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Theories of vulnerability are most often seen in the anthropology of disaster studies, where socio‐economic and political inequalities produce environmental vulnerabilities, and the people situated in these locations are positioned as vulnerable and dependent 'Others'. Rather than reproduce vulnerability as a concept denoting weakness, this paper seeks to examine the generative capacities of vulnerability practised in parallel in ethnographic and community spaces. As a form of witnessing and participating in and out of differing social worlds, anthropology engages in different vulnerabilities with and between multiple actors. This paper examines how a community program working with families identified as 'disadvantaged' in South Australia strategically uses vulnerability as a productive resource and a practice of care. In theorising vulnerability through parallel practices in both ethnographic approaches and this community program, we argue that vulnerability can be leveraged away from negative welfare discourses towards alternative politics of radical care and social change. [ABSTRACT FROM AUTHOR]

It is estimated that by 2050, 50% of Pacific peoples will be living out their full lives in cities and towns throughout Oceania and around the world. Over the last 35 years, previous patterns of circular migration have been giving way to permanent urban settlers and to generations born and raised in urban places. These 'urbanites' demonstrate a firm commitment to urban living in both the present and the future. In the cities, Pacific people have been building roots and making the city 'home'. This special issue focuses on some of the diverse practices Pacific urbanites employ in creating 'home', which we define as the context where they centre their social, cultural and economic worlds and the place in which they see themselves living out their aspirations and future life course. Practices range from the use of graffiti, sharing music, playing reggae, the role of artists and exhibitions, and mobile phone use. In doing so, this special issue contributes to a growing body of work focused on the ways urban‐based Pacific peoples contest essentialising stereotypes that deny their legitimacy and dismiss their urban experiences as less authentic. The collection of papers demonstrates how Pacific peoples are imagining and demonstrating their identities as Pacific urbanites reflecting their commitment to an urban Pacific, national, cultural and political belonging. [ABSTRACT FROM AUTHOR]

This paper explores the interplay between global surfing masculinities, the colonial/feminising touristic order and local cultural norms in the Philippines through an analysis of surfing masculinities and the Visayan hierarchical ordering principal sipog (supog/ulaw), or shyness/modesty/shame/embarrassment. The touristic order constructs tropical tourism destinations as effeminate, a process which marginalises, excludes or emasculates local men. However, through adherence to the masculine modes of modern surf culture, Filipino surfers on Siargao Island find a viable pathway through which to assert dominance and resist and reject the touristic order. Yet, while local men who surf on Siargao Island assert dominance and control in surfing spaces, outside these spaces their subjectivities are complicated by overarching social and class hierarchies, global inequalities and local cultural norms (sipog). In tourist spaces, their behaviours tend more towards shyness, modesty and deference. [ABSTRACT FROM AUTHOR]

In contemporary Japanese society the ability to care for oneself and other senior citizens has become a defining feature of good retirement. The capitalist Japanese state has historically mobilised moral virtues to foster a sense of productive citizenship among senior citizens and their family members. After the country failed to recover from the long recessionary era, policies regarding the welfare of senior citizens have shifted, from a focus on familial care to an emphasis on individual responsibility. This paper traces these shifts in moral virtues since the 1970s to elucidate how ideas of ‘independence’ and ‘mutual support’ have become persuasive forms of virtue for senior citizens, particularly retired corporate workers, in the current neoliberal climate. The paper will also draw from my recent fieldwork among elderly Japanese to contrast their experiences with the state's expectations. The independent and mutually supportive retirement as a performative cultural production was often experienced as one of intense dislocation, rather than belonging, in a productivist state. [ABSTRACT FROM AUTHOR]

