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1
Stewart, Lynn Leslie. "Our people are like gardens" : music, performance and aesthetics among the Lolo, West New Britain Province, Papua, New Guinea." Thesis, University of British Columbia, 1989. http://hdl.handle.net/2429/30917.
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Relationships among the Aesthetic, culture, and music are problematic- Frequently considered as epiphenomenal to culture, music and the arts are typically seen as adjuncts to ceremonial activity- This dissertation examines the nature of the Aesthetic, music and performance in the context of the Lolo, Araigilpua Village, West New Britain Province, Papua New Guinea, in an attempt to develop a definition of the Aesthetic applicable for cross-cultural research and to discover the ways in which the Aesthetic and culture articulate.
For the purposes of this dissertation, the Aesthetic is defined as that facet of religion focused on responses to extraordinary powers thought to maintain what are considered to be proper relationships between human members of a community and extraordinary powers. Three forms of aesthetics, social, performance, and musical, are taken as the means and methods of directing interactions between man and extraordinary powers.
At present, the Lolo are engaged in a process of secularisation resulting primarily from the introduction of Christianity, Western medicine and money. This dissertation examines the relationship between the Aesthetic and social life, and addresses the impact of changes to the Aesthetic.Arts, Faculty of
Anthropology, Department of
Graduate
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Barker, John. "Maisin Christianity : an ethnography of the contemporary religion of a seaboard Melanesian people." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25550.
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This dissertation examines the ways in which a Papua New Guinean people, the Maisin of Collingwood Bay in Oro Province, have over the years responded to and appropriated a version of Christianity brought to them by Anglican missionaries. The Maisin treat Christianity not as a foreign imposition, but as an integral part of their total religious conceptions, activities and experiences.
Almost a century of documented Maisin history reveals a consistency related to what is here called a "social ideology": a complex formed by idioms of asymmetry between senior and junior kin and allies, equivalence in exchanges between a range of social categories of persons, and complementarity between the sexes. Extensions of the social ideology to the developments of the post-contact society are explored in the contexts of a growing dependence on money and commodities, unequal access to education and jobs, large-scale out-migration, the material requirements of the local church, and church regulations concerning social behaviour.
The social ideology is also extended to sorcerers, ancestral ghosts, bush spirits, and Christian divinities. The analysis shows that Maisin experience indigenous and Christian elements as realities that exist within a single religious field.
Working from the premise that religion is an aspect of the people's total experience and not a separate cultural institution or sub-system, the thesis explores the modes by which the Maisin create and discover coherence between the various elements within the religious field. The most important points and occasions of religious coherence are those in which the moral precepts of the social ideology are joined with conceptions of spiritual entities towards the explanation and resolution of problems. Three "religious precipitates", as these moments of coherence are termed, are analysed: the village church, healing practices, and death rites.
A major finding of this study is that Maisin articulate their assumptions about local sorcerers, ghosts, and spirits within idioms of conflict between kin and affinal groupings, but speak of God, Christ and the church as symbols of community solidarity. The village church is analysed as a point of convergence of the social ideology, economic aspirations, memories of past interactions with missionaries, and Christian teachings and forms. The primary religious importance of the church is as a condensed symbol of communitas that transcends the inherited divisions of the social order and the contradictions of present political and economic conditions.Arts, Faculty of
Anthropology, Department of
Graduate
3
Nihill, Michael. "Roads of presence : social relatedness and exchange in Anganen social structure /." Title page, contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phn691.pdf.
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Kopi, Sibona N. (Sibona Nega). "Traditional beliefs, illness and health among the Motuan people of Papua New Guinea." Thesis, The University of Sydney, 1997. https://hdl.handle.net/2123/9266.2.
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Keck, Verena. "Social discord and bodily disorders : healing among the Yupno of Papua New Guinea /." Durham, N.C : Carolina Academic Press, 2005. http://www.loc.gov/catdir/toc/ecip0412/2003026872.html.
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Zugl.: Diss. Universität Basel, 1991.Based on the author's thesis, Universitaet Basel, 1991. Originaltitel: Falsch gehandelt - schwer erkrankt. Includes bibliographical references (p. 313-325) and index.
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Jacka, Jerry K. "God, gold, and the ground : place-based political ecology in a New Guinea borderlands /." view abstract or download file of text, 2003. http://wwwlib.umi.com/cr/uoregon/fullcit?p3095254.
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Thesis (Ph. D.)--University of Oregon, 2003.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 367-396). Also available for download via the World Wide Web; free to University of Oregon users.
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Martin, Grahame Clarence. "Study of time as being according to the Keraakie people of Southwest Papua New Guinea." Thesis, University of Sydney, 2001. http://hdl.handle.net/2123/1308.
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Schmid, Christin Kocher. "Of people and plants a botanical ethnography of Nokopo Village, Madang and Morobe Provinces, Papua New Guinea /." Basel : Ethnologisches Seminar der Universität und Museum für Völkerkunde : In Kommission bei Wepf, 1991. http://catalog.hathitrust.org/api/volumes/oclc/25075874.html.
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Gilberthorpe, Emma Louise. "The Fasu, Papua New Guinea : analysing modes of adaptation through cosmological systems in a context of petroleum extraction /." St. Lucia, Qld, 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17527.pdf.
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Merrett, Leanne. "New women : discursive and non-discursive processes in the construction of Anganen womanhood /." Title page, contents and abstract only, 1992. http://web4.library.adelaide.edu.au/theses/09PH/09phm5678.pdf.
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Bieniek, Jan. "Enga and evangelisation : the changing pattern of the laity's involvement in the Christian evangelisation of Enga." Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/7718.
