Unaisi Nabobo-Baba observed that for the various peoples of the Pacific, kinship is generally understood as "knowledge that counts." It is with this observation that this volume begins, and it continues with a straightforward objective to provide case studies of Pacific kinship. In doing so, contributors share an understanding of kinship as a lived and living dimension of contemporary human lives, in an area where deep historical links provide for close and useful comparison. The ethnographic focus is on transformation and continuity over time in Fiji, Tonga, and Samoa with the addition of three instructive cases from Tokelau, Papua New Guinea, and Taiwan. The book ends with an account of how kinship is constituted in day-to-day ritual and ritualized behavior.

Unaisi Nabobo-Baba observed that for the various peoples of the Pacific, kinship is generally understood as "knowledge that counts." It is with this observation that this volume begins, and it continues with a straightforward objective to provide case studies of Pacific kinship. In doing so, contributors share an understanding of kinship as a lived and living dimension of contemporary human lives, in an area where deep historical links provide for close and useful comparison. The ethnographic focus is on transformation and continuity over time in Fiji, Tonga, and Samoa with the addition of three instructive cases from Tokelau, Papua New Guinea, and Taiwan. The book ends with an account of how kinship is constituted in day-to-day ritual and ritualized behavior.

How do we become who we are? How is it that people are so similar in the ways they differ from one another, and so different in the ways they are the same?
Christina Toren's theory of mind as not only a physical phenomenon, but an historical one, sets out to answer these questions by examining how the material world of objects and other people informs the constitution of mind in persons over time.
This theory of embodied mind as a microhistorical process is set out in the first chapter, providing a context for the nine papers that follow. Questions explored include the way meaning-making processes reference an historically specific world and are responsible at once for continuity and change, how ritual informs children's constitution of the categories adults use to describe the world, and how people represent their relationships with one another and in so doing come to embody history.
Mind, Materiality and History has direct relevance to current debates on the nature of mind and consciousness, and demonstrates the centrality of the study of children to social analysis. It will be a valuable resource for students and scholars with an interest in anthropological theory and methodology, as well as those engaged in material culture studies.

Analyses Fijian hierarchy and its constitution in everyday ritual behaviour.

The relationship between anthropologists' ethnographic investigations and the lived social worlds in which these originate is a fundamental issue for anthropology. Where some claim that only native voices may offer authentic accounts of culture and hence that ethnographers are only ever interpreters of it, others point out that anthropologists are, themselves, implanted within specific cultural contexts which generate particular kinds of theoretical discussions. The contributors to this volume reject the premise that ethnographer and informant occupy different and incommensurable "cultural worlds." Instead they investigate the relationship between culture, context, and anthropologists' models and accounts in new ways. In doing so, they offer fresh insights into this key area of anthropological research.

Epistemology poses particular problems for anthropologists whose task it is to understand manifold ways of being human. Through their work, anthropologists often encounter people whose ideas concerning the nature and foundations of knowledge are at odds with their own. Going right to the heart of anthropological theory and method, this volume discusses issues that have vexed practicing anthropologists for a long time. The authors are by no means in agreement with one another as to where the answers might lie. Some are primarily concerned with the clarity and theoretical utility of analytical categories across disciplines; others are more inclined to push ethnographic analysis to its limits in an effort to demonstrate what kind of sense it can make. All are aware of the much-wanted differences that good ethnography can make in explaining the human sciences and philosophy. The contributors show a continued commitment to ethnography as a profoundly radical intellectual endeavor that goes to the very roots of inquiry into what it is to be human, and, to anthropology as a comparative project that should be central to any attempt to understand who we are.

Christina Toren is Professor of Anthropology and Director of the Centre for Pacific Studies at the University of St Andrews, Scotland. She is trained in both psychology and anthropology, does her fieldwork in Fiji, and has published widely on many aspects of contemporary Fijian life, including ethnographic studies of ontogeny.

Joao de Pina-Cabral is Professor of Anthropology and Research Coordinator at the Institute of Social Sciences of the University of Lisbon where he was Scientific Director (1997- 2003). He was Founding President and of the Portuguese Association of Anthropology (1989- 91), President of the European Association of Social Anthropologists (2003-05). He has carried out fieldwork and published extensively on the Alto Minho (Portugal), Macau (China), and Bahia (Brazil).

The relationship between anthropologists' ethnographic investigations and the lived social worlds in which these originate is a fundamental issue for anthropology. Where some claim that only native voices may offer authentic accounts of culture and hence that ethnographers are only ever interpreters of it, others point out that anthropologists are, themselves, implanted within specific cultural contexts which generate particular kinds of theoretical discussions. The contributors to this volume reject the premise that ethnographer and informant occupy different and incommensurable "cultural worlds." Instead they investigate the relationship between culture, context, and anthropologists' models and accounts in new ways. In doing so, they offer fresh insights into this key area of anthropological research.

Deborah James is Professor of Anthropology at the London School of Economics. Her research interests, focused on South Africa, include migration, ethnomusicology, ethnicity, property relations and the politics of land reform. She is author of Songs of the Women Migrants: Performance and Identity in South Africa (Edinburgh University Press, 1999) and of Gaining Ground? "Rights" and "Property" in South African Land Reform (Routledge, 2007).

Evelyn Plaice is Associate Professor of Anthropology jointly appointed to the Faculty of Arts and the Faculty of Education at the University of New Brunswick, Canada. Her interests include land, identity and the ethnopolitics of land restitution, and the anthropology of education. She has conducted research in both South Africa and Canada and is the author of .The Native Game: Indian-Settler Relations in Central Labrador (ISER, 1990).

Christina Toren is Professor of Social Anthropology at the University of St Andrews. Her fieldwork areas are Fiji and the Pacific, and Melanesia, and her theoretical interests include exchange processes; spatio-temporality as a dimension of human being; sociality, kinship and ideas of the person; the analysis of ritual; epistemology; ontogeny as a historical process. Her books include Making Sense of Hierarchy: cognition as social process in Fiji (Athlone, 1990) and Mind, Materiality and History: Explorations in Fijian Ethnography (Routledge, 1999).

How do we each become who we are? How is it that we are so different from one another in the ways we are the same? And so similar in the ways we are different? The answers to these puzzles lie in the manifold ways that the material world of objects and other people informs the process of our becoming ourselves. A process whereby it becomes clear that mind is THE fundamental historical phenomenon. The outcome of over a decade's work, the underlying concern of these various explorations into how Fijians live their lives and, in so doing, constitute their knowledge of the world, has been to derive a new theory of embodied mind that works as well for explaining ourselves as it does for explaining others.

Analyses Fijian hierarchy and its constitution in everyday ritual behaviour.