Are such things as luck, chance, and fortune 'given' or original proper ties of the natural order of things, or are they perverse consequences of some misguided attempt to find out whether they exist or not? Does God play dice, or do the dice merely play God? How is that a sense of supernatural power, which often accompanies 'uncannily' good luck, is discovered, known about, or activated in a society that may not have precise equivalents for our ideas of chance and fortune? This article cites examples drawn from Mesopotamian notions of creation, from the Daribi of interior Papua and the Barok of New Ireland, that explain how this process might unfold. Luck and fortune have to do with any kind of strategy that destroys the opposition, most often through the underdetermination of thought.
The Lottery of Babylon, or, the Logic of Happenstance in Melanesia and Beyond
Cutting and Connecting—'Afrinesian' Perspectives on Networks, Relationality, and Exchange
Knut Christian Myhre
This introduction sketches the history of anthropological network analysis and examines its influence and significance with regard to contemporary conceptual and theoretical concerns in the discipline. It is argued that recent Melanesian ethnography is an effect of, and owes a debt to, certain mid-twentieth-century developments in Africanist anthropology. These debts allow for the elicitation of concepts and concerns from Melanesianist anthropology and their deployment in the analysis of African ethnography. Such deployment may in turn explore the limits of these conceptual constructs and allow for their return in distorted and extended forms. As demonstrated by the contributors to this special issue, the historical relationships between Melanesian ethnography and Africanist anthropology hence enable an exchange of theoretical gifts and traffic in analytics that cut the network and separate the two regions, thus allowing for a new form of anthropological comparison.
“Savagery” and “Civilization” in the Australian Interwar Imaginary
representations of the islander “savage” in the region of Melanesia, discussing the tensions between the savage of fictional and scientific discourses, and identifying characteristics of the savage that travelers focused on during the 1920s and 1930s, namely
Formations of Fear and Anger in Vanuatu
This essay revolves around a recent intensification of homicidal sorcery on Ambrym Island in Vanuatu, central Melanesia. During my periods of fieldwork on the island, spanning from 1995 to 2000, the situation in my region changed dramatically. Even though Ambrym social life has always been imbued with sorcery, the circumstances around the turn of the millennium represented a complete loss of control and an existential crisis.
This is an exercise in the re-making of knowledge. Stimulated by certain recent writings on bodily activity, the author returns to a section of an earlier work (in The Gender of the Gi, Strathern 1988) that had felt incomplete at the time of writing, as well as to some ethnographic material from Melanesia that she thought she knew. The new context deflects attention away from some original preoccupations onto the manner in which two anthropologists and a philosopher ascribe agency to persons.
Agency and Personhood in the Argentine Supreme Court
A common assumption in Western legal cultures is that judicial law-making is materialised in practices that resemble the operation of a professional bureaucracy, practices that are also central to the construction of knowledge in other systems, such as accounting, audit, science, and even ethnography (Dauber 1995; Strathern 2000; Riles 2000, 2004, 2006; Maurer 2002; Yngvesson and Coutin 2006). This argument situates the judiciary as a formalistic organization that builds its ambition of universality on the procurement and dissemination of knowledge on a rational basis. Drawing on ethnographic research in the Argentine Supreme Court, this paper seeks to unpack this assumption through a detailed look at how the figures of legal bureaucrats, in particular law clerks, become visible through the documentary practices they perform within the judicial apparatus. As these practices unfold, they render visible these subjects in different forms, though not always accessible to outsiders. Persons are displayed through a bureaucratic circuit of files that simultaneously furthers and denies human agency while reinforcing the division of labour within the institution. This dynamic, I argue, can be understood in light of Marilyn Strathern’s (1988) insights about the forms of objectification and personification that operate in two “ethnographically conceived” social domains (Pottage 2001:113): a Euro-American commodity-driven economy, and Melanesia’s economy based on gift-exchange.
This article responds to Michael Herzfeld's call for anthropologists to develop a new form of 'reflexive comparison' by imaginatively casting the peoples of the African Great Lakes as part of Melanesia. Specifically, it explores how notions of personhood and sociality in this African setting might be understood through interpretative approaches developed in the New Melanesian Ethnography of the 1970s and 1980s. It finds that this sort of thought experiment yields key insights by focusing analytical attention upon concepts of shared vital substances, upon practices intended to control the flow of these substances, and upon the agency of non-human actors (especially cattle) in shaping these processes. An examination of these features suggests new perspectives on a range of ethnographic 'problems', from condom use to Rwanda's ubuhake cattle exchange.
In Search of Unity through the Holy Spirit in Vanuatu
The rapid growth of new Pentecostal churches in the South West Pacific nation Vanuatu is the focus of this article. It is argued that we need to look at the social dimensions of new religious movements—the way that the social in itself becomes the key to a transformed life—in order to gain an understanding of these movements' significance and proliferation in this area. This does not imply that the religious in its ontological sense is not important, but that this might be inseparable from the social—the rules and regulations, the activities and meetings. In order to highlight this dimension of the new churches, the literature on the cargo movements from Melanesia is used as a comparative background.
The size and dramatic impact of the large-scale mines of Melanesia make a useful case study of the effects of economic globalization on local communities, particularly in terms of poverty and inequality. In the context of debates concerning globalization and poverty, this article examines the processes around large-scale mining at both the national and local scales. It argues that the issue of scale is critical to discussions of the links between poverty and globalization, with no evidence that large-scale mining has reduced poverty at the national level in Papua New Guinea over the last thirty years. Evidence is given from the Porgera mine of the effects of mining development at the local scale, with absolute poverty down but inequality increasing. Ethnographic detail helps to situate these processes in the dynamics of the local society. It is these locally grounded attributes that account for the production of inequality far better than generalized accounts of the 'culture of globalization'.
Narratives, Ontologies, Entanglements, and Iconoclasms
Sondra L. Hausner, Simon Coleman, and Ruy Llera Blanes
personal history as the basis from which she learned to observe, research, and write about religion. The articles section features detailed discussions about multiple parts of the world, from Melanesia to China and back to India, in addition to revisiting