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Ballard, Chris. "The death of a great land ritual, history and subsistence revolution in the southern highlands of Papua New Guinea /." Online version, 1995. http://bibpurl.oclc.org/web/23726.
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Young, Douglas W. "Resolving conflict for gutpela sindaun an analysis and evaluation of traditional and modern methods of achieving peaceful intergroup relations among the Enga of Papua New Guinea /." Phd thesis, Australia : Macquarie University, 1995. http://hdl.handle.net/1959.14/23155.
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Thesis (PhD) -- Macquarie University, School of History, Philosophy, and Politics, Centre for Conflict Resolution, 1995.Includes bibliographical references and appendices.
This thesis presents the findings of a participatory action research project conducted in Enga Province, Papua New Guinea. -- The advantages and disadvantages of participatory action research in Conflict Resolution are discussed, with special reference to their common basis in a contemporary philosophy of cognition and learning. The practical and ethical issues of cross-cultural training in Conflict Resolution are reviewed. The research process is described and particular research methods evaluated. Comparison with the methods and findings of earlier research is also presented. The issues are illustrated by means of case studies drawn from a period of field work (March 1992-April 1993, December 1993-February 1994, and August 1994). -- The research involved the analysis and evaluation of both traditional and modern means of conflict resolution used by Enga people or by other agencies within Enga Province during the period of research. The outcome of resolved conflict is gutpela sindaun ("good sitting") a Tok Pisin (Melanesian Pidgin) phrase that translates the Enga phrases auu pyoo katenge and auu pyoo petenge ("being or staying well," conceived from a masculine "standing" [katenge] or feminine "sitting" [petenge] perspective). These phrases are frequently used to describe peaceful intergroup relations. In considering how this state might be brought about, special attention is paid to the preferred methods of the people themselves (cross-cutting alliances, exchange relationships, and violent self-help), government (the Village Court System, economic development, and punitive measures), and churches and religious movements (conversion, forgiveness, and reconciliation). -- The special role of new religious movements as social movements for peace is highlighted. A comprehensive policy proposal is presented for further discussion by interested parties. -- This information, its interpretation, application, and implementation are presently part of an ongoing participatory action research process sponsored by the Catholic Diocese of Wabag (Enga Province). This thesis therefore forms a summary of the data as of December 1994, which must in turn be evaluated by those whose practice it is intended to inform.
Mode of access: World Wide Web.
xxii, [3], 413 leaves ill. (some col.)
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Wilde, Charles. "Men at work : masculinity, mutability, and and mimesis among the Gogodala of Papua New Guinea." Thesis, The University of Sydney, 2003. https://hdl.handle.net/2123/27870.
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This thesis explores images and expressions of masculinity among the Gogodala
of Western Province, Papua New Guinea. I propose that, in contrast to
anthropological studies that emphasise how men in PNG were rendered powerless
and suffered bodily detumescence in response to colonial authority, Gogodala
men experienced colonialism as part of a complex process of mimesis, of mutual
appropriation and empowerment for both Europeans and the Gogodala. Gogodala
masculinity is based on the display of internal strength through external
appearance and action, or performance, and it is particularly through work that
inner capacities are demonstrated, social relations maintained, and gender made
known. Through an analysis of contemporary understandings of early colonial
contact and the evangelical mission project, I explore the way colonial
endorsement of the local work ethic has been interpreted not only as confirmation
of Gogodala ela gi, or lifestyle, but as an attempt by Europeans to appropriate
Gogodala bodily efficacy. The early colonial practice of collecting vast quantities
of Gogodala artefacts, for example, not only acknowledged the skill of the
carvers, but also reinforced male autonomy and many ritual practices. Canoes,
canoe imagery and canoe designs form the basis of Gogodala social life by
expressing an embodied relationship with the ancestral past, and contemporary
canoe races provide a link to this past. Through a study of canoe races, and the
relationship between canoes and the introduced sport of rugby league, I
demonstrate how Gogodala men emphasize continuity with the past, despite
colonial transformation. In addition, I argue that, just as work continues to define
male strength and produce an ‘ideal’ body type, this work ethic also exhibits
community strength and a Christian cohesion that, it is hoped, will ultimately
produce an ‘ideal’ type of development.
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Harple, Todd S. "Controlling the dragon : an ethno-historical analysis of social engagement among the Kamoro of South-West New Guinea (Indonesia Papua/Irian Jaya)." View thesis entry in Australian Digital Theses Program, 2000. http://thesis.anu.edu.au/public/adt-ANU20030401.173221/index.html.
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Kenema, Simon. "Bougainville revisited : understanding the crisis and U-Vistract through an ethnography of everyday life in Nagovisi." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/10289.
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This thesis offers an ethnographic study of everyday life in Nagovisi of Southwest Bougainville. The study focuses on aspects of how the Nagovisi construe social relations with a specific focus on vernacular categories and ideologies. The thesis deals with ideas about land, perceptions about the fluid nature of Nagovisi sociality, movement, and U-Vistract. The study is primarily based on thirteen months of field research I conducted in the Nagovisi between September 2011 and November of 2012. Through the exploration of the various thematic issues in the individual chapters the thesis offers a comparative scope for a tangential re-evaluation of the mine related crisis on the island. The focus on Noah Musinku and the Kingdom of Papala further illustrates this comparative scope by drawing an analogy between Panguna and U-Vistract and the complex entanglements and interrelationships between ideas relating to land, history, myth, relatedness, social unpredictability, and notions about wealth. It deals with the question of how persons, land and knowledge are mutually constitutive, and how each can affect the other as a result of history, and movement in time and space. By focusing on Nagovisi notions of the unpredictability of talk, knowledge, and the implication this bears on the nature of how people relate to each other and different places the thesis deals with what has long been proven a recalcitrant problem in PNG anthropological literature in which local life worlds are characterised by a fluidity of social forms.