This article explores the interplay between culture and Christianity by detailing the history, experience, and impact of the Charismatic Catholic Renewal in the Autonomous Region of Bougainville in Papua New Guinea (PNG). In 1985, the PNG Catholic Bishops' Conference approved the charismatic movement as one of the authentic movements for spiritual renewal of the Catholic Church in PNG. However, the conference stressed this renewal not to be made independent or outside of the Church. In this article I discuss how in Bougainville the Catholic Charismatic Renewal (CCR) has been predominantly operating 'outside' the institutional Catholic Church, drawing upon both Catholic and cultural logics to mobilise devotees across Bougainville towards renewal and political change. In particular, I will focus on various local Marian movements, elucidating the power and force of the CCR in contexts of Bougainville's civil war (1988–1998). In doing so, this paper will explore what Catholicism and CCR may contribute to discussions about the positioning of culture within Christianity, at the same time showing how charismatic Marian devotion invites reassessment of recent prevailing discussions on cultural 'continuity' versus 'rupture', as well as doctrinal boundaries held so dearly by the CCR and the Roman Catholic Church in general. [ABSTRACT FROM AUTHOR]

This paper illustrates how cultural logics of desire are being transformed in the context of the global economy refashioning intimate lives. Exploring the experiences of Euro-American female professionals in Jakarta, it suggests that they become uncomfortably visible as 'white bodies'; their desirability appears compromised, especially given Orientalist discourses which valorise Asian women's bodies. At the same time, women's position as well-paid employees generates a contradictory logic of desire: the 'ego-boost' they experience at work may intensify their demands on the masculinity and enlightened views of potential partners, thus rendering Indonesian men, with their perceived bodily effeminacy and 'traditional values' unattractive. As one response to the lack of desirability, some women engage in a moral discourse that casts Indonesian women whom they consider 'bargirls', as well as the Euro-American men they attract, as morally deficient. The paper thus provides an alternative perspective on reconfigurations of desire in the context of global gendered mobility. [ABSTRACT FROM AUTHOR]

Grant Evans' body of work on Laos consistently sought to understand how peasant society responded to political, social and economic change. As the Lao peasantry became ever more integrated both nationally and within the wider Southeast Asian region, and relations of market exchange came to dominate rural life, Evans maintained the need to reflect on Laos' peasant roots to understand resulting pathways of agrarian change. This paper reconnects with this discussion in the contemporary Lao context, focusing on three dimensions of mobility: the widening spatial and sectoral 'footprints' of rural livelihoods; physical movement within and beyond rural settings in Laos; and reflections on issues of differentiation. We first track the political and policy changes that have most strongly influenced rural life since Evans' early research on collectivisation, before exploring ways in which spatial integration, subsistence‐to‐commercial transition and migration have situated the remnants of Lao peasant society in a world of flows. [ABSTRACT FROM AUTHOR]

'Abstraction' has been often identified as a key element in social change. Analyses, however, have often conflated the ideas of abstraction as 'object' and as 'process'. This paper discusses two maps drawn by or on behalf of Kubo men, of the interior lowlands of southern Papua New Guinea. They were drawn in the context of recent exposure to a vast Liquefied Natural Gas project initiated on the land of their neighbours and both, as abstractions from new observations and experiences, were intended as assertions of rights to land. They derived, however, from entirely different logics: one more compatible with 'Western' understandings of ownership, the other more in keeping with earlier Kubo understandings of belonging. By reference to these maps, we consider the role of abstraction in social change and argue that while, as object, abstraction is relative as a process it is universal. [ABSTRACT FROM AUTHOR]

Recent attacks on suspected witches in Telefomin led to several deaths and the flight of families in fear of their lives. This violence has much in common with similar events elsewhere in PNG, but there are important differences as well: accusations do not have a misogynist cast (all the targets were men), and the witchcraft is attributed to non-indigenous sources. As in many PNG instances, the police failed to prosecute homicides arising from witchcraft accusations, a fact that has led to widespread local concern. In this paper I present the Telefol cases with a focus on the relation of perpetrators to their victims and to the community at large. I argue that certain aspects of the regional economy combined with a generic witchcraft discourse and the ineffectiveness of the state have fostered a lethal crisis in the relation between villagers and male youth. [ABSTRACT FROM AUTHOR]

