front cover of Neither Cargo nor Cult
Neither Cargo nor Cult
Ritual Politics and the Colonial Imagination in Fiji
Martha Kaplan
Duke University Press, 1995
In the 1880s an oracle priest, Navosavakadua, mobilized Fijians of the hinterlands against the encroachment of both Fijian chiefs and British colonizers. British officials called the movement the Tuka cult, imagining it as a contagious superstition that had to be stopped. Navosavakadua and many of his followers, deemed "dangerous and disaffected natives," were exiled. Scholars have since made Tuka the standard example of the Pacific cargo cult, describing it as a millenarian movement in which dispossessed islanders sought Western goods by magical means. In this study of colonial and postcolonial Fiji, Martha Kaplan examines the effects of narratives made real and traces a complex history that began neither as a search for cargo, nor as a cult.
Engaging Fijian oral history and texts as well as colonial records, Kaplan resituates Tuka in the flow of indigenous Fijian history-making and rereads the archives for an ethnography of British colonizing power. Proposing neither unchanging indigenous culture nor the inevitable hegemony of colonial power, she describes the dialogic relationship between plural, contesting, and changing articulations of both Fijian and colonial culture.
A remarkable enthnographic account of power and meaning, Neither Cargo nor Cult addresses compelling questions within anthropological theory. It will attract a wide audience among those interested in colonial and postcolonial societies, ritual and religious movements, hegemony and resistance, and the Pacific Islands.
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front cover of The Village Is Like a Wheel
The Village Is Like a Wheel
Rethinking Cargos, Family, and Ethnicity in Highland Mexico
Roger Magazine
University of Arizona Press, 2012
In this modern-day anthropological manifesto, Roger Magazine proposes a radical but commonsense change to the study of people whose understanding of the world differs substantially from our own. Specifically, it argues for a major shift in the prevailing approach to the study of rural highland peoples in Mexico. Using ethnographic material, Roger Magazine builds a convincing case that many of the discipline’s usual topics and approaches distract anthropologists from what is truly important to the people whose lives they study. While Western anthropologists have usually focused on the production of things, such as community, social structure, cultural practices, identities, and material goods—since this is what they see as the appropriate objective of productive action in their own lives—residents of rural highland communities in Mexico (among others) are primarily concerned with what Magazine calls the production of active subjectivity in other persons.

According to Magazine, where Western anthropologists often assume that persons are individuals capable of acting on their own to produce things, rural highland Mexicans see persons as inherently interdependent and in need of others even to act. He utilizes the term “active subjectivity” to denote the fact that what they produce in others is not simply action but also a subjective state or attitude of willingness to perform the action.

The author’s goals are to improve understandings of rural highland Mexicans’ lives and to contribute to a broader disciplinary effort aimed at revealing the cultural specificity or ethnocentricity of our supposedly universally applicable concepts and theories.
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