Places,loss and logging among the Kamula

This paper outlines some of the relationships between Kamula understandings of embodied personhood and place. It seeks to supplement existing accounts of place in the Bosavi region of Papua New Guinea (PNG). Such understandings have largely been based on song, poetry and myth (Feld ; Schieffelin ). By way of contrast, this paper describes comparatively mundane Kamula experiences of place. The Kamula talk I consider emphasizes socially mediated forms of unification of person and place associated with notions of shared ‘appearance’, ‘equivalence’ and ‘enhancement’. Such terms are further explained by reference to Kamula understandings of the effects of losing a relationship with place. I conclude by showing how such understandings of loss are being deployed in Kamula demands for compensation from the state and logging companies. Through a discussion of these themes the paper contributes to the growing literature on the relationship between personhood, place and development in Papua New Guinea.     

Letting Gender Secrets Out of the Bag

In this paper I record the understandings which have emerged for me through facilitating a series of workshops with family therapists and social workers, designed to help let ‘secrets' about gender issues and power relations between men and women ‘out of the bag’. I outline the background to these workshops, and describe both the workshop process used and the key themes which were addressed by participants. It is written in the hope that others will be encouraged to facilitate similar workshops in one anothers' agency groups.     

A revised approach to racism in youth multiculture: the significance of schoolyard conversations about sex,dating and desire

Anxieties about social cohesion in multicultural societies have prompted scrutiny of how young people negotiate culturally diverse spaces. A key perspective of the literature at the intersections of youth studies and urban multiculture is that young people shift between racist and convivial modes of relationality to navigate their complex social worlds. Drawing on ethnographic fieldwork in a culturally diverse high school in Melbourne, Australia, I suggest that this binary framing fails to capture some of the diverse logics and practices within multicultural youth sociality. Reconciling dichotomous conceptual frames that position young people as moving back-and-forth between forms of exclusion and openness, I propose an alternative frame – a perverse form of everyday cosmopolitanism – through which to consider young people’s intercultural relations. To do this, I draw on young people’s conversations about sex, dating and desire as an entry point for new theorising about racism. Race and ethnicity were cornerstones of students’ frequent discussions about sexual ‘tastes’ and activity, discourses that have racist histories and effects. However, students did not understand their social world in such terms. These students’ social practices offer a situated illustration of how racism can function as part of a more inclusive cosmopolitan ethos in young lives, which I term ‘perverse cosmopolitanism’.     

Acting ethically,responding culturally: framing the new reproductive and genetic technologies in Sri Lanka

The spread of new reproductive and genetic technologies to the developing world stimulates reflection on the ethical issues they generate. The ‘built-in-ness’ of assumptions about personhood and relationality within these technologies means that local professionals must, perforce, engage with attempts to make sense of new technology with reference to local meanings and traditions or take positions which reject them. This paper explores such attempts to indigenise bioethics in contemporary Sri Lanka with reference to ethical/ cultural conflicts surrounding two practices: donor insemination and consanguinity counselling. The former is discussed in relation to the now defunct practice of polyandry and the latter in relation to matrilateral cross-cousin marriage. The final discussion takes up the consequences of this detailed parsing of local relationality for the larger project of rendering bioethics in some sense comparative.     

Personal identity between survival and integrity

In this paper several meanings of ‘personal identity’ are distinguished. It is argued that the ontological questions of unity and persistence should not be analysed using the notion of a person but using the notion of a human organism. The notions of personhood and personality are used to describe the evaluative and normative aspects of being a person. Based on these conceptual distinctions the classical philosophical problem of personal identity is dissolved into four sets of problems. Then it is argued that the ethical problems of intervening in the psyche of human beings should be discussed using the notions of personhood and personality, not unity or persistence. Finally, those ethical problems of interventions in the psyche of human beings directly related to personhood or personality are distinguished from more general ethical problems raised by these interventions.     

