Rest in Peace Bing, my paternal Grandmother, who passed away peacefully on Saturday just gone. I will always remember her at her happiest on the farm in the early morning. The gentle quiet and the birds. All my love. Continue reading
I cringed reading certain parts of this (see, ‘she makes things grow by magically extending motherhood’ and ‘she internalises them as a woman does a child’), but the narrative itself is super interesting and richly layered. There are elements that remind me of a lot of The Djan’kawu actually – a Yolŋu creation narrative that recounts the exploits of a man and two sisters as foundational ancestral figures for the Dhuwa moiety.
*Please note: this excerpt includes references to sexual coercion.
‘The Gimi of Papua New Guinea exchange sisters in marriage, and these dual ceremonies ideally take place at the same time as the initiation of their adolescent brothers. Before their marriage, the pairs of future sister-in-law are secluded inside the house of the mother of one of them, and, while being deprived of food and sleep, they are taught the songs and incantations necessary for successful gardening and the raising of pigs. The women pile wood onto the fire in the centre of the hut and tell the girls that the heat will make them sweat and remove their menstrual blood. Women’s gardening and pig-rearing songs are related to their myths, and to their ‘Blood’ and ‘Moon’ songs that they sing to bring their periods to a close. During the initial phases of the initiation and the rites of marriage, a girl receives spells and songs from older women. These food spells are secret and shared only between classificatory mothers and daughters, and between the mothers-in-law and daughters-in-law (Gillison, 1993: 155-9).
Production and reproduction are linked in Gimi philosophy because a woman is thought to be able to transform her life-force (auna) into food over time. She sends her auna into plants and animals through a repetitive process of singing, talking, cajoling and caressing. In a sense, she makes things grow by magically extending motherhood into other objects. Through songs and chants, a woman joins her auna with that of the plan or animal, and internalizes them as a woman does a child. But her power to make things grow, to conceive a child, originates in the source of her auna, that is, in her menstrual blood (ibid.: 199-201). Thus a woman’s body and its reproductive potential are imagined in relation to specific sets of social and productive relationships. Continue reading
Below is a talk I gave at the Sydney Anarchist Bookfair earlier this month, Notes Toward a Critique of Autonomy. It’s ‘notes toward’ because it is not a polished synthesis/analysis, but more in the spirit of throwing ideas out there.
Thanks to the organisers of the bookfair, including Jura Bookshop and Black Rose Anarchist Library, for having me. It was such a fantastic event, full of interesting and challenging ideas.
It’s true that I often get excited by anthropological theory, but it’s rare that I am this excited and impressed. If you haven’t yet come across ‘Gens: A Feminist Manifesto for the Study of Capitalism’ by Laura Bear, Karen Ho, Anna Tsing and Sylvia Yanagisako, then I highly recommend it.
Gens here refers to ‘a collective with feminist ancestry for the study of capitalist inequality.’ The manifesto is published in Cultural Anthropology as part of their Generating Capitalism series. The manifesto begins as per below: Continue reading
I was thinking about categories of types of people/relations’ the other day, as in English we have family, friends, colleagues, team-mates etc. etc., and as my brain is oft want to do started thinking of the Yolŋu matha equivalents or comparisons – of ‘categories of types of people and relations.’ I was surprised to realise that there are so few (although more in a sense).
Reproduced below is a list of categories of types of relations in Yolŋu matha. It is probably not exhaustive, but a list of all those that I could think of at the time:
Gurrutu is the ‘main category’ of types of relations, for want of a better description. The term gurrutu is generally translated as ‘kin[ship]’. The Yolŋu kinship system is universalistic or ‘classificatory’, which means that everyone in the Yolŋu social world is and relate to each other as kin. But while it is all encompassing in this sense, there are many different ‘types’ of reciprocal kin relations within it. Continue reading
I’ve been reading David Graeber’s The Utopia of Rules: on technology, stupidity, and the secret joys of bureaucracy lately. Slowly I should say – I’ve been reading it slowly. I’ve only just finished the second essay, ‘Dead Zones of the Imagination,’ which I found particularly ‘great for thought’. The ideas in the essay are great to ‘think through other thoughts with,’ if that makes sense. I guess that’s theory, huh. Anyway, this is a comment on one of the key theoretical contrasts that Graeber draws between the political ontology of the right and the political ontology of the left vis-à-vis’ reality and the parameters of social existence. I want to cast a gender[ed] light on it. Continue reading