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This paper compares the images of citizenship available through multicultural policy provisions to the Muslim minority in Australia and New Zealand. Its enfranchisement is fraught with difficulties in both countries. A comparison between the two nations, however, shows some striking differences. Not only is there a considerable discrepancy between the images of citizenship and the images projected by this minority, but despite many similarities that both nations have in common, but this discrepancy also appears to be much larger in Australia. Some explanations for this difference will be offered.

So-called radical Islam is not a discrete category. Springing from virtually the same matrix, it and moderate Islam cannot clearly and unambiguously be separated, so that the social categories of 'Muslim democrats' and 'Muslim radicals' are not, in some respects, sharply opposed. Both are inspired by a desire for greater Islamic penetration of Indonesian society—the shariatisation of society—though to varying degrees of intensity. Other common features are: the rejection of Western hegemony, partly on the basis of solidarity with the perceived suffering of Muslims elsewhere in the world and partly for cultural reasons; scepticism towards the secularist government and its policies, and personally towards the president (prior to the 2004 presidential elections); and a concern about the perceived lawlessness and moral decline of Indonesian society, for which (at least partially) the West is to blame.

The ‘women's business’ on Hindmarsh Island has had spectacular success although vital evidence had been kept secret ‘in a sealed envelope’. This paper, drawing primarily on the author's own encounter with the native title claims procedure, discusses various formative processes involved in the contemporary construction of Aboriginal indigeneity in which religious belief is heavily valorised. Subjected to a process of rationalisation for a long time, religious traditions are now being used as a strategic resource in native title claims. In the endeavour to make best possible use of the jurisprudential opportunity offered, the maintenance of secrecy and cloaking of information emerges as an important strategy. Secrecy clearly is an integral part of traditional Aboriginal culture. However, cloaking in fact may not only privilege esoteric contents, but merge with attempts of deliberate deception. Yet, in itself this too might be considered an Aboriginal cultural tradition.

(1996). Thrilling the clay of our bodies: Natural sites and the construction of sacredness in Australian aboriginal and Austrian traditions, and in new age philosophy. Anthropological Forum: Vol. 7, No. 3, pp. 351-381.

