In 1908, Arthur Maurice Hocart and William Halse Rivers Rivers conducted fieldwork in the Solomon Islands and elsewhere in Island Melanesia that served as the turning point in the development of modern anthropology. The work of these two anthropological pioneers on the small island of Simbo brought about the development of participant observation as a methodological hallmark of social anthropology. This would have implications for Rivers' later work in psychiatry and psychology, and Hocart's work as a comparativist, for which both would largely be remembered despite the novelty of that independent fieldwork on remote Pacific islands in the early years of the 20th Century. Contributors to this volume-who have all carried out fieldwork in those Melanesian locations where Hocart and Rivers worked-give a critical examination of the research that took place in 1908, situating those efforts in the broadest possible contexts of colonial history, imperialism, the history of ideas and scholarly practice within and beyond anthropology.

In 1908, Arthur Maurice Hocart and William Halse Rivers Rivers conducted fieldwork in the Solomon Islands and elsewhere in Island Melanesia that served as the turning point in the development of modern anthropology. The work of these two anthropological pioneers on the small island of Simbo brought about the development of participant observation as a methodological hallmark of social anthropology. This would have implications for Rivers' later work in psychiatry and psychology, and Hocart's work as a comparativist, for which both would largely be remembered despite the novelty of that independent fieldwork on remote Pacific islands in the early years of the 20th Century. Contributors to this volume-who have all carried out fieldwork in those Melanesian locations where Hocart and Rivers worked-give a critical examination of the research that took place in 1908, situating those efforts in the broadest possible contexts of colonial history, imperialism, the history of ideas and scholarly practice within and beyond anthropology.

This title was first published in 2000: An original and thought-provoking analysis of modern initiatives in the tropical rain forest. While issues such as logging, eco-timber, eco-tourism have been widely analyzed from an outsider's perspective, this book considers them from the local people's viewpoint, in terms of a long history of the rainforest uses. The authors demonstrate that the relationship of indigenous people to the tropical forest is not essentially timeless, nor is it primarily spiritual or mystical. It is in fact firmly connected to modern realities, while still being rooted in historical beliefs and practices. Standing at the intersection of anthropology, historical geography and rainforest ecology, and also at the interface of the local and the global, this ethnographically grounded study dispels a number of commonly held assumptions. It reveals how processes of 'impact' are actually two-way interactions, as local communities in Melanesia incorporate industries like logging into rapidly evolving post-colonial society and economy.

This title was first published in 2000: An original and thought-provoking analysis of modern initiatives in the tropical rain forest. While issues such as logging, eco-timber, eco-tourism have been widely analyzed from an outsider's perspective, this book considers them from the local people's viewpoint, in terms of a long history of the rainforest uses. The authors demonstrate that the relationship of indigenous people to the tropical forest is not essentially timeless, nor is it primarily spiritual or mystical. It is in fact firmly connected to modern realities, while still being rooted in historical beliefs and practices. Standing at the intersection of anthropology, historical geography and rainforest ecology, and also at the interface of the local and the global, this ethnographically grounded study dispels a number of commonly held assumptions. It reveals how processes of 'impact' are actually two-way interactions, as local communities in Melanesia incorporate industries like logging into rapidly evolving post-colonial society and economy.

Many anthropologists return to their original fieldwork sites a number of times during their careers, but this experience has seldom been subjected to analytic and theoretical scrutiny. The contributors to Returns to the Field have all undertaken multitemporal fieldwork repeated visits to the same place over periods ranging from 20 to 40 years among minority groups in Africa, Latin America, Asia, and Melanesia. Over the years of contact, these anthropologists have witnessed dramatic changes, but also the perseverance of the people they have worked with. In vivid and personal essays, the authors examine the ramifications of this type of fieldwork practice the kind of knowledge it produces, what methodological tools are appropriate, and how relationships with people in the field site change over time."

Norway, it is claimed, has the most social anthropologists per capita of any country. Well connected and resourced, the discipline – standing apart from the British and American centres of anthropology – is well placed to offer critical reflection. In this book, an inclusive cast, from PhDs to professors, debate the complexities of anthropology as practised in Norway today and in the past. Norwegian anthropologists have long made public engagement a priority – whether Carl Lumholz collecting for museums from 1880; activists protesting with the Sámi in 1980; or in numerous recent contributions to international development. Contributors explore the challenges of remaining socially relevant, of working in an egalitarian society that de-emphasizes difference, and of changing relations to the state, in the context of a turn against multi-culturalism. It is perhaps above all a commitment to time-consuming, long-term fieldwork that provides a shared sense of identity for this admirably diverse discipline.

