摘要:

The aim of this article is to analyse the relations between hill sheep farms of the Scottish borderlands and the centralised, supra‐local institutions of the United Kingdom and European Union. Heidegger's notion of the ontology of technology is used to describe a common reference world in which these relations are conducted. Taking a critical stance towards characterising these relations as simply domination/dependence or penetration/resistance to capitalism, the article argues that they are multivalent and paradoxical. Hill sheep farms are conceived as a complex social field with a specific social gravity of values and regulative principles (Bourdieu 1988, 1990) that refracts the effects of agricultural policies and programs of the UK and European Union. The analysis identifies how different agricultural programs of the UK government and the European Union target different dimensions of hill sheep farming including its natural resource base, its business practices, its family organisation and its relations to the agricultural market; how farmers strategically respond to these programs; and how, through these responses, farmers establish paradoxical relations with the United Kingdom and the European Unio

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00328.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY

摘要:

Within the ethnography of Indonesia in general and Java in particular, the Javanese notion ofrukun, the appearance of harmony and helpfulness, has frequently been interpreted as referring not only to social harmony, but also to economic egalitarianism. Hence ‘traditional’ Javanese economic practices such as open harvests, the distribution of harvest shares and the use of the finger‐knife in rice harvesting have been seen as explicable by reference torukun.Changes in harvesting practices with the introduction of ‘modern’ techniques, such as the use of contract labourers, have been depicted as signalling the death ofrukun, both as an economic practice and as a cultural value. This article argues that such a view of social change in Java is theoretically and empirically flawed.Rukunis not a practice but rather a central ideological concept through which Javanese contextualise and apprehend their lives, their aspirations, their motivations and their social relations. In this sense, the ‘traditional’ notion ofrukunis equally applicable to contemporary Java, and contemporary Javanese are just as likely to interpret the ‘modern’ world

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00329.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY

摘要:

Based on ethnographic research in the marble quarries of Carrara in north Italy, this article offers an experiential interpretation of work and labour. Intended as a critique of more structurally determined accounts of the labour process, the article examines the ways in which the experience and meanings of work can be found in the domain of intersubjectivity, articulated both in the discursive practices and interactions of co‐workers, as well as through the everyday embodied activity and lived experience of quarrying itself. The first section deals with the relationship between quarry workers and the natural environment. In the second section I explore the relationship between craft identity, the embodied experience of labour and collective narratives of masculinit

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00330.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY

摘要:

In the last decade there has been much interest in the concepts of ‘racism’ and ‘essentialism’ and the ways in which these notions have been appropriated by Aboriginal people to demarcate a specifically Aboriginal space (Cowlishaw 1986; Lattas 1993; Langton 1981; Morris 1988; Muecke 1992). Central to these concerns is the issue of black/white relations and the specificities of racial oppression. Following these concerns in this article I explore the nexus between the metaphorical dismemberment of self and the corporeal dismemberment of sickness which is reflected in the high mortality rates and disease patterns of Aboriginal people. I extend Fanon's concept that racism has the power to alienate ‘a man of colour’ from his own self‐image to argue that it more than metaphorically breaks the human body (Fanon 1991). I provide a window into a much neglected area of research: how notions of illness and social relatedness are constructed in particular socio‐historical circumstances. I explore the meanings of illness as expressed at the level of community and as a form of embodiment associated with unequal colonial relations. I focus on indigenous exegeses which articulate Aboriginal women's experience of illness and their sense of identity. I draw on the work of Leder (1990) to foreground a phenomenological view where selfhood is continually confronted by circumstances that make present the ‘body’ as a ‘sharp and searing presence threatening the self’. I also apply Sansom's (1982) model of illness and the significance of carers in an Aboriginal community to demonstrate a world‐view of personhood that is diffused with other persons and things rather than a world‐view that entails a highly individuated and bounded self. In this world‐view adequate healing requires a reconstitution of social relations and a re‐orderi

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00331.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY

摘要:

In this article I examine the changing social and historical context of exchange and ritual amongst the Anganen of the Southern Highlands Province of Papua New Guinea, a neglected theme in Highland ethnography. I focus primarily on the history of the incorporation of one spirit cult ritual,rimbu, and its relationship to the other major spirit cult,kabit, and just how these two cults inter‐relate with two major categories of exchange—the ceremonial pig kill(yasolu)and the more ‘mundane’ forms of exchange associated with such events as marriage and death. It is the structural parallels, differences and interconnections between these two exchange categories and the two ritual types which have guided much of the historical development of local social structure until colonisation. This has resulted in a substantial, though not necessarily stable, integration of ritual and exchange which has been ‘played out’ over the approximately fifteen‐year periods betweenyasolupig kills. I argue that it is this set of oppositions that provides the structural basis for different potentialities for male capacity. On occasion these may be so graphically distinct that they may be called differing social ontologies, different baselines for being and action.Different aspects ofrimbuwere adopted from around the turn of the twentieth century until colonisation some 50 years later when bothkabitandrimbuwere abandoned under mission pressure. However, to talk about the adoption ofrimbuand the changes to Anganen social structure which it helped to produce as ‘pre‐colonial’ history is misleading to the extent that much of the impetus for change was bound up in the efflorescence of trade caused by the Australian pearling industry in the Torres Strait. I call this period ‘ante‐colonial’ in order to highlight the impact of the Australians and the irony that what the Australians indirectly helped create,rimbuas a central feature to Anganen social life, was destroyed with the direct colonial pr

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00332.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY

摘要:

Book reviewed in this article:Elizabeth A. Povinelli.The Power, History, and Culture of Aboriginal Action.J. Finlayson and D.E. Smith (eds).Native Title: Emerging Issues for Research, Policy and Practice.

ISSN:1035-8811    

DOI:10.1111/j.1835-9310.1996.tb00333.x

出版商:Blackwell Publishing Ltd    

年代:1996

数据来源: WILEY