M.A. van Bakel, R. Borofsky, Making history; Pukapukan and anthropological constructions of knowledge. Cambridge: Cambridge University Press, 1987. 201 pp.; ill. - Andrew Beatty, J.A. Feldman et al., Nias, tribal treasures: Cosmic reflections in stone, wood and gold, Delft: Volkenkundig Museum Nusantara, 1990. - A.G. van Beek, Christian F. Feest, Technologie und ergologie in der Völkerkunde, Band 2, Berlin: Dietrich Reimer Verlag, Ethnologische Paperbacks, 1989. xiv, 290 pp., Alfred Janata (eds.) - N. Bootsma, Bernhard Dahm, José Rizal, Der nationalheld der Filipinos, Zürich: Munster-Schmidt Verlag Göttingen, 1988, 88 pp. - Aart G. Broek, John de Pool, Bolívar op / en Curaçoa: Historische novelle / leyende histórico [Inleiding door / introducción del L.W. Statius van Eps en / y E. Luckmann-Levy Maduro; vertaling uit het Spaans door L. Hoetink-Espinal], Zutphen: De Walburg Pers, 1988. - Martin van Bruinessen, Peter Kloos, Door het oog van de antropoloog: Botsende visies bij heronderzoek. Muiderberg: Dick Coutinho, 1988, 148 pp. - J.G. de Casparis, Charles Higham, The Archaeology of mainland Southeast Asia. From 10,000 B.C. to the fall of Angkor. Cambridge World Archaeology, Cambridge: Cambridge University Press, 1989. - H.J.M. Claessen, Luc de Heusch, Ecrits sur la royauté sacrée. Brussel, Institut de Sociologie: Editions de l’Université de Bruxelles. 1987. 314 pp. - H. Dagmar, Erich Kolig, The Noonkanbah Story, Dunedin: University of Otago Press, 1987. - Anke van Dijke, Linda Terpstra, Anil Ramdas, De strijd van de dansers; Biografische vertellingen uit Curaçao, Amsterdam: SUA, 1988. - B.F. Galjart, Hans-Dieter Evers, Strategische gruppen. Vergleichende studien zu staat, bürokratie und klassenbildung in der dritten welt. Berlin: Dietrich Reimer Verlag, 1988, 279 pp., Tilman Schiel (eds.) - J. Hoffenaar, G. Teitler, Anatomie van de Indische defensie: Scenario’s, plannen, beleid 1892-1920. [Anatomy of the defence of the Netherlands East Indies: Scenarios, plans, policy 1892-1920], Amsterdam: Van Soeren, 1988, 482 pp. - Rudy de Jongh, Sjoerd Rienk Jaarsma, Waarneming en interpretatie. Vergaring en gebruik van ethnografische informatie in Nederlands Nieuw-Guinea (1950-1962). Utrecht: Interdisiplinair Sociaal Wetenschappelijk Onderzoekinstituut Rijksuniversiteit, 1990. 247 pp. English summary. - Ward Keeler, J.Joseph Errington, Structure and style in Javanese: A semiotic view of linguistic etiquette, Philadelphia: University of Pennsylvania Press, 1988, 290 pp. - Ank Klomp, Raymond T. Smith, Kinship and class in the West Indies; A genealogical study of Jamaica and Guyana, Cambridge etc.: Cambridge Studies in Social Anthropology, Cambridge University Press, 1988. - G.J. Knaap, A.H.P. Clemens, Het belang van de Buitengewesten; Economische expansie en koloniale staatsvorming in de Buitengewesten van Nederlands-Indië 1870-1942, NEHA-series III, deel 7, Amsterdam: NEHA, viii + 306 pp. 1989., J.Th. Lindblad (eds.) - Jaap de Moor, E.S. van Eyck van Heslinga, Van compagnie naar koopvaardij; De scheepvaartverbinding van de Bataafse Republiek met de koloniën in Azië 1795-1806, Amsterdam: De Bataafsche Leeuw, 1988. [Hollandse Historische Reeks, no. IX.] 320 pp., kaart, ills., tabellen, bibliografie, index. - Otto van den Muijzenberg, Jean-Claude Lejosne, Le journal de voyage de G. van Wuysthoff et de ses assistants au Laos (1641-1642), Metz: Editions du Centre de Documentation du Cercle de Culture et de Recherches Laotiennes, 1987. 370 pp., 3 indices, bibliography, maps, illustrations. - Gert J. Oostindie, M.J. van den Blink, Olie op de golven; De betrekkingen tussen Nederland/Curaçao en Venezuela gedurende de eerste helft van de twintigste eeuw, Amsterdam: De Bataafsche Leeuw, 1988, 128 pp. - Rien Ploeg, Robert M. Hill II, Continuities in highland Maya social organisation, Philadelphia: University of Pennsylvania Press, xxii + 176 pp., 1987., John Monaghan (eds.) - Harry A. Poeze, Takashi Shiraishi, An age in motion; Popular radicalism in Java, 1912-1926, Ithaca/London: Cornell University Press, 1990. xxiv + 365 pp. - Rob de Ridder, Willem F.H. Adelaar, Het boek van Huarochirí. Mythen en riten van het Oude Peru, Amsterdam: Meulenhoff, 1988, 150 pp., - Marie-Odette Scalliet, Peter Carey, A.A.J. Payen: Journal de mon voyage à Jogja Karta en 1825. The outbreak of the Java War (1825-30) as seen by a painter, Cahier d’Archipel 17, Paris 1988. XIV + 183 pp., 17 ill., 3 maps. - Matthew Schoffeleers, Marion Melk-Koch, Auf der Suche nach der menschlichen Gesellschaft: Richard Thurnwald, Berlin: Dietrich Reimer, 1989. 352 pp., maps, photographs and Thurnwald bibliography. - Matthew Schoffeleers, Peter Metcalf, Where are you / Spirits? Style and theme in Berawan prayer, Washington and London: Smithsonian Institution Press, 1989, 345 pp. - J.W. Schoorl, J.F.L.M. Cornelissen, Pater en Papoea; Ontmoeting van de Missionarissen van het Heileg Hart met de cultuur der Papoea’s van Nederlands Zuid-Nieuw-Guinea (1905-1963), Kampen: Kok, 1988, XIV + 256 pp. - Alex van Stipriaan, Jo Derkx, Suriname; A bibliography, 1980-1989, Leiden: KITLV (Royal Institute of Linguistics and Anthropology), Department of Caribbean studies, 1990, 297 pp., Irene Rolfes (eds.) - A.A. Trouwborst, Th. Schweizer (Hg), Netzwerkanalyse; Ethnologische perspektiven, Berlin: Dietrich Reimerverlag, 1989, VIII, 229 pp. - Hans Vermeulen, Brian Juan O’Neill, Social inequality in a Portugese hamlet; Land, late marriage and bastardy, 1870-1978, Cambridge: Cambridge University Press. 431 pp. 1987. - C.W. Watson, Hendrick M.J. Maier, In the center of authority. The Malay Hikayat Merong Mahawangsa, Ithaca: Southeast Asia program, Studies on Southeast Asia , 1988. 210 pp. - Neil Lancelot Whitehead, Edmundo Magaña, Orión y la mujer Pléyades. Simbolismo astronómico de los indios kaliña de Surinam, Dordrecht/Providence: Foris, 1988. [CEDLA Latin American studies series 44.] 373 pp. - J.J. de Wolf, Meyer Fortes, Religion, morality and the person: Essays on Tallensi religion, edited and with an introduction by Jack Goody. Cambridge: Cambridge University Press, 1987.