Literal Meanings: The Case of Mekeo Sorcery

In a recent article in The Asia Pacific Journal of Anthropology (TAPJA), Bergendorff () offers a new approach to the interpretation of traditional sorcery practices among the Mekeo peoples of Papua New Guinea involving the transcendence of certain conceptual divisions of the indigenous cosmology and local understandings of personhood and the institutional order. On the basis of the ‘literal meaning’ for various words of the Mekeo language, Bergendorff argues that his interpretation resolves an earlier debate on the topic of Mekeo sorcery between Stephen () and me (Mosko ). This essay examines the ethnographic data that Bergendroff brings to bear in support of his new interpretation and juxtaposes his methodological use of literal meanings against authoritative linguistic analyses of the Mekeo language and its several dialects (Desnoës , ; Jones ). It is concluded that Bergendorff's analysis is internally inconsistent, that his use of literal meanings is unsupportable, and that the resulting view of Mekeo sorcery, personhood, society and cosmos is profoundly distorted.     

Revisiting 'communities in Britain'

In this article I re‐examine Frankenberg’s Communities in Britain (1966) and his use of a ‘morphological continuum’ within his analysis. This analysis is itself a re‐assessment of some influential community studies conducted within the British Isles. I look at some particular ideas within the more theoretical part of this book, especially the ideas of ‘social redundancy’ and the distinction between ‘complex’ and ‘complicated’. I then consider some themes arising from some more recent studies. These themes include identity, networks and social capital and time and I argue that Frankenberg's analysis can still provide the reader with useful tools to think through the ideas and practices of community.     

More on the ontological status of autism and double empathy

This response to Milton’s recent article on the ontological status of autism and double empathy also explores, through the lens of ‘double empathy’ and ‘theory of mind’, the issues of relationality and interaction that researchers in the fields of cognitive neuroscience and psychology hardly acknowledge. I go on to consider Wittgenstein’s criteriological view of mind, propose a synthesis of theory to describe autism, and suggest that public criteria of a non-autistic ontology enable many autistic people to eventually develop the understanding of other (non-autistic) minds that, in turn, enables them to survive, and even thrive.     

The opportunity to contribute: disability and the digital entrepreneur

ABSTRACT

A range of scholarly work in communications, informatics, and media studies has identified ‘entrepreneurs’ as central to an emerging paradigm of digital labor. Drawing on data from a multi-year research project in the virtual world Second Life, I explore disability experiences of entrepreneurism, focusing on intersections of creativity, risk, and inclusion. Since its founding in 2003, Second Life has witnessed significant disability participation. Many such residents engage in forms of entrepreneurship that destabilize dominant understandings of digital labor. Most make little or no profit; some labor at a loss. Something is being articulated through languages and practices of entrepreneurship, something that challenges the ableist paradigms that still deeply structure both digital socialities and conceptions of labor.

Disability is typically assumed to be incompatible with work, an assumption often reinforced by policies that withdraw benefits from disabled persons whose income exceeds a meagre threshold. Responses to such exclusion appear when disabled persons in Second Life frame ‘entrepreneur’ as a selfhood characterized by creativity and contribution, not just initiative and risk. In navigating structural barriers with regard to income and access, including affordances of the virtual world itself, they implicitly contest reconfigurations of personhood under neoliberalism, where the laboring self becomes framed not as a worker earning an hourly wage, but as a business with the ‘ability’ to sell services. This reveals how digital technology reworks the interplay of selfhood, work, and value – but in ways that remain culturally specific and embedded in forms of inequality.     

Conversation takes two: understanding interactions with people with dementia

The term ‘person-centred’ underpins dementia policy and approaches to support people with dementia. However, ‘person-centredness’ remains hazy, and words and definitions matter greatly when they are at the heart of defining what happens in people’s lives. Drawing on data from an ongoing project, this article suggests that conversations which include a person with dementia can elucidate how ‘relational’ support is enacted in practice and the implications this can have on our understanding of ‘person-centredness’. Identities are shaped in part through how we speak to people, and how they speak to us. This is particularly pertinent to the aims of ‘person-centredness’. A conversation analytic approach to dementia support may therefore move us towards seeing ‘personhood’ as jointly constructed and reconstructed through interactions with others.     

