She Speaks Her Anger Myths And Conversations Of Gimi Women

Taking a novel approach that adapts Freud’s theory of the Primal Crime, this book examines a wealth of ethnographic data on the Gimi of the Eastern Highlands of Papua New Guinea, focusing on women’s lives, myths, and rituals. Women’s and men’s separate myths and rites may be ‘read’ as a cycle of blame about which sex caused the ills of human existence and is still at fault. However, the author demonstrates that in public rites of exchange in which both sexes participate, men appropriate and subvert women’s usages as a ritual strategy to ‘undo’ motherhood and confiscate children at puberty. In doing so, she reveals how Gimi women both rebel against the male-dominated social order and express understanding of why they also acquiesce. The result of decades of fieldwork, writing and reflection, this book offers an analysis of Gimi women’s complex understanding of their situation and presents a nuanced picture of women in a society dominated by men. It represents an important contribution to New Guinea ethnography that will appeal to students and scholars of psychoanalysis, gender studies, and cultural, social and psychoanalytic anthropology.

In Fratriarchy, Juliet Mitchell expands her ground-breaking theories on the sibling trauma and the Law of the Mother. Writing as a psychoanalytic practitioner, she shows what happens from the ground up when we use feminist questions to probe the psycho-social world and its lateral relations. In this pivotal text, Mitchell argues that the mother’s prohibition of her toddler attacking a new or expected sibling is a rite of passage from infancy to childhood: this is a foundational force structuring our later lateral relationships and social practices. Throughout the volume, Mitchell chooses the term 'Fratriarchy' to show that, as well as the up-down axis of fathers and sons, there is also the side-to-side interaction of sisters and brothers and their social heirs. Making use both critically and affirmatively of Freud, Klein, Winnicott, Bion, Pontalis and others, Fratriarchy indicates how the collective social world matches the individual family world examined by established psychoanalysis. Decades on from Mitchell’s work on psychoanalysis and feminism which argued that feminism needed psychoanalysis to understand the position of women, Fratriarchy now asks psychoanalysis to take on board the developing practices and theories of global feminism. This volume will be essential reading for analysts, psychotherapists, psychologists and anyone who wants to re-think the ubiquity of unconscious processes. It will also interest students and teachers of social theory, psychoanalysis, group analysis, gender studies and feminism.

For the Yagwoia-Anga people of Papua New Guinea, "womba" is a malignant power with the potential to afflict any soul with cravings for pig meat and human flesh. Drawing on long-term research among the Yagwoia and informed by existential phenomenology and psychoanalysis, Jadran Mimica explores the womba complex in its local cultural-existential determinations and regional permutations. He attends to the lived experience of this complex in relation to the wider context of mortuary practices, historical cannibalism, and sorcery. This wider womba complex, including its regional permutations, illuminates the moral meanings of Yagwoia selfhood and its sense of agency and subjectivity. Mimica concludes by reflecting on the recent escalation of concerns with witchcraft and sorcery in Papua New Guinea, specifically in relation to the new wave of Christian evangelism occurring in partnership with the state. A short monograph grounded in ethnographic description, this book is perfect for both graduate and advanced undergraduate teaching.

This edited volume provides a long-overdue synthesis of the current directions in culture theory and represents some of the very best in ongoing research. Here, culture theory is rendered as a jigsaw puzzle: the book identifies where current research fits together, the as yet missing pieces, and the straight edges that frame the bigger picture. These framing ideas are two: Roy D’Andrade’s concept of lifeworlds—adapted from phenomenology yet groundbreaking in its own right—and new thinking about internalization, a concept much used in anthropology but routinely left unpacked. At its heart, this book is an incisive, insightful collection of contributions which will surely guide and support those who seek to further the study of culture.

Gilbert Herdt is Director of the Program in Human Sexuality Studies at San Francisco State University, where he is also Professor of Human Sexuality Studies and Anthropology.

Explores Japan's early literature to trace the development of social mandates for women's use of language

In the Sepik Basin of Papua New Guinea, ritual culture was dominated by the Tambaran --a male tutelary spirit that acted as a social and intellectual guardian or patron to those under its aegis as they made their way through life. To Melanesian scholarship, the cultural and psychological anthropologist, Donald F. Tuzin, was something of a Tambaran, a figure whose brilliant and fine-grained ethnographic project in the Arapesh village of Ilahita was immensely influential within and beyond New Guinea anthropology. Tuzin died in 2007, at the age of 61. In his memory, the editors of this collection commissioned a set of original and thought provoking essays from eminent and accomplished anthropologists who knew and were influenced by his work. They are echoes of the Tambaran. The anthology begins with a biographical sketch of Tuzin's life and scholarship. It is divided into four sections, each of which focuses loosely around one of his preoccupations. The first concerns warfare history, the male cult and changing masculinity, all in Melanesia. The second addresses the relationship between actor and structure. Here, the ethnographic focus momentarily shifts to the Caribbean before turning back to Papua new Guinea in essays that examine uncanny phenomena, narratives about childhood and messianic promises. The third part goes on to offer comparative and psychoanalytic perspectives on the subject in Fiji, Bali, the Amazon as well as Melanesia. Appropriately, the last section concludes with essays on Tuzin's fieldwork style and his distinctive authorial voice.