Development in Polynesian Ethnology assesses the current state of anthropological research in Polynesia by examining the debates and issues that shape the discipline today. What have anthropologists achieved? What concerns now dominate discussion? Where is Polynesian anthropology headed? In a series of provocative and original essays, leading scholars examine prehistory, social organization, socialization and character development, mana and tapu, chieftainship, art and aesthetics, and early contact. Together these essays show how history, anthropology, and archaeology have combined to give a broad understanding of Polynesian societies developing over time--how they represent a blend of modernity and tradition, continuity and change. This book is both an introduction to Polynesia for interested students and a thought-provoking synthesis for scholars charting new directions and posing possibilities for future research. Scholars outside Polynesian studies will find the perspectives it offers important and its comprehensive bibliography an invaluable resource.
The Pacific region presents a huge diversity of cultural forms, which have fuelled some of the most challenging ethnographic work undertaken in the discipline. But this challenge has come at a cost. Culture, often reconfigured as ‘custom’, has often served to trap the people of the Pacific in the past of cultural reproduction, where everything is what it has always been, or worse—outdated, outmoded and destined for modernization. Pacific Futures asks how our understanding of social life in the Pacific would be different if we approached it from the perspective of the futures which Pacific people dream of, predict or struggle to achieve, not the reproduction of cultural tradition. From Christianity to gambling, marriage to cargo cult, military coups to reflections on childhood fishing trips, the contributors to this volume show how Pacific people are actively shaping their lives with the future in mind.
An ethnographic exploration of the rise of new forms of leadership at community and national levels with islanders are synthesising traditional and Western models.
This pathology of midlife has even recently begun to be exported to all territories in the contemporary world system; people around the world are being invited to change the way they think about mature adulthood and to adopt the middle-class American version of middle age.
The period we know as the Middle Ages, roughly the years 400–1400, saw the formation of ideas and institutions that mark modern societies. Developments as disparate as the foundation of Islam and the emergence of the middle class occurred during this pivotal millennium. Although historical study of the Middle Ages has traditionally focused on Western Europe, modern historians recognize the complex global nature of this era. For all major world regions, this three-volume work offers in-depth essays on broad themes, short entries on specific topics, and carefully selected primary documents to help readers more fully understand this critically important period. Edited by Joyce Salisbury, who is general editor of the award-winning Greenwood Encyclopedia of Daily Life, and written by Professor Salisbury and a series of prominent historians with regional expertise, Greenwood Encyclopedia of Global Medieval Life and Culture comprises three volumes covering the following areas of the globe: Volume 1:Europe and the Americas Volume 2: Islam and Africa Volume 3: Asia and Oceania Each regional section comprises seven in-depth essays covering the following broad topics and concluding with bibliographies of important and current information resources: Historical Overview of the Region, Religion, Economy, The Arts, Society, Science and Technology, and Global Ties. The Global Ties essays trace the political, social, economic, religious, technological, or commercial connections that existed between the region under discussion and any other world regions during the Middle Ages. Each regional section also includes a series of brief entries covering people, events, developments, and concepts mentioned in the in-depth essays. Examples of entry topics include the following: Berbers, Emperor Harsha, Ethiopian Christianity, Flowery Warfare, Footbinding, Hildegard of Bingen, Jainism, Jihad, Maya Collapse, Neo-Confucianism, Romanesque, and Sharia. A series of sidebars in each section will provide lists, graphs, charts, and other useful data relating to the region. Each section will also be illustrated and will include a selection of interesting primary documents that further illustrate the main themes addressed in the in-depth essays. Cross-references within the sections and a detailed subject index will also help readers access information in the essays and short entries.
Culture and History in the Pacific is a collection of essays originally published in 1990. The texts explore from different perspectives the question of culture as a repository of historical information. They also address broader questions of anthropological writing at the time, such as the relationship between anthropologists’ representations and local conceptions. This republication aims to make the book accessible to a wider audience, and in the region it discusses, Oceania. A new introductory essay has been included to contextualize the volume in relation to its historical setting, the end of the Cold War era, and to the present study of the Pacific and indigenous scholarship. The authors of Culture and History in the Pacific include prominent anthropologists of the Pacific, some of whom – Roger Keesing and Marilyn Strathern, to name but two – have also been influential in the anthropology of the late 20th and early 21st century in general.
Refocusing Ethnographic Museums through Oceanic Lenses offers a collaborative ethnographic investigation of Indigenous museum practices in three Pacific museums located at the corners of the so-called Polynesian triangle: Bernice Pauahi Bishop Museum, Hawai‘i; Museum of New Zealand Te Papa Tongarewa; and Museo Antropológico Padre Sebastián Englert, Rapa Nui. Since their inception, ethnographic museums have influenced academic and public imaginations of other cultural-geographic regions, and the often resulting Euro-Americentric projection of anthropological imaginations has come under intense pressure, as seen in recent debates and conflicts around the Humboldt Forum in Berlin, Germany. At the same time, (post)colonial renegotiations in former European and American colonies have initiated dramatic changes to anthropological approaches through Indigenous museum practices. This book shapes a dialogue between Euro-Americentric myopia and Oceanic perspectives by offering historically informed, ethnographic insights into Indigenous museum practices grounded in Indigenous epistemologies, ontologies, and cosmologies. In doing so, it employs Oceanic lenses that help to reframe Pacific collections in, and the production of public understandings through, ethnographic museums in Europe and the Americas. By offering insights into Indigenous museologies across Oceania, the coauthors seek to recalibrate ethnographic museums, collections, and practices through Indigenous Oceanic approaches and perspectives. This, in turn, should assist any museum scholar and professional in rethinking and redoing their respective institutional settings, intellectual frameworks, and museum processes when dealing with Oceanic affairs; and, more broadly, in doing the “epistemic work” needed to confront “coloniality,” not only as a political problem or ethical obligation, but “as an epistemology, as a politics of knowledge.” A noteworthy feature is the book’s layered coauthorship and multi-vocality, drawing on a collaborative approach that has put the (widespread) philosophical commitment to dialogical inquiry into (seldom) practice by systematically co-constituting ethnographic knowledge. Further, the book shapes an “ethnographic kaleidoscope,” proposing the metaphor of the kaleidoscope as a way of encouraging fluid ethnographic engagements to avoid the impulse to solidify and enclose differences, and remain open to changing ethnographic meanings, positions, performances, and relationships. The coauthors collaboratively mobilize Oceanic eyes, bodies, and sovereignties, thus enacting an ethnographic kaleidoscopic process and effect aimed at refocusing ethnographic museums through Oceanic lenses.
This collection offers the fruits of a stimulating workshop that sought to bridge the fraught relationship which sometimes continues between anthropologists and indigenous/native/aboriginal scholars, despite areas of overlapping interest. Participants from around the world share their views and opinions on subjects ranging from ideas for reconciliation, the question of what might constitute a universal "science," indigenous heritage, postcolonial museology, the boundaries of the term "indigeneity," different senses as ways of knowing, and the very issue of writing as a method of dissemination that divides and excludes readers from different backgrounds. This book represents a landmark step in the process of replacing bridges with more equal patterns of intercultural cooperation and communication.