M.A. van Bakel, R. Borofsky, Making history; Pukapukan and anthropological constructions of knowledge. Cambridge: Cambridge University Press, 1987. 201 pp.; ill. - Andrew Beatty, J.A. Feldman et al., Nias, tribal treasures: Cosmic reflections in stone, wood and gold, Delft: Volkenkundig Museum Nusantara, 1990. - A.G. van Beek, Christian F. Feest, Technologie und ergologie in der Völkerkunde, Band 2, Berlin: Dietrich Reimer Verlag, Ethnologische Paperbacks, 1989. xiv, 290 pp., Alfred Janata (eds.) - N. Bootsma, Bernhard Dahm, José Rizal, Der nationalheld der Filipinos, Zürich: Munster-Schmidt Verlag Göttingen, 1988, 88 pp. - Aart G. Broek, John de Pool, Bolívar op / en Curaçoa: Historische novelle / leyende histórico [Inleiding door / introducción del L.W. Statius van Eps en / y E. Luckmann-Levy Maduro; vertaling uit het Spaans door L. Hoetink-Espinal], Zutphen: De Walburg Pers, 1988. - Martin van Bruinessen, Peter Kloos, Door het oog van de antropoloog: Botsende visies bij heronderzoek. Muiderberg: Dick Coutinho, 1988, 148 pp. - J.G. de Casparis, Charles Higham, The Archaeology of mainland Southeast Asia. From 10,000 B.C. to the fall of Angkor. Cambridge World Archaeology, Cambridge: Cambridge University Press, 1989. - H.J.M. Claessen, Luc de Heusch, Ecrits sur la royauté sacrée. Brussel, Institut de Sociologie: Editions de l’Université de Bruxelles. 1987. 314 pp. - H. Dagmar, Erich Kolig, The Noonkanbah Story, Dunedin: University of Otago Press, 1987. - Anke van Dijke, Linda Terpstra, Anil Ramdas, De strijd van de dansers; Biografische vertellingen uit Curaçao, Amsterdam: SUA, 1988. - B.F. Galjart, Hans-Dieter Evers, Strategische gruppen. Vergleichende studien zu staat, bürokratie und klassenbildung in der dritten welt. Berlin: Dietrich Reimer Verlag, 1988, 279 pp., Tilman Schiel (eds.) - J. Hoffenaar, G. Teitler, Anatomie van de Indische defensie: Scenario’s, plannen, beleid 1892-1920. [Anatomy of the defence of the Netherlands East Indies: Scenarios, plans, policy 1892-1920], Amsterdam: Van Soeren, 1988, 482 pp. - Rudy de Jongh, Sjoerd Rienk Jaarsma, Waarneming en interpretatie. Vergaring en gebruik van ethnografische informatie in Nederlands Nieuw-Guinea (1950-1962). Utrecht: Interdisiplinair Sociaal Wetenschappelijk Onderzoekinstituut Rijksuniversiteit, 1990. 247 pp. English summary. - Ward Keeler, J.Joseph Errington, Structure and style in Javanese: A semiotic view of linguistic etiquette, Philadelphia: University of Pennsylvania Press, 1988, 290 pp. - Ank Klomp, Raymond T. Smith, Kinship and class in the West Indies; A genealogical study of Jamaica and Guyana, Cambridge etc.: Cambridge Studies in Social Anthropology, Cambridge University Press, 1988. - G.J. Knaap, A.H.P. Clemens, Het belang van de Buitengewesten; Economische expansie en koloniale staatsvorming in de Buitengewesten van Nederlands-Indië 1870-1942, NEHA-series III, deel 7, Amsterdam: NEHA, viii + 306 pp. 1989., J.Th. Lindblad (eds.) - Jaap de Moor, E.S. van Eyck van Heslinga, Van compagnie naar koopvaardij; De scheepvaartverbinding van de Bataafse Republiek met de koloniën in Azië 1795-1806, Amsterdam: De Bataafsche Leeuw, 1988. [Hollandse Historische Reeks, no. IX.] 320 pp., kaart, ills., tabellen, bibliografie, index. - Otto van den Muijzenberg, Jean-Claude Lejosne, Le journal de voyage de G. van Wuysthoff et de ses assistants au Laos (1641-1642), Metz: Editions du Centre de Documentation du Cercle de Culture et de Recherches Laotiennes, 1987. 