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Butt, Leslie. "The social and political life of infants among the Baliem Valley Dani, Irian Jaya /." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34921.
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Among the Baliem valley Dani of the central highlands of Irian Jaya, Indonesia, infants play a prominent role in social relations. Infant mortality rates among the Dani are above two hundred and fifty deaths per thousand live births and birth rates are low. To these patterns of infant survival and growth the Dani consistently ascribe complex meaning. Drawing from anthropological research conducted in 1994--1995 in the Baliem valley, this dissertation demonstrates that indigenous meanings about the infant body and assessments of infant health link the infant to political relations within polygynous families, to antagonistic gender relations, and to affiliations with powerful ancestor spirits. Gender relations play a prominent role in explanations about infants. When an infant dies, parents explain the death in ways that reflect the lower social status of women in relation to men. A study of sex ratios during the first year of life and biased use of health services by gender of the infant suggest that the Dani may generate and validate cultural patterns of gender inequality during the earliest months of life.Infants also play an important role in national politics. In Indonesia's attempts to assimilate indigenous peoples into the country's economic development agenda, the infant appears in health promotions as a member of a contrived ideal family. These national cultural models, grounded in a concern with population control, translate into an applied health agenda for infants that has little impact on the mortality rates of the very young in Dani society.
The infant, though mute, is a powerful figure at the center of many social and political relations. The richness of meaning attributed to infants in the Baliem valley suggests that further research is needed to correct lacunae in anthropological theory about one of life's key social figures.
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Patterson, Katherine-Anne V. Wadley Reed L. "Patterns of local mobility in an Iban community of West Kalimantan, Indonesia." Diss., Columbia, Mo. : University of Missouri--Columbia, 2008. http://hdl.handle.net/10355/5748.
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The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Title from PDF of title page (University of Missouri--Columbia, viewed on October 2, 2009). Thesis advisor: Dr. Reed Wadley. Includes bibliographical references.
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Gould, Syd. "Vernacular Bible reading in a traditionally oral society : a case study of the use of the translated vernacular scriptures in the Huli region of the Evangelical Church of Papua New Guinea, with particular reference to the influence of the Asia Pacific Christian Mission /." [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19378.pdf.
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Wolffram, Paul. "Langoron: Music and Dance Performance Realities Among the Lak People of Southern New Ireland, Papua New Guinea : a thesis submitted for the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy." New Zealand School of Music, 2007. http://hdl.handle.net/10179/1116.
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This thesis seeks to describe the indigenous realities, meanings, and perspectives that are central to the music and dance practices of the Lak (Siar) people in Southern New Ireland, Papua Now Guinea. The insights recorded here are those gained through the experience of twenty-three months living in Rei and Siar villages as a participant in many aspects of Lak social life. The music and dance practices of the region are examined in the context of the wider social and cultural setting. Lak performance realities, are indivisible from kinship structures, ritual proceedings and spirituality. By contextualising Lak music and dance within the frame of the extensive and socially defining mortuary, rites my intention is to show how music and dance not only reflect but also create Lak realities. By examining the ethnographic materials relating to music, dance and performance in the context of mortuary sequence broader elements of Lak society are brought into focus. In these pages I argue that Lak society is reproduced literally and symbolically in these performances.
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Dogimab, Mirriam Adang. "An examination of culture as a protective mechanism against gender based violence: a case study in Mt Bosavi, Papua New Guinea : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy (Development Studies), Massey University, Palmerston North, New Zealand." Massey University, 2009. http://hdl.handle.net/10179/1064.
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Development literature has not accorded sufficient attention to culture as a positive aspect of development until recently. Hence, in terms of using culture as a protective mechanism against gender-based violence, not much has been investigated or reported, since most studies on gender-based violence have focused more on cultural influences as the cause or effect of violence against women. However, in the case of Papua New Guinea (PNG) culture has always been the focus in regards to genderbased violence, portrayed as the cause of violence against women. Occasionally sources state there are traditional customs or beliefs that protect women from violence, but further explanation is not provided. Hence, this research investigated the question, “How can culture address gender-based violence in contemporary, rural Papua New Guinea?” This study offers an opportunity to view PNG culture as a solution to a problem, instead of as merely a problem to be solved. To investigate how culture can be used positively as a strategy to address genderbased violence, a case study was conducted among the Sulamesi people of Mt Bosavi in the Southern highlands province of PNG. This research was conducted in a rural area because in general Papua New Guineans perceive people living in the villages as the ones living a traditional lifestyle, where established cultural norms and behaviours prevail. Using a qualitative research approach, the research investigated whether there were any traditional protective mechanisms in PNG used to address gender-based violence. This thesis concludes that through the identification of culture-driven protective mechanisms, it can be demonstrated that culture can be used as a strategy to address gender based violence. However, caution must be applied, since not all the protective mechanisms identified are desirable or constructive.
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Dobrin, Lise Miriam. "Phonological form, morphological class, and syntactic gender : the noun class systems of Papua New Guinea Arapeshan /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9943061.
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Haars, Buff. "Semen, brideprice, and symbolic equivalency in Papua New Guinea." 1990. http://catalog.hathitrust.org/api/volumes/oclc/21311132.html.