What Not to Wear? Girls,Clothing and ‘Showing’ the Body

Consumption practices of children in contemporary Western societies are implicated in the reconstruction of childhood, according to both popular debate and to those academic perspectives stressing the individualisation of identities within the life course of late modern consumer societies. Yet, little is known about the meanings children themselves give to their own consumption. Drawing from an ethnographic study of children aged 6–11 years and their families, the paper presents girls’ constructions of fashion in relation to their own bodies and to those of others. It is shown that although girls may both desire and actually ‘dress up’ in fashionable clothing, they present a range of contingent and contradictory meanings for doing so. For some girls, ‘dressing up’ in certain clothes may be a way of ‘ageing up’ toward feminine adulthood, albeit in restricted contexts and after negotiations between themselves and their parents as to what can be worn and where. Nonetheless, girls in the study also showed anxieties and disapproval of ‘showing the body’ through ‘revealing’ clothing. The article concludes by considering the implication of these findings for debates about gendered childhoods, and intergenerational relations in late modern consumer society.     

Adolescents’ Views on Families as Metaphors in Hong Kong: Implications for Pre‐counselling Assessment

This interpretative study aims to offer metaphors that describe family meanings from the adolescent’s perspective by encouraging them to give a metaphor with their own explanation on a self‐administering essay form. This study has three objectives: to explore the family meanings as a metaphor from the Hong Kong adolescent’s perspective; to reveal any common and unique features of these metaphors; and to search for the possibilities of collecting metaphors from adolescents as a pre‐counselling assessment tool. The 12 participants for this study were referred to me for family counselling because of poor self‐esteem, loss of life goals or ineffective relationships with their parents. Based on the 12 metaphors, the following five themes can be discerned: (i) gender role in a family, (ii) Chinese culture in a family, (iii) heat in a family, (iv) security in a family and (v) the family as honey and a loan company. Based on the above five themes, there are some common metaphors (e.g. a warm place, honey, a shelter, a boat shelter, a chick and a hen, a volcano, a fire, an oven and a loan company), trans‐cultural and unique metaphors (e.g. a wet market and ‘Kung Fu’ experts), and those that are culturally specified. Both strengths and limitations of collecting and analysing metaphors were discussed.     

Abjection and self‐identity: towards a revised account of purity and impurity

Kristeva describes abjection as ‘the repugnance, the retching that thrusts me to the side and turns me away from defilement, sewage, and muck’. Her account of the ‘abject’ has received a great deal of attention since the 1980s, in part due to high demand for theoretical attention to themes of purity and impurity, which remain important in contemporary society. Yet Kristeva herself has noted that ‘my investigation into abjection, violence and horror … picks up on a certain vacuum’, and other scholars have agreed that there is need for further work on what Campkin has described as an ‘under theorized’ topic. This article will begin by exploring the central line of criticism that has been made of Kristeva's concept of abjection, before then considering an attempt by Goodnow to address these concerns through a re‐reading of Kristeva. Goodnow's re‐reading of Kristeva, together with some conceptual clarifications from Hegel, will point the way towards a more precise account of purity and impurity. I shall contend that Kristeva's work on social abjection sometimes hits upon a pattern, which greater conceptual precision will be able to revise into a new social theory of when and why themes of purity and impurity are invoked in Western societies. It will be argued that impure phenomena are those in which heterogeneity is seen to disturb a qualitative homogeneity, taken to be basic; pure phenomena are those understood to be all‐of‐a‐piece and as a result identical with their essence.     

