Research Bibliography of Alcohol and Kava Studies in Oceania
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Sacred Kingship: Cases from Polynesia
Sacred Kingship: Cases from Polynesia Henri J. M. Claessen Leiden University ABSTRACT This article aims at a description and analysis of sacred kingship in Poly- nesia. To this aim two cases – or rather island cultures – are compared. The first one is the island of Tahiti, where several complex polities were found. The most important of which were Papara, Te Porionuu, and Tautira. Their type of rulership was identical, so they will be discussed as one. In these kingdoms a great role was played by the god Oro, whose image and the belonging feather girdles were competed fiercely. The oth- er case is found on the Tonga Islands, far to the west. Here the sacred Tui Tonga ruled, who was allegedly a son of the god Tangaloa and a woman from Tonga. Because of this descent he was highly sacred. In the course of time a new powerful line, the Tui Haa Takalaua developed, and the Tui Tonga lost his political power. In his turn the Takalaua family was over- ruled by the Tui Kanokupolu. The tensions between the three lines led to a fierce civil war, in which the Kanokupolu line was victorious. The king from this line was, however, not sacred, being a Christian. 1. INTRODUCTION Polynesia comprises the islands situated in the Pacific Ocean within the triangle formed by the Hawaiian Islands, Easter Island and New Zealand. The islanders share a common Polynesian culture. This cultural unity was established already in the eighteenth century, by James Cook, who ob- served during his visit of Easter Island in 1774: In Colour, Features, and Languages they [the Easter Islanders] bear such an affinity to the People of the more Western isles that no one will doubt that they have the same Origin (Cook 1969 [1775]: 279, 354–355). -
A Brief Ethnohistory of Rapa Island, French Polynesia, AD 1791–1840
2 ‘Dwelling carelessly, quiet and secure’ A brief ethnohistory of Rapa Island, French Polynesia, AD 1791–1840 Atholl Anderson Department of Archaeology and Natural History, Research School of Pacific and Asian Studies, The Australian National University, Canberra, Australia, [email protected] Introduction In 1826, the first European missionary to Rapa, the Rev. John Davies, quoted Judges 18:7 in seeing the Rapans as ‘dwelling carelessly, quiet and secure, and having no business with any man’ (in Stokes n.d.:28; an idiomatic rendering of the passage). It was to some extent, possibly to a great extent, quite illusory. Rapa was certainly isolated by comparison with most of East Polynesia, and it was small, mountainous and relatively cold, but even the first European visitors found that Rapans exhibited evidence of contact with the outside world, and within Rapan traditions, historical observations and ethnographic data which together form the stuff of ethnohistory, the theme of contact and change is illustrated continually. Rapan society was East Polynesian in ancestry and culture. Rapans spoke an East Polynesian language, but its closest affinities were puzzling for a long time. The earliest historical contacts with Rapans showed that they found both Hawaiian and Tahitian largely unintelligible and later characterisation of Rapan by European scholars was confused because of the early introduction of Tahitian by missionaries and, after 1863, of other Polynesian languages by Tongans, Tokelauans and Cook Islanders, whose descendants came eventually to represent nearly half of the population (Stokes 1955). Samuel Stutchbury had observed, presciently, in 1826 (in Richards 2004:5) that the Rapan language was ‘something resembling the Marquesan’, but Horatio Hale (1968:141), about 1840, ‘obtained at Tahiti, from a native of Rapa, a brief vocabulary of the language spoken there, which turns out to be, with a few verbal exceptions, pure Rarotongan, and this in its minute peculiarities’, while the missionaries William Ellis (1838) and M. -
Rangi Above/Papa Below, Tangaroa Ascendant, Water All Around Us: Austronesian Creation Myths
