By Anne E. Becker
Anne E. Becker examines the cultural context of the embodied self via her ethnography of physically aesthetics, foodstuff trade, care, and social relationships in Fiji. She contrasts the cultivation of the body/self in Fijian and American society, arguing that the inducement of american citizens to paintings on their our bodies' shapes as a private recreation is allowed via their proposal that the self is individuated and self sustaining. nonetheless, simply because Fijians predicament themselves with the cultivation of social relationships mostly expressed via nurturing and meals alternate, there's a vested curiosity in cultivating others' our bodies instead of one's own.
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Extra info for Body, self, and society : the view from Fiji
Sample text
If the visit is an extended one, the guest's request for departure (yaqona ni tatau) and offering of thanks (vavinavina) , both framed within presentations of yaqona, are reciprocated with a farewell feast or yaqona presentation (vitalatala) and 24 Chapter 1 often a pile of gifts with the feast (bili ni mua). Finally, in the absence of their departed guest, the hosts will convene to offer a special bowl of yaqona to commemorate the visit. In addition to the complex array of kin and other named relationships that effectively enmesh Fijians in a network of social reward and obligation, social distance is negotiated through a variety of exchange relationships that cross-cut geographic and intergenerational distance.
The interethnic tension, having been further exacerbated by the military coups of 1987 and the revision of the constitution, has set the stage for proactive ethnic solidarity among the Fijian population. Despite criticism of this perceived institutionalization of racial discrimination by members of the British Commonwealth, the Fijians persist in their intention to safeguard indigenous culture and interests and to invest traditional structures with legitimate authority. bonds and kinship" (Tiko 1988a:6).
In our previous site, Bemana, we had been hosted by her mother's half-sister, and our stay in the village had been a virtual celebration of the kinship ties that proliferated from this single relationship. Mter we presented our hevuhevu [yaqona offering to request entry and acceptance into a village], she shyly responded to our new hostess' questions regarding her kin. Mter a couple of well-directed background questions, the two identified a distant genealogical relationship, to their quite perceptible relief.