‘Not Easily Put Into a Box’: Constructing Professional Identity

Researching the interplay between social work students' personal and professional identities, I found that, in talking about becoming professionals, students drew on a wide range of discourses. Three common usages of the term ‘professional identity’ are explored here: it can be thought of in relation to desired traits; it can also be used in a collective sense to convey the ‘identity of the profession’. Taking a more subjective approach, professional identity can be regarded as a process in which each individual comes to have a sense of themselves as a social worker. I argue that the variations in students' talk reflect a wide range of cultural understandings that are prevalent within the social work community and society in general, and conclude that professional identity is more complicated than adopting certain traits or values, or even demonstrating competence. The different meanings of professional identity all have something to offer, providing resources for students as they construct themselves as social workers. This is important for social work education because it acknowledges the dynamic nature of professional identity, highlights the difficult identity work which each student must undertake, and prompts us to consider how this process might best be supported.     

‘Going to Brazil’: transnational and corporeal movements of a Canadian‐Brazilian martial arts community

In this article I use a case study of capoeira (an Afro‐Brazilian martial art/dance/game) in Canada to bring together sport and transnationality literatures. I show that understandings of transnationality can be extended through both investigating people born and raised in the North, since they play an important role in creating transnational spaces, and attending to the corporeal means that people deploy to connect to a homeland or ‘travel’ to a foreign country. Through adopting a particular racialized/ national style of movement, those who ‘stay put’ in the North can ‘move’ across ethnic boundaries, if not geopolitical borders. Real (international), imagined (virtual and emotional), and corporeal (embodied) ‘travel’ to Brazil are key experiences of the senior capoeirista (capoeira devotee). Sporting activities provide an exceptional window onto transnationality studies, given that ways of moving are fundamental to social, cultural and national identities.     

Constructions,reconstructions and deconstructions of ‘family’ amongst people who live apart together (LATs)

This article explores how people who live apart from their partners in Britain describe and understand ‘family’. It investigates whether, and how far, non‐cohabiting partners, friends, ‘blood’ and legal ties are seen as ‘family’, and how practices of care and support, and feelings of closeness are related to these constructions. It suggests that people in LAT relationships creatively draw and re‐draw the boundaries of family belonging in ways that involve emotionally subjective understandings of family life, and that also refer to normative constructions of what ‘family’ ought to be, as well as to practical recognitions of lived family ‘realities’. This often involves handling uncertainties about what constitutes ‘family’.     

LAYERED MEANINGS

Recent sociological inquiry into the family has focused on the decline of the male breadwinner family and the increasing diversity of family forms. Yet the term ‘family’ remains vague and assumes different meanings. This paper discusses the meanings of the term ‘family’ as it is used by interviewees in qualitative, in-depth interviews on family and kinship networks. The interviews were conducted as part of ethnographic fieldwork in a study of family and kinship in Swansea. Three contrasting areas of Swansea were selected, an affluent, popular area, one of the most deprived council estates and an inner-city area with a relatively high proportion of minority ethnic families. In the paper we draw out differences and similarities in the meanings given to the term ‘family’ by interviewees in the three areas. Differing meanings emerge, but what is striking is the layering of meanings. People refer to varying groups of relatives when they speak about their family but ‘family’ refers to a set of norms and practices about bringing up children, staying in contact or giving support. In the interview situation, the interviewees use these varying meanings in different contexts.     

On Past and Future of Community: A Pragmatic Analysis

Charles Sanders Peirce proposed a semiotic that directed attention to the person or people who are providing interpretation, making place for the social and cultural. Following Peirce, we consider the meanings and consequences the term “community” has in an international context. We argue that English affords a richer set of meanings to community, which was not paralleled in the languages of Southeast Asia. The encounter between English and Southeast Asian languages has lexical consequences, but more momentous are the cultural changes they index. In Southeast Asian cultures, there is less need for “community” to take on broader meanings, since those cultures assume social relationality. Thus, the spread of English “community” could be associated with a rise of individualism in these other cultures, but it could also impoverish the Anglophone West, which would be denied alternative frameworks in which associational and affective meanings of community are unnecessary.