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Journal articles on the topic 'Kastom'

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Published: 4 June 2021
Last updated: 28 January 2023

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1

Keesing, Roger M. "Kastom re‐examined." Anthropological Forum 6, no. 4 (January 1993): 587–96. http://dx.doi.org/10.1080/00664677.1993.9967434.

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2

JOLLY, MARGARET. "Birds and Kastom Banyans of South Pentecost: Kastom in AntiColonial Struggle." Mankind 13, no. 4 (February 10, 2009): 338–56. http://dx.doi.org/10.1111/j.1835-9310.1982.tb00999.x.

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3

TONKINSON, ROBERT. "Kastom in Melanesia: Introduction." Mankind 13, no. 4 (February 10, 2009): 302–5. http://dx.doi.org/10.1111/j.1835-9310.1982.tb00995.x.

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4

Babadzan, Alain. "Commentary: Kastom as Culture?" Anthropological Theory 4, no. 3 (September 2004): 325–28. http://dx.doi.org/10.1177/1463499604045567.

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5

Jolly, Margaret. "Tanna: Romancing Kastom, Eluding Exoticism?" Journal de la société des océanistes, no. 1 (July 15, 2019): 97–112. http://dx.doi.org/10.4000/jso.10513.

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6

Brown, Terry M. "Kastom and Cannibalism Gone Amuck." Anthropology Now 5, no. 3 (December 2013): 147–51. http://dx.doi.org/10.1080/19428200.2013.11869149.

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7

KEESING, RQGER M. "Kastom in Melanesia: An Overview." Mankind 13, no. 4 (February 10, 2009): 297–301. http://dx.doi.org/10.1111/j.1835-9310.1982.tb00994.x.

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8

Donner, William W. "Kastom and modernisation on Sikaiana." Anthropological Forum 6, no. 4 (January 1993): 541–56. http://dx.doi.org/10.1080/00664677.1993.9967431.

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9

Jolly, Margaret. "Tanna : romancer la kastom, éluder l'exotisme ?" Journal de la société des océanistes, no. 1 (July 15, 2019): 97–112. http://dx.doi.org/10.4000/jso.10481.

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10

Forsyth, Miranda. "Beyond Case Law: Kastom and Courts in Vanuatu." Victoria University of Wellington Law Review 35, no. 2 (August 1, 2004): 427. http://dx.doi.org/10.26686/vuwlr.v35i2.5640.

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This article considers the relationship between customary law (kastom) and the official legal system in Vanuatu. It looks at the limitations of the reasons propounded for the lack of integration of customary law and the official legal system and argues that the integration should be a two-way process. The author asserts that a new methodological approach is required to assess the issue regarding the current extent of integration, desirability of integration and capacity for integration of the two systems. Rather than merely analysing case law or legislation, the author argues that the reality behind this picture needs to be investigated and empirical research undertaken.
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11

Care, J. C. "Marit Long Kastom: Marriage in the Solomon Islands." International Journal of Law, Policy and the Family 18, no. 1 (April 1, 2004): 52–75. http://dx.doi.org/10.1093/lawfam/18.1.52.

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12

Farran, Sue. "Kastom, Property and Ideology: Land Transformations in Melanesia." Journal of Pacific History 52, no. 3 (October 24, 2017): 425–26. http://dx.doi.org/10.1080/00223344.2017.1382431.

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13

Cass, Philip. "'Not in a pakeha court': Kastom and Pacific media." Pacific Journalism Review : Te Koakoa 6, no. 1 (January 1, 2000): 102–11. http://dx.doi.org/10.24135/pjr.v6i1.678.

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Laws which most concern journalists, such as libel, have been framed entirely within a western context. This hinders and often disbars orindary people from seeking redress against the media in western-style courts. A personal look at ways orindary citizens might gain satisfaction.
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14

TONKINSON, ROBERT. "National Identity and the Problem of Kastom in Vanuatu." Mankind 13, no. 4 (February 10, 2009): 306–15. http://dx.doi.org/10.1111/j.1835-9310.1982.tb00996.x.

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15

KEESING, ROGER M. "Kastom and Anticolonialism on Malaita: “Culture” as Political Symbol." Mankind 13, no. 4 (February 10, 2009): 357–73. http://dx.doi.org/10.1111/j.1835-9310.1982.tb01000.x.

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16

Lindstrom, Lamont. "Cargo cult culture: Toward a genealogy of Melanesian kastom." Anthropological Forum 6, no. 4 (January 1993): 495–513. http://dx.doi.org/10.1080/00664677.1993.9967429.

