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Journal articles on the topic 'Melanesian'

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Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

Webb, Michael, and Camellia Bell Webb-Gannon. "Decolonization, popular song and Black-Pacific identity in Melanesia." Media, Culture & Society 42, no. 1 (January 2020): 142–51. http://dx.doi.org/10.1177/0163443719884053.

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Melanesians were pejoratively labelled the dark-skinned islanders by European explorers in the 1830s, an act that has shaped understandings of the region and its peoples down to the present day. In this brief essay, we attempt to demonstrate that since the new millennium, aided by digital tools and the Internet, young Melanesians have localized Black Atlantic music forms in order to assert agency, no matter how limited, in relation to their experiences of rejection and marginalization within the global system. The musical creation of new identity spaces is briefly considered through three condensed case studies that exemplify core contemporary Melanesian social concerns: (1) Pacific climate change, (2) Melanesian cultural identity in relation to pressures of modernity and globalization and (3) independence for West Papua. Increasingly, we propose, such expressions are becoming a significant factor in the ongoing reshaping in Melanesia of what it means to belong in the world while remaining culturally distinct.

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2

Djami, Erlin Novita Idje. "MEGALITIK GUNUNG SROBU DALAM KONTEKS BUDAYA MELANESIA." AMERTA 38, no. 2 (December 8, 2020): 129–44. http://dx.doi.org/10.24832/amt.v38i2.129-144.

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Abstract. Megalithic Of Gunung Srobu In Melanesian Cultural Context. Megalithic is one of the cultural elements that is discovered worldwide, and it is often used as evidence for cultural hyperdiffusion theory. Such a cultural element is also present in the Melanesian region. However, there is still debate among scholars as to where it comes from and when it was introduced to this area. In this context, the recently excavated megalithic site in Gunung Srobu in Youtefa Bay, Jayapura, Papua may shed light on this matter. This paper is intended to describe the megalithic findings of Gunung Srobu and then compare them with other megalithic findings in several sites in the Melanesian region. The comparative study aims to find out the similarities and differences between Gunung Srobu megalithic and the other Melanesian megalithic as well as to know the position of Gunung Srobu in the Melanesian regional. The method used includes surveys, excavations, and literature studies. The result shows that Gunung Srobu is a very complex megalithic site in the region with very varied shapes and types. The date from around the 4th Century AD put Gunung Srobu as the oldest megalithic site in the region which is likely to occupy a central position in the megalithic distribution in the Melanesian Region. Abstrak. Megalitik merupakan salah satu unsur budaya yang ditemukan sangat luas di dunia dan sering menjadi bukti bagi teori hiperdifusi. Unsur budaya megalitik juga ditemukan di kawasan Melanesia. Namun, banyak ahli masih memperdebatkan asal-usul dan waktu persebarannya. Dalam konteks ini, temuan megalitik yang baru-baru ini ditemukan dalam penggalian di situs Gunung Srobu, Teluk Youtefa, Papua, mungkin dapat menjelaskan masalah ini. Tulisan ini dimaksudkan untuk mendeskripsikan temuan megalitik di Gunung Srobu dan membandingkannya dengan temuan megalitik di beberapa situs lainnya di kawasan Melanesia. Tujuannya adalah untuk mengetahui persamaan dan perbedaan unsur megalitik antara yang ada di Gunung Srobu dan di situs Melanesia lainnya, serta mengetahui kedudukan megalitik Gunung Srobu di kawasan Melanesia. Metode yang digunakan mencakup survei, ekskavasi, dan studi pustaka. Hasilnya menunjukkan bahwa Gunung Srobu merupakan situs megalitik yang sangat kompleks di kawasan itu dengan bentuk dan jenis yang sangat bervariasi. Pertanggalan yang berasal dari sekitar abad ke-4 M menempatkannya sebagai megalitik tertua yang kemungkinan menempati posisi sentral dalam persebaran megalitik di kawasan Melanesia.

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3

Valencia-Forrester, Faith, Bridget Backhaus, and Heather Stewart. "In her own words: Melanesian women in media." Pacific Journalism Review : Te Koakoa 26, no. 1 (July 31, 2020): 63–74. http://dx.doi.org/10.24135/pjr.v26i1.1104.