This paper argues that food and styles of eating have become the predominant markers of social change for the Vietnamese in both Vietnam and in the diaspora. In post-socialist Vietnam the transition to a market economy has allowed for a huge growth in the number of restaurants and cafes, and in the north, a return to an earlier style of cooking. The intense interest and emphasis on food as embodied pleasure has meant that it has come to stand for the transition away from a heavily state-controlled economy. The new configurations of family and friendship are being framed by newly available ways of 'eating out', which are both a means of social display and distinction as well as an indicator of the tensions between reform and festivity within an authoritarian nation-state struggling to define itself in a globalising world. At the same time as food in Vietnam is undergoing rapid transformation so too has the Vietnamese diaspora generationally changed its eating patterns. Although there has been a focus in the literature on food in the diaspora that emphasises the nostalgic and recuperative elements of 'migrant food', I argue that food is the prime mechanism of intercultural engagement for each diasporic generation. For older Vietnamese, Vietnamese restaurants and barbecues have been the sites of interplay between cultural 'tradition' and innovation, and between Australianness and Vietnameseness, and these interstitial places continue to be important for younger Vietnamese. Within this established framework of cross-cultural interaction, for Vietnamese youth, the social settings of 'ethnic food', eaten at home and shared with family, have been grafted onto a sociality of eating fast food. This melding together of both invention and convention, of transgression and ordinariness provides the background against which young people from migrant backgrounds are reinvigorating the social spaces of food consumption and in the process both re-enchanting and destabilising the notion of migrant food. [ABSTRACT FROM AUTHOR]

Migrants in 2020 stay connected with their homes in ways unimaginable just 10 years ago. In the case of the Australian Seasonal Worker Program (SWP) which facilitates the short term, repeat travel of Timorese to Australia to engage in harvest labour, this connectivity particularly pronounced and important. In this article, drawing on original ethnographic fieldwork in the household of a returned SWP worker in Oecussi, I argue that this connectivity is intense enough that it calls us to reassess what we mean by migration how we think about its impact on development. Rather than thinking of SWP participants as migrants, I argue, it may be more useful to think of them as 'trans‐national villagers' whose international labour encodes understandings of work and wealth that are essentially an extension of those prevailing in Timor and definitive in its impact. [ABSTRACT FROM AUTHOR]

New technologies open up the possibility of rapid social change the likes of which has not been seen since the appearance of anatomically modern humans: humanity being either substituted by or transformed into a new post‐human species. Such an unprecedented change is difficult to concretely imagine in advance of its occurrence because it would unfold in a heretofore unheralded manner, and due to the speed with which it might happen, the only real indication of being on the cusp of such an even might be 'affective indexes.' For various reasons, models based on either Christian apocalyptic literature, the post‐human academic turn, or science fiction are unreliable models of what these 'affective indexes' might be like. This essay explores whether horror literature in general and the writings of H.P. Lovecraft, in particular, might serve as models of what such 'affective indexes' of such a transformation might be and suggests that senses of disjunctures in scale, of time being 'out of joint,' of disturbing problematizations of what constitutes the human, and of religious horror and the sublime may be ways that humanity might anticipate the unthinkable prospect of being replaced. [ABSTRACT FROM AUTHOR]

Presents a reply to the comments made on the book 'Native Title and the Descent of Rights' about the Aborigines. Role of kinship to Aboriginal systems and societies in Australia; Distinction between the classical and post-classical in Aboriginal cultural history; Discussion of social changes in the Aboriginal society.

This article discusses the ambivalent status of local authorities in postcolonial state building in Timor‐Leste. We deploy two sets of empirical data to analyse the role ambiguity plays in particular power dynamics: the East Timorese legislation on community authority, and ethnographic descriptions of a local form of conflict resolution at the village level. The ethnographic analysis points to the fact that local authorities see themselves and are seen by villagers as state representatives. However, the legal framework may be seen as an effort by the Timorese national authority to detach itself from local leaders, but it does so ambiguously. While the state positions local authorities as community representatives of the people it also assigns them an increasing number of functions over time, many of which would be elsewhere considered state responsibilities. We argue that this ambiguity plays a vital role in a long‐term strategy to legitimise the state by appropriating local elements of political culture. That being so, local governance complexes are used to transpose and internalise modern practices and projects of social organisation and subjectivation, although they tend to be considered by many as longstanding cultural institutions. [ABSTRACT FROM AUTHOR]

