number of bachelors afford expensive brideprices as more and more village girls married wealthy strangers from other parts of Papua New Guinea. In the end, a clan brother killed Ruge in an argument over land, making Ruge a victim to capitalist development's indifference to local traditions of family, reputation, and leadership.     

Clan Claims: Land,Law and Violence in the Papua New Guinea Eastern Highlands1

Land has become the source of new end more complex disputes in Papua New Guinea in recent years. Economic opportunities associated with government programs and multinational corporations have altered land values in rural districts. This paper examines how in the context of such shifting attitudes toward land, competing groups in an Eastern Highlands district use both law and violence in their confrontations. One component of the legal strategies pursued includes the elaboration of clan stories to legitimize claims before the courts. Yet, while rural elites and their families may desire the support of the law in their economic pursuits, the realities of intergroup violence set limits on the likely success of this approach.     

Beyond Bodies: Aspects of the Politicisation of Exchange in the South-West Highlands of Papua New Guinea

Different exchanges offer varying potential for transactors to gain prestige in Anganen, Southern Highlands (PNG). The central argument is that this variation — what I call politicisation — is in part linked with how bodies are variously appropriated as the premise upon which exchange is undertaken. The least prestigious for individual actors are collective prestations in which wealth acts as direct substitution for persons and their bodies. At the other extreme is ceremonial pork distribution where individual prestige is directly measurable in terms of a man's own endeavours. This event is ‘beyond bodies’ and centres the transactor as the sole, focal individual. In between lie warfare compensations where bodies still create debt, but the focus shifts from the female associated body such as the bride to male associated bodies as when allies compensate slain warriors' agnates. The second most prestigious event is ‘moka’ in which the ‘body’ is metaphorised in the Anganen names of its sequence together with aspects of performance. Here wealth does not substitute for the body but rather creates debt. These varying ‘body logics’ can be seen to lie at the heart of the politicisation in their interrelations with other indices of prestige such as individual autonomy or finance for provisioning. I conclude by suggesting the way bodies are variously appropriated may be a useful comparative base for Highlands political economies more generally.     

Food Markets in the Eastern Highlands, Papua New Guinea: Actors, Power and Rural Development Geography

Discussions of rural development in the highlands of Papua New Guinea have often centred on coffee, and been couched either in narrowly economic terms or in class analysis terms. Fresh food marketing has received less attention, although it is an important activity for many highland people. An approach which takes into account the subjectivity of actors, and the contests of power which permeate markets, is explored in this paper. The history and present forms of fresh food marketing in the Eastern Highlands Province of Papua New Guinea are then outlined. The author concludes by arguing for a geography of rural development, which is based on close attention to social interaction at the local level, coupled with an awareness of global structures provided by non-universalist political economy.     

‘Smoke in the Hills,Gunfire in the Valley’: War and Peace in Western Highlands,Papua New Guinea

The paper discusses accounts of recent tribal fighting and peacemaking processes in the Nebilyer Valley, Western Highlands, Papua New Guinea. My analysis is based on interviews conducted in January 2000 with Ganiga, and other peoples, who featured in Connolly and Anderson's film ‘Black Harvest’. I examine different strategies of peacemaking and peacekeeping employed in relation to the Nebilyer war, particularly the efforts of local Christian church representatives. I also explore how people in the Nebilyer Valley, construct particular events as significant, and the relevance of these constructions in processes of peace making.     

Josephine's Journey: Gender‐based Violence and Marian Devotion in Urban Papua New Guinea

ABSTRACT This article deals with how, in the urban setting of Madang, Papua New Guinea, Marian devotion is deployed in response to domestic and gender‐based violence. While providing insight into the lived religious experiences of Catholic women living in Madang, this article shows how Mary empowers her followers to resist violence, yet, at the same time, paradoxically, is instrumental in sanctioning women to tolerate violence. Josephine's ‘journey of violence’ reveals not only Josephine's turning to Mary, but more so, her negotiations with values belonging to different cultural logics. Caught between ‘tradition’, Christianity and ‘modernity’, Josephine and other Catholic women engage in painful processes of self‐analysis and self‐transformation to adapt to and change their situation. In these processes, Mary is used as a role model.     