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Representation of women in media has been a noted gender equity issue globally for decades. Given the increasing encroachments into press freedom in Melanesia, female journalists and media workers face serious challenges. With this in mind, the Melanesian Media Freedom Forum (MMFF) hosted a special session focusing specifically on the issues affecting women in the media in Melanesia. This article focuses on the discussions of female Melanesian journalists and the unique challenges they face in terms of representation in the media workforce, having their voices heard in the media, and the threats to their personal safety.

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4

Peyon, Ibrahim. "Kargoisme dan Messianik Politik Etik Ero-Amerika." CENDERAWASIH: Jurnal Antropologi Papua 2, no. 1 (June 15, 2021): 1–18. http://dx.doi.org/10.31957/jap.v2i1.1955.

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Cargoism is a belief in prosperity, happiness and eternal life brought by certain figures. Cargoism was constructed by western anthropologists and missionaries who had lived and worked in Melanesia. The western anthropologists and missionaries observed various social and cultural movements in Melanesia, which could then be conceptualized and theorized in social theory under the name of the Cargoism Movement. This view of Corgoism does not exist in Melanesian culture, but it is a western view related with their mobilization of cargo economic and materially in western society. Cargoism and messianic were shaped by Western anthropologists and European missionaries for the benefit of their colonialism and Christianization. In Melanesia there is no cargoism and messianic as Western anthropologists and missionaries write. Social and political movements labeled as cargoism or messianic are nationalist movements to expel colonialism and fight for the sovereignty of the Melanesian peoples

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5

Hirsch, Eric. "Melanesian Ethnography and the Comparative Project of Anthropology: Reflection on Strathern’s Analogical Approach." Theory, Culture & Society 31, no. 2-3 (January 21, 2014): 39–64. http://dx.doi.org/10.1177/0263276413510049.

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Melanesian ethnography has been a substantial and enduring presence in Strathern’s comparative project of anthropology. The cornerstone of this project was The Gender of the Gift, where a model was established for demonstrating the analogies between Melanesian societies based on a system of common differences. The comparisons created in this work were centred on a real and radical divide between Melanesia and the West. Strathern’s subsequent comparative work has examined the debates surrounding new social and technological forms in the West (e.g. new genetic and reproductive technologies) through drawing analogies with Melanesian social forms; she has simultaneously highlighted the limits of these comparisons. Her intention in this comparative project has been to expand the range of concepts and language used to understand western social and technological innovations that potentially affect the world at large, so that debate is not simply circumscribed by western preoccupations and concerns. As mediated through the analysis of Strathern and the other Melanesian anthropologists she draws on, the voices and interests of non-westerners can potentially inform and even reform the grounds of such deliberations.

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6

Todd, Maya Rani Louise Chandra, Stephen Sikaveke Kodovaru, Georgia Antoniou, and Peter J. Cundy. "Clubfoot deformity in the Solomon Islands: Melanesian versus Polynesian ethnicity, a retrospective cohort study." Journal of Children's Orthopaedics 14, no. 4 (August 1, 2020): 281–85. http://dx.doi.org/10.1302/1863-2548.14.190172.

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Purpose Congenital talipes equinovarus (CTEV) has a high incidence in the South Pacific, with New Zealand Maori and Polynesian rates of up to seven per 1000 live births, at least five times higher than the Caucasian population. A genetic component is suggested to explain this, however, there is little information regarding the difference of incidence between Polynesian and Melanesian ethnicity in the South Pacific. Our aim was to investigate the effects of ethnicity on the incidence of CTEV in the Solomon Islands, specifically comparing Melanesian and Polynesian ethnicity. Methods Between 2011 and 2017, data was collected in the Solomon Islands from over 40 clinics upon introduction of the Ponseti programme for treatment of CTEV. Records were kept using the validated Global Clubfoot Initiative data form. Ethnicity was documented, including family history. Results In total, 138 children presented during this period, with 215 affected feet reviewed and treated. In all, 74% of children had solely Melanesian parents and 6% Polynesian. Using the general population ethnic breakdown of 95.3% Melanesian and 3.1% Polynesian, the odds of CTEV in children of Melanesian parents were 0.41 times lower compared with the odds in children of Polynesian parents. Conclusion The results indicate that in the Solomon Islands, CTEV in Melanesian children was less than half as likely to occur in Polynesian children. Our findings also support the theories of minimal Polynesian genetic material persisting in the Solomon Islands and a different genetic risk of CTEV between Polynesians and Melanesians. Level of Evidence III

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7

Lea, David. "Civil society and media: The relevance in Fiji, Tonga and PNG." Pacific Journalism Review : Te Koakoa 7, no. 1 (September 1, 2001): 111–17. http://dx.doi.org/10.24135/pjr.v7i1.711.