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17

Schwartz, Theodore. "Kastom, ‘custom’, and culture: Conspicuous culture and culture‐constructs." Anthropological Forum 6, no. 4 (January 1993): 515–40. http://dx.doi.org/10.1080/00664677.1993.9967430.

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18

Mitchell, Jean. "Unfolding the Moon: Enacting Women's Kastom in Vanuatu (review)." Contemporary Pacific 16, no. 1 (2004): 193–95. http://dx.doi.org/10.1353/cp.2004.0023.

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19

Moore, Clive. "Colonialism, Maasina Rule, and the Origins of Malaitan Kastom." Journal of Pacific History 50, no. 4 (July 13, 2015): 548–49. http://dx.doi.org/10.1080/00223344.2015.1064068.

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20

Monnerie, Denis. "Lissant Bolton, Unfolding the Moon: Enacting Women’s Kastom in Vanuatu." L'Homme, no. 175-176 (October 15, 2005): 569–72. http://dx.doi.org/10.4000/lhomme.2082.

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21

LINDSTROM, LMQNT. "Leftamap Kastom: The Political History of Tradition on Tanna, Vanuatu." Mankind 13, no. 4 (February 10, 2009): 316–29. http://dx.doi.org/10.1111/j.1835-9310.1982.tb00997.x.

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22

Rodman, William L., and Margaret Rodman. "Rethinking Kastom: On the Politics of Place Naming in Vanuatu." Oceania 55, no. 4 (June 1985): 242–51. http://dx.doi.org/10.1002/j.1834-4461.1985.tb02091.x.

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23

Tabani, Marc Kurt. "Kastom et traditionalisme : quelles inventions pour quelles traditions à Tanna,Vanuatu ?" Journal de la Société des océanistes 109, no. 2 (1999): 121–31. http://dx.doi.org/10.3406/jso.1999.2109.

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24

Jupiter, Stacy. "Culture, kastom and conservation in Melanesia: what happens when worldviews collide?" Pacific Conservation Biology 23, no. 2 (2017): 139. http://dx.doi.org/10.1071/pc16031.

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Melanesia is one of the most biologically and culturally diverse regions on earth, yet its species and ecosystems are fundamentally threatened by rapidly growing and modernising populations that drive increased demands for natural resource extraction. Despite good intentions, many conservation projects in Melanesia have not succeeded, largely due to a failure on the part of researchers and practitioners to understand underlying differences between western and indigenous worldviews and issues surrounding land and marine tenure arrangements. Learning from these failures is critical in order to improve odds for future project effectiveness and sustainability. Here I present lessons from attempts across Melanesia at establishing protected areas, conservation agreements, ecotourism initiatives and research-action arenas. These showcase challenges and conflicts when worldviews collide and opportunities that arise when mutual expectations are clarified early on during planning processes. Factors that contribute to more successful outcomes include: respecting international protocols for free, prior and informed consent; co-creating research and management agendas with local communities; clearly articulating realistic expected benefits; and establishing locally perceived equitable and transparent benefits sharing mechanisms.
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25

Rousseau, Benedicta. "The achievement of simultaneity: kastom and place in Port Vila, Vanuatu." Journal de la société des océanistes, no. 144-145 (December 15, 2017): 37–50. http://dx.doi.org/10.4000/jso.7692.

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26

BURT, BEN. "Kastom, Christianity and the First Ancestor of the Kwara'ae of Malaita." Mankind 13, no. 4 (February 10, 2009): 374–99. http://dx.doi.org/10.1111/j.1835-9310.1982.tb01001.x.

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27

Lauer, Matthew. "Calamity,kastom, and modernity: local interpretations of vulnerability in the western Pacific." Environmental Hazards 13, no. 4 (June 11, 2014): 281–97. http://dx.doi.org/10.1080/17477891.2014.921594.

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28

Thomspon, Lester J., and David Wadley. "Integrating Indigenous approaches and relationship-based ethics for culturally safe interventions: Child protection in Solomon Islands." International Social Work 62, no. 2 (March 7, 2018): 994–1010. http://dx.doi.org/10.1177/0020872818755857.

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Traditional culture in post-colonial Solomon Islands is experiencing neoliberal impositions of market forces and individualistic social work programmes based upon global welfare rights. Previous research has emphasised culturally derived national resilience and the economic benefits of ‘Kastom’. Emergent research questions are (a) whether Indigenous social work could avoid absolute (colonial) impositions or negligent cultural relativism by using relationship-based ethical approaches that emphasise cultural strengths, and (b) whether this development might benefit Pacific social welfare models. Qualitative interviews with local child protection workers indicate that traditional values assist legislative intervention and that significant potential exists in better integration of Indigenous approaches into practice.
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29

Bertin, Marion. "Allier kastom et tabu au musée : gestion et exposition des objets du Vanuatu." ICOFOM Study Series, no. 47(1-2) (October 12, 2019): 41–55. http://dx.doi.org/10.4000/iss.1316.

