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By Kenneth M. George

Displaying indicators of Violence bargains with the ceremonies of pangngae, a ridicule headhunt that lingers stubbornly on the middle of political existence in a marginal upland neighborhood in Sulawesi, Indonesia. No killing occurs during this ritual--no genuine heads are taken--but its rhetoric of violence is unmistakable and real.Kenneth M. George vividly information the rites of pangngae, from the headhunters' mystery and predatory trip downriver to the week of public joyful celebration that follows their exuberant go back. He places targeted emphasis at the songs, speeches, and liturgies of the headhunt and indicates how this ritual is neither a relic kind of primitive violence nor an out of date discourse at the social horizons of a distant group. actually, the subjects, reasons, and conditions of pangngae make it the main public and community-defining type of ceremonial violence for this small mountain enclave because it confronts the dilemmas offered via Indonesian modernity and kingdom tradition.

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Extra resources for Showing Signs of Violence: The Cultural Politics of a Twentieth-Century Headhunting Ritual

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Kafir (Ind. d clear coots in Malay and Arabic terminology for "cus· tom" and "tradition"-adat. tdo, however, troubled me in my first months in Mambi. " But my early work with word roors in the Salu Mambi area suggested that d1is gloss was missing something. I tried a Torajan· lndonesian dictionary for clues. Ma 'parotJdo, for the Sa'dan Toraja, means to shake with malarial chill or to tremble in fright ("like when you see a mad dog," someone was later to write me, quoting a Torajan acquaintance).

Not long after, treachery and rapacity on the part of the Bugis-led 710 caused the OPR to break off the alliance. OPR forced 710 to retreat to Mamasa, and then scaled off all trails into Bambang until civil order was restored fully in 1964. The Political Stature of the Mappurondo Enclave at Barnbang Just as Bambang was an administrative backwater during the Dutch period, so it has been a backwater of development since 1965. istered during the time of my work as a single des,. Lim' village of Ramepalado, it has no middle school, no health clinic, no electrification, oo roads.

In writing, then, about ada' mappurondo, mappurondo tradition, map· purondo ritual, mappurondo history, and the mappurondo enclave, I see myself caught up irextricably io the shifting cultural politics of upland tradi· tion. At the very least, I want to acknowledge the authority of the map· purondo communities and the claims they make to local tradition through ritual performance. s elsewhere in Sulawesi, I think it critical that we tisten for mappu· rondo voices beneath the dir of a pejorntive discourse that would defule and d1en ernse a conremporary minority religion.

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