Harvests, Feasts and Graves: Postcultural Consciousness in Contemporary Papua New Guinea, by Ryan Schram
Bibliographic record
Abstract
Schram explores how the life of the Auhelawa, in Papua New Guinea, has been impacted by the arrival of Christianity.The focus is on cultural change, how to model it, and how to review it.The argument is that it is impossible to have a smooth and neat passage from an Indigenous culture to the Christian one, showing us how old and new traditions live together in an uneven and ambiguous cultural reality that moves back and forth between past and present traditions.To do this, contradictions present in Auhelawa's everyday life-funerals, markets and celebrations-are central.There emerges no clear division between the pre-existent Auhelawa's culture and the new Christian traditions, and the two live and mix together.Due to an unstable identity, the Auhelawa share ideas of the future they will have as a community.With the analysis of the funeral rituals, Schram tries, and succeeds, in understanding the selfhood "produced collectively through the ritual of feast and exchange" (74) happening in funerals.But funerals are not the only cultural element taken into consideration.He adds a discussion exploring the local concept of kinship and how it relates to the geography of the place.Funerals and kinship are linked by the fact that the death of an individual provides the occasion for renewing the formal relations between various categories of kin, and the cultural regulations through these and the public performance of the emotions.In the past, gifts were exchanged during the funeral.Nowadays, these gifts are still given, but Auhelawa people may instead engage within the Christianised practice of masele (mortuary feasting), stopping the debt-repayment cycle of that gifting.There is no agreement today about mortuary practices: actual mortuary practices may blend or mix newer with older practices in an attempt to find a middle ground, one that honours the values of the past and the present.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.002 | 0.002 |
| Meta-epidemiology (narrow) | 0.001 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.001 | 0.001 |
| Science and technology studies | 0.007 | 0.010 |
| Scholarly communication | 0.004 | 0.006 |
| Open science | 0.001 | 0.003 |
| Research integrity | 0.002 | 0.003 |
| Insufficient payload (model declined to judge) | 0.003 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".