The Melanesian World

This wide-ranging volume captures the diverse range of societies and experiences that form what has come to be known as Melanesia. It covers prehistoric, historic and contemporary issues, and includes work by art historians, political scientists, geographers and anthropologists. The chapters range from studies of subsistence, ritual and ceremonial exchange to accounts of state violence, new media and climate change. The ‘Melanesian world’ assembled here raises questions that cut to the heart of debates in the human sciences today, with profound implications for the ways in which scholars across disciplines can describe and understand human difference. This impressive collection of essays represents a valuable resource for scholars and students alike.

The disciplines of philosophy and cultural anthropology have one thing in common: human behavior. Yet surprisingly, dialogue between the two fields has remained largely silent until now. Selfhood and Recognition combines philosophical and cultural anthropological accounts of the perception of individual action, exploring the processes through which a person recognizes the self and the other. Touching on humanity as porous, fractal, dividual, and relational, the author sheds new light on the nature of selfhood, recognition, relationality, and human life.

Originally published in 1982, James Clifford's analytical biography of Maurice Leenhardt (1878 - 1954)--missionary, anthropologist, founder of French Oceanic studies, historian of religion, and colonial reformer--received wide critical acclaim for its insight into the colonial history of anthropology. Drawing extensively on unpublished letters and journals, Clifford traces Leenhardt's life from his work as a missionary on the island of New Caledonia (1902 - 1926) to his subsequent return to Paris where he became an academic anthropologist at the Ecole pratique des hautes etudes, where he followed Marcel Mauss and was succeeded in 1951 by Claude Levi-Strauss.

This book explores what it means to be Lihirian through an analysis of everyday life in the Lihir Islands, Papua New Guinea. Atop four volcanic islands in the Pacific Ocean east of New Ireland, Lihirians are living in a world that has rapidly changed in the last century through the work of Christian missions, government administration and the development of a large gold mine (Lihir Gold Ltd). Being Lihirian in the context of these changes is challenging, yet Lihirians retain a strong sense of themselves and their islands as distinctive. This book aims to reconcile what has been termed the 'root metaphor' of Melanesian sociality as based on relational or composite personhood with the strong individualist tendencies and sense of self that are found in everyday practice in Lihir. In looking beyond the ideals of moral conduct to the practice of relations and emotion, it can be seen that the symbolism of Melanesian sociality does not encompass the practical reality of what it means to be Lihirian. Emotion is a ubiquitous part of life in Lihir. Emotions are motivations, reactions and remarks on the state of self and other; in short, emotions are integral to relations and persons in Lihir. This book considers emotions both through their performative contexts as well as the more usual lexical analyses of emotion terms and commentaries. In moving beyond lexical analyses, Hemer argues that the strong focus on the semantics of emotion in anthropology has been at the expense of the embodied practice of emotion that was apparent in Lihir. Through this engaging ethnographic account of connections, conflicts and loss in Lihir, Hemer's own fieldwork journey of making relationships, experiencing disputes and finally leaving the field, is mirrored. Structured into three parts, the book works through the complexities of creating and sustaining relationships, the evaluation of conduct as moral and the practices of conflict, and the experiences and transformations of death and grief. Throughout these parts various emotions are highlighted and interrogated for their relationship to psychological understandings and definitions: love, anger, jealousy, sadness. Emotions are also understood in a historical context and as connected to social changes wrought by interactions with global phenomena such as religion.

'In Melanesians and Missionaries', one of the best of the younger generation of missionary anthropologists demonstrates that a commitment to the missionary enterprise on the part of a solid scholar facilitates, rather than hinders, the anthropological study of a missionary topic. This is better anthropology because Dr. Whiteman is able to probe more deeply into his topic and demonstrates that he understands and appreciates both Melanesians and missionaries." Charles H. Kraft, Professor of Anthropology, School of World Mission, Fuller Theological Seminary, Pasadena

Who is not captivated by tales of Islanders earnestly scanning their watery horizons for great fleets of cargo ships bringing rice, radios and refrigerators - ships that will never arrive? Of all the stories spun about the island peoples of Melanesia, tales of cargo cult are among the most fascinating. The term cargo cult, Lamont Lindstrom contends, is one of anthropology's most successful conceptual offspring. Like culture, worldview and ethnicity, its usage has steadily proliferated, migrating into popular culture where today it is used to describe an astonishing roll-call of people. It's history makes for lively and compelling reading. The cargo cult story, Lindstrom shows, is more significant than it at first appears, for it recapitulates in summary form three generations of anthropological theory and Pacific studies. Although anthropologists' enthusiasm for the notion of cargo cult has waned, it now colors outsiders' understanding of Melanesian culture, and even Melanesians' perceptions of themselves. The repercussions for contemporary Islanders are significant: leaders of more than one political movement have felt the need to deny that they are any kind of cargo cultist. Of particular interest to this history is Lindstom's argument that accounts of cargo cult are at heart tragedies of thwarted desire, melancholy anticipation and crazy unrequited love. He makes a convincing case that these stories expose powerful Western scenarios of desire itself—giving cargo cult its combined titillation of the fascinating exotic and the comfortably familiar.

In the early 21st century, intellectual and cultural resources emerge on all sides as candidates for ownership claims. Members of an anthropological research team investigating emergent economic relations in a part of the world renowned for its innovative approach to resources and transactions, wish to open up the vocabulary. In this unique volume, they bring an unexpected comparative perspective to global debates on intellectual and cultural property rights (IPR and CPR). The contributors bring from Melanesia their collective experience of people initiating, limiting and rationalizing claims through transactions in ways that challenge many of the assumptions behind the international language. In a bold theoretical move, "property" is put alongside two other terms: "transactions" and "creations." The former have a place in the anthropological tradition that now needs to be brought into the foreground. In turn, increasing interest in protecting intellectual and cultural resources means that questions about creativity have suddenly become pertinent to what is or is not being transacted. Yet is creativity a special preoccupation of modernity? How are we to talk about people's creative practices, when innovation becomes the basis for ownership claims? This book is full of surprises!

In a series of epic self-narratives ranging from traditional cultural embodiments to picaresque adventures, Christian epiphanies and a host of interactive strategies and techniques for living, Kewa Highlanders (PNG) attempt to shape and control their selves and their relentlessly changing world. This lively account transcends ethnographic particularity and offers a wide-reaching perspective on the nature of being human. Inverting the analytic logic of her previous work, which sought to uncover what social structures concealed, Josephides focuses instead on the cultural understandings that people make explicit in their actions and speech. Using approaches from philosophy and anthropology, she examines elicitation (how people create their selves and their worlds in the act of making explicit) and mimesis (how anthropologists produce ethnographies), to arrive at an unexpected conclusion: that knowledge of self and other alike derives from self-externalization rather than self-introspection.