This book follows the difficult lives of people living in the village of Kragur in Papua New Guinea. They have been in poverty since European contact and now must find a way to become prosperous.
A Faraway Familiar Place: An Anthropologist Returns to Papua New Guinea is for readers seeking an excursion deep into little-known terrain but allergic to the wide-eyed superficiality of ordinary travel literature. Author Michael French Smith savors the sometimes gritty romance of his travels to an island village far from roads, electricity, telephone service, and the Internet, but puts to rest the cliché of “Stone Age” Papua New Guinea. He also gives the lie to stereotypes of anthropologists as either machete-wielding swashbucklers or detached observers turning real people into abstractions. Smith uses his anthropological expertise subtly, to illuminate Papua New Guinean lives, to nudge readers to look more closely at ideas they take for granted, and to take a wry look at his own experiences as an anthropologist. Although Smith first went to Papua New Guinea in 1973, in 2008 it had been ten years since he had been back to Kragur Village, Kairiru Island, where he was an honorary “citizen.” He went back not only to see people he had known for decades, but also to find out if his desire to return was more than an urge to flee the bureaucracy and recycled indoor air of his job in a large American city. Smith finds in Kragur many things he remembered fondly, including a life immersed in nature and freedom from 9-5 tyranny. And he again encounters the stifling midday heat, the wet tropical sores, and the sometimes excruciating intensity of village social life that he had somehow managed to forget. Through practicing Taoist “not doing” Smith continues to learn about villagers’ difficult transition from an older world based on giving to one in which money rules and the potent mix of devotion and innovation that animates Kragur’s pervasive religious life. Becoming entangled in local political events, he gets a closer look at how ancestral loyalties and fear of sorcery influence hotly disputed contemporary elections. In turn, Kragur people practice their own form of anthropology on Smith, questioning him about American work, family, religion, and politics, including Barack Obama’s campaign for president. They ask for help with their financial problems—accounting lessons and advice on attracting tourists—but, poor as they are, they also offer sympathy for the Americans they hear are beset by economic crisis. By the end of the book Smith returns to Kragur again—in 2011—to complete projects begun in 2008, see Kragur’s chief for the last time (he died later that year), and bring Kragur’s story up to date. A Faraway Familiar Place provides practical wisdom for anyone leaving well-traveled roads for muddy forest tracks and landings on obscure beaches, as well as asking important questions about wealth and poverty, democracy, and being “modern.”
Kragur village lies on the rugged north shore of Kairiru, a steep volcanic island just off the north coast of Papua New Guinea. In 1998 the village looked much as it had some twenty-two years earlier when author Michael French Smith first visited. But he soon found that changing circumstances were shaking things up. Village on the Edge weaves together the story of Kragur villagers' struggle to find their own path toward the future with the story of Papua New Guinea's travails in the post-independence era. Smith writes of his own experiences as well, living and working in Papua New Guinea and trying to understand the complexities of an unfamiliar way of life. To tell all these stories, he delves into ghosts, magic, myths, ancestors, bookkeeping, tourism, the World Bank, the Holy Spirits, and the meaning of progress and development. Village on the Edge draws on the insights of cultural anthropology but is written for anyone interested in Papua New Guinea.
Melansia boasts over one-quarter of the world's distinct religions and presents the most complex religious panorama on earth. The region is famous for its unusual new religious movements that have adapted traditional beliefs to modernity in surprising ways. As the first bibliographical survey to comprehensively cover the entire region, Religions of Melanesia is an invaluable research aid for anyone interested in this growing field. Trompf's work is a complete listing of scholarly publications and provides readable and concise descriptions that will clearly guide the researcher toward the most relevant sources. This survey covers 2188 entries organized topically and regionally. Trompf covers such subjects as traditional and modern belief systems and the emergent indigenous Christianity that has taken root. Regional coverage includes Irian Jaya, Papua New Guinea, Solomon Islands, Vanuatu, New Caledonia, and Fiji.
This book explores the idea that small island communities could be regarded as canaries in the coal mine of sustainable development because of scientific and anecdotal evidence of a common link between rapid population growth, degradation of the local resource base, and intensification of disputes over the ownership and use of terrestrial and marine resources. The authors are all anthropologists with a specific interest in the question of whether the economic and social ‘safety valves’ that have previously served to break some of the feedback loops between these trends appear to be losing their efficacy. While much of the debate about economy–society–environment relationships on small islands has been overtaken by a narrow focus on the problem of climate change, the authors show that there are many other factors at work in the transformation of island lives and livelihoods.