Myth,Primogeniture and Long Distance Trade‐Friends in Northwest New Britain,Papua New Guinea

ABSTRACT The origins of ceremonies for firstborn children and long distance trade networks are embedded in Bariai mythology and cosmology. Based on my ethnographic research and the ethnographic reportage contained in the Australian colonial Patrol Officers' Reports, this paper explores the pre‐ and post‐contact trade networks of Bariai parents as they pursue a reputation for ‘renown’ by entering into complex trade‐friendships (sobo) and exchanges for the necessary wealth to undertake one (of seventeen) firstborn ceremony, the mata pau or ‘new eye.’ My intent in this paper is to (1) reiterate that a people and their culture can only be understood within regional systems of relationships; (2) indicate the manner in which long distance trade‐friendships were created and maintained over a long period of time; (3) show how these socio‐economic institutions are embedded in Bariai cosmology and thus made meaningful; (4) attest to the vitality and importance of these systems despite the impact of modernity, missionization and money.     

Plant microfossils in prehistoric archaeological deposits from Yuku rock shelter,Western Highlands,Papua New Guinea

Plant microfossil analysis was carried out on anthropogenic deposits from Yuku rock shelter, possibly occupied from before 14,200 cal. BP to recent times, in the Papua New Guinea Highlands. Elaeocarpus pollen has extremely high percentages throughout. Starch residues of lesser yam (Dioscorea esculenta) and one or more, undifferentiated Dioscorea species were identified, suggesting processing of these taxa since first use of the site. The latter include Dioscorea alata, Dioscorea bulbifera, Dioscorea nummularia and Dioscorea pentaphylla. Pollen and phytoliths of banana (Musa) appear 5200 cal. BP. We cannot differentiate between naturally growing and cultivated yams and bananas. Putative truffle (hypogeous Ascomycotina) spores in the deposits suggest foraging of truffles.     

Marxist/Feminist Models in the New Guinea Highlands

ABSTRACT The widespread existence of men's houses in Highland New Guinea raises the question as to the existence of the nuclear family in this area. We know that in some cases (e.g. the ‘Sambiah’) a married couple co‐reside, despite the fear of the woman's alleged pollution. In others there may be symbolic isolation of the nuclear family, e.g. by subclassification in kin terminology. The matter is especially important in current kinship studies, wherein Marxist and ‘radical’ feminist models of sociality, which tend to see the nuclear family as a sort of Western aberration, abound.     

Biros,Books and Big‐men: Literacy and the Transformation of Leadership in Simbu,Papua New Guinea

This article examines local strategies used to build leadership roles and enlist public support in a newly literate Papua New Guinean highlands rural community. The ethnographic evidence presented shows how the relationship between literacy and local ideas about modernisation and development has facilitated a shift in patterns of local political structures. When literacy is viewed as an unequally distributed and novel resource with inherently modernist connotations it becomes evident why male villagers in a contemporary highlands village endeavour to acquire and exploit it in rivalry with others. And while individual villagers market their reading and writing proficiency as a means to bolster their reputations within the existing socio‐political system, this has significance for traditional leadership and authority patterns, given that village leaders have traditionally been unschooled and therefore do not possess these highly regarded skills. To illustrate these processes I examine the political careers of two prominent villagers with particular attention to their respective claims to head two competing village‐based development projects. An analysis of the agendas they use to legitimate their authority roles in these projects makes clear how the quest to be seen to be literate has become a constitutive component of a prospective leader's repertoire of skills.     

Historicizing Edai Siabo: a Contemporary Argument about the Pre‐colonial Past among the Motu‐Koita of Papua New Guinea

ABSTRACT In the 1970s the Motu‐Koita, traditional inhabitants of what is now the National Capital District of Papua New Guinea, inaugurated a yearly cultural festival thematically based on traditional coastal trading voyages known as hiri. Contestation over the location and commercialization of the festival in the capital city developed in the new century as one distant village claimed to ‘own’ the hiri. The Motu‐Koita view of their past and their identity has been affected by their encounter with Christianity, colonialism and its aftermath, and the rhetoric of the villagers’ claims drew on criteria of authenticity, cultural purity, and exclusiveness which are arguably contemporary rather than ‘traditional’. This article reviews Motu‐Koita history, the story of the origin of the hiri, and the local politics of the cultural festival. It attempts to understand the way the past, which was formerly mythopoeically invoked, is being historicized and thereby fixed in new local discourses of cultural and heritage rights and ownership, as Melanesians come to terms with the effects of global processes on their traditions and other resources.