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PNG's Melanesian societies with Polyneasian societies like Tonga and Samoa, which evolved the familiar authoritarian feudal structures, which are always in tension with democratic institutions. In melanesia, those who gain political ascendancy and power must struggle for it.

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8

Schapper, Antoinette, and Lourens de Vries. "Comparatives in Melanesia: Concentric circles of convergence." Linguistic Typology 22, no. 3 (October 25, 2018): 437–94. http://dx.doi.org/10.1515/lingty-2018-0015.

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Abstract Using a sample of 116 languages, this article investigates the typology of comparative constructions and their distribution in Melanesia, one of the world’s least-understood linguistic areas. We present a rigorous definition of a comparative construction as a “comparative concept”, thereby excluding many constructions which have been considered functionally comparatives in Melanesia. Conjoined comparatives are shown to dominate at the core of the area on the island of New Guinea, while (monoclausal) exceed comparatives are found in the maritime regions around New Guinea. Outside of Melanesia adpositional and other comparative constructions including particle comparatives are most frequent in Austronesian languages. The unity of the conjoined comparative type in the core Melanesian area illustrates that, while morpho-syntactic profiles of Melanesian languages are heterogenous, significant convergence in the “ways of saying things” can be found across the region. Additionally, we find no cases of clause chaining constructions being used for encoding comparatives, even in canonical clause chaining languages of central New Guinea. Our findings thus offer no support for Stassen’s claim of a correlation between temporal chaining type and comparative construction type. Instead we suggest that an areal preference for mini-clauses may explain the dominance of the conjoined comparative in Melanesia.

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9

Keltner, Alfred, Vincent Sale, Norman Ba'abi, and Peter Nusa. "Stress and personal space: Some observations in a Melanesian urban community." South Pacific Journal of Psychology 2 (November 1987): 24–36. http://dx.doi.org/10.1017/s0257543400001747.

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With a sample of 60 urban Melanesian households the relationship between expressed satisfaction and stress and the quantity and quality of personal space was examined. The negative and significant correlations obtained suggest trends similar to those found in Western urban samples. The results were discussed in relation to rapid urbanization and the role of the state in cultural change in Melanesia.

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10

Kabutaulaka, Tarcisius. "Re-Presenting Melanesia: Ignoble Savages and Melanesian Alter-Natives." Contemporary Pacific 27, no. 1 (2015): 110–45. http://dx.doi.org/10.1353/cp.2015.0027.

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11

Blythe, Jennifer M. "Diverse Cultures and Recurrent Themes in Recent Melanesian Ethnography—A Review Article." Journal of Asian Studies 45, no. 4 (August 1986): 797–805. http://dx.doi.org/10.2307/2056088.

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Melanesia is an area of cultural and ecological variety that has attracted anthropologists with diverse theoretical interests. However, the diversity of the region is tempered by recurrent patterns that represent local elaborations of common cultural themes. Investigation of these themes by ethnographers gives an underlying unity to Melanesian studies. The recent publications reviewed here recapitulate the history of ethnography in Melanesia. Books written by two missionaries follow a tradition of amateur ethnography that began in Melanesia during the last century. Contributions by professional anthropologists discuss topics considered in the 1950s and 1960s when the New Guinea Highlands were first studied intensively. These include cultural ecology, problems of social structure, and gender relations. Several of the studies make use of or refer to theoretical frameworks common at that time, while others approach familiar subject matter from new perspectives.

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12

Backhaus, Bridget. "Talking the talk: Navigating frameworks of development communication." Pacific Journalism Review : Te Koakoa 26, no. 1 (July 31, 2020): 164–77. http://dx.doi.org/10.24135/pjr.v26i1.1070.