UNLV Retrospective Theses & Dissertations 1-1-2005 Rangi above/Papa below, Tangaroa ascendant, water all around us: Austronesian creation myths Amy M Green University of Nevada, Las Vegas Follow this and additional works at: https://digitalscholarship.unlv.edu/rtds Repository Citation Green, Amy M, "Rangi above/Papa below, Tangaroa ascendant, water all around us: Austronesian creation myths" (2005). UNLV Retrospective Theses & Dissertations. 1938. http://dx.doi.org/10.25669/b2px-g53a This Thesis is protected by copyright and/or related rights. It has been brought to you by Digital Scholarship@UNLV with permission from the rights-holder(s). You are free to use this Thesis in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/ or on the work itself. This Thesis has been accepted for inclusion in UNLV Retrospective Theses & Dissertations by an authorized administrator of Digital Scholarship@UNLV. For more information, please contact [email protected]. RANGI ABOVE/ PAPA BELOW, TANGAROA ASCENDANT, WATER ALL AROUND US: AUSTRONESIAN CREATION MYTHS By Amy M. Green Bachelor of Arts University of Nevada, Las Vegas 2004 A thesis submitted in partial fulfillment of the requirements for the Master of Arts Degree in English Department of English College of Liberal Arts Graduate College University of Nevada, Las Vegas May 2006 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. UMI Number: 1436751 Copyright 2006 by Green, Amy M. -
Seeds of Hope
Seeds of hope CARITAS STATE OF THE ENVIRONMENT FOR OCEANIA 2019 REPORT CARITAS Teruabine Anna Nuariki from Kiribati Climate Action Network: “Mangroves are our giants – they protect our land from erosion. We have to plant because that will solve our problem … it can help to stop the tide and the strong waves from coming, that will help to lessen it and to hold our sand.” Contents Introduction 1 Coastal erosion and sea level rise 12 Caritas Oceania environmental monitoring 3 Offshore mining and drilling 14 Oceania voices 2019 – on the map 4 Climate finance 16 Caritas assessment 2019 6 Extreme weather and climate finance tables 18 Extreme weather 8 Conclusion and recommendations 19 Food and water 10 The last word – from the past to the future 20 Tutū ana te puehu Stirring up the dust Introduction The Caritas State of the Environment for Oceania report series has monitored critical issues affecting the life and wellbeing of Oceania and its peoples since 2014. The five main issues we monitor are: rising seas and coastal erosion, extreme weather, access to safe local food and water, offshore mining and drilling, and climate finance. For the life of Oceania, we continue Let us all climb aboard to call for urgent action to limit the same canoe global warming to 1.5 degrees, and and together seek a climate finance to assist our poorest better world, with the communities. This target is imperative constantly renewed for survival in Oceania. momentum of the The climate emergency hit the mainstream in 2019. Local and national Holy Spirit. -
Oceanic Encounters
Chapter 4 A Reconsideration of the Role of Polynesian Women in Early Encounters with Europeans: Supplement to Marshall Sahlins’ Voyage around the Islands of History Serge Tcherkézoff Europeans have been losing their way in the Pacific from the beginning when early explorers made up for navigational errors by claiming inhabited islands as new discoveries. Never mind that the islanders had simultaneously discovered the explorers, no doubt with a fair bit of despair and surprise, but since it took years for islanders to learn the tiny scratches that the visitors called writing, the European claims had a head start in the history books. (Aiavao 1994) Je n'ai jamais pu concevoir comment et de quel droit une nation policée pouvait s'emparer d'une terre habitée sans consentement de ses habitants. (Marchand 1961, 253) Ethnohistorical work on first and subsequent early encounters between Polynesians and Europeans remained focused on particular archipelagoes, which has meant that comparative hypotheses spanning the entire Polynesian region have not emerged. Moreover, it has been conducted mainly in eastern Polynesia (including Aotearoa), thus leaving aside the western part of the region.1 In this chapter I examine early encounters in Samoa, from western Polynesia, and also reconsider the Tahitian case, from eastern Polynesia, thus building a comparison of the nature of these early encounters across the region. The focus of the chapter is the apparent sexual offers that women made to the newcomers. If we go back to a number of journals written during the early voyages which have still not been studied in as much detail as they deserve, namely La Pérouse's journal and, for Bougainville's expedition, those of Nassau and Fesche,2 we can see that a crucial aspect of these apparent sexual offers ± 113 Oceanic Encounters the ªgirls' very youngº age and their ªweepingº ± has been overlooked. -
