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Journal articles on the topic 'Melanesian Mission'
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1
Nash, Joshua. "On the Possibility of Pidgin English Toponyms in Pacific Missions." Historiographia Linguistica 42, no. 1 (2015): 139–51. http://dx.doi.org/10.1075/hl.42.1.08nas.
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Summary This paper speculates about the possible existence of Pidgin English toponyms on the Melanesian Mission on Norfolk Island. The argument considers why modern historians and linguists studying the social and linguistic history of the Melanesian Mission missionaries, and why missionaries from earlier periods, who were documenting and studying local Melanesian languages spoken within the Mission’s activities, did not provide possible available information on Pidgin English toponyms. This noted absence of an explicit focus on the toponymic lexicon of Pidgin English and other marginalised languages highlights certain metalinguistic and social priorities held by linguists.
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Mühlhäusler, Peter. "Pidgin English and the Melanesian Mission." Journal of Pidgin and Creole Languages 17, no. 2 (2002): 237–63. http://dx.doi.org/10.1075/jpcl.17.2.04muh.
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Brown, Terry M. "Transcending the colonial gaze: Empathy, agency and community in the South Pacific photography of John Watt Beattie1." Journal of New Zealand & Pacific Studies 8, no. 2 (2020): 151–70. http://dx.doi.org/10.1386/nzps_00035_1.
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For three months in 1906, John Watt Beattie, the noted Australian photographer – at the invitation of the Anglican Bishop of Melanesia, Cecil Wilson – travelling on the church vessel the Southern Cross, photographed people and sites associated with the Melanesian Mission on Norfolk Island and present-day Vanuatu and Solomon Islands. Beattie reproduced many of the 1500-plus photographs from that trip, which he sold in various formats from his photographic studio in Hobart, Tasmania. The photographs constitute a priceless collection of Pacific images that began to be used very quickly in a variety of publications, with or without attribution. I shall examine some of these photographs in the context of the ethos of the Melanesian Mission, British colonialism in the Solomon Islands, and Beattie’s previous photographic experience. I shall argue that Beattie first exhibited a colonial gaze of objectifying his dehumanized exotic subjects (e.g. as ‘savages’ and ‘cannibals’) but with increased familiarity with them, became empathetic and admiring. In this change of attitude, I argue that he effectively transcended his colonial gaze to produce photographs of great empathy, beauty and longevity. At the same time, he became more critical of the colonial enterprise in the Pacific, whether government, commercial or church.
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Nash, Joshua. "Melanesian Mission Place Names on Norfolk Island." Journal of Pacific History 47, no. 4 (2012): 475–89. http://dx.doi.org/10.1080/00223344.2012.740166.
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DEJONGE, RYAN. "The Challenge of Communicating Christ in Melanesian Culture." Unio Cum Christo 7, no. 2 (2021): 203. http://dx.doi.org/10.35285/ucc7.2.2021.art12.
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This article deals with culture and cross-cultural communication. More specifically, the concept of mana in the Melanesian worldview plays a significant role in that culture. I will discuss various approaches to cross-cultural communication of the gospel that have been and continue to be used in Papua New Guinea and suggest some reasons why they have come up short. I suggest that the much-neglected field of elenctics must be utilized more and provide ways that this can be done in the context of mana and the Melanesian worldview. KEYWORDS: Worldview, elenctics, communication, animism, culture, gospel, syncretism, Melanesian Christianity, mission
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Hilliard, David. "The Making of an Anglican Martyr: Bishop John Coleridge Patteson of Melanesia." Studies in Church History 30 (1993): 333–45. http://dx.doi.org/10.1017/s0424208400011803.
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Since the beginning of Anglican missionary activity in the southwest Pacific in the mid-nineteenth century, fifteen European missionaries and at least seven Pacific Islanders have died violently in the course of their work. In that same region, comprising island Melanesia and New Guinea, Roman Catholics, Presbyterians, Methodists, and the London Missionary Society [L.M.S.] have each had their honour roll of martyrs. Three of these have achieved a measure of fame outside the Pacific and their own denomination: John Williams of the L.M.S., killed at Erromanga in Vanuatu (formerly the New Hebrides) in 1839; James Chalmers, also of the L.M.S., killed in New Guinea in 1901; and John Coleridge Patteson, Missionary Bishop of Melanesia and head of the Melanesian Mission, killed in 1871. Patteson has been the subject of more than fifteen biographies (several of them in German and Dutch), in addition to essays in collections on English missionary heroes, scholarly articles, and pamphlets for popular consumption. In Anglican churches in England, Australia, New Zealand, the United States, and elsewhere he is commemorated as missionary hero in memorial tablets and stained-glass windows.
