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Objects as Archives of a Disrupted Past

The Lengnangulong Sacred Stone from Vanuatu in France, Revisited

Hugo DeBlock

The material culture and arts of Vanuatu and wider Melanesia were subject to the collecting frenzies of the so-called “Museum Age” or the “Expedition Period” of anthropology (roughly the late nineteenth and early twentieth centuries) and, as a

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Oneness and ‘the church in Taiwan’

Anthropology Is Possible without Relations but Not without Things

Gareth Paul Breen

, Strathern's first fieldwork took place in Melanesia. However, it is also true, as Ashley Lebner (2017a: 6 ) cautions, that at least from The Gender of the Gift onward, Strathern (1988) is writing about ‘Melanesia’ rather than Melanesia. The former is a

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Judith Bovensiepen

fascination with the diverse range of phenomena (mainly in Melanesia) labeled falsely or not as “cargo cults” had already peaked and waned. After an initial proliferation of writing on the subject in the 1950s and 1960s (and resurgences in the 1970s and 1980s

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Eleanor Sterling, Tamara Ticktin, Tē Kipa Kepa Morgan, Georgina Cullman, Diana Alvira, Pelika Andrade, Nadia Bergamini, Erin Betley, Kate Burrows, Sophie Caillon, Joachim Claudet, Rachel Dacks, Pablo Eyzaguirre, Chris Filardi, Nadav Gazit, Christian Giardina, Stacy Jupiter, Kealohanuiopuna Kinney, Joe McCarter, Manuel Mejia, Kanoe Morishige, Jennifer Newell, Lihla Noori, John Parks, Pua’ala Pascua, Ashwin Ravikumar, Jamie Tanguay, Amanda Sigouin, Tina Stege, Mark Stege, and Alaka Wali

” communities that addresses the complexity of human-environment interactions. Melanesian Well-Being Indicators: A Biocultural Approach Jamie Tanguay The Melanesian Well-Being Indicators were developed in Vanuatu and designed for relevance across Melanesia, with

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The Possibilities of Failure

Personhood and Cognitive Disability in Urban Uganda

Tyler Zoanni

dividual’, and Roy Wagner (1991) the ‘fractal person’. Across differences of terminology and emphasis, what discussions of personhood in sub-Saharan Africa, South Asia and Melanesia share is a focus on contexts where social relations are seen as prior to

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Making Friends of the Nations

Australian Interwar Magazines and Middlebrow Orientalism in the Pacific

Victoria Kuttainen and Sarah Galletly

” (1). In the interwar period, as Australia took up a sub-imperial role in Melanesia; as public debate underscored an increasing awareness of Britain’s inadequacy in providing naval defense in the region; and as passenger liner traffic massified across

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Reflections on Cosmopolitan

Politesse with Perspectives from Papua New Guinea

Eric Hirsch

individuality then a great deal of ethnography supports the idea of never being able to know the mind (individuality?) of another (see Robbins and Rumsey 2008 ). For this reason, much social interaction in Melanesia, for example, is influenced by uncertainty

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Afterword

Reversing the world—What austerity does to time and place

Theodoros Rakopoulos

discipline. Much of this legacy stuck in twentieth-century economic anthropology, in the pursuit of seeking alternative scenarios to an alienated capitalist modern world in places like, for example, Melanesia. At the same time, and in conjuncture with this

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Freeing the ‘Aboriginal Individual’

Deconstructing ‘Development as Freedom’ in Remote Indigenous Australia

Hannah Bulloch and William Fogarty

but also how we conceive of ourselves and others, in particular, the boundaries and interconnections between one another and between ourselves and the wider cosmos. Early anthropological theorizing compared peoples in South Asia, Melanesia, and Africa

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The Worth of the ‘While’

Time and Taxes in a Finnish Timebank

Matti Eräsaari

–42) has argued that in Melanesia hierarchy can be realized in terms of the dominant value of equality: a ‘big-man’ status is achieved by having more equal-exchange partners than others, by being quantitatively more equal than others. Similarly, Helsinki