Laughing when you shouldn't Being "good" among the Batek of Peninsular Malaysia

Batek people describe their many laughter taboos with utmost seriousness, and in ethical terms of good and bad. Despite this, people often get it wrong—sometimes laughing all the more when the taboos forbid it. Because laughter can be ambiguous and impossible to control, being wrong can be accepted without the need for discussion or reflection. People thus act autonomously while holding deeply shared ethical orientations. Here, ethics can be both culturally predefined and shaped by individuals, as when it comes to laughter people draw on individual and shared concerns in an ad hoc, flexible manner. Laughter's tangled contradictions thus demonstrate that people's understandings of being “good” are mutually implicated with their understandings of what it means to be a person in relation to others

Between Will and Thought: Individualism and Social Responsiveness in Amazonian Child Rearing

This essay provides an ethnographic account of how moral dispositions towards independence and social responsiveness are forged during infancy and toddlerhood among the Runa, an indigenous people in the Ecuadorian Amazon. I will show how two local concepts, munay (will) and yuyay (thought) shape children’s early experiences of the self and the self in relation to others. In particular, I will argue that, unlike middle class Anglo-Americans who repute paternal responsiveness to be necessary for a “healthy” child development, Runa adults strategically chose not to respond to children’s will in order to make them “thoughtful”. Such state of thoughtfulness, I argue, emerges from socialization practices which stress a child’s unique will while at the same time forcefully encourage the development of social responsiveness

Female cooperative labour networks in hunter–gatherers and horticulturalists

Cooperation in food acquisition is a hallmark of the human species. Given that costs and benefits of cooperation vary among production regimes and work activities, the transition from hunting-and-gathering to agriculture is likely to have reshaped the structure of cooperative subsistence networks. Hunter–gatherers often forage in groups and are generally more interdependent and experience higher short-term food acquisition risk than horticulturalists, suggesting that cooperative labour should be more widespread and frequent for hunter–gatherers. Here we compare female cooperative labour networks of Batek hunter–gatherers of Peninsular Malaysia and Tsimane forager–horticulturalists of Bolivia. We find that Batek foraging results in high daily variation in labour partnerships, facilitating frequent cooperation in diffuse networks comprised of kin and non-kin. By contrast, Tsimane horticulture involves more restricted giving and receiving of labour, confined mostly to spouses and primary or distant kin. Tsimane women also interact with few individuals in the context of hunting/fishing activities and forage mainly with spouses and primary kin. These differences give rise to camp- or village-level networks that are more modular (have more substructure when partitioned) among Tsimane horticulturalists. Our findings suggest that subsistence activities shape the formation and extent of female social networks, particularly with respect to connections with other women and non-kin. We discuss the implications of restricted female labour networks in the context of gender relations, power dynamics and the adoption of farming in humans