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Hirsch, Eric. "Between Mission and Market: Events and Images in a Melanesian Society." Man 29, no. 3 (1994): 689. http://dx.doi.org/10.2307/2804349.
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Samson, Jane. "Christianity, masculinity and authority in the life of George Sarawia." Journal of the Canadian Historical Association 20, no. 2 (2010): 60–84. http://dx.doi.org/10.7202/044399ar.
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George Sarawia was ordained in 1873 as the first Melanesian Anglican priest. This article presents preliminary research findings concerning the various constructs of masculinity deployed by Sarawia, his indigenous community, and the mission. A high-ranking member of the indigenous men's society, and part of an extended family, Sarawaia integrated Christian concepts of brotherhood and fatherhood with controversial results. Some of his fellow missionaries accused him of leading his people more as an indigenous big-man than as a priest. The article contends that the career of George Sarawia revealed a negotiation, rather than an imposition, of masculinities reflecting indigenous as well as western priorities.
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Taylor, Steve. "Cultural Hybridity in Conversion: An Examination of Hapkas Christology as Resistance and Innovation in Drusilla Modjeska’s The Mountain." Mission Studies 36, no. 3 (2019): 416–41. http://dx.doi.org/10.1163/15733831-12341677.
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Abstract This essay analyzes Christian witness, applying a post-colonial lens to Drusilla Modjeska’s The Mountain to account for conversion and transformation in Papua New Guinea. A hapkas (half-caste) Christology of indigenous agency, communal transformation and hybridity is examined in dialogue with New Testament themes of genealogy, redemption as gift and Jesus as the new Adam. Jesus as “good man true” is placed in critical dialogue with masculine identity tropes in Melanesian anthropology. Jesus as ancestor gift of Canaanite descent is located in relation to scholarship that respects indigenous cultures as Old Testament and post-colonial theologies of revelation which affirm cultural hybridity and indigenous innovation in conversion across cultures. This hapkas Christology demonstrates how a received message of Christian mission is transformed in a crossing of cultures.
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Samson, Jane. "The ‘Sleepiness’ of George Sarawia: The Impact of Disease on the Melanesian Mission at Mota, c. 1870–1900." Journal of Pacific History 52, no. 2 (2017): 156–71. http://dx.doi.org/10.1080/00223344.2017.1371274.
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MacDonald, Charlotte. "Between religion and empire: Sarah Selwyn’s Aotearoa/New Zealand, Eton and Lichfield, England, c.1840s-1900." Journal of the Canadian Historical Association 19, no. 2 (2009): 43–75. http://dx.doi.org/10.7202/037748ar.
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Abstract Taking the life of Sarah Selwyn (1809-1907), wife of the first Anglican bishop to New Zealand, the article plots the dynamics of geographic movement and varying communities of connection through which the mid-19thC imperial world was constituted. Negotiating empire and religion, mission and church, high church and evangelical, European and indigenous Maori and Melanesian, Sarah’s life illuminates the intricate networks underpinning – and at times undermining – colonial governance and religious authority. Sarah embarked for New Zealand in late 1841 at a high point of English mission and humanitarian idealism, arriving into a hierarchical and substantially Christianised majority Maori society. By the time she departed, in 1868, the colonial church and society, now European-dominated, had largely taken a position of support for a settler-led government taking up arms against “rebellious” Maori in a battle for sovereignty. In later life Sarah Selwyn became a reluctant narrator of her earlier “colonial” life while witnessing the emergence of a more secular empire from the close of Lichfield cathedral. The personal networks of empire are traced within wider metropolitan and colonial communities, the shifting ground from the idealistic 1840s to the more punitive later 19thC. The discussion traces the larger contexts through which a life was marked by the shifting ambiguities of what it was to be Christian in the colonial world: an agent of empire at the same time as a fierce critic of imperial policy, an upper class high church believer in the midst of evangelical missionaries, someone for whom life in New Zealand was both a profound disjuncture and a defining narrative.
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Blades, Johnny. "Melanesia’s test: The political quandary of West Papua." Pacific Journalism Review 20, no. 2 (2014): 23. http://dx.doi.org/10.24135/pjr.v20i2.164.