BIBLIOGRAPHY Research Bibliography of Alcohol and Kava
BIBLIOGRAPHY Research Bibliography of Alcohol and Kava Studies in Oceania: Update and Additional Items PAUL FREUND an d MAC MARSHALL Deparlme11/ of A111hropo/ogy, U11ii>ersilyof Iowa, Iowa Cily, Iowa 52242 Marshall (1974) recently compiled a bibliography of research dealing with alcohol and kava use in the Pacific Islands consisting of 70 separate items divided more or less equally between alcohol and kava studies . Scholars familiar with the Pacific know that the preparation and consumption of kava by Pac ific Islanders ha s caught the attention of outsiders for a long time and this fact is made apparent by the additional bibliography on alcohol and kava in Oceania provided below . Fully 63 of the 84 new items concern kava and a substantial number of these date from the nineteenth century . Six of the items listed below are updates of work mentioned in the l 974 compilation (e.g., papers read at professional meetings that st1bsequently have been published) . Since much of the kava literature appears in languages other than English , we have provided translations of titles not readily comprehensible to persons unfamiliar with the language in question. References Cited Anonymous. 1954. No drinking permit s yet for Pap ua-New Guinea native s. Pac ific .Island s Monthly 24 (24): .17. .1955 . Decision on native liquor permit s deferred. Pacific Isl a nds Monthl y 25 (9) : 25. [956. Supply of liquor to New Guinea natives. South Pacific 8 ( l0): 209-21 J. Baldi, D. 1890. Sulle proprieta farmacologiche de! Piper me1hys1ict1111(Kawa-Kawa) . [On the pharmacological propertie s of Piper melhys lic1,111(Kawa-Kawa).) Terapi a Modern a [Rome] 4 : 359-364. -
Intersections: a History of Chamorro Nurse-Midwives in Guam and a 'Placental Politics' for Indigenous Feminism
Intersections: A History of Chamorro Nurse-Midwives in Guam and a 'Placental Politics' for Indigenous Feminism Intersections: Gender and Sexuality in Asia and the Pacific Issue 37, March 2015 A History of Chamorro Nurse-Midwives in Guam and a 'Placental Politics' for Indigenous Feminism Christine Taitano DeLisle Introduction: Stories of the embodied Chamorro landscapes of Guam's pattera 1. Among the well-known generative narratives of pre-World War II Guam are stories of the island's native nurse-midwives, the pattera.[1] Chamorro Capuchin priest and historian, Eric Forbes, shared one such story in his recounting of a conversation he had with a Chamorro man who spoke of his intense loyalty to the village where he had lived as a child over the village where he lived most of his adult life. When asked why this was the case, the man replied, 'Siempre nai sa' guihe nai ma håfot i toayå-ho!' (Certainly, because that's where they buried my towel!).[2] It was in this context that Pale' (Father) Eric learned of the pattera practice of burying the placenta (in Chamorro, the påres) and of the deep cultural meanings behind this ritual: The man was pointing to the physical and emotional connection he had with the soil of his native village; something intimately connected with his life in the womb was buried there. In his mind, he literally became part of the soil of his village. 2. The meanings and effects inherent in such practice and ritual is as tåhdong (deep) as it is multiple and varied. At one level, as Pale' Eric discerns, we see a profound connection between Chamorros and the land, such that landscapes become palpable and visceral so as to 'speak' to Chamorros in ways that, literally and figuratively, root them in the soil and tie them to the land. -
Women in the Islands an Annotated Bibliography Of