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Abstract: Journalism in Melanesia faces many challenges. Journalists strive for independence and objectivity while carefully navigating the needs and demands of communities, fragile states, and increasingly repressive governments. Personal safety is a concern in some places and there seems to be no abate to the growing encroachments on press freedom. There are also more insidious pressures. The influence of the global aid industry means that Melanesian journalists may find themselves under pressure to conform to dominant narratives of development in order to appease donors and training providers. This can result in journalism that paints a misleading picture of the way things are, instead showing donors and international interests what they want to see. This article offers a critical review of the approaches to development communication that may impact on the ways in which Melanesian journalists are able to work within this pervasive development discourse.

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13

Blades, Johnny. "Melanesia’s test: The political quandary of West Papua." Pacific Journalism Review 20, no. 2 (December 31, 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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14

Ogan, Eugene, Jonathan Friedman, and James G. Carrier. "Melanesian Modernities." Journal of the Royal Anthropological Institute 4, no. 2 (June 1998): 391. http://dx.doi.org/10.2307/3034552.

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15

Schwimmer, Eric, and G. W. Trompf. "Melanesian Religion." Man 27, no. 2 (June 1992): 440. http://dx.doi.org/10.2307/2804100.

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16

Robbins, Joel, and G. W. Trompf. "Melanesian Religion." Pacific Affairs 65, no. 4 (1992): 596. http://dx.doi.org/10.2307/2760354.

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17

Robie, David. "Melanesian dominoes." Index on Censorship 29, no. 4 (July 2000): 19–21. http://dx.doi.org/10.1080/03064220008536751.

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18

Kirsch, Stuart, and G. W. Trompf. "Melanesian Religion." Journal for the Scientific Study of Religion 32, no. 2 (June 1993): 206. http://dx.doi.org/10.2307/1386819.

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19

Tuzin, Donald F., and G. W. Trompf. "Melanesian Religion." Ethnohistory 39, no. 4 (1992): 552. http://dx.doi.org/10.2307/481990.

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20

Younger, Stephen M. "Violence and Warfare in Precontact Melanesia." Journal of Anthropology 2014 (March 13, 2014): 1–14. http://dx.doi.org/10.1155/2014/658597.

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Levels of interpersonal violence and warfare for 30 Melanesian societies at the time of contact with Europeans are estimated based on ethnographic and historical records. While violence was common in indigenous Melanesia, it was not ubiquitous and some societies experienced extended periods of internal and external peace. Interpersonal violence and warfare were correlated-when one occurred there was a high probability of finding the other. Violence was not dependent on total population. It was, however, higher for population density greater than 50 persons per square kilometer. Violence in Melanesia may have been stimulated by the large number of relatively small polities, many of which competed with one another for prestige and, in some cases, land.

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21

Walsh, A. Crosbie. "The Status of Circular Migration in the Evolution of Melanesian Towns: An Attempt at Explanation." Asian and Pacific Migration Journal 1, no. 2 (June 1992): 196–219. http://dx.doi.org/10.1177/011719689200100202.

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The debate on circular migration in Melanesia has given too little recognition to the temporal and spatial context for this movement and too much attention to descriptions of migration behavior rather than larger processes of change. What is lacking is a broad design theory for Pacific islands migration. This article proposes a model of Melanesian urbanization and associated forms of migration, both permanent and temporary/circular The model describes four stages of urban development, spanning the arrival of capitalism to a futuristic city of the next century. The author links the future of circular migration in Melanesia to the relative strengths of the precapitalist and capitalist modes of production and associated social relations particularly the wantok.

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22

Kistenich, Sonja, Mika Bendiksby, Charles S. Vairappan, Gothamie Weerakoon, Siril Wijesundara, Patricia A. Wolseley, and Einar Timdal. "A regional study of the genus Phyllopsora (Ramalinaceae) in Asia and Melanesia." MycoKeys 53 (May 29, 2019): 23–72. http://dx.doi.org/10.3897/mycokeys.53.33425.

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Phyllopsora is a crustose to squamulose lichen genus inhabiting the bark of trees in moist tropical forests and rainforests. Species identification is generally challenging and is mainly based on ascospore morphology, thallus morphology and anatomy, vegetative dispersal units, and on secondary chemistry. While regional treatments of the genus have been conducted for Africa, South America and Australia, there exists no study focusing on the Asian and Melanesian species. Previously, 24 species of Phyllopsora s. str. have been reported from major national studies and checklists representing 13 countries. We have studied herbarium material of 625 Phyllopsora specimens from 18 countries using morphology, anatomy, secondary chemistry, and molecular data to investigate the diversity of Phyllopsora species in Asia and Melanesia. We report the occurrence of 28 species of Phyllopsora including the following three species described as new to science: P.sabahana from Malaysia, P.siamensis from Thailand and P.pseudocorallina from Asia and Africa. Eight species are reported as new to Asia. A key to the Asian and Melanesian species of Phyllopsora is provided.