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West Papuans often say that the conflict in their homeland, the self-determination struggle against Indonesian territorial control and the impact of a heavy military presence, are a regional issue. As a people, the West Papuans have historically identified as being Pacific Islanders and particularly as Melanesians. If a regional solution is required to address the political quandary of West Papua, it is informative to adopt a regional lens and explore the way the other Melanesian countries, especially the governments and media, respond to the situation there; also how they engage with Indonesia over West Papua. Events of the last few years within the Melanesian Spearhead Group (MSG) have made it clear that some leverage is being applied on the issue in the geopolitical domain. At the same time, mainstream media coverage of events unfolding in West Papua, as well as the MSG’s response, has been largely missing. However, a true internationalisation of the West Papua issue has arrived and deserves close inspection.
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Taylor, John. "The Troubled Histories of a Stranger God: Religious Crossing, Sacred Power, and Anglican Colonialism in Vanuatu." Comparative Studies in Society and History 52, no. 2 (2010): 418–46. http://dx.doi.org/10.1017/s0010417510000095.
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Ever the trickster, Tagaro appears and multiplies, disappears and reappears, across landscapes past and present in Vanuatu. His ancient adventures, deeds, and follies are deeply inscribed into the northern islands—on Maewo, Ambae, and Pentecost, especially—in rocks, caves, trees, and the shape of hills. In recent decades, Tagaro has journeyed more widely, by way of the conversations and texts of ni-Vanuatu religious scholars and early ethnologists, for the most part within the context of the Melanesian Mission of the Anglican Church. Like all good travelers, he always returns from his journeys transformed, carrying all of the burdens that are implicated in the engagement with otherness that journeying entails. For the Sia Raga of Pentecost Island (Taylor 2008), such fraught Oceanic crossings have split Tagaro into a seemingly contradictory figure. For some he is a benevolent God, for others a maniacal, murderous, axe-wielding foreigner. This radical ambivalence calls to mind Marshall Sahlins' description of those stranger-kings, so prevalent in the histories of neighboring Fiji and beyond, powerful figures who arrive from beyond society and who rule through acting beyond it morally, but in doing so are eventually encompassed by the people, “to the extent that their sovereignty is always problematical and their lives are often at risk” (1981b: 111). It also suggests the Deus absconditus of European Christian historiography: a largely unknown but always potentially dangerous “hidden God” that lies beyond human understanding of the covenant. In this paper I explore the troubled histories of Tagaro for what they tell us of changing local engagements with that ostensibly “Other” stranger, Christianity's God Almighty, and of the dynamics of sacred power within the continuing legacy of colonialism's culture. In doing so it demonstrates the ongoing vitality of indigenous Gods, ancestors, and culture heroes to the people of the Pacific region and beyond, and more especially their importance to understanding and negotiating social, political, and religious relations of power.
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Choong, Alex. "Melanesia irks Malaysia." Pacific Journalism Review : Te Koakoa 3, no. 2 (1996): 133–36. http://dx.doi.org/10.24135/pjr.v3i2.597.
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Malaysia's Primary Industries Minister Datuk Seti Dr Lim Keng Yaik, disturbed by attacks by environmentalists on companies from his country for overlogging, led a two-week forestry mission to PNG, Solomon Islands and Vanuatu in early 1996 to have a first-hand look.
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Rynkiewich, Michael A. "Person in Mission: Social Theory and Sociality in Melanesia." Missiology: An International Review 31, no. 2 (2003): 155–68. http://dx.doi.org/10.1177/009182960303100202.
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Missionaries constantly struggle with misperceptions caused by ideas and understandings that they brought from home, some of which lie deep within their worldview. One foundational assumption posits the existence of persons according to substance, not according to relationship. It seldom occurs to the missionary that there might be other ways of understanding persons. It turns out that every culture has a folk sociology to account for things like, but not exactly like, individual, self, and society. How people perceive themselves and their world provides the context for ministry, if we can only discover how person and sociality are constructed.
16
Mosko, Mark S. "Other messages, other missions; or, Sahlins among the Melanesians." Oceania 63, no. 2 (1992): 97–113. http://dx.doi.org/10.1002/j.1834-4461.1992.tb02407.x.
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Carter, George, and Stewart Firth. "The Mood in Melanesia after the Regional Assistance Mission to Solomon Islands." Asia & the Pacific Policy Studies 3, no. 1 (2015): 16–25. http://dx.doi.org/10.1002/app5.112.