370 pp., 3 indices, bibliography, maps, illustrations. - Gert J. Oostindie, M.J. van den Blink, Olie op de golven; De betrekkingen tussen Nederland/Curaçao en Venezuela gedurende de eerste helft van de twintigste eeuw, Amsterdam: De Bataafsche Leeuw, 1988, 128 pp. - Rien Ploeg, Robert M. Hill II, Continuities in highland Maya social organisation, Philadelphia: University of Pennsylvania Press, xxii + 176 pp., 1987., John Monaghan (eds.) - Harry A. Poeze, Takashi Shiraishi, An age in motion; Popular radicalism in Java, 1912-1926, Ithaca/London: Cornell University Press, 1990. xxiv + 365 pp. - Rob de Ridder, Willem F.H. Adelaar, Het boek van Huarochirí. Mythen en riten van het Oude Peru, Amsterdam: Meulenhoff, 1988, 150 pp., - Marie-Odette Scalliet, Peter Carey, A.A.J. Payen: Journal de mon voyage à Jogja Karta en 1825. The outbreak of the Java War (1825-30) as seen by a painter, Cahier d’Archipel 17, Paris 1988. XIV + 183 pp., 17 ill., 3 maps. - Matthew Schoffeleers, Marion Melk-Koch, Auf der Suche nach der menschlichen Gesellschaft: Richard Thurnwald, Berlin: Dietrich Reimer, 1989. 352 pp., maps, photographs and Thurnwald bibliography. - Matthew Schoffeleers, Peter Metcalf, Where are you / Spirits? Style and theme in Berawan prayer, Washington and London: Smithsonian Institution Press, 1989, 345 pp. - J.W. Schoorl, J.F.L.M. Cornelissen, Pater en Papoea; Ontmoeting van de Missionarissen van het Heileg Hart met de cultuur der Papoea’s van Nederlands Zuid-Nieuw-Guinea (1905-1963), Kampen: Kok, 1988, XIV + 256 pp. - Alex van Stipriaan, Jo Derkx, Suriname; A bibliography, 1980-1989, Leiden: KITLV (Royal Institute of Linguistics and Anthropology), Department of Caribbean studies, 1990, 297 pp., Irene Rolfes (eds.) - A.A. Trouwborst, Th. Schweizer (Hg), Netzwerkanalyse; Ethnologische perspektiven, Berlin: Dietrich Reimerverlag, 1989, VIII, 229 pp. - Hans Vermeulen, Brian Juan O’Neill, Social inequality in a Portugese hamlet; Land, late marriage and bastardy, 1870-1978, Cambridge: Cambridge University Press. 431 pp. 1987. - C.W. Watson, Hendrick M.J. Maier, In the center of authority. The Malay Hikayat Merong Mahawangsa, Ithaca: Southeast Asia program, Studies on Southeast Asia , 1988. 210 pp. - Neil Lancelot Whitehead, Edmundo Magaña, Orión y la mujer Pléyades. Simbolismo astronómico de los indios kaliña de Surinam, Dordrecht/Providence: Foris, 1988. [CEDLA Latin American studies series 44.] 373 pp. - J.J. de Wolf, Meyer Fortes, Religion, morality and the person: Essays on Tallensi religion, edited and with an introduction by Jack Goody. Cambridge: Cambridge University Press, 1987.

