Pacific Perspectives: Studies of the European Society for Oceanists – serie

In 1908, Arthur Maurice Hocart and William Halse Rivers Rivers conducted fieldwork in the Solomon Islands and elsewhere in Island Melanesia that served as the turning point in the development of modern anthropology. The work of these two anthropological pioneers on the small island of Simbo brought about the development of participant observation as a methodological hallmark of social anthropology. This would have implications for Rivers’ later work in psychiatry and psychology, and Hocart’s work as a comparativist, for which both would largely be remembered despite the novelty of that independent fieldwork on remote Pacific islands in the early years of the 20th Century. Contributors to this volume—who have all carried out fieldwork in those Melanesian locations where Hocart and Rivers worked—give a critical examination of the research that took place in 1908, situating those efforts in the broadest possible contexts of colonial history, imperialism, the history of ideas and scholarly practice within and beyond anthropology.

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the people of the Pacific in the past of cultural reproduction, where everything is what it has always been, or worse—outdated, outmoded and destined for modernization.Pacific Futures asks how our understanding of social life in the Pacific would be different if we approached it from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.

Ethnographic case studies explore what it means to “belong” in Oceania, as contributors consider ongoing formations of place, self and community in connection with travelling, internal and international migration. The chapters apply the multi-dimensional concepts of movement, place-making and cultural identifications to explain contemporary life in Oceanic societies. The volume closes by suggesting that constructions of multiple belongings—and, with these, the relevant forms of mobility, place-making and identifications—are being recontextualized and modified by emerging discourses of climate change and sea-level rise.

Unaisi Nabobo-Baba observed that for the various peoples of the Pacific, kinship is generally understood as “knowledge that counts.” It is with this observation that this volume begins, and it continues with a straightforward objective to provide case studies of Pacific kinship. In doing so, contributors share an understanding of kinship as a lived and living dimension of contemporary human lives, in an area where deep historical links provide for close and useful comparison. The ethnographic focus is on transformation and continuity over time in Fiji, Tonga, and Samoa with the addition of three instructive cases from Tokelau, Papua New Guinea, and Taiwan. The book ends with an account of how kinship is constituted in day-to-day ritual and ritualized behavior.

By adopting ideas like "development," members of a Papua New Guinean community find themselves continuously negotiating what can be expected of a relative or a community member. Nearly half the people born on the remote Mbuke Islands become teachers, businessmen, or bureaucrats in urban centers, while those who stay at home ask migrant relatives "What about me?" This detailed ethnography sheds light on remittance motivations and documents how terms like "community" can be useful in places otherwise permeated by kinship. As the state withdraws, Mbuke people explore what social ends might be reached through involvement with the cash economy.

In 1908, Arthur Maurice Hocart and William Halse Rivers Rivers conducted fieldwork in the Solomon Islands and elsewhere in Island Melanesia that served as the turning point in the development of modern anthropology. The work of these two anthropological pioneers on the small island of Simbo brought about the development of participant observation as a methodological hallmark of social anthropology. This would have implications for Rivers’ later work in psychiatry and psychology, and Hocart’s work as a comparativist, for which both would largely be remembered despite the novelty of that independent fieldwork on remote Pacific islands in the early years of the 20th Century. Contributors to this volume—who have all carried out fieldwork in those Melanesian locations where Hocart and Rivers worked—give a critical examination of the research that took place in 1908, situating those efforts in the broadest possible contexts of colonial history, imperialism, the history of ideas and scholarly practice within and beyond anthropology.

Unaisi Nabobo-Baba observed that for the various peoples of the Pacific, kinship is generally understood as “knowledge that counts.” It is with this observation that this volume begins, and it continues with a straightforward objective to provide case studies of Pacific kinship. In doing so, contributors share an understanding of kinship as a lived and living dimension of contemporary human lives, in an area where deep historical links provide for close and useful comparison. The ethnographic focus is on transformation and continuity over time in Fiji, Tonga, and Samoa with the addition of three instructive cases from Tokelau, Papua New Guinea, and Taiwan. The book ends with an account of how kinship is constituted in day-to-day ritual and ritualized behavior.

Throughout the Pacific region, people are faced with dramatic changes, often described as processes of “glocalization”; individuals and groups espouse multilayered forms of identity, in which global modes of thinking and doing are embedded in renewed perceptions of local or regional specificities. Consequently, new forms of resistance and resilience – the processes by which communities attempt to regain their original social, political, and economic status and structure after disruption or displacement – emerge. Through case studies from across the Pacific which transcend the conventional “local-global” dichotomy, this volume aims to explore these complex and interwoven phenomena from a new perspective.

Focusing on the small island of Paama, Vanuatu, and the capital, Port Vila, this book presents a rare and recent study of the ongoing significance of urbanisation and internal migration in the Global South. Based on longitudinal research undertaken in rural ‘home’ places, urban suburbs and informal settlements over thirty years, this book reveals the deep ambivalence of the outcome of migration, and argues that continuity in the fundamental organising principles of cultural life – in this case centred on kinship and an ‘island home’ – is significantly more important for urban and rural lives than the transformative impacts of migration and urbanisation.

By adopting ideas like “development,” members of a Papua New Guinean community find themselves continuously negotiating what can be expected of a relative or a community member. Nearly half the people born on the remote Mbuke Islands become teachers, businessmen, or bureaucrats in urban centers, while those who stay at home ask migrant relatives “What about me?” This detailed ethnography sheds light on remittance motivations and documents how terms like “community” can be useful in places otherwise permeated by kinship. As the state withdraws, Mbuke people explore what social ends might be reached through involvement with the cash economy.

Located amid tropical rainforest in the heart of Papua New Guinea, the Frieda River area is home to one of the biggest undeveloped gold and copper deposits in the Pacific. This book offers an account of local stakeholder strategies as they unfolded at Frieda over forty years. It describes how they attempted to use the complex social situation in the area to develop Frieda's rich gold and copper deposits. The book provides a strong and novel commentary on sustainability and social accountability of the mining industry operating in indigenous territories.

On March 11, 2011, a tsunami warning was issued for Tonga in Polynesia. On the low and small island of Kotu, people were unperturbed in the face of impending catastrophe. The book starts out from the puzzle of peoples’ responses and reactions to this warning as well as their attitudes to a gradual rise of sea level and questions why people seemed so unconcerned about this and the accompanying loss of land. The book is an ethnography of the relationship between people and their environment based on fieldwork over three decades.

Delving into Pacific spaces from a variety of disciplinary perspectives and interpretations, this book looks at how the anthropological and architectural can be connected. The contributors to this book – architectural practitioners, architectural and spatial design theorists, anthropologists and historians – show not only how new theoretical perspectives can arise out of comparing aspects specific to one discipline with their equivalents of another, but also demonstrate how a space of emergence is created for something that goes beyond both, enhancing both fields of potentialities.

Citizens of Vanuatu (ni-Vanuatu) perceive stringband music as a marker of national identity, an indicator of their cultural, stylistic, and musical heritage. Through extensive field and ethnographic research, Melanesian Mainstream offers a detailed historical record of the roots, context, evolution, and impact of stringband music. Beyond chronicling the genre’s history and cultural significance, this thorough monograph positions the genre’s musical hybridity, communal lyrics, and unique organizational structures as key factors in the anthropological understanding of ni-Vanuatu socio-cultural history.