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Tickle, Sharon. "Integrating student-centred learning in Asia-Pacific." Pacific Journalism Review : Te Koakoa 9, no. 1 (2003): 149–55. http://dx.doi.org/10.24135/pjr.v9i1.761.
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Universities are ideally placed to support the developing media industry in the Asia-Pacific by integrating their student projects with community service activities. Particular oppportunities exist to support the mission of media industry support organisations by using the worldwide web as a platform for information dissemination, training and campaigning. The benefits for the media partner, the academy and the students are considerable. This article presents a successful model in East Timor and Melanesia that may be adapted in other tertiary institutions.
19
Maughan, Steven S. "Sisters and Brothers Abroad: Gender, Race, Empire and Anglican Missionary Reformism in Hawai‘i and the Pacific, 1858–75." Studies in Church History 54 (May 14, 2018): 328–44. http://dx.doi.org/10.1017/stc.2017.18.
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British Anglo-Catholic and high church Anglicans promoted a new set of foreign missionary initiatives in the Pacific and South and East Africa in the 1860s. Theorizing new indigenizing models for mission inspired by Tractarian medievalism, the initiatives envisioned a different and better engagement with ‘native’ cultures. Despite setbacks, the continued use of Anglican sisters in Hawai‘i and brothers in Melanesia, Africa and India created a potent new imaginative space for missionary endeavour, but one problematized by the uneven reach of empire: from contested, as in the Pacific, to normal and pervasive, as in India. Of particular relevance was the Sandwich Islands mission, invited by the Hawaiian crown, where Bishop T. N. Staley arrived in 1862, followed by Anglican missionary sisters in 1864. Immensely controversial in Britain and America, where among evangelicals in particular suspicion of ‘popish’ religious practice ran high, Anglo-Catholic methods and religious communities mobilized discussion, denunciation and reaction. Particularly in the contested imperial space of an independent indigenous monarchy, Anglo-Catholics criticized what they styled the cruel austerities of evangelical American ‘puritanism’ and the ambitions of American imperialists; in the process they catalyzed a reconceptualized imperial reformism with important implications for the shape of the late Victorian British empire.
20
Flassy, Don Augusthinus Lamaech. "Hidden Structure in the Study of Papuanistiecs and Melanesianology." Journal of Education and Vocational Research 8, no. 1 (2017): 37–48. http://dx.doi.org/10.22610/jevr.v8i1.1604.
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Development until the late 1980s and early 1990s on embodied the initiative of a typical science as the study of Papua titled Papuanistiecs as a course of study at the Department of Southeast Asia and Oceania, Faculty of Arts, University of Leiden-The Netherlands, while Melanesianology lead anthropology has been developed since 1896 when Boas carry out research works in the region of South Pacific and the Southwest Pacific. When Papuanistiecs sounds as a specific branch of the broader Melanesianology include anthropology, the course is not closed for any other specific subject areas, especially on the natural environment as physical nature (tangible) as well as the philosophy as the inner nature (intangible). A concept of intangible or philosophy of Papua-Melanesian on Socio-Cultural structure is what being proposed in this writing work as a "hidden-structure†or ‘covered structures'. The term or this formula was by the author uses to accommodate referrals various scholars who call the social structure of Papua-Melanesian as "loosely structure" or a missing structure and also as "confusing diversity" or as confuse or chaos diverse. That, "hidden structure" is said to be so because it is hidden to those outside the system which understanding as ethics while looking for people in the system who view of understanding the relationship of emics accused loose or off and confuse or confusing is very well lightly acknowledge. Melanesianology and Papuanistiecs very well coordinated by the Sydney University and the Australian National University in Canberra by enabling the University of Papua New Guinea/UPNG in Port Moresby PNG and the University of the South Pacific/USP, in Suva-Fiji. In addition to its general purpose by making Papuanistiecs and Melanesianology as a discipline of area regional study, the special purpose of the author also is about to raise these matters in connection with the State University of Cenderawasih who have declared itself as Anthropological Study Base, then the function of Papuanistiec and Melanesianology may be of the major studies take precedence in all disciplines.
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Whiteman, Darrell L. "Book Review: Polynesian Missions in Melanesia: From Samoa, Cook Islands and Tonga to Papua New Guinea and New Caledonia." International Bulletin of Missionary Research 10, no. 1 (1986): 34–35. http://dx.doi.org/10.1177/239693938601000116.