) WOMEN IN THE ISLANDS AN ANNOTATED BIBLIOGRAPHY OF PACIFIC WOMEN'S ISSUES 1982-89 Anne catherine Wcx:xis Plan B Paper 8ubmitted to Dr. Karen Peacock, Dr. Terence Wesley-Smith, and Dr. Robert Kiste July 1990 TABLE OF CONTENTS User's Guide Introduction : Materials Included Subject Headings Annotations Abbreviations Symbols Associations & Organizations Regional Fiji Kiribati New Caledonia Papua New Guinea Solomon Islands Tonga Western Samoa Bibliographies & Directories Regional Papua New Guinea Biographies Regional American Samoa Fiji Guam New Caledonia 7 Papua New Guinea Solomon Islands Tonga Western Samoa corrnnunication & Networking Regional Fiji Guam Northern Mariana Islands Papua New Guinea Solomon Islands Western Samoa Economic Planning & Development Regional Cook Islands Fiji French Polynesia Guam Kiribati Marshall Islands Papua New Guinea Solomon Islands Tonga 'I\.rvalu Vanuatu Wallis and Futuna Western Samoa Education & Training Regional American Samoa Federated states of Micronesia ... Fiji Papua New Guinea Tonga Western Samoa Feminism & Feminist Scholarship Regional Fiji Guam Papua New Guinea Future Research Regional Fiji Papua New Guinea Solomon Islands Gender: Roles & status Regional Federated States of Micronesia Fiji French Polynesia Kiribati Papua New Guinea Solomon Islands Tonga Vanuatu Western Samoa Health & Nutrition Regional American Samoa Federated states of Micronesia Fiji ' Marshall Islands Niue Papua New Guinea Tonga Vanuatu Western Samoa History Regional Fiji French Polynesia New caledonia Papua New Guinea Tonga Vanuatu Law & Politics Regional 1-:c, . Cook Islands Fiji Guam New caledonia Papua New Guinea Tonga Vanuatu Western Samoa Literature & the Arts Regional French Polynesia Kiribati Papua New Guinea Solomon Islands Western Samoa Religion Regional Papua New Guinea Western Samoa Author Index Acknowledgements USER'S GUIDE INTRODUCTION This bibliography lists printed material concerning women in the Pacific Islands. -
Mid-Holocene Social Interaction in Melanesia: New Evidence from Hammer-Dressed Obsidian Stemmed Tools
Mid-Holocene Social Interaction in Melanesia: New Evidence from Hammer-Dressed Obsidian Stemmed Tools ROBIN TORRENCE, PAMELA SWADLING, NINA KONONENKO, WALLACE AMBROSE, PIP RATH, AND MICHAEL D. GLASCOCK introduction Proposals that large-scale interaction and ceremonial exchange in the Pacific region began during the time of Lapita pottery (c. 3300–2000 b.p.) (e.g., Friedman 1981; Hayden 1983; Kirch 1997; Spriggs 1997) are seriously challenged by the extensive areal distribution of a class of retouched obsidian artifacts dated to the early and middle Holocene (c. 10,000–3300 b.p.) and known as ‘‘stemmed tools’’ (Araho et al. 2002). Find spots of obsidian stemmed tools stretch from mainland New Guinea to Bougainville Island and include the Trobriand Islands, various islands in Manus province, New Britain and New Ireland (Araho et al. 2002; Golson 2005; Specht 2005; Swadling and Hide 2005) (Fig. 1). Although other forms of tanged and waisted stone tool are known in Melanesia (e.g., Bulmer 2005; Fredericksen 1994, 2000; Golson 1972, 2001), the two types defined by Araho et al. (2002) as ‘‘stemmed tools’’ comprise distinctive classes because they usually have deep notches that delineate very well-defined and pronounced tangs. Type 1 stemmed tools are made from prismatic blades and have large and clearly demarcated, oval-shaped tangs. In contrast, the Type 2 group is more vari- able.Itisdefinedprimarilybytheuseof Kombewa flakes (i.e., those removed fromthebulbarfaceofalargeflake)forthe blank form, as described in detail in Robin Torrence is Principal Research Scientist in Anthropology, Australian Museum, Sydney NSW, [email protected]; Pamela Swadling is a Visiting Research Fellow, Archaeol- ogy and Natural History, Research School of Pacific Studies, Australian National University, Can- berra ACT, [email protected]; Nina Kononenko is an ARC post-doctoral fellow in the School of Philosophical and Historical Inquiry, University of Sydney, kononenko.nina@hotmail. -
Introduction Navigating Spatial Relationships in Oceania
INTRODUCTION NAVIGATING SPATIAL RELATIONSHIPS IN OCEANIA Richard Feinberg Department of Anthropology Kent State University Kent OH USA [email protected] Cathleen Conboy Pyrek Independent Scholar Rineyville, KY [email protected] Alex Mawyer Center for Pacific Island Studies University of Hawai’i at Mānoa Honolulu, HI USA [email protected] Recent decades have seen a revival of interest in traditional voyaging equipment and techniques among Pacific Islanders. At key points, the Oceanic voyaging revival came together with anthropological interests in cognition. This special issue explores that intersection as it is expressed in cognitive models of space, both at sea and on land. These include