This article discusses intergenerational relations and moral values among Karen communities in Thailand, Myanmar, Australia, Norway and the UK. We use a conceptual framework inspired by Christian anthropology and the notion of the “common good” to analyse how the practice of honouring the elderly is sustained by virtues of “acknowledged dependence” and “rational independence” (MacIntyre ). The article argues that honour of the elders in Karen communities is an intergenerational process. The younger's “acknowledged dependence” of the vulnerability of the elder results in respect and support enabling the elder's “rational independence”. In turn, this facilitates ongoing imparting of wisdom and socially valuable knowledge contributing to an effective social order; thus, the common good of their communities. Research processes of long‐term participant observation and more recent interviews revealed that honour and respect of older persons in diverse Karen communities across five countries remains a virtue valued by younger and older alike. [ABSTRACT FROM AUTHOR]

Mobile phones have quickly become an important part of young people's social relationships in Port Vila Vanuatu. In particular, young people embrace the new technology's capacity to broaden the breadth of their sociality. They use the mobile phone to facilitate private and secretive communication, engage in unsanctioned relationships, pre-marital sexual relationships, and also multiple concurrent intimate relationships. Literature on mobile phone use often either takes the approach that mobile phone technology becomes purely incorporated into pre-existing social practices, or that it dramatically reshapes social ontologies. The present article argues for an alternative view, one that takes into account the nuances between these two analytical poles. This article suggests that young people use the mobile phone in practices informed by previous models of social relationships, yet the specific materiality of the mobile phone technology is influencing the direction in which models of social relationships are changing. In demonstrating this point, I pay particular attention to two material aspects of the mobile phone technology - the mobile phone as a repository of a particular kind of information - 'evidence', and the capacity of the mobile phone to 'disconnect' people from their relationships by switching off the mobile. This article argues that these practices are influencing the emergence of a radically altered kinship and gender landscape in the urban context. [ABSTRACT FROM AUTHOR]

Research on wildlife use is strongly associated with conservation and environmental debates. Yet, popular beliefs about wildlife consumption also offer many opportunities for discussing identity and social change. To demonstrate this, I examine ideas about eating common types of wildlife in Laos in light of the dialectical contrast between civilised settlements ( muang) and the wild forest ( pa). The exclusion of wildlife from the widely practised baci ritual and the popularity of wildlife consumption indicate the potency of these animals as social objects. In a contemporary context of widespread social and environmental change across Laos, the practice of eating wildlife is being constructed as an assertion of Lao identity that blends an idealised tradition with a status-conscious modernity. Ambivalent desires for social transformation draw upon ambiguous symbols to find expression in beliefs as well as in popular social practice. [ABSTRACT FROM AUTHOR]

Various aspects of Christian belief and practice have been documented as significant across Aboriginal Australia. In recent years, many communities have been involved in seeking to achieve traditional rights in land and sea as recognised in Australian law. Asserting and proving these rights entails demonstrating continuity of traditional law and custom since the establishment of British sovereignty. While legal discourse indicates that this does not exclude cultural change, law and custom must continue to derive from pre-sovereignty traditions. This article addresses the extent to which Christian belief and practice have been articulated and researched in applied anthropological work, against the background of relevant academic studies. If a sophisticated theory of cultural change and continuity is germane to researching land claims and native title, what is the significance of Christian syncretism in Aboriginal relations with place and the inheritance of ancestral connections to 'country'? Several case studies are examined. [ABSTRACT FROM AUTHOR]

This article takes issue with Victor Turner's influential, yet essentialist, category of the limen. While acknowledging Turner's continuing significance in the analysis of public events, I draw upon detailed ethnography of one of Australia's contemporary pilgrimage centres, the alternative lifestyle event ConFest, to reconfigure his project. Although ConFest may prove to be an exemplary field of liminality, as a decidedly contested and sensuous landscape, it demands reevaluation of the implicitly consensual and non-carnal limen. I offer the concepts of alternative cultural heterotopia and liminoid embodiment, with the purpose of fashioning new directions in the study of alternative lifestyle, and other public events. Attending to contemporary pilgrimage research, spatial analysis and applying the ideas of Michel Maffesoli and Hakim Bey, this is a post-structuralist contribution to the anthropology of public events. [ABSTRACT FROM AUTHOR]