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KITLV, Redactie. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 158, no. 2 (2002): 305–63. http://dx.doi.org/10.1163/22134379-90003783.
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-Greg Bankoff, Alfred W. McCoy, Lives at the margin; Biography of Filipinos obscure, ordinary and heroic. Madison, Wisconsin: Center for Southeast Asian Studies, University of Wisconsin-Madion, v + 481 pp. -Greg Bankoff, Clive J. Christie, Ideology and revolution in Southeast Asia 1900-1980; Political ideas of the anti-colonial era. Richmond, Surrey: Curzon Press, xi + 236 pp. -René van den Berg, Videa P. de Guzman ,Grammatical analysis; Morphology, syntax, and semantics; Studies in honor of Stanley Starosta. Honolulu: University of Hawai'i Press, xv + 298 pp. [Oceanic Linguistics Special Publication 29.], Byron W. Bender (eds) -Wayne A. Bougas, Daniel Perret ,Batu Aceh; Warisan sejarah Johor. Kuala Lumpour: École francaise d'Extrême Orient, Johor Baru: Yayasan Warisan Johor, xxxviii + 510 pp., Kamarudin Ab. Razak (eds) -Freek Colombijn, Benedict R. O.G. Anderson, Violence and the state in Suharto's Indonesia. Ithaca, New York: Cornell University, Southeast Asia Program, 247 pp. [Studies on Southeast Asia 30.] -Harold Crouch, Stefan Eklöf, Indonesian politics in crisis; The long fall of Suharto, 1996-98. Copenhagen: Nodic Institute of Asian Studies, 1999, xi + 272 pp. [NIAS Studies in Contemporary Asia 1.] -John Gullick, Kumar Ramakrishna, Emergency propaganda; The winning of Malayan hearts and minds 1948-1958. Richmond, Surrey: Curzon, 2002, xii + 306 pp. -Han Bing Siong, Daniel S. Lev, Legal evolution and political authority in Indonesia; Selected essays. The Hague: Kluwer Law International, 2000, 349 pp., The Hague, London, Boston: Kluwer International. -David Henley, Laura Lee Junker, Raiding, trading, and feasting; The political economy of Philippine chiefdoms. Honolulu: University of Hawai'i Press, 1999, ix + 477 pp. -R.D. Hill, Jonathan Rigg, Southeast Asia; The human landscape of modernization and development. London: Routledge, 1997, xxv + 326 pp. -Adrian Horridge, Gene Ammarell, Bugis navigation. New Haven, Connecticut: Yale University Press, xiv + 299 pp. [Yale Southeast Asia studies monograph 48.] 1999 -Bernice de Jong Boers, Peter Just, Dou Donggo justice; Conflict and morality in an Indonesian society. Lanham, Maryland: Rowman and Littlefield, 2001, xi + 263 pp. -Nico J.G. Kaptein, Howard M. Federspiel, Islam and ideology in the emerging Indonesian state; The Persatuan Islam (PERSIS), 1923 to 1957. Leiden: Brill, 2001, xii + 365 pp. -Gerrit Knaap, Els M. Jacobs, Koopman in Azië; De handel van de Verenigde Oost-Indische Compagnie tijdens de 18de eeuw. Zutphen: Walburg Pers, 2000, 304 pp. -Toon van Meijl, Bruce M. Knauft, From primitive to postcolonial in Melanesia and anthropology. Ann Arbor: University of Michigan Press, 1999, x + 320 pp. -Jennifer Nourse, Juliette Koning ,Women and households in Indonesia; Cultural notions and social practices. Richmond, Surrey: Curzon, 2000, xiii + 354 pp., Marleen Nolten, Janet Rodenburg (eds) -Sandra Pannell, Clayton Fredericksen ,Altered states; Material culture transformations in the Arafura region. Darwin: Northern Territory University Press, 2001, xiv + 160 pp., Ian Walters (eds) -Anne Sofie Roald, Alijah Gordon, The propagation of Islam in the Indonesian-Malay archipelago. Kuala Lumpur: Malaysian sociological research institute, 2001, xxv + 472 pp. -M.J.C. Schouten, Mary Taylor Huber ,Gendered missions; Women and men in missionary discourse and practice. Ann Arbor: The University of Michigan Press, 1999, x + 252 pp., Nancy C. Lutkehaus (eds) -Karel Steenbrink, Nakamura Mitsuo ,Islam and civil society in Southeast Asia. Singapore: Institute of Southeast Asian studies, 2001, 211 pp., Sharon Siddique, Omar Farouk Bajunid (eds) -Heather Sutherland, Robert Cribb, Historical atlas of Indonesia, Richmond, Surrey: Curzon, 2000, x + 256 pp. -Sikko Visscher, Lee Kam Hing ,The Chinese in Malaysia. Kuala Lumpur: Oxford University Press, 2000, xxix + 418 pp., Tan Chee-Beng (eds) -Edwin Wieringa, Jane Drakard, A kingdom of words; Language and power in Sumatra. Kuala Lumpur: Oxford University Press, 1999, xxi + 322 pp.