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23

Gosden, C., J. Allen, W. Ambrose, D. Anson, J. Golson, R. Green, P. Kirch, I. Lilley, J. Specht, and M. Spriggs. "Lapita sites of the Bismarck Archipelago." Antiquity 63, no. 240 (September 1989): 561–86. http://dx.doi.org/10.1017/s0003598x00076559.

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The Lapita questionThe prehistory of the western Pacific has, for the last 30 years, been dominated by the problem of the origins of the present Polynesian and Melanesian cultures (Terrell 1988). In 1961 Golson drew attention to the distribution of highly decorated Lapita pottery, now known to date from between 3500 BP and 2000 BP, which crossed the present-day division between Melanesia and Polynesia. Furthermore, sites with Lapita pottery represented the first evidence of occupation on Tonga and Samoa, the most westerly Polynesian islands from which it was thought that the rest of Polynesia was colonized. Lapita pottery came to be associated with a movement of people from Melanesia to Polynesia and was seen to represent the founding group ancestral to later Polynesian groups.

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Désidéri-Vaillant, Catherine, Laurence Di Costanzo, Julia Di Filipo, Jeanne Sapin-Lory, Sylvie Le Louarn, and Xavier Nicolas. "A melanesian smile…" Annales de biologie clinique 71, no. 5 (September 2013): 585–86. http://dx.doi.org/10.1684/abc.2013.0886.

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25

Friedlaender, Jonathan S., Françoise R. Friedlaender, Jason A. Hodgson, Matthew Stoltz, George Koki, Gisele Horvat, Sergey Zhadanov, Theodore G. Schurr, and D. Andrew Merriwether. "Melanesian mtDNA Complexity." PLoS ONE 2, no. 2 (February 28, 2007): e248. http://dx.doi.org/10.1371/journal.pone.0000248.

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26

Kosecki, Krzysztof. "“Mixed identity of circumstances”: Bronisław Malinowski in Australia and Melanesia." Anglica. An International Journal of English Studies, no. 30/1 (September 1, 2021): 35–51. http://dx.doi.org/10.7311/0860-5734.30.1.03.

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During his stay in Australia and Melanesia from 1914 to 1920, the anthropo- logist Bronisław Malinowski frequently experienced dichotomous and contradictory atti- tudes to people, places, and events: the contrast between the ‘civilized’ Australia and the ‘savage’ Melanesia; the background of the Austria-ruled Poland in which he grew up and the British-dominated Australia, Austria’s enemy in the First World War; the emotional tension of simultaneous attraction to two women – Nina Stirling of Adelaide and Elsie Rosaline Masson of Melbourne; the dilemma of the ‘heroic’ versus the ‘unheroic’ related to the war. Most of the dualities of Malinowski’s Australian-Melanesian experience, re- flected in letters to his mother Józefa Malinowska, Elsie R. Masson, and in Diary in the Strict Sense of the Term (1989), were resolved at the end of the period, which became a turning point in his life.

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27

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 (December 1, 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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Piippo, Sinikka. "On the bryogeography of Western Melanesian Lejeuneaceae, with comments on their epiphyllous occurrence." Bryophyte Diversity and Evolution 9, no. 1 (December 31, 1994): 43–57. http://dx.doi.org/10.11646/bde.9.1.8.

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The phytogeography of Western Melanesian (Papua New Guinea, West Irian and the Solomon Islands) Lejeuneaceae was studied on the basis of previous literature and the Huon Peninsula material from the Koponen-Norris expedition. The largest portion of the Lejeuneaceae belong to Western Melanesian and Malaysian endemics. The number of Western Melanesian endemic Lejeuneaceae (20.5 %) is, however, somewhat lower than generally in hepatics (38.2 %). This is apparently due to the large number of epiphyllous taxa in the Lejeuneaceae, a group especially widespread in lowland rainforests.

