The historical roots of multicultural unity along the Upper Guinea Coast and in Guinea-Bissau

Lusofonia or lusophony is often defined as an identity shared by people in areas that were once colonised by Portugal, which in Africa include Angola, Cabo Verde, Guinea-Bissau, Mozambique and São Tomé and Príncipe. Lusofonia assumes that in these places people share something – a language, certainly, but also a history and culture rooted in the Iberian Peninsula. In some ways it is a re-articulation of Gilberto Freyre’s lusotropicalismo, the idea that Portuguese were more adaptable than other Europeans to tropical climates and cultures and created more multicultural colonial communities. Those who espouse lusofonia often have a political agenda – the strengthening of the Community of Portuguese-Speaking Countries. In this article, we argue that, like lusotropicalismo, lusofonia is a dream; it is not rooted in a historical reality. It is luso-centric in that it ignores the power and persistence of local cultures and gives undue weight to Portuguese influence. With regard to Africa, lusofonia’s agenda is elite driven and assumes the inevitability of modernity and globalisation. And we demonstrate that it was through Upper Guinean institutions and languages, and not colonial ones, that community and fellowship were most commonly fostered in the past, as they are fostered today. Those seeking the roots of lusofonia cannot, then, look to this period of Portuguese–African engagement in Upper Guinea. There Portuguese embraced “black ways.” They operated in a peculiar multicultural space in which people possessed fluid and flexible identities. Portugal did not create that space. Lusofonia has not been the foundation for cultural unity. Rather, unity has been found in localised institutions and in Crioulo. In Guinea-Bissau, lusofonia is not an indigenous movement. If it is anything, it is the stuff of elites and foreigners and is not rooted in any historical reality.     

Siblingship And Continuity Of The Family In The Balinese Houseyard

This article investigates yafuni (‘witchcraft’ or female sorcery) accusations among the Maisin people living in Collingwood Bay, Oro Province, Papua New Guinea. It takes as its primary case a public meeting at which two women were accused of killing a man. During the meeting, reasons for the victim's unexpected death and why he was subjected to ‘witchcraft’ were questioned and explored. While sorcery and witchcraft accusations might have violent outcomes, I argue that among Maisin they can be understood as performative rituals in which tensions and frustrations are vented in controlled ways, effectively preventing aggression and violence towards those accused. Accusations must be understood in the context of local identity politics that entail the questioning and redefining of relations and boundaries between gender, clans and cultural groups. In the case examined in this paper, the meeting provided a forum for the predominantly male accusers to re-establish gender hierarchies and social boundaries in order to restore social balance, albeit at the cost of victimising two women.     

What circles look like

Over the past decade, under the influence of the Catholic charismatic movement, the Ambonwari people of East Sepik Province in Papua New Guinea have radically altered their relationships with bush spirits and, simultaneously, their attitudes towards their landscape. During the current process of abolishing prohibitions pertaining to taboo places, the Ambonwari have also abolished a set of cultural activities that were characteristic of ancestral placemaking and have weakened the effect these places and their spirits have on the Ambonwari's contemporary life world. By abandoning their relationships with bush spirits and embracing God, Jesus and the Holy Spirit and by moving their eyes, thoughts and feelings from earth to heaven, the Ambonwari want to transcend their familiar landscape and the life world that it sustains.     

Reshaping the Social: A Comparison of Fasu and Kubo-Febi Approaches to Incorporating Land Groups

In Papua New Guinea, local communities increasingly strive to render themselves ‘visible’ to the state as entities entitled to control and claim benefits from developments on their land. When people commit expressions of social form to paper they inevitably reshape previously operative social and political forms. This article compares ways in which two groups of Papua New Guineans have gone about the process of forming Incorporated Land Groups. Different histories of resource extraction, associated differences in engagement with state and companies and different pre-existing social forms are all reflected in the negotiations described. We discuss people's motivations for drawing up lists of members, the ways they went about this and implications for the communities themselves and for ILG registration more generally. Our analysis draws attention to how outcomes are shaped by scales of differentiation and emergent inequalities within the legal entities being imagined.     

