Great Ancestral Women: Sexuality, Gendered Mobility, and <scp>HIV</scp> among the <scp>B</scp>amu and <scp>G</scp>ogodala of <scp>P</scp>apua <scp>N</scp>ew <scp>G</scp>uinea

Wood, Michael; Dundon, Alison

doi:10.1002/ocea.5054

“…More recently, particular understandings of gendered substance, its circulation and its healing or harmful effects have been pursued further, among others in studies of sexually transmitted diseases (e.g. Wardlow 2002;Wood and Dundon 2014).…”

Section: Landed Kinship: the Power Of Substancementioning

confidence: 99%

Matrilineal Kinship at Sea in Bougainville, Papua New Guinea

Schneider¹

2018

Hum.

0

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This paper explores matrilineal kinship in the Buka area, in the Autonomous Region of Bougainville, from the perspective of saltwater people on Pororan Island. In Bougainville and elsewhere in Melanesia, anthropological research has highlighted the importance of joint work in the gardens, of sharing and exchanging garden food, and of negotiations of access to land for kinship and relatedness in the region. Where does this leave saltwater people, who often have only small areas of land of their own, take little interest in gardening and depend on traded sweet potatoes or imported rice for meeting their subsistence needs? In the first part of this paper, I indicate “landed” bias in anthropological research on kinship, including matrilineal kinship. I then suggest complementary descriptive and analytic terms that may be useful for researchers who want to understand kin relations among saltwater people, based on my experiences among Pororan Islanders in Bougainville. Finally, I indicate the theoretical contribution that these terms can make to research on kinship in landed settings, as well.

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“…In particular, HIV plays into community-wide understandings of 'risk' behaviour based on mobile women, in which movement is understood as a vehicle for at best unmonitored and at worst unrestrained sexuality, which is understood to result in infection with HIV. This moral script plays into both local evangelical Christian and ancestral understandings of the complex relationship between sickness, morality and sexuality (Wood and Dundon 2014). Christian interpretations view AIDS as the 'scourge' of God; and ancestral logic views responsible sexual behaviour as the only appropriate and effective platform for the continued health and wellbeing of people and their families and villages (for example, Lepani 2012;Dundon 2010).…”

Section: Introduction: Mobility and Hivmentioning

confidence: 99%

Adding insult to injury: Experiences of mobile HIV‑positive women who return home for treatment in Tanah Papua, Indonesia

Butt¹,

Munro²,

Numbery³

2017

Mobilities of Return: Pacific Perspectives

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This chapter explores the personal experiences of mobile HIV-positive indigenous women from Tanah Papua, Indonesia who returned to their home communities in need of social support and treatment. Little is known about the experiences of HIV-positive women returnees in general, and the contours and effects of the moral expectations and boundaries within home communities in particular. This paper draws on close-grained analysis of in-depth interviews and fieldwork conducted between 2009 and 2013 to suggest Papuan women returnees suffer a reduced quality of local network relations, and sustained stigma and gender-based discrimination. We illustrate how the inevitable struggles over belonging that returning young adults face are intensified by the intersection of seropositivity, shifts in the quality of social networks and gendered judgements about mobility. Women returnees are unable to rely on affective networks, and Papua's poorly developed HIV treatment programs magnify these challenges. MoBILITIEs of RETURN 148

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“…In particular, HIV plays into community-wide understandings of 'risk' behaviour based on mobile women, in which movement is understood as a vehicle for at best unmonitored and at worst unrestrained sexuality, which is understood to result in infection with HIV. This moral script plays into both local evangelical Christian and ancestral understandings of the complex relationship between sickness, morality and sexuality (Wood and Dundon 2014). Christian interpretations view AIDS as the 'scourge' of God; and ancestral logic views responsible sexual behaviour as the only appropriate and effective platform for the continued health and wellbeing of people and their families and villages (for example, Lepani 2012; Dundon 2010).…”

Section: Introduction: Mobility and Hivmentioning

confidence: 99%