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(9896999), PL Cass. "Press, politics and people in Papua New Guinea: 1950-1975." Thesis, 2007. https://figshare.com/articles/thesis/Press_politics_and_people_in_Papua_New_Guinea_1950-1975/13461542.
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Bashkow, Ira R. ""Whitemen" in the moral world of Orokaiva of Papua New Guinea /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9951760.
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Golman, Martin. "Resource planning for Samsai Niksek tribal forest of Papua New Guinea : recognising land, people and the forests." Phd thesis, 2008. http://hdl.handle.net/1885/149633.
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Van, Heekeren Deborah. "Being Hula: the appropriation of Christianity in Irupara village, Papua New Guinea." Thesis, 2004. http://hdl.handle.net/1959.13/1321376.
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Research Doctorate - Doctor of Philosophy (PhD)This thesis explores the ways in which the Hula people of Irupara village on the south eastern coast of Papua New Guinea experience Christianity. I argue that ontology must be given priority in any ethnographic study of religion and that a phenomenological perspective best service this purpose. The work of Maurice Leenhardt, the French missionary/ethnologist provides the starting point for my analysis which is developed through an engagement with existential philosophy and the anthropology of aesthetics. The role of aesthetics is fore-grounded and the importance of aesthetic description for the understanding of religious experience emerges as the central argument of the thesis. The ethnographic focus is the United Church Women's Fellowship of which I found myself fortuitously a temporary member during a short period of fieldwork in 2001. I present an account of the history of settlement in the coastal Hula villages, the arrival of the London Missionary Society and, approximately fifty years later, that of Seventh Day Adventism in Irupara, before describing my time with the fellowship and considering its relationship to other aspects of village life. The local form of Christianity is taken as the starting point for an ethnography which aims to disclose the lifeworld of the people of Irupara. We find that church and village are generally experienced as a complete form of sociality-an indigenous Christianity-but occasionally the contours of each become visible. Such everyday practices as gardening, fishing, sorcery, feasting, and the experience of living-with-the-sea constitute Hula existentiality. Together with the unique historical circumstances of Christian experience these aspects of village life reveal that Christianity has emerged in a form that is particular to the Hula people. Of most significance is the fact that the singing of peroveta (prophet songs) has become an important mode of religious expression that seems to traverse the divide between 'tradition' and Christianity and that singing-together constitutes a fundamental mode of being for the Hula.
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Kaiku, Patrick. "Rethinking Youth Bulge Theory and Threat Discourse in Melanesia: Listening In, and Connecting With Young People in Papua New Guinea." 2011. http://hdl.handle.net/10125/24268.
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Aiwa, James Drekore. "The education of children and young people with vision impairment in Papua New Guinea." Thesis, 2013. https://researchonline.jcu.edu.au/31798/1/31798_Aiwa_2013_thesis.pdf.
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This Doctor of Education dissertation consists of a portfolio of reports on four research projects organised around a research focus on the education of children and young people with vision impairment (VI) in Papua New Guinea (PNG), plus a linking paper.
The first study was an auto-ethnographic investigation into the researcher's educational journey from Indigenous Yuri child living in the highlands of PNG to Doctor of Education candidate at James Cook University in Australia. The researcher reflects on his lived personal experiences of being a teacher of children with VI and gaining a western education. Data relating to the researcher's personal stories, memory, self-observation, self-reflective information plus external information gained through interviews with the researcher's Mother and Yuri elders, were collected, interpreted and analysed using triangulation. The analysis helps the reader gain a deeper insight into Yuri cultural understanding and Yuri relationships between self and others of similarity, others of difference and others of opposition. This research not only demonstrates that it is possible for an individual from a 'so called' disadvantaged background to achieve within the western academy, it also details how such development takes place. The study therefore provides a valuable model to inform the design and provision of education services in PNG, particularly for children and young people with VI.
The second study involves a survey of the literature on the education of children with VI in PNG. To better understand the current state of education provision of children with VI, the country context is discussed, followed by a general overview of education in PNG. The education for children and young people with special educational needs was recognised in 1993 by the National Executive Council (NEC) and adopted as special education policy. Despite there being a well-established PNG National Department of Education (NDoE) policy to support the inclusion of children with VI the reality is only a small percentage of the projected eligible children actually receive specialist services. The WHO definition highlights the point that children with VI comprise two groups: those with low vision (visual acuity <6/18) and those who are legally blind (visual acuity <3/60), whereas the educational definition focuses on the impact of vision impairment on learning and educational needs. Coupling the WHO definition with the educational definition enabled the researcher to make the conjecture that the small number of children who receive support services in PNG are Braille using and functionally blind. This means that large numbers of children with VI are not being identified, particularly those with low vision. Given the International Council for Education of People with Visual Impairment (ICEVI) has recently identified PNG as a focus country for their global campaign on education for all children with VI, this research is both timely and necessary to drive policy forward, to stimulate action and to monitor progress.
The purpose of the third study was to use a qualitative research methodology to investigate what gaining an education in PNG was like for five former students with vision impairment who received specialist educational services during their schooling. Participants came from each of the four geographical regions where Special Education Resource Centres (SERCs) are located (Mt. Sion SERC Goroka in the Highlands, Callan SERC Rabaul in Island, Callan SERC Wewak in Momase, and St John SERC in Southern). Participants were interviewed in their natural setting using semistructured interviews and were conducted in a language suitable to each participant. Therefore, a mixture of English and Tok Pisin was used. In particular the study examined the former students' social and educational experiences, to find out about what kinds of accommodations and modifications were made for them and whether these were inclusive and offered an appropriate education. Results indicate that there was a difference in quality of service for the four students who were functionally blind compared to that provided for the one student with low vision. The four functionally blind students had to leave their families to attend school whereas the student with low vision continued to live in his local community. The students who were functionally blind were provided with alternative media such as Braille however no specialist provisions were made available for the student with low vision. All five students reported a lack of service provision that focused on developing independence such as Orientation and Mobility and only one student who was functionally blind, the recipient of sponsorship by an Australian, felt he was able to reach his highest potential.
