Microprocessor utilization in search and rescue missions

The position of an emergency transmitter may be determined by measuring the Doppler shift of the distress signal as received by an orbiting satellite. This requires the computation of an initial estimate and refinement of this estimate through an iterative, nonlinear, least squares estimation. A version of the algorithm was implemented and tested by locating a transmitter on the premises and obtaining observations from a satellite. The computer used was an IBM 360/95. The position was determined within the desired 10 km radius accuracy. The feasibility of performing the same task in real time using microprocessor technology, was determined. The least squares algorithm was implemented on an Intel 8080 microprocessor. The results indicate that a microprocessor can easily match the IBM implementation in accuracy and be performed inside the time limitations set

Working out abjection in the Panapompom bêche-de-mer fishery: Race, economic change and the future in Papua New Guinea

This is the accepted version of the following article: Rollason, W. (2010), Working out abjection in the Panapompom bêche-de-mer fishery: Race, economic change and the future in Papua New Guinea. The Australian Journal of Anthropology, 21: 149–170. doi: 10.1111/j.1757-6547.2010.00076.x, which has been published in final form at http://onlinelibrary.wiley.com/doi/10.1111/j.1757-6547.2010.00076.x/abstract.This is a paper about how men from Panapompom, an island in Milne Bay Province of Papua New Guinea (PNG), understand how they relate to white people and imagine the future. Until recently, men from Panapompom understood themselves to be engaged in a project of ‘development’, in which they would become more and more similar to white people. This was a desirable future. However, changes in the way Panapompom men work for money have resulted in a very different imagination of the future—one in which Panapompom people are not getting whiter, but blacker, and hence more and more excluded from the lives to which they aspire. Men now dive for bêche-de-mer, work which they regard as being particularly hard and dangerous. Diving has profound effects on the skin, blackening and hardening it, leading Panapompom men to liken themselves to the machines that create the wealth that white people use. These ‘mechanising’ effects that diving has on the black body lead men to see white people as the sole beneficiaries of the bêche-de-mer industry, and black people as mere tools or extensions. For bêche-de-mer divers, value and desired forms of life are lodged in Australia, Europe or America, while they find themselves excluded from this future by their growing blackness.ESR

Counterparts: Clothing, value and the sites of otherness in Panapompom ethnographic encounters

This is an Author's Accepted Manuscript of an article published in Anthropological Forum, 18(1), 17-35, 2008 [copyright Taylor & Francis], available online at: http://www.tandfonline.com/10.1080/00664670701858927.Panapompom people living in the western Louisiade Archipelago of Milne Bay Province, Papua New Guinea, see their clothes as indices of their perceived poverty. ‘Development’ as a valued form of social life appears as images that attach only loosely to the people employing them. They nevertheless hold Panapompom people to account as subjects to a voice and gaze that is located in the imagery they strive to present: their clothes. This predicament strains anthropological approaches to the study of Melanesia that subsist on strict alterity, because native self‐judgments are located ‘at home’ for the ethnographer. In this article, I develop the notion of the counterpart as a means to explore these forms of postcolonial oppression and their implications for the ethnographic encounter

We are playing football: Seeing the game on Panapompom, PNG

© Royal Anthropological Institute 2011.This article is about football, played by men from Panapompom in Papua New Guinea's Milne Bay province. Football is problematic not because it is culturally appropriated or modified, but rather because Panapompom desired accurately to reproduce the appearance of the international game. As such it questions conventional frames of reference. An interpretation in terms of culture obscures Panapompom interests in football: its globally recognizable character. It mattered profoundly that Panapompom people played football. Yet framing football as a universal sporting institution is equally inadequate, erasing the specific political project that was embedded in the game. Displacing the interpretative framings, I argue that football itself provides a context in which Panapompom people can judge themselves in relation to others, who are defined in terms of colonial and postcolonial discourses on ‘development’. Taking football as a contextualizing image, Panapompom people appear in distinctive ways in the field of relationships that it defines.ESR

Transformations of the Sacred in East Timor

For Catholic missionaries in the early twentieth century, the only way to achieve true conversion of Timorese ancestral ritualists was the deliberate destruction of sacred lulik houses. Although Timorese allegedly participated enthusiastically in this destruction, lulik (a term commonly translated as sacred, proscribed, holy, or taboo) remains a key part of ritual practice today. This article offers a dynamic historical analysis of what may be described as a particular form of Southeast Asian animism, examining how people’s relationships with sacred powers have changed in interaction with Catholic missionaries. It links the inherent ambivalence of endogenous occult powers to religious and historical transformations, teasing out the unintended consequences of the missionaries’ attempts to eradicate and demonize lulik. Comparing historical and ethnographic data from the center of East Timor, it argues that contrary to the missionaries’ intentions, the cycles of destruction, withdrawal, and return, that characterized mission history ended up strengthening lulik. Inspired by anthropological studies of “taboo” and “otherness,” especially the work of Mary Douglas and Valerio Valeri, this article makes visible the transformation of the sacred in relation to outside agents: when relations with foreign powers were productive, the positive sides of lulik as a source of wealth and authority were brought out; yet when outsiders posed a threat, the dangerous and threatening aspects of lulik were accentuated. This analysis allows us to highlight the relational dimensions of sacred powers and their relation to ongoing social transformations

Social Relations and the Green Critique of Capitalism in Melanesia

In this article, I explore what a critical environmental perspective would look like in Melanesia, where the distinction between nature and culture, and the expectation that science interprets the former in terms of the latter, may not apply. I consider changes in scientific knowledge production and the shift from cultural ecology to political ecology in Melanesian anthropology, including the argument that Melanesians are neither conservationists nor environmentalists. In contrast, I show how people exposed to pollution from the Ok Tedi copper and gold mine in Papua New Guinea mobilize their understandings of difference in a green critique of capitalism. I examine a strategy session of local activists, a public meeting about their campaign against the mine, and a sorcery tribunal. Finally, I suggest that Melanesian ideas about social relations provide a useful ethnographic analogy for thinking about the mobility and short temporal horizons of contemporary capitalism.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/65577/1/j.1548-1433.2008.00039.x.pd