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29

Nash, Joshua. "On the Possibility of Pidgin English Toponyms in Pacific Missions." Historiographia Linguistica 42, no. 1 (May 26, 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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30

Wolffram, Paul. "Melanesian Music; The Melanesian Interest Group of the American Anthropology Association." Asia Pacific Journal of Anthropology 10, no. 1 (March 2009): 71–73. http://dx.doi.org/10.1080/14442210802651788.

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31

DEJONGE, RYAN. "The Challenge of Communicating Christ in Melanesian Culture." Unio Cum Christo 7, no. 2 (October 1, 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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32

Flassy, Don Augusthinus Lamaech. "Seeking for Recovering Their Identity: The Melanesian-Papua Treading Returning Roadmap." Journal of Social and Development Sciences 8, no. 1 (April 24, 2017): 37–47. http://dx.doi.org/10.22610/jsds.v8i1.1617.

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The study describes 5 main areas, namely, (1)"Hidden Structure" that in the Social Meaning of Melanesian-Papua Cultural highlights Papuanistiecs and Melanesianology; (2) The Prestige and Power exposes the influence of the Big World Power to the problem of Papua; (3) Federalism in Indonesia reveal to the Melanesian-Papua in Land Papua as Special Specific Case versus unitary of The Republic of Indonesia; (4) Constitution vis-Ã -vis Constitution on constitutional philosophical correlation Indonesia constitution 1945 versus Papua constitution 1999; (5) Unilateral Declaration of Independence/UDI October 19, 2011, concerning Freedom-Melanesian Papuans in Land Papua as Nation and State. The background of this study is based on two main thoughts keys, namely: First, Meteray (2012: 268, 2013: 4) confirmed that, during the 17 years from 1945 to 1962, the process to Indonesian-sizing the Papuans are generally still in the stage of seeding while growth only in some areas of government and urban centresâ€™. Awareness to be Indonesian-ness is yet to reach all areas of Papua. Meteray adding that the presence of Indonesian-sizing in past greatly influenced by the policies and the approach taken by both the Dutch and Indonesian government through the role of nationalists initiators of the period (2012: 264-267); Second; LIPI study in 2007 (Soewarsono, ed) are still questions to the Indonesian-sizing of the Papuans reinforce the view of Meteray stated that it is to Indonesian-sizing among the Papuans still weak (Meteray 2013: 1). Meteray concluded that, in fact, to understand the history of Papua will become a basic reference for the government seek and find out the right way and dignified in overcoming the issues of Papua, though on the other hand Aditjondro, 1999 clamming, the Government and Important People of Indonesia has curled the history of Papua which by the Papuans wanting to be straightened out, He calls this act as: "The dark history of Papua in Indonesian Historiography". Thoughts of Meteray and Aditjondro strengthens the authors thought that the various problems occurred in Papua, especially the facts involves "M"/Merdeka (Freedom) Papua". Referring to the failure of Indonesian-sizing of the Papuans, it appears that it is not necessary regrettable because in fact, they are different. Precisely when indecision of the President of Indonesia to the case of Papua is safe step into alternative measures of the Melanesian-Papua people themselves must be hacked through, UDI October 19, 2011. This research focuses on the study of literature and interviews with the method of Descriptive Analysis and Method of Structure Linkage to assemble the Hidden Structure and Correlation Studies to reflect the relationships between aspects on the basis of Motivation Theory, Theory of Social Change and Theory of Balance and Theory of Realist and related by make use of Hidden Structure as Grand Theory. The formulation of the problem is (1). How to understand the present of Melanesian-Papuans in Land Papua? (2). Whether existing of Papua as "trust territory" of the UN is still attracting the winning of Prestige and Power of "the Big Power of the World" to be back to discusses at the UN of a future in accordance with Article 74 and Article 78 of the UN Charter? (3). Whether, Melanesia-Papua and Indonesian in Papua can together according to the federalist order of Melanesian-Papua? (4). How is the condition of social customs and traditions of Indonesia and Papua can be met?

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33

Media Freedom Forum, Melanesia. "The Melanesian Media Declaration." Pacific Journalism Review : Te Koakoa 26, no. 1 (July 31, 2020): 194–96. http://dx.doi.org/10.24135/pjr.v26i1.1088.

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We, the participants at the Melanesian Media Freedom representing media from Fiji, Vanuatu, Solomon Islands, Papua New Guinea and West Papua, wish to express concern about growing threats to media freedom in our region and call on members of our industry and other organisations and individuals to take action to help secure the future of the Fourth Estate as a vital pillar of democracy.

