A good historian, it has been said, is a prophet in reverse. The perceptive historian has the ability to look back at the past, identify issues overlooked by others, all the while stimulating the reader to search for the implications in the present of what has been discovered. Jan Snijders is such a prophet in reverse. He brings his shrewd intuitions and scholarly reflections to the material of this book as no previous writer on Colins leadership in 18351841 has so far been able to achieve. This is a landmark book for historians, but more than that as well. It is the first in-depth scholarly publication on Father Jean-Claude Colin as the French founder of the Marist Missions in the South Pacific. It is an enthralling read for anyone who wonders how French countrymen coped when trying to open a Catholic mission in the New Zealand and in the Polynesian Islands of the 1830s and 1840s. And anyone interested in cross-cultural processes will get a very close look at the culture contacts between French Catholics, Polynesian people and British settlers, all pursuing their own objectives.

This book questions the common understanding of party political behaviour, explaining some of the sharp differences in political behaviour through a focused case study-drawing systematically on primary and archival research-of the Australian Labor Party's political and policy directions during select periods in which it was out of office at the federal level: from 1967-72, 1975-83, and 1996-2001. Why is it that some Oppositions contest elections with an extensive array of detailed policies, many of which contrast with the approach of the government at the time, while others can be widely criticised as 'policy lazy' and opportunistic, seemingly capitulating to the government of the day? Why do some Oppositions lurch to the right, while others veer leftward? Each of these periods was, in its own way, crucial in the party's history, and each raises important questions about Opposition behaviour. The book examines the factors that shaped the overall direction in which the party moved during its time in Opposition, including whether it was oriented towards emphasising programmes traditionally associated with social democrats, such as pensions, unemployment support, and investment in public health, education, infrastructure, and publicly owned enterprises, as well as policies aimed at reducing the exploitation of workers. In each period of Opposition examined, an argument is made as to why Labor moved in a particular direction, and how this period compared to the other periods surveyed. The book rounds off with analysis of the generalisability of the conclusions drawn: how relevant are they for understanding the behaviour of other parties elsewhere in the world? Where are social democratic parties such as the ALP heading? Is Opposition an institution in decline in the Western world?

There has been little written about Tenison Woods who as a significant figure in Australian Catholic Church life at the time of St Mary Mackillop, Australia's first Catholic Saint. This is a story about the work of the Sisters of St Joseph, an Australian Catholic Religious Order of women, founded by St Mary Mackillop, in Tasmania. An intriguing story of a group of women who were not part of the Centralised Josephite Sisters under Mary Mackillop, who for a variety of reasons were under the diocesan Catholic Bishop in Tasmania. The books documents their 125 year history from foundation right through to Vatican approval of the being brought under the Federation of Josephite Sisters in Australia.

'Australia First' is a good slogan that has been adopted by several quite different political ideologies. This book deals with the movement that developed slowly from about 1936 and came to an inglorious end in 1942. It grew out of the Victorian Socialist Party and the Rationalist Association. At first it attracted literary figures such as Xavier Herbert, Eleanor Dark, Miles Franklin. When it became heavily political, among its members were former communists and a Nazi Party member; some worked for the Labor Party, some for the United Australia Party (later the Liberal Party). One was a paid agent of the Japanese. Some were connected with Theosophy, some with Odinism, and in Victoria most were Irish Catholics with links to Archbishop Mannix and Sein Fein. Among their close friends were John Curtin, Dr Evatt, Arthur Calwell, Jack Beasley, Robert Menzies, Percy Spender, Archie Cameron. Several had contacts with Oswald Mosley's British Union of Fascists, and with the Imperial League of Fascists and National Socialists. One had met Hitler and corresponded with General Ludendorff. Two composed and circulated anonymous subversive pamphlets. Others imported Nazi propaganda, one even during the war through the German Consulate-General in New York. At its core was a coterie of elderly men with too much time, too much money, and little common sense. 'Inky' Stephensen was the public face of the AFM and was responsible for the crude and vulgar style of its monthly magazine, the Publicist. But behind it all was Billy Miles, a cynical, arrogant manipulator, who turned it into a vehicle for anti-Semitic propaganda. He who wrote: 'What is the solution to the Jewish question? There can be none while a Jew lives.'Its downfall was precipitated less by its fascist and Nazi tendencies than by its close association with the Japanese. In the end, the internment of AFM adherents was used by both Labor and Liberal politicians as a stick with which to beat each other, until the wrongs and rights of the affair became buried under political abuse.