In early 2001, parts of England erupted in a series of brutal so-called ‘race-riots’ (better labelled ‘ethnic conflict’). Groups of ‘ethnic’ and ‘British’ youths battled each other and the police in a baffling show of mutual hostility. Subsequently, the Cantle report (2001), commissioned by the then home secretary, David Blunkett, came up with the finding — put in a nutshell and paraphrasing the complexity of the text — that British multiculturalism and its best intentions of providing a maximum of freedom of cultural choice, and of identity construction, had failed. This policy, conspicuous by an absence of a concerted effort to develop an awareness of common citizenship, had led to the entrenchment of ethnic communities with strongly exclusivist identities. Residential, physical and emotional segregation, and lack of day-to-day interaction with cultural others, led to the formation of ‘parallel lives’ in which people were rarely confronted with cultural alterity. Single-faith schools and educational segregation, as much as ghettoisation, reinforced preexisting parochial ethnic identification among immigrant groups. The maintenance of, as one must surmise, mutually hostile, inward-looking, ethnic identities created a powder-keg situation. Little was done to inculcate commonalities such as a sense of common citizenship and of common national interests.1 One can read this report to mean that the maintenance of strong ethnic and sub-national identifications has led to this crisis.2

The actual centre piece - and the volume's raison d'etre - is a lengthy paper by Mountford, originally intended for the IXth International Congress of Anthropological and Ethnological Sciences in Chicago. To Mountford's long list of sites, myths, and drawings connected with the Rainbow Serpent, there is little one could justifiably add, amend or, for that matter, criticize - regardles of the adage de mortuis nil nisi bonum. This is good solid ethnography that draws on Mountford's field notes, his previous publications, and the writings of others. As the subtitle of the volume suggests, it is a truly chromatic piece: the papers are as diverse and colourful as the image of the Rainbow Serpent. Contrasting with Mountford's straightforward ethnography is Buchler's involved piece 'the fecal crone' that deals with (I am quoting) 'shit'. It is not because of the indelicacy of the topic that one finds it difficult to comment on Buchler's dazzling display of brilliant fabrications, breath-taking intellectual contortions and word plays a la mode structurelle. As he goes in a rapid pace through a sheer endless series of structural transformations everyone but the most hardened structuralist is left utterly perplexed. By the expert's magical touch the wondrous world of the species-typical unconscious has once again been throv/n open to behold. Unfortunately the wizardry appears dubious in places, thus casting a shadow of doubt over this all-too-clever argument. Let me isolate just one of Buchler's ideas for closer inspection. For Buchler the Rainbow Serpent is a water python and he suggests it has been chosen by Aborigines because of its fine olfactory capacity. (This is important to his thesis about the foul smells of expulsa such as faeces) Pythons have a keen sense of smell, but their other four senses are less well developed. However, this is not readily observable; in fact, it presupposes a refined knowledge of nature of a kind unlikely to exist among huntergatherers, despite their thorough, empirically based wisdom in other fields. Now folk knowledge sometimes does turn out to be astonishingly accurate in detail, but more often than not contains the most atrocious misconceptions. In fact, symbolism most of the time seems to be thriving on just such 'false' attributes: the noble lion, the wise owl, the cowardly hyena etc. I do not find it convincing that the python became the symbol