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Leopold, Anita Maria. "Synkretisme: En analyse af illegitime blandinger og tredje-identiteter." Religionsvidenskabeligt Tidsskrift, no. 40 (March 1, 2002). http://dx.doi.org/10.7146/rt.v0i40.2194.
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On the basis of the notion of syncretism this article discusses the issues of constructing new religious identities in the history of Christian mission. ‘Syncretism’ represents one of the more controversial categories in the study of religion that have been exposed to solid scholarly critic, partly because of the notion’s problematic situation in the history of Christian mission. In spite of the problems of definition ‘syncretism’ may function as a ‘composite notion’ to analyse 1) the scholarly discourses of the notion 2) the issues of the phenomenon concerning the formation of new religious identities that emerge from ‘the blending of religion’ in the encounters of cultures. But to approach or rethink the issues of the notion anew we must look for new theoretical groundings. This article suggests Harvey Whitehouse’s theory of distinct modes of religiosity, an ‘imagistic’ and a ‘doctrinal,’ based on Melanesian ethnography, which combines theories on memory from the field of cognitive science with theories on the organisation of social and political systems in religion. By application of the theory to ‘syncretism’ identified as a type of innovation of identity, and to examples from Christian mission-history, it is suggested that the different modes of religiosity have influenced both the different forms of codification and the innovation of religious identities inside Christian communities.
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Flexner, James L., and Jerry Taki. "Fear of a cannibal island: Colonial fear, everyday life, and event landscapes in the Erromango missions of Vanuatu." Journal of Social Archaeology, August 26, 2021, 146960532110362. http://dx.doi.org/10.1177/14696053211036269.
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Archaeological landscapes of colonial encounter were shaped to varying degrees by mutual mistrust, misunderstanding, anxiety, and the inherent terror of frontier violence. In the mission encounters of Island Melanesia, the colonial trope of “cannibalism” added a particular tinge to these fears of the colonized other. Mythologies of cannibalism both repulsed and motivated Christian missionaries who were led to places such as Erromango in the New Hebrides (now Vanuatu). Cannibalism as a practice was rare or even non-existent in these encounters, but it remained part of the European imaginary of the region. Several highly-publicized missionary martyrdoms on Erromango between 1839–1872 remain important to local social memories enacted in place. At the same time, there is a backdrop of relatively peaceful everyday life for missionary families as revealed by the archaeological record of mission houses. The structural and actual violence perpetrated by Europeans in missions and other colonial encounters are historically and currently underemphasized.
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Davias, Carine. "Cultural Heritage and Identity in the Literature of Australian South Sea Islanders and Other Media." eTropic: electronic journal of studies in the tropics 12, no. 1 (2016). http://dx.doi.org/10.25120/etropic.12.1.2013.3391.
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Australian South Sea Islanders represent a small community whose ancestors mainly came from Melanesian Islands to work as indentured labour in the sugar cane plantations of Queensland from the 1860’s to the beginning of the 20th century. Many still live near the old sugar towns, but apart from an official recognition of their existence and distinctiveness by<br />the Federal Government in 1994 and by the Queensland Government in 2000, South Sea Islanders’ culture, economic and political roles are still underrepresented or even ignored in Australia. In the 1970’s, writers belonging to that community, such as Faith Bandler, Mabel Edmund and Noel Fatnowna started to tell their own family history since the arrival of their first ancestors on the continent. These autobiographical accounts enabled them to reassert their identity as a culturally distinct group and to shed light on a part of Australia’s forgotten past. Other written testimonies followed at the beginning of the 21st century but the lack of young South Sea Islander writers induced us to look at their other means of expression to promote their culture and complete the missing parts of their personal and collective history.