The fourth study used a quantitative research methodology. A survey questionnaire consisting of 16 questions plus a section for written comments was forwarded to 124 Special Education Resource Centre (SERC) teachers. There was a response rate of 83% (n=103). Respondents rated questions using a five point Likert scale from strongly disagree (1) to strongly agree (5). Results indicate the majority of the 366 students with vision impairment who received specialist services in 2009 are Braille using and legally blind, with students with low vision seriously neglected. Teachers in the survey identified problems as: negative attitudes of parents and regular teachers, an over focus on disability rather than student ability, the need for specialist pre-service and in-service training and a lack of resources to support student transition to secondary and tertiary education.
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Kosaka, Yoshinori. "Sharing bodies, persons, and currencies : traditional and state-issued currencies of tolai on the Gazelle Peninsula, Papua New Guinea." Phd thesis, 2010. http://hdl.handle.net/1885/150631.
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In this thesis I examine the local notions of indigenous shell (tabu) and state-issued currencies used by Tolai people of Gazelle Peninsula, East New Britain Province, Papua New Guinea. Following the general viewpoint of the New Melanesian Ethnography as inspired by Marilyn Strathem and Roy Wagner among others, the thesis aims to demonstrate how we can describe, analyse, and understand the relational dimensions of traditional and introduced currencies in terms which are consonant with recent accounts of the sort of 'dividual' personhood that is reportedly distinctive to Melanesia. In Chapter I, I outline Tolai understandings of personhood with respect to the 'traditional' system of social organisation and kinship, focusing upon indigenous conceptualisations of the body. In Chapter 2, I describe how this symbolisation of relations and the body is for villagers a significant aspect also of tabu, providing its conceptual background: its various meanings, mythical understandings, and subunit classification as well shaping the processes of production, exchange, and accumulation in which it has been deployed. In Chapters 3-6, I argue that the indigenous version of dividual personhood has played a key role in the Tolai history of currency utilisation and in the local organization, operation and transformation of various exchange spheres ('barter', 'purchase', 'hire', and 'secular' and 'ceremonial sharing') consequent to the villagers' entry into new relations non-Tolai persons, to the issuing of state currencies, and the introduction of imported commodities.
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Tyson, Daniel Clarence. "An ecological analysis of child malnutrition in an Abelam community, Papua New Guinea." Phd thesis, 1987. http://hdl.handle.net/1885/141460.
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Gillespie, Kirsty. "Steep Slopes : song creativity, continuity and change for the Duna of Papua New Guinea." Phd thesis, 2007. http://hdl.handle.net/1885/147121.
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Merrett, Leanne. "New women : discursive and non-discursive processes in the construction of Anganen womanhood / Leanne Merrett." Thesis, 1992. http://hdl.handle.net/2440/20587.
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Gould, Sydney William. "Missionary strategy and scripture reception a case study among the Huli of Papua New Guinea /." 1986. http://catalog.hathitrust.org/api/volumes/oclc/15274878.html.
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Knapp, Regina Anne-Marie. "Culture change and ex-change : syncretism and anti-syncretism in Bena, Eastern Highlands, Papua New Guinea /Regina Anne-Marie Knapp." Phd thesis, 2010. http://hdl.handle.net/1885/150644.
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This thesis draws upon existing bodies of work on 'culture change', 'exchange' and 'person' in Melanesia but brings them together in a new way. In the anthropological debate, culture change has often been discussed in relation to understandings of 'development' involving the reproduction and transformation of cultural categories according to an indigenous understanding of exchange and agency. My research suggests that culture change as it is taking place in Bena, Eastern Highlands Province, Papua New Guinea, can best be understood when the model of agentive culture change, first proposed by Sahlins, is conjoined with the theoretical approach of the 'new Melanesian ethnography', especially with Marilyn Strathern's work on agency and personhood. Here, agency is understood in terms of dividuality, partible personhood, composite persons and the decomposition or deconception of persons in exchange. In Bena, the partibility of person is reflected in the perception that every exchange involves personal de- and attachments of an 'essence' called 'nogoya'a' (nurturance). Phillip Newman who worked among a neighbouring group, the Gururumba, found a strikingly similar concept. Unfortunately, his findings have so far been neglected in anthropological literature on Melanesia. This thesis attempts to fill this gap. It reveals how Newman's ethnographic data on 'vital essence' in Gururumba help to clarify the Bena idea of personal partibility expressed in the concept of exchanging personal parts of 'nogoya'a'. In doing so, it provides an insight into the way in which the particular notion of interpersonal exchange in Bena ties in with agentive forms of culture change and explains how the process of merging (or rejecting) elements from other cultures is shaped by the specific Bena understanding of exchange and person. This thesis suggests that culture change in Bena can best be understood as culture ex-change, with exchange being grasped in Bena terms as an ideally reciprocal, nurturing and strengthening flow of vital essence between partible exchange partners.
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Standish, William. "Simbu paths to power : political change and cultural continuity in the Papua New Guinea Highlands." Phd thesis, 1991. http://hdl.handle.net/1885/114089.
