From the remote shores of Rapa Nui to the dense rainforest of Papua New Guinea, the islands of the Pacific are home to some of the most culturally diverse populations on the planet. The region embraces an extraordinary range of art forms, from delicate shell ornaments to spectacularly decorated canoes and meeting houses. These have fascinated outsiders since the exploratory voyages of Captain Cook, the first of which commenced 250 years ago in 1768, and went on to entrance Gauguin and a host of other European artists. This volume accompanies a major survey in London and Paris of art from Oceania. It brings together the most up-to-date scholarship by the leading experts in the field, encompassing a dazzling array of objects from the region, including many that have never been published before. Also included are many works that have historically been overlooked, such as painted and woven textiles, elaborate wicker assemblages and expressively sculpted vessels, alongside works by artists working in Oceania today. Objects of great aesthetic beauty, these artworks are the product of a complex web of social, mythological and historical influences.

Refocusing Ethnographic Museums through Oceanic Lenses offers a collaborative ethnographic investigation of Indigenous museum practices in three Pacific museums located at the corners of the so-called Polynesian triangle: Bernice Pauahi Bishop Museum, Hawai'i; Museum of New Zealand Te Papa Tongarewa; and Museo Antropologico Padre Sebastian Englert, Rapa Nui. Since their inception, ethnographic museums have influenced academic and public imaginations of other cultural-geographic regions, often resulting Euro-Americentric projection of anthropological imaginations has come under intense pressure, as seen in recent debates and conflicts around the Humboldt Forum in Berlin, Germany. At the same time, (post)colonial renegotiations in former European and American colonies, such as the cases in this book, have initiated dramatic changes to anthropological approaches through Indigenous museum practices. The book shapes a dialogue between both situations-Euro-Americentric myopia and Oceanic perspectives-by offering historically informed, ethnographic insights into Indigenous museum practices grounded in Indigenous epistemologies, ontologies, and cosmologies. In doing so, the book employs Oceanic lenses that help to reframe Pacific collections in, and the production of public understandings through, ethnographic museums in Europe and the Americas. Following this line of reasoning, Refocusing Ethnographic Museums sets out to offer insights into Indigenous museologies across Oceania to recalibrate ethnographic museums, collections, and practices through Indigenous Oceanic approaches and perspectives. This, in turn, should assist any museum scholar and professional in rethinking and redoing their respective institutional settings, intellectual frameworks, and museum processes when dealing with Oceanic affairs; and, more broadly, in doing the "epistemic work" needed to confront "coloniality," not only as a political problem or ethical obligation, but "as an epistemology, as a politics of knowledge." A distinctive feature is the book's layered coauthorship and multi-vocality, drawing on a collaborative approach that has put the (widespread) philosophical commitment to dialogical inquiry into (seldom) practice by systematically co-constituting ethnographic knowledge. In doing so, the book shapes an "ethnographic kaleidoscope," proposing the metaphor of the kaleidoscope as a way of encouraging fluid ethnographic engagements to avoid the impulse to solidify and enclose differences, and remain open to changing ethnographic meanings, positions, performances, and relationships. The coauthors collaboratively mobilize Oceanic eyes, bodies, and sovereignties, thus enacting an ethnographic kaleidoscopic process and effect aimed at refocusing ethnographic museums through Oceanic lenses.

When Tatau was first published in 2010, Mark Adams' renowned images documenting a great Polynesian art tradition were a revelation. It told the story of the late Sulu'ape Paulo II, the pre-eminent figure of modern Samoan tattooing. A brilliantly innovative and often controversial man, he saw tatau as an art of international importance. Tatau documented his practice, and that of other tufuga ta tatau (tattoo artists), in the contexts of Polynesian tattooing, Samoan migrant communities and New Zealand art. Long out-of-print, this revised and extended new edition, with its handsome large format and texts by distinguished scholars, makes a cultural treasure available once more.

Refocusing Ethnographic Museums through Oceanic Lenses offers a collaborative ethnographic investigation of Indigenous museum practices in three Pacific museums located at the corners of the so-called Polynesian triangle: Bernice Pauahi Bishop Museum, Hawai'i; Museum of New Zealand Te Papa Tongarewa; and Museo Antropológico Padre Sebastián Englert, Rapa Nui. Since their inception, ethnographic museums have influenced academic and public imaginations of other cultural-geographic regions, and the often resulting Euro-Americentric projection of anthropological imaginations has come under intense pressure, as seen in recent debates and conflicts around the Humboldt Forum in Berlin, Germany. At the same time, (post)colonial renegotiations in former European and American colonies have initiated dramatic changes to anthropological approaches through Indigenous museum practices. This book shapes a dialogue between Euro-Americentric myopia and Oceanic perspectives by offering historically informed, ethnographic insights into Indigenous museum practices grounded in Indigenous epistemologies, ontologies, and cosmologies. In doing so, it employs Oceanic lenses that help to reframe Pacific collections in, and the production of public understandings through, ethnographic museums in Europe and the Americas. By offering insights into Indigenous museologies across Oceania, the coauthors seek to recalibrate ethnographic museums, collections, and practices through Indigenous Oceanic approaches and perspectives. This, in turn, should assist any museum scholar and professional in rethinking and redoing their respective institutional settings, intellectual frameworks, and museum processes when dealing with Oceanic affairs; and, more broadly, in doing the ""epistemic work"" needed to confront ""coloniality,"" not only as a political problem or ethical obligation, but ""as an epistemology, as a politics of knowledge."" A noteworthy feature is the book's layered coauthorship and multi-vocality, drawing on a collaborative approach that has put the (widespread) philosophical commitment to dialogical inquiry into (seldom) practice by systematically co-constituting ethnographic knowledge. Further, the book shapes an ""ethnographic kaleidoscope,"" proposing the metaphor of the kaleidoscope as a way of encouraging fluid ethnographic engagements to avoid the impulse to solidify and enclose differences, and remain open to changing ethnographic meanings, positions, performances, and relationships. The coauthors collaboratively mobilize Oceanic eyes, bodies, and sovereignties, thus enacting an ethnographic kaleidoscopic process and effect aimed at refocusing ethnographic museums through Oceanic lenses.