Suchergebnisse

This paper considers how far past ideologies of race and of racial and cultural mixing are haunting the present in Oceania. It compares colonial histories and contemporary politics in two Pacific archipelagoes, Vanuatu, an independent state since 1980 and Hawai'i, a state of the US since 1959. In Vanuatu indigenous people are a dominant majority and land is still held primarily through customary custodianship (despite pressure for privatisation) while in Hawai'i indigenous people are a declining minority and were dispossessed of most of their land in the mid-nineteenth century. In both places Western ideologies of race have had to confront more generous conceptions of the relations between persons and places as constructed by indigenous genealogies. But the ghosts of racial ideology and past colonial obsessions with racial and cultural purity and mixing are still alive in both countries.

Past studies of Oceanic masculinities have tended to see masculinity in the singular, through the lens of unchanging cultural traditions, wherein types of men were iconic of cultural differences. This special issue considers masculinities in the plural, both within and between cultures, exploring the relations between hegemonic and subordinate masculinities and how masculinities are configured in the context of colonial histories, militarism, and globalization. It connects a historical and relational approach to masculinities to embodied experience and individual and collective memories across the diversity of Oceania.

The Musée du Quai Branly ( MQB ) has been the focus of passionate debates in scholarly and public media in France and globally, since even before its opening in June 2006. These debates have often polarized advocates of divergent aesthetic and ethnographic approaches to museum practice, although some argue this is a false dichotomy and that the MQB has the future potential to realize a "double vision." Yet both approaches have their discursive origins in Euro American scholarship and museological practice, and effecting a genuinely "double vision" must surely confront the question of the relation of objects in museums and galleries to living peoples and especially the descendants of the creators of such objects/subjects. This essay explores this question in relation to MQB displays of Oceanic art, in particular the Pacific and Indigenous Australian art in the permanent collections and in the fabric of Jean Nouvel's building. It juxtaposes the museum's credo "where cultures converse" with the voices of Oceanic curators in dialogue at a conference held in association with the Polynésie exhibition in June 2008. It suggests that becoming a "new museum" is predicated not just on the rhetoric of an equality of arts, but also on people becoming engaged in more respectful relations of dialogue and exchange.

In her recent book Southern Theory Raewyn Connell has challenged the domination of social theory by those in the metropoles of Europe and North America. She argues that this has entailed a view of the world from the skewed, minority perspective of the educated and the affluent, whose views are then perpetuated globally in educational curricula. The South appears in such global theories primarily as a source of data for Northern theorists rather than as sites of knowing and self-conscious social reflection, places where important social theories are also developed. Through a survey of nineteenth and twentieth-century 'Southern theory' from Latin America, Iran, Africa, India and Indigenous Australia, Connell aspires to restore the fullness of the world to social science, to include its many voices in a more democratic global conversation.

In her recent book Southern Theory Raewyn Connell has challenged the domination of social theory by those in the metropoles of Europe and North America. She argues that this has entailed a view of the world from the skewed, minority perspective of the educated and the affluent, whose views are then perpetuated globally in educational curricula. The South appears in such global theories primarily as a source of data for Northern theorists rather than as sites of knowing and self-conscious social reflection, places where important social theories are also developed. Through a survey of nineteenth and twentieth-century 'Southern theory' from Latin America, Iran, Africa, India and Indigenous Australia, Connell aspires to restore the fullness of the world to social science, to include its many voices in a more democratic global conversation.

Past studies of Oceanic masculinities have tended to see masculinity in the singular, through the lens of unchanging cultural traditions, wherein types of men were iconic of cultural differences. This special issue considers masculinities in the plural, both within and between cultures, exploring the relations between hegemonic and subordinate masculinities and how masculinities are configured in the context of colonial histories, militarism, and globalization. It connects a historical and relational approach to masculinities to embodied experience and individual and collective memories across the diversity of Oceania.