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30

Kolig, Erich. "Kastom, cargo and the construction of Utopia on Santo, Vanuatu: the Nagriamel movement." Journal de la Société des océanistes 85, no. 2 (1987): 181–99. http://dx.doi.org/10.3406/jso.1987.2578.

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31

Bounoure, Gilles. "Compte rendu de Kastom. Art of Vanuatu, de Kirk Huffman et Lisa McDonald." Journal de la société des océanistes, no. 140 (June 15, 2015): 160–61. http://dx.doi.org/10.4000/jso.7309.

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32

Westoby, Peter, and M. Anne Brown. "Peaceful Community Development in Vanuatu: A Reflection on the Vanuatu Kastom Governance Partnership." Journal of Peacebuilding & Development 3, no. 3 (September 2007): 77–81. http://dx.doi.org/10.1080/15423166.2007.390449351269.

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33

Keck, Verena. "Knowledge, Morality and ‘Kastom’:SikAIDSamong Young Yupno People, Finisterre Range, Papua New Guinea." Oceania 77, no. 1 (March 2007): 43–57. http://dx.doi.org/10.1002/j.1834-4461.2007.tb00004.x.

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34

López Caballero, Paula. "Reflexiones en torno a la autenticidad de las tradiciones. Títulos Primordiales y kastom polinesia." Fronteras de la Historia 10 (December 19, 2005): 109–38. http://dx.doi.org/10.22380/20274688.566.

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En este artículo proponemos revisar la noción de tradición a partir de la comparación de dos conjuntos de textos aparentemente distintos: 1) un problema antropológico: la aparición de las tradiciones llamadas “inventadas” en las islas del Pacífico sur (kastom); y 2) los discursos de los Títulos Primordiales escritos por los nahuas de México en los siglos XVII y XVIII. El punto en común entre estas realidades tan diferentes es la sospecha que pesa sobre ambos discursos nativos: ¿pueden considerarse auténticos a pesar de que están vinculados a procesos políticos? La tesis que se busca demostrar aquí es que separar autenticidad y compromisos políticos responde más a una perspectiva de los especialistas de cada región que a hechos percibidos en el trabajo de campo o en el de archivo. Este texto insiste también en la importancia de ofrecer análisis interdisciplinarios –antropología e historia, en este caso–, así como interregionales –México y las islas de Oceanía.
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35

Rio, Knut. "Handling Sorcery in a State System of Law: Magic, Violence and Kastom in Vanuatu." Oceania 80, no. 2 (July 2010): 182–97. http://dx.doi.org/10.1002/j.1834-4461.2010.tb00079.x.

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36

Jolly, Margaret. "Women's Rights, Human Rights and Domestic Violence in Vanuatu." Feminist Review 52, no. 1 (March 1996): 169–90. http://dx.doi.org/10.1057/fr.1996.14.

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There has been much recent debate about women's rights and their relation to human rights. Debates about domestic violence in Vanuatu are situated in this global frame but also in a regional and historical context dominated by the relation between kastom (tradition) and Christianity. This article depicts the dynamics of a conference on Violence and the Family in Vanuatu held in Port Vila in 1994, in terms of the competing claims of universal human rights and cultural relativism. The allegedly western character of human rights which focus on the individual and civil and political rights is often contrasted with the non-western stress on collectivities and the rights to economic development and self-determination. These sorts of ideological oppositions in international politics reverberate in domestic politics as well, and especially in those which situate women and men as subjects in conflict, as they are in many domestic disputes.
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37

Heeschen, Volker. "Jebens, Holger: Kago und kastom. Zum Verhältnisvon kultureller Fremd- und Selbstwahrnehmung in WestNew Britain (Papua-Neuguinea)." Anthropos 105, no. 1 (2010): 281–82. http://dx.doi.org/10.5771/0257-9774-2010-1-281.

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38

Leavesley, Matthew G., Bernard Minol, Hugo Kop, and Vincent H. Kewibu. "Cross-cultural concepts of archaeology: Kastom, community, education and cultural heritage management in Papua New Guinea." Public Archaeology 4, no. 1 (January 2005): 3–13. http://dx.doi.org/10.1179/pua.2005.4.1.3.

