Encountering the ‘Other: Pilgrims, Tourists and Boatmen in the City of Varanasi
Assa Doron

157-178

Contemporary studies of tourism in the ‘Third World’ often focus on the far-reaching economic, cultural and environmental consequences of tourism on local populations. Scholars have argued that guest/host interactions reflect a relation of domination in which, much like imperialism, wealthy Western tourists travel in search of the exotic Orient. The tourists are then served and catered to by local communities who are dependent on their business. Such polarities tend to privilege the ‘guests’ as the purveyors of change, while the creative and innovative practices of the host group are rendered invisible. In this paper, I examine the boatmen of Varanasi and their role as culture brokers, negotiating the sacred city for visitors who include pilgrims, domestic and foreign tourists. Concentrating mostly on the relationship between the boatmen and foreign tourists, I look at the multiple strategies and tactics that boatmen have developed to satisfy their needs and desires to their own advantage. Such techniques vary according to the visitors and their desired experience. Thus, the boatmen are quick to ‘tune in’ to those with whom they are dealing. Moreover, the close encounters that boatmen have with tourists enable them to view Western culture as well as their own local culture critically.

Bazar, Big Kites and Other Boys’ Things: Distinctions of Gender and Tradition in Balinese Youth Culture
Laura Noszlopy

179-197

Balinese society is undergoing rapid change, but remains discursively situated in a ‘timeless’ ethos of cultural tradition. This tension can be observed in relation to the cultural activities of the island’s young people, particularly the young men. The staging of bazar (neighbourhood fundraising parties), the making of ogoh-ogoh (giant papier-mâché effigies to mark Nyepi, the Balinese New Year) and the competitive flying of oversize kites are—despite their sometimes contentious reception from older generations—popularly dubbed as ‘traditional’ expressions of Balinese youth culture. This recourse to tradition must be viewed in relation to two pervasive discourses: that of adat (customary law) and ajeg (a new protectionist ethos in the discourse on Balinese cultural identity). This paper argues that in contemporary urban Bali, male youth culture finds its most visible expressions in relation to the abiding standards of established public ritual and the equally abiding gender divisions that serve to guarantee the reproduction of ‘traditional’ social life. Rather than fighting aggressively against the grown-up norm, these expressions replicate the public culture of the adult world—while drawing on global and national youth styles—and strive towards the expression of a specifically ‘Balinese’ youth culture.

Emotion (or Life, the Universe, Everything)
Kay Milton

198-211

Emotions are fundamental to human life; they define its quality and motivate action. In the past, social scientists who have studied emotions have treated them as biological, cultural or social phenomena. These approaches have tended to fall on either side of the culturally recognised division between nature and culture, and so have failed to recognise that emotions bridge this division, that they are thought of as both biological and cultural, as consisting of both physical feeling and cultural meaning. In this article, an alternative approach is presented in which emotions are treated as ecological mechanisms that operate in the relationship between an individual human being and their environment. In this approach, which draws on models of emotion proposed by William James and Antonio Damasio, emotions connect individual human beings to their surroundings and play an important role in learning. A focus on the individual as the centre of analytical attention—often referred to as ‘methodological individualism’—is a logical consequence of the ecological approach to emotion, which also has significant implications for the relationships between ecological anthropology and other branches of the discipline, and between anthropology and other disciplines. In the face of an ecological understanding of emotion, all relations, including social relations, become ecological and social anthropology melts into and is subsumed by ecological anthropology. At the same time, anthropology tends to lose its distinctiveness from biology, psychology and other disciplines by focusing on a phenomenon that is of common interest to all the human sciences.

Nietzsches Pendulum: Oscillations of Humankind
Nigel Rapport

212-228

The comparison between United States immigrant and African-American families presented by Daniel Patrick Moynihan in his 1965 report to President Lyndon Johnson remains the most popular folk model for explaining success, failure and mutual aid in poverty. Despite being savaged by social science in its first two decades and largely ignored in the last two, the Moynihan model is an enduring part of popular discourses on race, intensified by contemporary immigrant success narratives. Based on over three years of participant observation research among homeless African-American and Latino men and their families and Latin-American immigrants engaging in small business creation in New York City, I argue that Moynihan’s empirically valid claim that certain immigrant family forms are more suited to mutual aid in crisis is misused to present the African-American family as dysfunctional when its kinship norms are actually typically American.

Obituary: Harry Gerald Oxley, 1933-2004
Dorothy Billings

229-231

Obituary: R.(Riodon) Paul Alexander, 1942-2004
Daryl Feil

232-236

Obituary: Alice Moyle, 1908-2005
Jill Stubington

236-240

Obituary: Terry Crowley, 1954-2005
D.J.Walsh

241-242

Book Review Essay. Native Culture and Self-Advocacy Review of Takashi Irimoto and Takako Yamada (eds). Circumpolar Ethnicity and Identity
Robert Paine

243-246

Book Review Essay. Anthropology’s Homer: Michael Young’s Malinowski
Review of Michael W. Young. Malinowski: Odyssey of an Anthropologist 1884-1920
James Urry

247-250

Book Reviews

Michael F. Brown. Who Owns Native Culture? [Michael Jackson]

252

Gillian Cowlishaw. Blackfellas, Whitefellas and the Hidden Injuries of Race [Kirk Dombrowski]    

254

Richard Davis (ed.). Woven Histories, Dancing Lives: Torres Strait Islander Identity, Culture and History [Steve Mullins]

256

Vanessa L. Fong. Only Hope: Coming of Age under China’sOne-child Policy [Alan Smart]

257

Donna Goldstein. Laughter out of Place: Race, Class, Violence and Sexuality in a Rio Shantytown [Lisa Studach]

259

Rodney Harrison. Shared Landscapes: Archaeologies of Attachment and the Pastoral Industry in New South Wales [Tim Murray]

261

Phil Jackson. Inside Clubbing: Sensual Experiments in the Art of Being Human [Kalissa Alexeyeff]

263

Monique Jeudy-Ballini and Bernard Juillerat (eds). People and Things: Social Mediations in Oceania [Michael Wood]

264

E. D. Lewis (ed.). Timothy Asch and Ethnographic Film [Jennifer Deger]

266

Ann McElroy and Patricia Townsend (eds). Medical Anthropology in Ecological Perspective [Jocelyn Grace]

268

Jane Nadel-Klein. Fishing for Heritage: Modernity and Loss Along the Scottish Coast[Ade Peace]

270

Roslyn Poignant. Professional Savages: Captive Lives and Western Spectacle. [Rod Macneil]

271

Nancy Scheper-Hughes and Carolyn Sargent (eds). Small Wars: The Cultural Politics of Childhood [Yasmine Musharbash]

274

Veronica Strang. The Meaning of Water [Fiona Magowan]

276

Roy Willis and Patrick Curry. Astrology, Science and Culture: Pulling Down the Moon [Jon Marshall]

277