Canines in Australian Aboriginal society have turned out to be a con siderable puzzle to anthropology. The role and significance of dogs, and traditionally dingoes, in this society had previously been so taken for granted as to be beyond reasonable doubt. In recent years, however, a lively, though sometimes "dogged", debate has developed that demon strates otherwise. The debate is fired by more or less radical departures from the economic-utilitarian perspective that attributes to canines a decisive usefulness in man's food quest. Indeed this is usually seen as the primary reason for the animal's domestication. The traditional anthropological opinion holding that dingoes must have been economically useful to Aborigines as hunting aids, hinges on the assumption that man always and everywhere has been interested in the dog's domestication because he realised the animal's economic potential. Domestication, so it appears, is the outcome, as it were, of a rational' decision made in relation to the natural environment and

Aboriginal totemic systems - sections, subsections and to some extent moieties are not only intricate systems of ordering the universe, but also magical devices designed to harness cosmic power, as similar systems in other cultures were evidently meant to do. Comparisons with East Asia and European magico-philosophical systems (especially the hermetic traditions, alchemy etc.) reveal striking similarities in the manner in which the universe is ordered by such systems. A major code of ordering is provided by the doctrine of affinities (sympathies and correspondences to which are attached notions of causality. Such similarities in structure and form allow the inference that totemic systems, too, are informed by universal maxims of ‘power through order’ and ‘like affects like‘.

This paper is an attempt toward the analysis of modern political aspirations of Australian Aborigines. Considering current political ideals in Australia it is not too hypothetical to examine how Aborigines, when liberated from authoritarian guardianship, would shape their social destiny. While I admittedly take the convenient stance of detached academic speculation, I do regard the argument, put forward here, as a pragmatically oriented, prognostic one. My discussion is developed from two salient political concepts. Firstly, progress—the Western credo and of acute concern to all societies dominated by Western ambitiousness; and secondly, preservation—so eagerly suggested to Aborigines at the present time, expression of en‐vogue Western sentimentalism and short‐lived Western confession of guilt. How do Aborigines conceive of the two concepts? There are universal elements of thought which I presume to stand in causal relationship with the concepts of progress and preservation. Their analytic and co...

SUMMARY In 1980, as the condominium of the New Hebrides was about to become the new, independent nation of Vanuatu, two major secession moves, one on the island of Tanna and another one on Espiritu Santo, occurred threatening to tear this island nation apart. In this paper the dominant political ideology involved in the secession attempt on Santo is discussed to point up its historical complexity and internal contradictions. Autochthonous traditionalism and its main political proponent on Santo, the Nagriamel movement, in using the concept of kastom in fact draw on many non-traditional contents. Far from having been the last hurrah of a conservative tribalism opposed to its incorporation into a modern western-type nation and imminent immersion into a faceless citizenry, the secession turns out to have, to a considerable extent, been inspired by a colonial ideological heritage, as rich as it is diverse and already considerably removed from pre-European cultural and ideological roots., RÉSUMÉ En 1980, alors que le condominium des Nouvelles-Hébrides était sur le point de devenir le nouvel état indépendant de Vanuatu, deux importants mouvements de sécession apparurent, l'un à Tanna, l'autre à Espiritu Santo, qui menacèrent de déchirer en morceaux cette nation insulaire. Cet article discute l'idéologie politique dominante liée à la tentative de sécession de Santo afin d'en souligner la complexité historique et les contradictions internes. Le traditionalisme autochtone et son principal porte-parole à Santo, le mouvement Nagriamel, en utilisant le concept de kastom firent appel, en réalité, à de nombreux éléments qui n'avaient rien de traditionnel. Loin d'être le chant du cygne d'un tribalisme conservateur s1 opposant à son intégration à une nation moderne de type occidental et à son immersion imminente dans une masse anonyme de citoyens, la sécession se révèle avoir reçu largement l'inspiration de l'héritage colonial aussi riche que divers et déjà fort éloigné des racines pré-européennes dans le domaine culturel et idéologique., Kolig Erich. Kastom, cargo and the construction of Utopia on Santo, Vanuatu: the Nagriamel movement. In: Journal de la Société des océanistes, 85, 1987-2. pp. 181-199.