This updated version of Tippett’s 1977, The Deep Sea Canoe, describes a significant but often overlooked aspect of the expansion of Christianity in the South Pacific, that of South Sea Island believers who carried the gospel from one island to another in their deep sea canoes. It is a well-researched study by one who knew the islands and their people, a man known by the Fijians as one who spoke their language.
This updated version of Tippett s 1977, The Deep Sea Canoe, describes a significant but often overlooked aspect of the expansion of Christianity in the South Pacific, that of South Sea Island believers who carried the gospel from one island to another in their deep sea canoes. It is a well-researched study by one who knew the islands and their people, a man known by the Fijians as one who spoke their language."
In May 1901, just three years after Joshua Slocum's legendary solo voyage around the world, another professional seaman idled by the passing of the Age of Sail set off on an extraordinary ocean journey. Saying goodbye to his wife and children, he put to sea from Victoria, British Columbia, with one other man in a converted Native American war canoe. Voss's objective was to circle the world in a boat smaller than Slocum's Spray, and his canoe, which he named Tilikum, certainly qualified. Although 38 feet long, it was a mere 5 and a half feet wide and drew just 24 inches when fully loaded. When he first saw the canoe, he said, it struck me at once that I we could make our proposed voyage we would not alone make a world's record for the smallest vessel but also the only canoe that had ever circumnavigated the globe. To prepare the dugout red-cedar canoe for an ocean voyage, Voss had built up the sides seven inches, decked it over, and added a tiny 5 x 8 foot cabin, a cockpit for steering, a small keel and three small masts carrying four sails. He and a man named Luxton, left Victoria carrying 100 gallons of fresh water, three months' provisions, firearms and navigation instrumen
Politics and State Building in Solomon Islands examines a crisis moment in recent Solomon Islands history. Contributors examine what happened when unrest engulfed the capital of the small Melanesian country in the aftermath of the 2006 national elections, and consider what these events show about the Solomon Islands political system, the influence of Asian interests in business and politics, and why the crisis is best understood in the context of the country's volatile blend of traditional and modern politics. Until the disturbances of April 2006 and subsequent deterioration in bilateral relations between Australia and Solomon Islands under the Sogavare government, experts had hailed the Regional Assistance Mission to Solomon Islands (RAMSI) as an unqualified success. Some saw it as a model for 'cooperative intervention' in 'failing states' worldwide. Following these developments success seems less certain and aspects of the RAMSI model appear flawed. Using the case of Solomon Islands, this book raises fundamental questions about the nature of 'cooperative intervention' as a vehicle for state building, asking whether it should be construed as a mainly technical endeavour or whether it is unavoidably a political undertaking with political consequences. Providing a critical but balanced analysis, Politics and State Building in Solomon Islands has important implications for the wider debate about international state-building interventions in 'failed' and 'failing' states.
This "engrossing adventure and . . . story of spiritual awakening and inspiration" (Publishers Weekly) tells the true story of Ann Linnea, the first woman to circumnavigate Lake Superior by sea kayak. Chronicles the author's midlife spiritual journey, during which she spent sixty-five days kayaking around Lake Superior--the first woman to perform such a feat--while facing dangerous elements and reassessing her life.
This volume fills a lacuna in the academic assessment of new religions by investigating their cultural products (such as music, architecture, food et cetera). Contributions explore the manifold ways in which new religions have contributed to humanity’s creative output.
In Fijians in Transnational Pentecostal Networks, Karen J. Brison examines the Harvest Ministry, an independent Fijian Pentecostal church that sends Fijian and Papua New Guinean missionaries to East Africa, Southeast Asia, Europe and elsewhere. After studying the ministry’s main church in Suva for several years, Brison visited its missionaries and their local partners in East Africa and Papua New Guinea. The result of those visits, this book provides an unusual insight into Pentecostal churches in the global south, arguing that they seldom produce novel visions of Christianity and world inequality. It also offers new perspectives, by situating Pacific island churches within a global community and by examining social class formation, which is increasingly important in the Pacific. Pentecostalism has a consistent culture all over the world, but shared themes take on different meanings in the face of local concerns. In Fiji, Pentecostal churches are part of middle-class projects constructing leadership roles and highlighting transnational ties for a growing group of indigenous urban professionals. In Papua New Guinea, church leaders promote the idea that youths with blocked aspirations are tough and humble and therefore make invaluable missionaries. In East Africa, Pentecostal churches are part of a networking strategy that entrepreneurial individuals see as essential to survival. As these local groups each use Pentecostalism to advance their own agenda, they endorse Euro-American racial stereotypes and ideologies about social evolution and progress.
Carolinian is a member of the Trukic subgroup of the Micronesian group of Oceanic languages. This is the first English dictionary of the three Carolinian dialects spoken by descendants of voyagers who migrated from atolls in the Central Caroline Islands to Saipan in the Northern Mariana Islands. This dictionary provides English definitions for almost 7,000 Carolinian entries and an English-Carolinian finder list. A special effort was made to include culturally important words, particularly those related to sailing, fishing, cooking, house building, traditional religion, and family structure. With this work, the compilers also establish an acceptable standard writing system with which to record the Carolinian language.