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39

Cochrane, Susan. "Inter-Animation of Kastom and Contemporary Culture: Papua New Guinean Art at the Asia Pacific Triennials." Australian and New Zealand Journal of Art 13, no. 1 (January 2013): 146–67. http://dx.doi.org/10.1080/14434318.2013.11432647.

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40

Were, Graeme. "THINKING THROUGH IMAGES: KASTOM AND THE COMING OF THE BAHA'IS TO NORTHERN NEW IRELAND, PAPUA NEW GUINEA." Journal of the Royal Anthropological Institute 11, no. 4 (December 2005): 659–76. http://dx.doi.org/10.1111/j.1467-9655.2005.00256.x.

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41

Mullins, Steve. "Kastom, Syncretism and Self-Determination: the Reconciliation of Bipotaim and Pastaim in the Church of Torres Strait." Queensland Review 8, no. 1 (May 2001): 21–30. http://dx.doi.org/10.1017/s1321816600002348.

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Late in 1997 the Anglican Church in Torres Strait, for more than eighty years the bastion of Torres Strait Christianity, split, and in the following year the new Church of Torres Strait came into being, its congregations aligned with the traditional Anglican communion. What follows is an attempt to unravel the complex political, communal and doctrinal issues that caused the split, considering them in the light of an ongoing assertion of indigenous self-determination which can be traced back to the colonial era. The article also briefly traces the emergence since the early 1980s of a potentially liberating syncretic theology in the Torres Strait Anglican tradition which may hold within it the possibility of a reconciliation between bipotaim and pastaim, darkness and light, and tries to assess the implications of the split for this nascent theology.
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42

Guiart, Jean. "Commentaires sur l'article d'Erich Kolig : Kastom, cargo and the construction of Utopia on Santo, Vanuatu: the Nagriamel movement." Journal de la Société des océanistes 85, no. 2 (1987): 201–4. http://dx.doi.org/10.3406/jso.1987.3185.

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43

Rallu, Jean-Louis. "Compte rendu de Kago, Kastom and Kalja: The Study of Indigenous Movements in Melanesia Today, de Marc Tabani." Journal de la société des océanistes, no. 141 (December 15, 2015): 355–57. http://dx.doi.org/10.4000/jso.7401.

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44

Brison, Karen J. "Kastom or Komuniti: A Study of Social Process and Change among the Warn People, East Sepik Province, Papua New Guinea.:Kastom or Komuniti: A Study of Social Process and Change among the Warn People, East Sepik Province, Papua New Guinea." American Anthropologist 105, no. 2 (June 2003): 470. http://dx.doi.org/10.1525/aa.2003.105.2.470.1.

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45

Larmour, Peter. "A Bird that Flies with Two Wings: Kastom and State Justice Systems in Vanuatu (review)." Contemporary Pacific 23, no. 2 (2011): 534–37. http://dx.doi.org/10.1353/cp.2011.0046.

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46

Hagen, Kim, Michael G. Petterson, David Humphreys, and Nigel Clark. "Why Disaster Subcultures Matter: A Tale of Two Communities: How and Why the 2007 Western Solomon Islands Tsunami Disaster Led to Different Outcomes for Two Ghizo Communities." Geosciences 11, no. 9 (September 11, 2021): 387. http://dx.doi.org/10.3390/geosciences11090387.

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At 07:45 a.m. on 2 April 2007, a tsunami hit Ghizo Island, western Solomon Islands in the south-west Pacific. Thirty-three people died on Ghizo, of whom 31 originated from a relatively small migrant Gilbertese community (transmigrated in the 1950s–1970s from Kiribati), while only two were from the majority Melanesian community. This paper documents an extensive 4-year study that addresses the potential core reasons for this asymmetrical casual impact. Community-participatory social science research was undertaken in two Gilbertese villages and two Melanesian villages. The four villages had similar spatial vulnerabilities due to their coastal location, although they had variable access to the safer higher ground. Gilbertese villages had less diverse ocean-reliant livelihoods, a limited knowledge of hinterland bush resource utilisation, uncertainties regarding land rights, and perceived ethnic discrimination. Melanesian villages had strong wantok and kastom social reciprocity cultures, a diverse set of livelihoods, wider social capital with other Melanesian communities, and greater security regarding land rights. This paper argues that these key factors—linked to the lower status as a migrant community of the Gilbertese, a limited sharing of knowledge between communities, government blind spots and power hierarchies—explain both the disproportionate impacts of the disaster and issues that impact longer-term aid intervention and social cohesion.
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47

Paviour-Smith, Martin. "Is it Aulua or Education Dressed up in Kastom?: A Report on the Ongoing Negotiation of Literacy and Identity in a Ni Vanuatu2 Community." Current Issues in Language Planning 6, no. 2 (May 15, 2005): 224–38. http://dx.doi.org/10.1080/14664200508668282.