"The Pacific Islands are feeling the effects of globalisation. Free trade in sugar and garments is threatening two of Fiji's key industries. At the same time other opportunities are emerging. Labour migration is growing in importance, and Pacific governments are calling for more access to Australia's labour market. Fiji has joined Samoa, Tonga, Tuvalu and Kiribati as a remittance economy, with thousands of its citizens working overseas. Meantime, Papua New Guinea and Solomon Islands grapple with an older kind of globalisation in which overseas companies exploit mineral and forest resources. The Pacific Islands confront unique problems of governance in this era of globalisation. The modern, democratic state often fits awkwardly with traditional ways of doing politics in that part of the world. Just as often, politicians in the Pacific exploit tradition or invent it to serve modern political purposes. The contributors to this volume examine Pacific globalisation and governance from a wide range of perspectives. They come from Papua New Guinea, Solomon Islands, Hawai'i, the Federated States of Micronesia, Samoa, Fiji, New Zealand and Jamaica as well as Australia."--Publisher's description.
Forty-five contributors offer information on the physical environment, history, culture, population, economy, and living environment of the Pacific islands.
Beyond a Mountain Valley focuses on Simbu memories, performance, and conceptions over the last sixty years, particularly those relating to interactions with newcomers and other island peoples. Simbu speak of their awakening, their transitions, their heroes, and their future.
Wogeo Island is well-known to anthropologists of Papua New Guinea through the work of Ian Hogbin. Based on substantial fieldwork, the author builds on and expands previous research by showing how Wogeos establish and maintain social relationships and identities connected to place and movement in the physical landscape. This innovative study demonstrates how Wogeo worldviews and social organization can be described in relation to terms of movements, flows and placements in the landscape while, in turn, the landscape is constituted and made meaningful through people’s activities and buildings. The author not only addresses some of the key issues in contemporary anthropology concerning place, gender, kinship, knowledge and power but also fills an important gap in Melanesian ethnography.
Like Fire chronicles an indigenous movement for radical change in Papua New Guinea from 1946 to the present. The movement’s founder, Paliau Maloat, promoted a program for step-by-step social change in which many of his followers also found hope for a miraculous millenarian transformation. Drawing on data collected over several decades, Theodore Schwartz and Michael French Smith describe the movement’s history, Paliau’s transformation from secular reformer and politician to Melanesian Jesus, and the development of the current incarnation of the movement as Wind Nation, a fully millenarian endeavour. Their analysis casts doubt on common ways of understanding a characteristically Melanesian form of millenarianism, the cargo cult, and questions widely accepted ways of interpreting millenarianism in general. They show that to understand the human proclivity for millenarianism we must scrutinise more closely two near-universal human tendencies: difficulty accepting the role of chance or impersonal forces in shaping events (that is, the tendency to personify causation), and a tendency to imagine that one or one’s group is the focus of the malign or benign attention of purposeful entities, from the local to the cosmic. Schwartz and Smith discuss the prevalence of millenarianism and warn against romanticising it, because the millenarian mind can subvert rationality and nourish rage and fear even as it seeks transcendence. ‘Like Fire consummates remarkable longitudinal ethnographic research on the Paliau Movement in Papua New Guinea, pursued from the 1950s into the 1990s by Theodore Schwartz, with Michael French Smith as his sometime assistant, and updated by Smith in 2015. The theoretical arguments are highly provocative and the book is well written and fascinating throughout. Like Fire poses important questions about the driving forces and contours of Pacific Island history and the place in it of cargo cults and other millenarian movements.’ —Aletta Biersack, Professor Emerita, University of Oregon ‘Like Fire synthesises old, but inaccessible, and new material on an important and long-lasting indigenous Melanesian movement, while making extensive use of the wider literature on cargo cults and millenarianism. I find the theorising in this book both very original and an important contribution to the debates on Melanesian religion, cargo cults, and millenarianism more generally. As the authors state, the topic of millenarianism has great relevance because of its ubiquity in the contemporary world.’ —Ton Otto, Professor of Anthropology, Aarhus University, Denmark, and James Cook University, Australia