I am not the intended audience for this book; I read it looking for something set in Papau New Guinea from which I would learn a bit about the country and its people, while the book seems intended for assignment in undergraduate anthropology classes as a supplementary textbook. It did fulfill my goal of learning about the lives of the Gebusi, a small tribe living in the rainforest of Papau New Guinea’s huge Western Province. On the other hand, it’s a shame that academic texts aren’t written or edited with the goal of satisfying the reader; the author’s goal seems to be more about teaching students about anthropology and the realities of ethnographic work than answering the reader’s curiosity. In other words, the gulf between this and popular ethnographies like $2.00 a Day or City of Thorns is huge.
Knauft is an anthropologist who initially lived with the Gebusi for two years, from 1980 to 1982, accompanied by his wife Eileen (whether she is also an anthropologist is unclear; though he discusses his feelings about developments among the Gebusi and relationships with individuals among them, this is definitely not a memoir). Despite sporadic contact with Australian officers, during the time that they colonized the country, the Gebusi at the time retained a very traditional culture, including a tradition of spirit mediumship, all-night dances and séances, and elaborate initiation rituals for young men. They were easily able to provide for their material needs with crops that require little effort in cultivation, and enjoyed leisure time and “good company,” along with a cultural flourishing that resulted from the Australians' subduing a nearby tribe with a habit of raiding their longhouses and massacring their people. But it wasn't an ideal life: while they had enough to eat, nutrition was poor, illness rife and few people made it to the age of 40; the society was patriarchal and women excluded from many aspects of it; and execution for sorcery was rampant. The Gebusi believed that all deaths were caused by humans, so deaths by sickness or accident led to sorcery inquests and often more death. Nevertheless, they weren’t the stereotype of a cannibalistic rainforest people (though there is cannibalism in their past): due process was important, including a waiting period after the death and finding a neutral spirit medium to preside over the inquest.
After his initial stay, Knauft returned to the Gebusi in 1998, at which point their culture was transformed: many had moved to a nearby town with an airstrip and government services. They converted to various forms of Christianity, sent their children to school, and gave up sorcery inquests and executions entirely. Men’s leisure time now revolved around local soccer leagues, while women sold produce (usually with little success) in the local market. The several tribes inhabiting the town mocked their own traditional cultures in Independence Day celebrations, and Gebusi practices such as dancing and initiation rites seemed to be dying out as young people attempted to embrace the modern world.
But then in 2008, everything had changed again: loss of funding meant government services had largely vanished, and the Gebusi were reviving their traditional culture, including building longhouses and conducting initiation rites; as they retained their land and ability to sustain themselves, they didn’t seem to miss the government or markets much. But spirit mediumship had died out, so that despite lingering suspicions of sorcery they were no longer able to conduct inquests, and many of the Gebusi continued to attend Christian services.
It is fascinating material, and the author seems to have made personal friends with many of the Gebusi and to respect them and their culture. He is aware of his own fallibility and works to distinguish unique incidents from those typical of the culture. And he spends enough time with Gebusi to get to know them and to be able to tell stories in context about incidents that occur in the community.
However, for all the author’s talk about how this is intended to be less formal and more personal than typical academic writing, and for all that the writing is clearer and more engaging than in most textbooks, the content is still basically that of a textbook. Sometimes its information is incomplete, as if the author has made his point and is ready to move on, regardless of whether readers have more questions. For instance, for all that Knauft mentions sorcery executions frequently, I still don’t know how most of these deaths occurred. Both in the book and on his website (which for some reason includes entire stories in pictures that aren’t in the book but deserved to be), he describes instances in which the accused is killed in the forest by a relative of the deceased, which the community accepts because of the “spiritual evidence” against the accused. How common is this, as opposed to public or formal executions? Is everyone given the opportunity to exonerate themselves via trial by cooking, or only some people? In one case described, the sorcerer purportedly comes from another village and the searchers lose the trail; is this unusual, or common?
In other cases, it can be vague in a way typical of academic writing, obscuring specifics behind general language. For instance, a boy and later young man with whom the author is close leaves his community due to “a dispute” and travels to the nearest city, where he works for two years. This is after he and his younger brother are orphaned when he’s about 12. Who raised the boys after that, and what was the dispute? These are human interest questions, but their answers also speak to Gebusi culture. And despite telling us about their terrible life expectancy in the early 80s, the author has nothing to say about how having and then losing a local medical clinic affected the Gebusi. Their lifespans are still much shorter than Americans’, but were there improvements?
And bizarrely, he mentions only on his aforementioned website, in a caption to a longhouse diagram, that rigidly separate sleeping areas for men and women mean that sexual relations happened in the rainforest rather than in bed. Doesn't this deserve to be in the book, rather than only the "alternative sexual practices" (i.e. adolescent boys giving blowjobs because swallowing semen was supposed to help them become men)? But in the book he does mention a couple caught having an illicit affair in a house, so maybe the rainforest sex only applies to those few families who actually live in the longhouse? Knauft isn't too shy to include a scene of a young man propositioning him, so why isn't this in the book?
Overall, I learned from this book, but I think it would be a little off-base for most non-academic readers (the “Broader Connections” bullet point summaries of key ideas in anthropology at the end of each chapter, with much bolded text, are definitely eyeroll-worthy). While it’s not as short as the page count would have it – there’s a lot of text on each page – it was worth my time.