Full textAbstract:
This study examines the interaction between the politics of a Papua New Guinea
Highlands society, the Simbu, and the colonially introduced state. It does so by
analysing patterns of political competition in a study of dynamic change in four major
stages, the precolonial, the colonial, decolonizing and post-colonial periods. In order to
analyse this interaction, it seeks to answer the basic questions about politics - how people
gain power and become politicians, how they maintain power once they have it, and
whether the answers to these questions have differed in these time periods.
In particular, it examines the extent to which indigenous social structures,
ideologies and political techniques are used in the new state structures, and thus the
degree to which the introduced institutions have been adapted by the Simbu. The
interaction between indigenous, precolonial institutions and the state and its conventions
are revealed by a study of the ideologies used in the Simbu political world.
In the different political arenas which existed in the different time periods quite
distinct talents have been displayed and appeals made. The Simbu ideologies of the
solidarity of clans which have strong, hereditary leaders are used selectively according to
the context. The aggressive battlefield leader of precolonial times was not appropriate in
the enforced peace of the colonial era, but was revived in the insecure period of
decolonization. Ideologies of the manipulation of wealth being the basis for prestige,
power and influence were expanded upon in the colonial context, and have been further
adapted in the post-colonial context to justify the use of massive financial and other
resources in attempting to build personalised followings on a large scale. The ideology of
the leader as a man of knowledge is also claimed by some. All these claims have at
different times had some appeal and contributed to the search for bases of power, but no
single model of Simbu leadership and society is applicable. The elements of this variety
of political models can be found in the adaptivity of Simbu tradition.
Simbu ideologies of solidarity are regularly expressed in bloc voting patterns by
clans, tribes and sometimes whole language groups, and in the clan warfare which
resumed in the late colonial period. The techniques and strategies of precolonial
leadership, of the leader using resources from one sphere in another and gaining prestige
from this interstitial role, are reinvented in many contexts in the contemporary state of
PNG. These processes are demonstrated in numerous case studies of the transitional
politics from precolonial Simbu to the contemporary period, with particular focus on the
decade straddling the Independence of Papua New Guinea, and the creation of an elected
provincial government. Political competition and voter responses are analysed in the
context of three national and one provincial election, and the struggles for control of the
area's coffee industry.
Despite the different scale of the political arenas explored in different time periods,
and the rapid increases in the political resources available, the political techniques and
stategies of Simbu remained essentially the same* There are also continuities in political
beliefs and the range of concepts found within Simbu's variegated political models.
Despite the political changes, there has been continuity in Simbu's political culture.
Simbu values have been used within the introduced state, just as resources from the
state have been used within indigenous structures competition and conflicts. The process
is thus one of interpenetration, with the state co-opted into Simbu political competition.
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Digim'Rina, Linus Silipolakapulapola. "Gardens of Basima : land tenure and mortuary feasting in a matrilineal society." Phd thesis, 1995. http://hdl.handle.net/1885/109568.
Full textAbstract:
Gardens of Basima is an anthropological study of a previously undescribed village
society in eastern Fergusson Island, Milne Bay Province, Papua New Guinea. The
thesis is therefore a contribution to the ethnographic map of the Massim. It focuses
particularly on the social organisation, land tenure, and complex mortuary exchanges
of Basima, a matrilineal society with many social and cultural institutions in
common with its more famous and powerful Dobuan neighbours. The people of
Basima are locally renown for their betelnut, their pigs, and the products of their yam
gardens, for which traders from other islands come to barter. However, despite their
location on an important Kula trade route between the Amphletts Islands and the
Dobu area, Basima people are only very marginally involved in ceremonial Kula
exchanges. The main contention of this thesis is that, being a society composed largely of
immigrant matrilineal descent groups, Basima displays a less 'uncompromising' form
of matriliny than had been described for other societies in the region. Structurally, it
is highly adaptable. As manifested in clan and matrilineage membership, in patterns
of settlement, in marriage and post-marital residence, and not least, as manifested in
the man-land relationships of land tenure, the flexibility of Basima society is evident.
This is by no means a recent phenomenon indicating a 'breakdown' of some ideal
system, but rather an integral property of an adaptive system which loosely unifies a
diverse collection of immigrant groups.
An important focus of the thesis is the obligatory and optional mortuary feasts and
exchanges (principally bwabwale and sagali) so common in the matrilineal Massim.
While Basima variants of these feasts show structural similarities to those of their
neighbours they also reveal some significant differences. Notwithstanding an
ostensible sequential ordering of such feasts, Basima people see them as discrete
events motivated and staged by their performers to achieve primarily secular
objectives. Sagali in particular, while nominally a feast that honours the collective
dead, is sponsored principally by men to achieve renown. In other words, the main
premise of sagali is political not eschatological. Likewise, the principles of Basima
of customary land tenure are ultimately subject to political manipulation.
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Eyre, Stephen L. "Revival Christianity among the Urat of Papua New Guinea some possible motivational and perceptual antecedents /." 1988. http://catalog.hathitrust.org/api/volumes/oclc/18623243.html.
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Clark, Jeffrey L. (Jeffrey Lawrence). "From cults to Christianity : continuity and change in Takuru / by Jeffrey L. Clark." 1985. http://hdl.handle.net/2440/20635.
Full textAbstract:
Bibliography: leaves 417-424xix, 424 leaves : ill ; 30 cm.
Title page, contents and abstract only. The complete thesis in print form is available from the University Library.
Thesis (Ph.D.)--University of Adelaide, Dept. of Anthropology, 1986
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Clark, Jeffrey L. (Jeffrey Lawrence). "From cults to Christianity : continuity and change in Takuru / by Jeffrey L. Clark." Thesis, 1985. http://hdl.handle.net/2440/20635.