At the centre of this collection are the actors and processes referred to by the distinguished Oceania thinker and visionary Epeli Hau'ofa as 'ordinary people ... who, because of the poor flows of benefits from the top, scepticism about stated policies and the like, tend to plan and make decisions about their lives independently, sometimes with surprising and dramatic results that go unnoticed or ignored at the top'. The contributors explore innovative social, cultural and political responses to global processes as they influence and unfold in a range of Pacific locations - with a major focus on Island Melanesia and a further range of contributions on Palau, Pohnpei, Rotuma and Australia. A multi-disciplinary group, including a number of Pacific Islanders, the authors present contemporary connections between expanding perceptions of cultural heritage and the emergence of new political forms, in the context of challenges posed by the global political economy. At issue in the volume are viable local Pacific alternatives to the institutions and practices commonly advocated in development discourse, but difficult to implement in Pacific settings. 'Pacific Alternatives provides fresh perspectives on the ways that cultural heritage serves as a unique source of engaging the modern state and global non-state actors. The volume showcases two of the strongest features of contemporary Pacific Studies scholarship: the ability to find new insights in experience-near analyses of Islander life that have world enlarging potentials, and the foregrounding of Indigenous voices in the evolving dialogue around land, politics, culture, tradition, custom, and identity.' Ty Kawika Tengan, University of Hawai'i. Pacific Alternatives is a companion volume to Made in Oceania, also published by Sean Kingston Publishing.

At the centre of this collection are the actors and processes referred to by the distinguished Oceania thinker and visionary Epeli Hau'ofa as 'ordinary people ... who, because of the poor flows of benefits from the top, scepticism about stated policies and the like, tend to plan and make decisions about their lives independently, sometimes with surprising and dramatic results that go unnoticed or ignored at the top'. The contributors explore innovative social, cultural and political responses to global processes as they influence and unfold in a range of Pacific locations - with a major focus on Island Melanesia and a further range of contributions on Palau, Pohnpei, Rotuma and Australia. A multidisciplinary group, including a number of Pacific Islanders, the authors present contemporary connections between expanding perceptions of cultural heritage and the emergence of new political forms, in the context of challenges posed by the global political economy. At issue in the volume are viable local Pacific alternatives to the institutions and practices commonly advocated in development discourse, but difficult to implement in Pacific settings. Pacific Alternatives provides fresh perspectives on the ways that cultural heritage serves as a unique source of engaging the modern state and global non-state actors. The volume showcases two of the strongest features of contemporary Pacific Studies scholarship: the ability to find new insights in experience-near analyses of Islander life that have world-enlarging potentials, and the foregrounding of Indigenous voices in the evolving dialogue around land, politics, culture, tradition, custom, and identity. Ty K wika Tengan - Professor of Anthropology & Chair of the Dept. of Ethnic Studies, University of Hawai'i"

Throughout the Pacific, cultural heritage is both a powerful idiom in post-colonial state-making, and a potent mobilizing force in diverse grassroots social movements, many of which have been misunderstood as 'cargo-cults' or 'inventions of tradition' in anthropological analyses. This collection recognizes cultural heritage as a ground for creativity and experimentation with social forms, and pin-points both the conflicting values at play and their potentially subversive power. Describing key social processes in Hawaii, Tahiti, Pohnpei, Fiji, Solomon Islands, Vanuatu, Papua New Guinea and Australia, it explores alternative ways of configuring authority and organizing the state, as well as highlighting the potential in local social movements to influence culture and politics at the national level. Taking the pulse of important contemporary social movements in the region, this volume is key for understanding the development of the modern nation-state in the Pacific.

Throughout the Pacific, cultural heritage is both a powerful idiom in post-colonial state-making, and a potent mobilizing force in diverse grassroots social movements, many of which have been misunderstood as 'cargo-cults' or 'inventions of tradition' in anthropological analyses. This collection recognizes cultural heritage as a ground for creativity and experimentation with social forms, and pin-points both the conflicting values at play and their potentially subversive power. Describing key social processes in Hawaii, Tahiti, Pohnpei, Fiji, Solomon Islands, Vanuatu, Papua New Guinea and Australia, it explores alternative ways of configuring authority and organizing the state, as well as highlighting the potential in local social movements to influence culture and politics at the national level. Taking the pulse of important contemporary social movements in the region, this volume is key for understanding the development of the modern nation-state in the Pacific.

Many anthropologists return to their original fieldwork sites a number oftimes during their careers, but this experience has seldom been subjected toanalytic and theoretical scrutiny. The contributors to Returns to the Field have allundertaken multitemporal fieldwork -- repeated visits to the same place -- overperiods ranging from 20 to 40 years among minority groups in Africa, Latin America, Asia, and Melanesia. Over the years of contact, these anthropologists have witnesseddramatic changes, but also the perseverance of the people they have worked with. Invivid and personal essays, the authors examine the ramifications of this type offieldwork practice -- the kind of knowledge it produces, what methodological toolsare appropriate, and how relationships with people in the field site change overtime.