Politics and Headhunting among the Formosan Sejiq: Ethnohistorical Perspectives

Memories of headhunting, and ritual re‐enactments of those former violent practices, are still politically meaningful in contemporary Oceania and Southeast Asia. The case of the Sejiq of Taiwan illustrates how such practices were transformed and eventually terminated as a result of colonialism and the incorporation of formerly stateless peoples into new political institutions. Headhunting was once an expression of the sacred law of Gaya, as both a reinforcement of territorial boundaries and a way of settling legal disputes within communities. It expressed tensions in a ‘reverse dominance hierarchy’ by which some men tried to consolidate political power, but were usually deterred by a strong egalitarian ethos. During the period of Japanese administration (1895–1945), new technologies made headhunting more efficient, but it became more difficult for this formerly egalitarian people to avoid the political coercion of would‐be leaders. Contradictions between headhunting as the implementation of Gaya and headhunting as a consolidation of political power — itself viewed as a violation of that Law — eventually led to the abandonment of headhunting. Local leaders found new ways to seek political power, including in the ritual re‐enactment of the very same practices used by their ancestors, but continue to be resisted by ordinary people with an egalitarian ethos.     

Sourcing temper sands in ancient ceramics with U–Pb ages of detrital zircons: a southwest Pacific test case

Through use of methodology common in sedimentary geology, we apply U–Pb ages of detrital zircons to source nonlocal temper sand in an ancient ceramic assemblage recovered from Roviana Lagoon of the New Georgia Group in the Solomon Islands. Most potsherds from the Roviana Lagoon contain local volcanic sand as temper, but a small number of sherds contain anomalous granitic temper sand that does not appear to be local. To determine the origin of the anomalous temper, ages of zircons from the anomalous Roviana sherds are compared with ages of zircons in materials from Lizard Island off the Queensland coast and in sand from Muyuw Island in the Solomon Sea where generically similar granitic sands occur. U–Pb analyses of grains from the Roviana sherds yield Middle Miocene ages, while analyses of grains from Lizard Island granitic bedrock, sand, and local potsherds yield much older Permian-Triassic ages, disproving any possibility that the Roviana sherds were derived from Lizard Island, but suggesting local production of the Lizard Island sherds. Ages of grains in a sand sample from Muyuw Island are nearly identical to the ages of grains in the Roviana sherds. All grains in the Muyuw sand are Middle Miocene in age, overlapping closely with the Roviana age population. This strong similarity in detrital zircon signals indicates that the Roviana temper was likely derived from Muyuw Island sands. Our test case for the use of U–Pb ages of detrital zircons in sourcing temper sands is of only regional significance, and not of intrinsic global interest. The methodology, however, should find wide applicability for sourcing temper sands in many parts of the world, for it provides more specific data for the origins of tempers than either petrographic or chemical analysis.     

Unravelling the Relationships between Used‐Clothing Imports and the Decline of African Clothing Industries

African clothing industries have declined since the implementation of economic liberalization policies in the early 1980s whilst used‐clothing imports to Africa have increased. The general effects of economic liberalization on African clothing industries are well documented, although little research has been conducted on the particular impact of increased imports of second‐hand clothes on the local manufacturing sectors. Whether these two processes are causally related is difficult to determine due to limitations in official data sets. In this article, the used‐clothing trade is explored in detail and a broad range of cultural and local economic processes are investigated. Trends such as declining local purchasing power and the opening of African markets to cheap new clothing imports, as well as imports of used‐clothing, are examined, along with the converse boost to African clothing export production resulting from preferential trade agreements in the 2000s. With respect to the differential legal and illegal imports of second‐hand clothing to selected African countries, it is demonstrated that official trade data sets often fail to capture the nuances of contemporary social and economic processes.     

Confucianism,Secularism, and Atheism in Bayle and Montesquieu

It should be hardly surprising to discover that eighteenth-century European perspectives of other cultures were shaped to a large extent by concerns internal to European political life. Objective or unprejudiced accounts of non-European cultures are rarely found among travellers, missionaries, and philosophers of the time. While the insights of Enlightenment political thinkers on the non-European world may shed little light on the cultures being commented upon, they are useful for assessing the nature of the Enlightenment's engagement with cultural traditions external to Europe. In particular, Enlightenment conceptions of China were extremely varied and reflective of the debates between Enlightenment thinkers, especially on the proper relation between religion and politics. I shall argue that Montesquieu's account of Confucianism in The Spirit of the Laws (De l’esprit des lois, first published in 1748) was in part influenced by his critique of Bayle's position on the role of religion in society as expounded in his Various Thoughts on the Comet (Pensées diverses sur la comète, published in 1682). While Montesquieu's account and assessment of Chinese thought and culture are “Eurocentric,” his evaluation of Confucianism nevertheless arises from a considered philosophical position on religion and politics.     

Violence sits in places? Cultural practice, neoliberal rationalism, and virulent imaginative geographies

Through imaginative geographies that erase the interconnectedness of the places where violence occurs, the notion that violence is ‘irrational’ marks particular cultures as ‘Other’. Neoliberalism exploits such imaginative geographies in constructing itself as the sole providence of nonviolence and the lone bearer of reason. Proceeding as a ‘civilizing’ project, neoliberalism positions the market as salvationary to ostensibly ‘irrational’ and ‘violent’ peoples. This theology of neoliberalism produces a discourse that binds violence in place. But while violence sits in places in terms of the way in which we perceive its manifestation as a localized and embodied experience, this very idea is challenged when place is reconsidered as a relational assemblage. What this re-theorization does is open up the supposed fixity, separation, and immutability of place to instead recognize it as always co-constituted by, mediated through, and integrated within the wider experiences of space. Such a radical rethinking of place fundamentally transforms the way we understand violence. No longer confined to its material expression as an isolated and localized event, violence can more appropriately be understood as an unfolding process, derived from the broader geographical phenomena and temporal patterns of the social world.     

The Politics of Sources Meets the Practices of the Librarian: An Interview with Esther Chen**

[I] want to single out one phenomenon that could be called the ‘politics of sources’. It points to the extent to which the histories that both scientists and historians can write are artifacts of the available sources. The Rockefeller Foundation not only opened its archives very early on for historical work but also invested a lot in making the archives readily available for historical exploration. During the 1980s, many young historians took advantage of this opportunity. Thus, in a relatively early phase of the professional historiography of molecular biology, one could have gained the impression that the development of the new biology as a whole was a bio-politically directed enterprise of the Rockefeller Foundation sustained by the vision that social processes could ultimately be controlled by biological processes.