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Neumann, Klaus. "Not the way it really was : constructing the Tolai past." Phd thesis, 1988. http://hdl.handle.net/1885/113872.
Full textAbstract:
This study is an attempt to write a history of the colonial past of the Tolai in East New
Britain, Papua New Guinea. The history consists of seven parts, each of them dealing
with a particular theme or episode: the Toma killings in 1902 (chapter 1). prophecies of
the arrival of the white people (chapter 3), the coming of the mission (chapter 5), the
life history of Abaram ToBobo of Vunabalbal (chapter 7), early political organisation
among Tolai men on Matupit and around Vunamami from the 1930s (chapter 9),
images of the 'time of darkness' (chapter 11), and the alienation of Tolai land by
Queen Emma and other planters in the late nineteenth century (chapter 13). The
history uses European documentary sources and Tolai testimonies. The oral traditions
and histories are used both as material to write a history and as elements of that
history. The history draws also on observations made during twenty months of, fieldwork
in Papua New Guinea.
This study also attempts to analyse the way Tolai understand and use their past. In
chapter 8 it is shown how the control of land is dependent on a control of the past. In
chapters 10 and 12 it is demonstrated how customary exchanges guarantee a
continuity between past and present, how customs change, and how customs
become kastom. In chapters 3, 5 and 12, Tolci constructions of the past are compared
with those of Tami and Kotte people. It is argued that a different pattern of colonisation
changes the way people look at their past, and that the making of history has
changed the production of histories. In chapter 6, I argue that academic oral historians need to recognise ora! histories and
traditions as histories in their own right instead of using them only as sources to
establish what really happened. In chapters 2, 4 and 14 some of the subjective
premises of this history are presented when I talk about the history of this study, the
concept and practice of fieldwork, and sketch a philosophy of history that is partly
informed by Tolai constructions of their past. In the last chapter I suggest that the
construction of the Tolai past needs to be a dialogue that is directed at knowing
rather than knowledge.
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Harple, Todd S. "Controlling the dragon an ethno-historical analysis of social engagement among the Kamoro of south-west New Guinea (Indonesian Papua/Irian Jaya) /." 2000. http://bibpurl.oclc.org/web/7738.
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Troolin, David Eric. "Wanbel: Conflict, Reconciliation and Personhood among the Sam People, Madang Province." Thesis, 2018. http://hdl.handle.net/2440/120221.
Full textAbstract:
The Sam communities of Madang Province in Papua New Guinea define, conceptualise, and demonstrate a way of relating they refer to as wanbel ("one insides, reconciled" TP) which is essential to wellbeing. Living among three villages spread along the Kabeneo River, which runs from the Finisterre Range northward to the Astrolabe Bay in Madang Province, the Sam people spend a great deal of time talking about being wanbel and participating in ceremonies to restore or maintain a state of wanbel. They believe that a lack of wanbel causes barren gardens, sickness, sorcery, and death; conversely, being wanbel brings about bountiful gardens, healthy families, and access to “development.” In the vernacular, this state of good and harmonious relations is articulated in four ways: pari beli (“good insides”), pari kujex (“one insides”), udud kujex (“one thought”), and pari xosolox (“calm insides”). The notion of wanbel is a state as well as a process that occurs within both individuals and groups that provides a way to resolve divisive issues and be well, in terms of obtaining a holistic vision of a “good life” referred to as gutpela sindaun (“wellbeing” TP). However, Sam speakers believe that a person’s thoughts and emotions are opaque to others, and thus, they cannot know whether others are wanbel. Hence, to resolve conflict and demonstrate amity, individuals must choose to reveal their inner self through speech and behaviour in village meetings and ceremonies. In these contexts, wanbel provides a way for the community to talk about and critique relationships, and, importantly, resolve disputes and mediate conflict. In recent times, even as Sam people affirm the importance of wanbel in their daily lives, some acknowledge that episodes of disharmony seem to be increasing due to recent modernising influences, independence, and the “time of money.” These varied influences provide differing visions of what wanbel should yield, and are felt to be obstacles to maintaining a state of wanbel. Through wanbel discussions, the Sam interrogate these influences, navigate and negotiate conflicting desires, and how to become wanbel in the present. This thesis focusses on how Sam villagers conceptualise and talk about wanbel and practice it in their daily lives to strengthen and benefit themselves, the clan, and the wider Sam collective. These discussions about wanbel are dynamic and turbulent negotiations with overtones of efficacy, in which individuals and groups provide feedback on the status of their relationships and how to improve them in ways that will lead to health, good fortune, and prosperity. Moreover, wanbel is a reflexive way to critique, create, and sustain mutually dependent relationships. This thesis contributes to Melanesian themes of conflict, reconciliation, personhood and agency through an ethnographic exploration of how personhood and relationships are managed, mediated, and navigated in contemporary Papua New Guinea.Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences : Anthropology & Development Studies, 2018
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Shoup, Richard Frank. "Growth and aging in the Manus of Pere Village, Manus Province, Papua New Guinea a mixed-longitudinal and secular perspective /." 1987. http://catalog.hathitrust.org/api/volumes/oclc/23751262.html.
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Simet, Jacob L. "Tabu : analysis of a Tolai ritual object." Phd thesis, 1991. http://hdl.handle.net/1885/110381.
Full textAbstract:
The subject of this thesis is the 'persistence of tabu
(shell-money)' among the Tolai of New Britain. This tabu is
made from little shells of a family (Nassarius) which are
abundant in the seas of Indo-China and the Pacific.
