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--- talks:sanguma:aaa [2019/10/21 23:26] – [Narrative sequence in Spirit kills man] Ryan Schram (admin)
+++ talks:sanguma:aaa [2019/10/24 19:11] – [Sanguma em i stap (Sanguma is real): Ethnographic citizenship and epistemic exclusion in Tok Pisin sorcery stories since 1945] Ryan Schram (admin)
@@ Line 6: / Line 6: @@
 Ryan Schram
 University of Sydney
-October 20, 2019
+October 25, 2019
-To be presented in the session "Making the occult public" at the 2019 meeting of the American Anthropological Association. (Please do not cite or quote without permission from the author.)
+To be presented in the session "Making the occult public" at the 2019 meeting of the American Anthropological Association on Saturday, November 23, 4:15–6 p.m.
-Available at http://anthro.rschram.org/talks/sanguma/aaa
+{{ :talks:sanguma:schram_sanguma_script_22oct19.pdf |Paper}} and [[|slides]] available at http://anthro.rschram.org/talks/sanguma/aaa. (Please do not cite or quote without permission from the author.)
 **Abstract:** In Papua New Guinea, people's political participation takes place in contact zones among many different cultures, and public discourse circulates only when people create interfaces between disparate languages, systems of knowledge, and value orientations. Citizenship rests on one's capacity to translate oneself; yet translations are not treated equally in mass print media. In the same way that the national creole language Tok Pisin is subject to competing ideological evaluations about the nature of multilingualism, Tok Pisin public discourse is characterized by competing tendencies toward epistemic inclusion and exclusion. In this paper, I present several different frames found in Tok Pisin public discourse which privilege different epistemological positions on sorcery and other occult topics. In each case, talk of the occult involves both an openness to differences in knowledge and a tendency to treat particular knowledge claims as beliefs (*bilip*) to be overcome. While *bilip* has become the dominant way to constrain public talk about the occult, I also show that the *bilip* can be reinterpreted to index a moral stance of mutual recognition of differences as well. Competing tendencies of inclusion and exclusion in Tok Pisin discourse also feed into and reinforce each other. The struggle over ontological recognition will thus always be a part of creole cosmopolitanism in PNG. **Keywords:** occult, belief, creoles and pidgins, media, citizenship.