techniques for “wave piloting” in the Marshall Islands, wind compasses and their utilization as part of an inclusive navigational tool kit in the Vaeakau-Taumako region of the Solomon Islands; notions of ‘front’ and ‘back’ on Taumako and in Samoa, ideas of ‘above’ and ‘below’ in the Bougainville region of Papua New Guinea, spaces associated with the living and the dead in the Trobriand Islands, and the understanding of navi- gation in terms of neuroscience and physics. Keywords: cognition, navigation, Oceania "1 Recent decades have seen a revival of interest in traditional voyaging equipment and techniques among Pacific Islanders. That resurgence was inspired largely by the exploits of the Polynesian Voyaging Society and its series of successful expeditions, beginning with the 1976 journey of Hōkūle‘a, a performance-accurate replica of an early Hawaiian voyaging canoe, from Hawai‘i to Tahiti (Finney 1979, 1994; Kyselka 1987). Hōkūle‘a (which translates as ‘Glad Star’, the Hawaiian name for Arcturus) has, over the ensuing decades, sailed throughout the Polynesian Triangle and beyond. -
Conservation Melanesia
Empowered lives. Resilient nations. CONSERVATION MELANESIA Papua New Guinea Equator Initiative Case Studies Local sustainable development solutions for people, nature, and resilient communities UNDP EQUATOR INITIATIVE CASE STUDY SERIES Local and indigenous communities across the world are advancing innovative sustainable development solutions that work for people and for nature. Few publications or case studies tell the full story of how such initiatives evolve, the breadth of their impacts, or how they change over time. Fewer still have undertaken to tell these stories with community practitioners themselves guiding the narrative. To mark its 10-year anniversary, the Equator Initiative aims to fill this gap. The following case study is one in a growing series that details the work of Equator Prize winners – vetted and peer-reviewed best practices in community-based environmental conservation and sustainable livelihoods. These cases are intended to inspire the policy dialogue needed to take local success to scale, to improve the global knowledge base on local environment and development solutions, and to serve as models for replication. Case studies are best viewed and understood with reference to ‘The Power of Local Action: Lessons from 10 Years of the Equator Prize’, a compendium of lessons learned and policy guidance that draws from the case material. Click on the map to visit the Equator Initiative’s searchable case study database. Editors Editor-in-Chief: Joseph Corcoran Managing Editor: Oliver Hughes Contributing Editors: Dearbhla -
A Vision Recovered: Papua New Guinea, Melanesia
A VISION RECOVERED PAPUA NEW GUINEA, MELANESIA Case Study How nurturing and mentoring a small, local nonprofit and charitable trust resulted in an inspiring collaboration that now benefits the Greater Melanesia and Pacific Region. Today, the Mama Graun Conservation Trust Fund, along with its sister organization the Micronesia Conservation Trust, is considered one of the most effective young conservation non-profits in the Melanesia Region and the Pacific. It services six Melanesian countries (Papua New Guinea, Solomon Islands, Vanuatu, Fiji, New Caledonia, Timor L’Este) and mobilizes funding from a variety of local and high-level international sources. A surprising turn of events, considering the way it all started. The concept for the Conservation Trust Fund (meaning “Mother Earth Trust” in the local language) began in Papua New Guinea in the mid-1990’s as a way to bring together many of the largest and most established conservation interests together on behalf of this world- renowned biologically diverse hotspot and home to the third largest rain forest in existence. The United Nations and The Nature Conservancy (TNC) initiated the consultation process and surveyed more than 500 individuals and organizations about the feasibility and the usefulness of such an organization. The result was overwhelmingly favorable, and so the process of creating the Trust was started. In 1998, the Global Environment Facility, working through the World Bank, pledged $15 million to the Trust to both create a special fund as a component of a forestry project with the Government of Papua New Guinea and to act as the fiduciary agent as well.