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Ubayasiri, Kasun, Faith Valencia-Forrester, Tess Newton Cain, and David Robie. "EDITORIAL: Melanesian media freedom." Pacific Journalism Review : Te Koakoa 26, no. 1 (July 31, 2020): 6–14. http://dx.doi.org/10.24135/pjr.v26i1.1117.

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The sovereign states of Melanesia are countries where the yoke of colonialism and struggles for independence are still within living memory. There are territories within Melanesia where the questions and complexities associated with achieving self-determination are very much live issues. In West Papua, this issue is one over which blood continues to be spilt. As these countries, and the communities within them, grapple with political-economic and technical shifts, the need for independent journalism is self-evident. However, journalists, editors, publishers and media owners face a barrage of challenges to their ability to operate free from repression or coercion by those who wield power in their societies. Some of these challenges are overt and can extend to threats or physical intimidation. Others are more subtle but no less pervasive and damaging. They lead to a narrowing of the media landscape, the loss of talented professionals to other areas, the rise of self-censorship, and more.

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35

Shaw, R. Daniel. "Book Review: Melanesian Religion." Missiology: An International Review 20, no. 4 (October 1992): 549. http://dx.doi.org/10.1177/009182969202000442.

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36

Billings, Dorothy K. "Expressive style and culture: Individualism and group orientation contrasted." Language in Society 16, no. 4 (December 1987): 475–97. http://dx.doi.org/10.1017/s0047404500000336.

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ABSTRACTHerein I examine the parallel, contrasting analyses of expressive patterns proposed by Bernstein for language, by Lomax for song, and by my interpretation of the arts and cultures of two Melanesian societies. The general thesis of this paper is that expressive patterns are related to cultural patterns in systematic ways, and that analysis of societies in terms of a contrast between individualism and group orientation reveals and documents one of those ways. Description of social structures in relation to this contrast is old, but its extension to expressive patterns is recent in anthropology. I argue that this model accounts for fundamental structural distinctions which underlie cultural contrasts in expressive patterns. (Sociolinguistics, conversational analysis, Melanesia, anthropological linguistics, ethnography of speech, isomorphism of expressive forms and social structure)

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37

Bellwood, Peter, and Peter Koon. "‘Lapita colonists leave boats unburned!’ The question of Lapita links with Island Southeast Asia." Antiquity 63, no. 240 (September 1989): 613–22. http://dx.doi.org/10.1017/s0003598x00076572.

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‘Not another trendy and incomprehensible title,’ some will sigh. No, the title means what it states, albeit with metaphorical flourish. The Lapita cultural complex of Melanesia and western Polynesia, an entity beloved of a generation of Pacific prehistorians and ever a hot source of debate, can now be shown to have retained at least some links with contemporary populations far to the west of its known distribution. This is significant, not least because some scholars identify the immediate source zone for Lapita as having existed somewhere in the islands of Southeast Asia. At the same time, the obsidian quarried by Lapita artisans from Talasea on the Melanesian island of New Britain can be shown to have been among the most far-traded commodities of the Neolithic world.

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Robie, David. "NOTED: Lost in translation." Pacific Journalism Review 20, no. 1 (May 31, 2014): 264. http://dx.doi.org/10.24135/pjr.v20i1.205.

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Reviewed book by Tim HoganNew Zealand media and journalists largely equate the ‘Pacific’ with Polynesia. The focus of reportage and understanding the region begins with the Cook islands and ends with Niue, Samoa and Tonga, with a limited grasp of Fiji. Anything west of Nadi, the Melanesian nations, gains cursory attention and Tahiti Nui (Polynesian) and Kanaky (Melanesian) are all but ignored.

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39

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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40

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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Tanaka, Y., K. Ishii, T. Sawada, Y. Ohtsuki, H. Hoshino, R. Yanagihara, and I. Miyoshi. "Prophylaxis against a Melanesian variant of human T-lymphotropic virus type I (HTLV-I) in rabbits using HTLV-I immune globulin from asymptomatically infected Japanese carriers." Blood 82, no. 12 (December 15, 1993): 3664–67. http://dx.doi.org/10.1182/blood.v82.12.3664.3664.