This paper considers the relation of indigenous and foreign in how "the Pacific" and the "Pacific Rim" have been and are imagined. First, I ponder the power of cartography through the lens of two maps derived from the eighteenth century and speculate as to how such maps differed from indigenous genealogies of places and peoples. Second, I explore the origins and the lasting significance of the partitioning of the Pacific into the spatiotemporal regions of Polynesia, Melanesia, and Micronesia, and consider some indigenous uses of these foreign constructs. Third, I reflect on how academic and policy representations of the Pacific "region" and "rim" have been shaped by geopolitical concerns and developmentalism starting in the 1970s, from the viewpoint of Australia (and in a more fleeting way, the United States). Fourth, through a brief exegesis of the influential writings of Epeli Hau'ofa, I consider his alternative vision of Oceania as a "sea of islands." Finally, I confront the specter of new ethnological typifications derived from a reading of "roots" and "routes" as dichotomy rather than dialectic, and stress the need for refocusing on the relations and creative exchanges between Islanders living in and between region and rim.

This paper starts with a playful interrogation of being "on the edge" of California from the perspective of a millennial experience "in the center" of Australia—partly to suggest my own location, but also to suggest how imagined geographies of edges and centers, of peripheries and interiors are geopolitical mirages. It then moves to a consideration of how representations of deep time, in being "on the edge" or inhabiting "a sea of islands" relate to the contemporary politics of indigeneity and diaspora in the Pacific. While acknowledging the differences between Islanders of different regions and countries, the co-presence of the values of "roots" and "routes" is stressed. The varied relation of indigeneity and diaspora is explored through visual arts displayed in museums and cultural festivals in Vanuatu, New Caledonia, Aotearoa New Zealand, and Australia.

There has been much recent debate about women's rights and their relation to human rights. Debates about domestic violence in Vanuatu are situated in this global frame but also in a regional and historical context dominated by the relation between kastom (tradition) and Christianity. This article depicts the dynamics of a conference on Violence and the Family in Vanuatu held in Port Vila in 1994, in terms of the competing claims of universal human rights and cultural relativism. The allegedly western character of human rights which focus on the individual and civil and political rights is often contrasted with the non-western stress on collectivities and the rights to economic development and self-determination. These sorts of ideological oppositions in international politics reverberate in domestic politics as well, and especially in those which situate women and men as subjects in conflict, as they are in many domestic disputes.

Intro -- Contents -- List of Illustrations -- Preface and Acknowledgements -- Paradoxes of Domesticity: Missionary Encounters in the Making of Christian Homes in Asia and the Pacific -- 1. The Missionary Home as a Pulpit: Domestic Paradoxes in Early Twentieth-Century Korea -- 2. Missionaries and "A Better Baby Movement" in Colonial Korea -- 3. All Other Loves Excelling: Mary Kidder, Wakamatsu Shizuko and Modern Marriage in Meiji Japan -- 4. Raising the Standards of Family Life: Ginling Women's College and Christian Social Service in Republican China -- 5. Sacred Genealogies of Development: Christianity and the Indian Modern -- 6. ""Ol Meri Bilong Wok" (Hard-working Women): Women, Work and Domesticity in Papua New Guinea -- 7. "Tired for nothing"? Women, Chiefs, and the Domestication of Customary Authority in Solomon Islands -- 8. Agency and Salvation in Christian Child Rescue in Colonial India: Preena and Amy Carmichael -- 9. Deviant Domesticities and Sexualised Childhoods: Prostitutes, Eunuchs and the Limits of the State Child "Rescue" Mission in Colonial India -- 10. A New Family: Domesticity and Sentiment among Chinese and Western Women at Shanghai's Door of Hope -- 11. From Open Fale to Mission Houses: Negotiating the Boundaries of "Domesticity" in Samoa -- 12. Paradoxical Intimacies: The Christian Creation of the Huli Domestic Sphere -- 13. Paradoxical Performances: Cruel Constraints and Christian Emancipation in 19-20th-Century Missionary Representations of Chinese Women and Girls -- 14. Bibles, Baseball and Butterfly Sleeves: Filipina Women and American Protestant Missions, 1900-1930 -- 15. The Materiality of Missionisation in Collingwood Bay, Papua New Guinea -- 16. A Saturated History of Christianity and Cloth in Oceania -- Contributors -- Bibliography.