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48

Leach, Michael, Matthew Clarke, Philippe Tanguy, and James Scambary. "Autour d’un Pacifique postcolonial, pluriel et plurilingue." Articles hors thème 32, no. 2 (January 15, 2014): 121–56. http://dx.doi.org/10.7202/1021357ar.

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La construction de l’État-nation reste un défi majeur pour la Mélanésie. Dès la décolonisation des années 1970 et 1980, les nouvelles nations mélanésiennes ont éprouvé beaucoup de difficulté à se créer une identité nationale solide et une communauté politique unie, tout en maintenant leurs langues vernaculaires et leurs cultures traditionnelles. Le Vanuatu pour sa part a eu pour tâche de se construire une identité nationale en dépit d’un double héritage colonial franco-anglais. Cet article présente un sondage que nous avons organisé dans plusieurs centres d’enseignement supérieur à Port-Vila en 2010, dont l’Université du Pacifique Sud et l’Agence universitaire pour la francophonie, sur les attitudes des étudiants de ces institutions à l’égard de l’identité nationale. Notre enquête révèle, entre autres, qu’il existe des points communs et des similitudes sur le développement du sentiment national entre les étudiants francophones et anglophones de l’enseignement supérieur au Vanuatu. La convergence porte notamment sur des points clés tels les indicateurs de la fierté nationale, le maintien des traditions et de la kastom (coutume), la conception de la citoyenneté et le respect des institutions et de l’État de droit. Nos données indiquent aussi que, malgré un relâchement des liens postcoloniaux associant les deux langues d’enseignement à des affiliations religieuses et politiques divergentes, la langue d’enseignement reste un vecteur important pour les étudiants quant à leur attitude envers l’identité nationale et ses éléments prioritaires. Nos conclusions offrent un nouvel éclairage sur la vision qui pourrait animer les élites politiques et professionnelles futures du Vanuatu dans leur dépassement des fractures régionales, ethniques, intergénérationnelles et linguistiques qui ont jadis touché le pays.
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49

Lui, Paraniala Silas C., Michael P. Dunne, Philip Baker, and Verzilyn Isom. "Sexual difficulties faced by men in the Solomon Islands: a mixed-methods study." Sexual Health 14, no. 4 (2017): 338. http://dx.doi.org/10.1071/sh16170.

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Background To date there has been little research into men’s sexual and reproductive health in Pacific Island countries. The aim of this study was to describe men’s sexual difficulties and barriers to their seeking reproductive health care in the Solomon Islands. Methods: The study included qualitative inquiry (17 individual interviews and three focus group discussions with a total of 21 men) and a quantitative quasi-randomised quota sample household survey (n = 400). The prevalence of sexual difficulties and potential risk factors, such as chronic diseases, health risk behaviours, depression and psychological distress were measured using standardised questions translated into pidgin. Results: The most commonly self-reported sexual difficulties were premature ejaculation (39.5%), low sexual desire (29.0%), orgasm difficulty (27.3%) and erectile difficulty (4.3%). More than half (56%) of the men experienced at least one sexual difficulty. Relatively few men (7.3%) had ever sought professional health care for reproductive health problems, and 15.4% of men preferred to use kastom (traditional) medicine for sexual problems. Multivariate analysis revealed that comorbid non-communicable diseases (NCDs), low health-related quality of life and dissatisfaction with sexual relationships were independently correlated with sexual difficulties. Contrary to expectations, self-reported psychological distress was inversely associated with these difficulties. In general, the insights gained from in-depth interviews validated the survey findings. Conclusion: This study adds the first data on symptoms of sexual dysfunction among men in the Solomon Islands and is one of few studies from the Pacific region. The findings strongly suggest the need for comprehensive health services that are gender-specific and sensitive to the sexual difficulties of Islander men.
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50

Geismar, Haidy. "Herle, Anita & JudePhilp (eds). Recording Kastom: Alfred Haddon's journals from the Torres Strait and New Guinea, 1888‐1898. 378 pp., illus., bibliogrs. Sydney: Univ. Press, 2020. £46.99 (paper)." Journal of the Royal Anthropological Institute 28, no. 1 (February 11, 2022): 380–81. http://dx.doi.org/10.1111/1467-9655.13696.

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