Obsidian sources in highland Yemen and their relevance to archaeological research in the Red Sea region

The Red Sea and surrounding area formed through dynamic uplift and rifting of Afro-Arabia, and associated volcanism (both oceanic and continental in character). As a result, volcanic landforms and products are widespread and play a vital role in the natural and cultural landscapes of humans occupying the highlands and lowlands on both sides of the Red Sea. Archaeologists have suggested for some time that Afro-Arabian trade in obsidian had its roots in the prehistoric period and that the region was very likely the source of an abundance of obsidian artefacts found as far afield as Egypt, the Persian Gulf and Mesopotamia, and which do not match the well-known Anatolian, Transcaucasian or Mediterranean sources. Nonetheless, the southern Red Sea is one of the few obsidian-rich regions exploited in antiquity that has been barely investigated. In this paper, we highlight new geochemical analyses (carried out by LA-ICP-MS) of obsidian sources in Southern Arabia and beyond, that enhance our knowledge of obsidian exploitation from as early as the Neolithic period, and which enable us to evaluate the role that highland Yemen obsidian sources played in prehistoric long-distance trade. In addition, we present new evidence for explosive volcanic eruptions that likely affected the highland populations of Yemen in the 4th millennium BC.     

Symbol and power: the Dalai Lama as a charismatic leader

This article originated in a brief but inspiring analysis by Margaret Nowak. Nowak used Sherry Ortner's concept of ‘summarising symbol’ to imply that, much the same way as the American flag was the epitome of the United States to each and every American, the Dalai Lama encompasses everything Tibetan to the Tibetan people. What does this comparison say about the Dalai Lama? I examine the relationship between symbol, power and charisma with Tenzin Gyatso, the current Dalai Lama, as a case in point. With exile, there has been a shift in the symbolic importance of the Dalai Lama, both as a man and as an institution, from a symbol of Tibet and Tibetan Buddhism to a symbol of the Tibetan cause and, more generally, to a symbol of Buddhism in the world. These changes have given Tenzin Gyatso a new authority in the Tibetan community: he is now the unique and unquestioned leader of the Tibetan cause in the world. I discuss the problems that occur when a symbol is also a man and a leader, as well as the solutions proposed, at a moment when the Tibetan community in exile is experiencing democratisation.     

Wrathful Ancestors,Corporate Sorcerers: Rituals gone Rogue in Merauke,West Papua

Anthropological studies of ritual ‘failure’ challenge the assumed efficacy of ritual in affirming the social order. Drawing from fieldwork in West Papua, I examine the ‘failure’ and ‘success’ of two rain‐making ceremonies – one hosted by an indigenous Marind expert, the other by an Indonesian oil palm corporation. Participants conceived the failure of the first ritual as a punishment meted by ancestral spirits against Marind who support agribusiness expansion. Meanwhile, the success of the corporate ceremony confirmed rumours that corporations wield foreign and powerful forms of sorcery. Drawing on Gregory Bateson's notion of the double bind, I suggest that the ritual outcomes dramatize the irreconcilable demands placed on Marind by custom and capitalism. Attempts to endorse agribusiness incur ancestral punishment, while efforts to oppose it are thwarted by the superior power of corporate sorcerers. In this context, I argue, the moral implications of the corporate ritual's unexpected ‘success’ prove just as problematic as those of the customary ritual's dramatic ‘failure’. Co‐opted yet efficacious, corporate rituals point to a new social order in which both Marind and their ancestral spirits find themselves subjected to foreign sources of supernatural control.