Emotions and the Self: A Theory of Personhood and Political Order among Pintupi Aborigines

The state construction of affect: Political ethos and mental health among Salvadoran refugees

“…Over the course of the last decade, the intellectual landscape has been marked by an anthropological claim on the study of emotion (Abu-Lughod 1986;Myers 1979;Kleinman and Good 1985;Lutz 1988;Lutz and White 1986;Jenkins in press;Rosaldo 1980Rosaldo , 1984Roseman 1990;B. Schieffelin and E. Ochs 1986;E.ingly established the essential role of culture in constructing emotional experience and expression.…”

Teaching ‘Proper’ Drinking?: Clubs and pubs in Indigenous Australia

“…As with the village clubs in Papua New Guinea, it was assumed that if clubs were located in Aboriginal communities, Aboriginal traditional social controls, enforced by elders, would reinforce rules of behaviour and help to uphold the agreed in-house policies, thus contributing to the overall project of socialising drinkers into moderate consumption. However, by the time the first clubs were opened, anthropologists, as well as documenting the values attached to heavy drinking and intoxication, had noted the absence of individuals with clearly defined legislative functions in Aboriginal communities, and had commented on the widespread belief that ordinary men had neither the right nor the authority to make rules that others must follow (Meggitt 1975, Myers 1979. There was also the matter of whose land a club stood on and, as a corollary, who had authority over misbehaviour on that land (Downing 1988).…”

“…Beyond reasonable behaviour at the club itself, the lists reveal a desire on the part of community members and club committees for there to be some degree of order and civic responsibility in the community more broadly. The existence of the lists also suggests the degree of impotence felt by the civic-minded majority when trying to persuade their fellows to behave better, to send their children to school and to feed and provide for them (Myers 1979, Brady 1992, Purtill 2017). …”

“…Numerous social scientists working in Aboriginal communities, including myself, have documented a distinct reluctance to interfere in other people's business, criticise their behaviour or attempt to persuade them to do something they do not wish to do-such as stop drinking or sniffing petrol (Myers 1979, Sansom 1980, Brady 1992. People resist being bossed around and have a strong sense of personal autonomy.…”

Naming Feeling: Exploring the Equivalence of Emotion Terms in Five European Languages

“…First, it has been shown that some languages lack exact lexical equivalents of emotions glossed in English as joy, disgust, fear, surprise, depression or anxiety (Briggs, 1970;Levy, 1973;Wierzbicka, 1986;Jadhav, 1996;Leff, 1973;Leighton et al, 1960). Secondly, a variety of languages have been reported to not make a lexical distinction and, therefore, subsume under one single label two seemingly distinct terms (in English), like sadness and anger in Ilongot and Ifaluk (Lutz, 1982(Lutz, , 1988Rosaldo, 1980), shame and embarrassment in the Pintupi and Indonesian languages (Myers, 1979;Lutz, 1988), or sadness and sympathy in Amharic (Amberber, 2001). Finally, quite a few languages have been reported to have emotion terms that are lacunae in other languages, such as toska in Russian, amae in Japanese, Schadenfreude in German, saudade in Portuguese, or przykro in Polish, among numerous others (see, e.g., Russell, 1991;Pavlenko, 2005;Ogarkova, in press;Ogarkova et al, in press, for overviews).…”