Before the arrival of Europeans on the Gazelle Peninsula,
the Tolai acquired these shells from distant places and
manufactured them into tabu. The shells were strung onto
strips of rattan. These strips were joined into strings and
then packed into coils or baskets. The express purpose of
tabu in the coils or baskets was ritual exchanges. At some
ceremonies, this tabu was distributed in small amounts to
everyone who attended. These small pieces then became the
'monetary' tabu. They circulated for a short while as
'money' but then they were 'trapped' and taken out of
circulation by many individuals, who hoarded them away
again in coils or baskets for future rituals.
Today the Tolai still acquire the shells from distant
places and bring them to the Gazelle Peninsula for
manufacture into tabu and it is still important to the
cultural life of the Tolai. It continues to perform a
monetary role, but only to a lesser degree due to the
introduction of modern cash. The importance of tabu for the
Tolai today lies in its 'ritual' role.
As a 'ritual object', tabu embodies many cultural 'desires' and 'ideals' and in this sense represents 'human society'
itself. It is used in ritual as a 'dominant symbol' with
many layers of meanings. These meanings are activated in
presentations. In each presentation, a different meaning or
set of meanings is activated. The meanings activated in
these presentations become statements. These statements
express desires, intents and emotions. Many of these
desires, intents and emotions relate to three cultural
values: property ownership, kinship and identity. The
statements cannot be uttered by word of mouth because they
are socially disruptive, undesirable, humiliating and even
dangerous (when they relate to spirits). They can only be
made through the ritual presentation of tabu. In this sense
tabu is a medium of communication about matters which are
culturally Tolai and this is an important factor in the
persistence of tabu today.
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Haley, Nicole. "Ipakana yakaiya : mapping landscapes, mapping lives, contemporary land politics among the Duna." Phd thesis, 2002. http://hdl.handle.net/1885/148583.
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Otto, Ton. "The politics of tradition in Baluan social change and the construction of the past in a Manus society." Phd thesis, 1991. http://hdl.handle.net/1885/116882.
Full textAbstract:
In this thesis I explore the recent historical development of Saluan culture. I begin by
arguing that the sphere of cultural phenomena must not be regarded as a coherent
unity. Instead, several domains of loosely interrelated institutions and idioms may be
distinguished. Although the domains - as fields of meaning - are defined in contrast
to each other, there exists no necessary logical or functional relation between them.
The particular configuration of cultural domains is the result of a society's specific
history, in which non-cultural factors play a major role.
The three dominant cultural domains of contemporary Saluan society are
gavman (institutions and concepts pertaining to Western type government,
education and development), lotu (institutions and symbols of the Christian
churches) and kastam (cultural entities which are regarded as belonging to
tradition). These domains are evident in the cultural practice of Saluan people as
well as in their discourse. Saluan Islanders refer to them as different 'ways of doing
things'.
In the thesis I am concerned with the genesis of these three cultural domains in
the colonial history of Saluan Island. My focus is on kastam which was first
developed as a negative category through the comparison of Western and
indigenous cultures. Since the 1960s a remarkable revaluation of tradition has taken
place. Throughout the thesis I endeavour to link cultural changes to other
developments of a political, economic and demographic nature. In addition, I pay
attention to the way in which individuals contributed to the social and cultural
changes through their conceptual and practical innovations.
An important source for my reconstruction of the Saluan past is the oral tradition
maintained by the islanders. I try to convey some of the richness and diversity of this
tradition, while at the same time investigating its relation to the three cultural
domains discerned. In the conclusion I try to clarity the theoretical conceptions that
have informed my analysis and presentation of data.
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Oates, Colleen A. "What price paradise : a study of the effects of the Ok Tedi Mine on Ninggirum people of Papua New Guinea." Thesis, 2012. http://handle.uws.edu.au:8081/1959.7/529894.
Full textAbstract:
The aim of this cultural story is to explore the effects of global economic development on the local indigenous culture of the Ninggirum people of Papua New Guinea whose border lands encompass the Ok Tedi Mine. Since 1991 I have lived in the Ninggirum community, working in their language development programme as a linguist/translator, and a significant part of the study has been the examination of my own entanglements in the constitution of the postcolonial subject and its communities and places. Research methods include recording traditional oral stories and contemporary life stories in Ninggirum language, Tok Pisin and English, and recording the process in extensive field notes and personal journals. Language texts were analysed linguistically and structurally for grammatical and cultural meaning. Conversation texts were transcribed and assembled as storylines. Traditional oral stories were analysed using principles of mythopoesis and the trickster literary device. All texts were analysed performatively for what they said about Ninggirum reality, perceptions of development and impacts of global change processes on environment and community. All materials were interpreted through a representation of Ninggirum ontological and aesthetic understandings of orature. The findings show that even with the effects of environmental degradation, social fragmentation and loss of cultural practices, local peoples would still prefer the actual benefits of development. This implies a need to strengthen cultural identity through recreating the ceremonial space where ideas are thought together and communal identity is reconstituted. It also implies the creation of an in-between space of cultural contact as a choreography of difference where, becoming other to self, participation may be respectful, mutual, and caring, considering the priority needs of the least advantaged. The study extends Melanesianist literature, making an original contribution to the ethnography of post-colonial PNG. It contributes to the general understanding of contemporary globalisation and development theory through an examination of globallocal relations. It adds indigenous voice to scholarly discussions of culture theory, indigenous identity, language as local practice, the globalisation of time, space and gender through language, Southern theory, and ethnoepistemology.
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Guddemi, Phillip V. "We came from this knowledge, memory, painting and "play" in the initiation rituals of the Sawiyano of Papua New Guinea /." 1992. http://catalog.hathitrust.org/api/volumes/oclc/28886723.html.
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