Obsidian sources and distribution systems in Island Southeast Asia: a review of previous research

This paper summarises research on obsidian findings across the region of Island Southeast Asia (ISEA), from the first reporting of obsidian on Sumatra as a result of cave excavations in the early 1900s through to the latest published discoveries in 2009. These results are the background for the first region-wide research project focussing on obsidian characterisation and its role in prehistoric inter-island exchange. It is commonly held that distribution of obsidian in ISEA was only localised and inter-island transportation limited. The review, however, suggests that this hypothesis derives from an incomplete knowledge of obsidian distribution in the region rather than typifying prehistoric social patterns. Obsidian sourcing has been carried out only intermittently in ISEA since the 1970s and has generally been focussed only at the single site level, thus explaining this very partial understanding.     

Biopower,Life and Left Politics

Abstract: The terms biopower and biopolitics have been deployed in widely varying ways in recent critical political analyses. This essay seeks to rescue from the welter of its deployments a general understanding of biopower potentially useful to left political projects. First, recent iterations of the concept of biopower are surveyed. In the main body of the paper, a series of interventions in recent critical debates are used to trace out a critical re‐mapping of the concept of “life” that names the ends of biopower. Biopolitically relevant life is reconsidered in terms of its proper geographical scope, its gender, racial and ethnic specificities, its distinguishing vital qualities, and its relation to temporality (particularly the future). Through this exercise the notion of biopower is redefined so as to provide potential “docking points” for Marxist, feminist and green discourses, and conceptual resources for left struggles against global injustice.     

The Spatial Dynamics of Poliomyelitis in the United States: From Epidemic Emergence to Vaccine-Induced Retreat, 1910-1971

This article seeks to advance an understanding of the spatial dynamics of one of the great emergent viral diseases of the twentieth century-poliomyelitis. From an apparently rare clinical condition occurring only sporadically or in small outbreaks before the late nineteenth century, poliomyelitis had, by the early 1950s, developed into a globally distributed epidemic disease. But, from 1955, continued growth was suddenly and dramatically reversed by the mass administration of inactivated (killed) and live (attenuated) poliovirus vaccines. After almost half a century of vaccine control, the world now stands on the brink of the global eradication of the disease. Against this background, the article draws upon information included in the U.S. Public Health Service's Public Health Reports and the U.S. Centers for Disease Control and Prevention's Morbidity and Mortality Weekly Report to examine the spatial dynamics of poliomyelitis during the phases of epidemic emergence (1910-1955) and vaccine-induced retreat (1955-1971) in the United States. It is shown that epidemic emergence was accompanied by shifts in the spatial center of activity from early diffusion poles in the northeastern states, to the western seaboard, and then finally to cover all the states of the Union. This was accompanied by accelerating epidemic propagation. The introduction of mass vaccination from the mid-1950s realigned spatial transmission of the disease, producing increased spatial volatility in the geographical center of activity and heightened dependence of epidemic outbreaks upon endemic reservoirs in the most populous states. Finally, the empirical results are generalized to suggest that the emergence and reemergence of many infectious diseases is a distinctively geographical process.     

Gianni Vattimo on Secularisation and Islam

To clarify Vattimo’s position on secularism and Islam, I first discuss his view that secularisation as kenosis and caritas entails the nihilistic vocation of Being, as expressed in our postmodern world where there appear to be no facts, only interpretations. I then survey some of Vattimo’s negative judgements of Islam, which appear to be out of keeping with his own disavowal of “modern” ideals such as “progress” and “grand narratives.” After analysing Islam’s turbulent history of secularism, I suggest the need for Islamic secularism for its own religious and political reasons. Vattimo’s theory of secularisation helps to identify not only what Islam should avoid in pursuing its own secularisation (an Enlightenment notion of subjectivity), but also what it can emphasise within its own tradition as a stimulus towards secularisation: the Golden Rule. This rule, if presented by influential imams as spiritually and as ethically open to the other as possible, may lead through action-based dialogue to a form of reciprocal listening that is the core of Vattimo’s notion of secularism, but which is based, at the same time, on the awareness of the gulf between the transcendence of Allah and the finitude and fallibility of human politico-religious institutions.     

Identification of the first reported Lapita cremation in the Pacific Islands using archaeological,forensic and contemporary burning evidence

Burnt human remains excavated from a scoop feature from a cemetery at Teouma, Vanuatu in the western Pacific (∼2850 BP) were examined to assess the nature of the deposit. Possible scenarios explaining the reason the bone was burnt and interred were assessed using osteological signatures taken from archaeological, experimental, and forensic studies. The methodology of the study included recording color change, types of bone distortion, and element representation in conjunction with archaeological evidence. The burnt and fragmented human bone (n = 430, fragments weighing 620 g) represents a single adult individual. Macroscopic evidence from the bone indicates the body had been fleshed or fresh at the time of burning and element representation follows a similar pattern to other burials excavated from the site. Excluding burning, there was no evidence of human modification to the bone such as cut marks, percussion pits or peri mortem trauma suggestive of cannibalism. The archaeological evidence from the site indicates that the body had not been burnt in the place the remains were subsequently discovered. The combined macroscopic and archaeological evidence strongly suggests that the human bone was burnt as a result of a deliberate cremation of an individual. If a conclusion of deliberate cremation is accepted, this research represents the first case of a Lapita period cremation and demonstrates how a combination of methods can explain the nature of an archaeological deposit of burnt human bone when the cause is not otherwise apparent.