Mesede and the Limits of Reciprocity in Fieldwork at Kamusi,Western Province,Papua New Guinea

This paper outlines some of the ways I and my research were defined by Bamu speakers living at Kamusi, the headquarters of the Wawoi Guavi logging concession in the Western Province of PNG. These definitions often involved stories about Mesede and other great Bamu ancestors. The stories about Mesede outlined Bamu experiences of colonial and post-colonial development and suggested that Mesede had the power to transform the Bamu's current poverty and marginalisation. The possibility that Mesede could institute a new epoch of development was linked to the Bamu's ability to maintain inalienable ties with Mesede despite his removal overseas. Mesede's story also required me to acknowledge, and productively respond to, past appropriations by Australians, and others, of Mesede. His history placed me in a project of im/possible reciprocity that should have involved me in returning Mesede to his rightful place.     

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.     

Cocoa Pod Borer (Conopomorpha cramerella Snellen) in Papua New Guinea: Biosecurity Models for New Ireland and the Autonomous Region of Bougainville

Cocoa Pod Borer (Conopomorpha cramerella Snellen) (CPB) is an important pest of cocoa. Following its emergence as a pest in East New Britain, Papua New Guinea, in 2006, it was considered relevant to assess its potential spread to other cocoa growing regions. Its likelihood of introduction to the islands of Bougainville and New Ireland from East New Britain Province, Papua New Guinea, was modeled using Monte Carlo simulation. This dispersal model was based around different scenarios, identifying trends rather than explicitly attempting to encapsulate true values. The model suggested that CPB is far more likely to establish on New Ireland than on Bougainville. More important, incertitude resulting from incomplete knowledge of the amount and frequency of cocoa transported between islands had a significant effect on model outputs. Quarantine and agriculture officials will be able to refine these parameter values, and then use the relevant scenarios from those presented here as a guide to develop quarantine procedures. In addition, a contingency model was employed to estimate the optimal sampling effort to use following an incursion of CPB into Bougainville or New Ireland and the seemingly successful implementation of an initial eradication program. The model suggests that at a 1% infestation level, sampling should continue for 2.5–2.7 years (90% CI) after claiming eradication, and this estimate changed little for higher infestation levels. Through modeling variations in sampling intensity, the model also suggested that determining the full spread of CPB is more important than increased sampling within one region.     

At Risk: The Relationship between Experiences of Child Sexual Abuse and Women's HIV Status in Papua New Guinea

Child sexual abuse in Papua New Guinea is a human rights issue as well as an indicator of HIV risk in women. This study aimed to develop knowledge about the link between violence experienced by women and their HIV status. The study used a mixed method approach to collect quantitative and qualitative data through structured interviews with a sample of 415 women across four provinces of Papua New Guinea: National Capital District, Western Highlands, Western, and Morobe. Participants were asked about violence they had experienced as children and in their adult relationships and the impact of the violence. The quantitative data was analyzed using SPSS, and qualitative data was coded using a thematic approach. Child sexual abuse was reported by 27.5% of the sample (n?=?114). Women reporting child sexual abuse were more likely to live in violent relationships, be HIV positive, and have a higher number of sexual partners.     

Sexuality,Morality and Lifestyle: The ABC of HIV Prevention Strategies in Rural Papua New Guinea

This article explores the national program for the prevention of the spread of HIV/AIDS in Papua New Guinea and its intersection with the experiences of a rural community in Western Province. The social marketing of HIV/AIDS awareness and prevention has seen an influx of categories and definitions of people, sexual behaviour and HIV/AIDS that have the potential to create confusion, but also spaces in which rural populations can understand and conceptualise AIDS. In the present paper, the preventative program is examined from the perspective of the Gogodala, whose understandings of sickness and prevention are based on an intimate and interactive relationship with the local environment. In this context, ‘lifestyle’ (ela gi) and the maintenance of certain ‘laws’ is the primary method of sickness prevention. I argue that an exploration of the local dynamic between sexuality, morality and lifestyle is vital to the evaluation of the impact of these awareness and prevention programs and the possibilities for future prevention strategies.