The question is as searing as it is fundamental to the continuing debate over Japanese culpability in World War II and the period leading up to it: "How could Japanese soldiers have committed such acts of violence against Allied prisoners of war and Chinese civilians?" During the First World War, the Japanese fought on the side of the Allies and treated German POWs with respect and civility. In the years that followed, under Emperor Hirohito, conformity was the norm and the Japanese psyche became one of selfless devotion to country and emperor; soon Japanese soldiers were to engage in mass murder, rape, and even cannibalization of their enemies. Horror in the East examines how this drastic change came about. On the basis of never-before-published interviews with both the victimizers and the victimized, and drawing on never-before-revealed or long-ignored archival records, Rees discloses the full horror of the war in the Pacific, probing the supposed Japanese belief in their own racial superiority, analyzing a military that believed suicide to be more honorable than surrender, and providing what the Guardian calls "a powerful, harrowing account of appalling inhumanity...impeccably researched."

The Oxford Studies in Postcolonial Literatures series offers stimulating and accessible introductions to definitive topics and key genres and regions within the rapidly diversifying field of postcolonial literary studies in English.
The first book of its kind, Pacific Islands Writing offers a broad-ranging introduction to the postcolonial literatures of the Pacific region. Drawing upon metaphors of oceanic voyaging, Michelle Keown takes the reader on a discursive journey through a variety of literary and cultural contexts in the Pacific, exploring the Indigenous literatures of Polynesia, Melanesia, and Micronesia, and also investigating a range of European or Western writing about the Pacific, from the adventure fictions of Herman Melville, R. L. Stevenson, and Jack London to the Pakeha European) settler literatures of Aotearoa/New Zealand. The book explores the relevance of 'international' postcolonial theoretical paradigms to a reading of Pacific literatures, but it also offers a region-specific analysis of key authors and texts, drawing upon Indigenous Pacific literary theories, and sketching in some of the key socio-historical trajectories that have inflected Pacific writing. Well-established Indigenous Pacific authors such as Albert Wendt, Witi Ihimaera, Alan Duff, and Patricia Grace are considered alongside emerging writers such as Sia Figiel, Caroline Sinavaiana-Gabbard, and Dan Taulapapa McMullin. The book focuses primarily upon Pacific literature in English - the language used by the majority of Pacific writers - but also breaks new ground in examining the growing corpus of francophone and hispanophone writing in French Polynesia, New Caledonia, and Easter Island/Rapa Nui.

From the late 1700's, Hawaiian society began to change rapidly as it responded to the growing world system of capital whose trade routs and markets criss-crossed the islands. Reflecting many years of collaboration between Marshall Sahlins, a prominent social anthropologist, and Patrick V. Kirch, a leading archaeologist of Oceania, "Anahulu" seeks out the traces of this transformation in a typical local center of the kingdom founded by Kamehameha: the Anahulu river valley of Northwestern Oahu. Volume I shows the suprising effects of the encounter with the imperial forces of commerce and Christianity - the distinctive ways the Hawaiian people culturally organized the experience, from the structure of the kingdom to the daily life of ordinary people. Voulme II examines the material record of changes in local social organizations, economy and production, population, and domestic settlement arrangements.

The myths of the Gimi, a people of the Eastern Highlands of Papua New Guinea, attribute the origin of death and misery to the incestuous desires of the first woman or man, as if one sex or the other were guilty of the very first misdeed. Working for years among the Gimi, speaking their language, anthropologist Gillian Gillison gained rare insight into these myths and their pervasive influence in the organization of social life. Hers is a fascinating account of relations between the sexes and the role of myth in the transition between unconscious fantasy and cultural forms.
Gillison shows how the themes expressed in Gimi myths--especially sexual hostility and an obsession with menstrual blood--are dramatized in the elaborate public rituals that accompany marriage, death, and other life crises. The separate myths of Gimi women and men seem to speak to one another, to protest, alter, and enlarge upon myths of the other sex. The sexes cast blame in the veiled imagery of myth and then play out their debate in joint rituals, cooperating in shows of conflict and resolution that leave men undefeated and accord women the greater blame for misfortune.