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Abstract Molecular variants of human T-lymphotropic virus type I (HTLV-I), which diverge significantly from the so-called cosmopolitan prototypes, have been discovered in Melanesia. In this study, HTLV-I IgG (I-IgG) prepared from seropositive healthy Japanese carriers was evaluated for its protective effect against a Melanesian isolate, HTLV-IMEL5, in rabbits. Normal IgG (N-IgG) prepared from seronegative healthy Japanese was used as control. Both preparations contained 50 mg/mL of IgG and I- IgG had a high neutralizing antibody titer, as determined by vesicular stomatitis virus--HTLV-I pseudotype assay. Of four experimental groups (A, B, C, and D), each with three rabbits, groups A and B were infused with 10 mL of N-IgG and I-IgG, respectively, and animals were challenged immediately by transfusion of 5 mL of blood from a rabbit infected with HTLV-IMEL5. Animals in groups C and D were immunized with 10 mL of I-IgG 24 and 48 hours, respectively, after being transfused with 5 mL of blood from the virus-infected rabbit. HTLV-I infection, as determined by seroconversion and verified by polymerase chain reaction, occurred in all rabbits in groups A and D after 2 to 6 weeks, but in none of the animals in groups B and C. These data indicate that I-IgG is protective against HTLV-IMEL5 infection when administered before or within 24 hours of transfusion with virus-contaminated blood. Moreover, our study shows that the neutralizing domains of the so-called cosmopolitan and Melanesian strains of HTLV-I are functionally indistinguishable.

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Tanaka, Y., K. Ishii, T. Sawada, Y. Ohtsuki, H. Hoshino, R. Yanagihara, and I. Miyoshi. "Prophylaxis against a Melanesian variant of human T-lymphotropic virus type I (HTLV-I) in rabbits using HTLV-I immune globulin from asymptomatically infected Japanese carriers." Blood 82, no. 12 (December 15, 1993): 3664–67. http://dx.doi.org/10.1182/blood.v82.12.3664.bloodjournal82123664.

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Molecular variants of human T-lymphotropic virus type I (HTLV-I), which diverge significantly from the so-called cosmopolitan prototypes, have been discovered in Melanesia. In this study, HTLV-I IgG (I-IgG) prepared from seropositive healthy Japanese carriers was evaluated for its protective effect against a Melanesian isolate, HTLV-IMEL5, in rabbits. Normal IgG (N-IgG) prepared from seronegative healthy Japanese was used as control. Both preparations contained 50 mg/mL of IgG and I- IgG had a high neutralizing antibody titer, as determined by vesicular stomatitis virus--HTLV-I pseudotype assay. Of four experimental groups (A, B, C, and D), each with three rabbits, groups A and B were infused with 10 mL of N-IgG and I-IgG, respectively, and animals were challenged immediately by transfusion of 5 mL of blood from a rabbit infected with HTLV-IMEL5. Animals in groups C and D were immunized with 10 mL of I-IgG 24 and 48 hours, respectively, after being transfused with 5 mL of blood from the virus-infected rabbit. HTLV-I infection, as determined by seroconversion and verified by polymerase chain reaction, occurred in all rabbits in groups A and D after 2 to 6 weeks, but in none of the animals in groups B and C. These data indicate that I-IgG is protective against HTLV-IMEL5 infection when administered before or within 24 hours of transfusion with virus-contaminated blood. Moreover, our study shows that the neutralizing domains of the so-called cosmopolitan and Melanesian strains of HTLV-I are functionally indistinguishable.

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43

Hermkens, Anna-Karina. "Divergent pathways in Melanesian ethnography." Focaal 2007, no. 49 (June 1, 2007): 137–45. http://dx.doi.org/10.3167/foc.2007.490113.

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Holger Jebens, Pathways to heaven: Contesting mainline and fundamentalist Christianity in Papua New Guinea. Oxford and New York: Berghahn Books, 2005, 256 pp., ISBN 1-84545-005-1 (hardback).James Leach, Creative land: Place and procreation on the Rai Coast of Papua New Guinea. Oxford and New York: Berghahn Books, 2004, 256 pp., ISBN 1-57181-693-3 (paperback).

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44

Tay, Tien, James EH Smith, Yemima Berman, Lesley Adès, Isabelle Missotte, Hēlène Saglibène, Frank Martin, Paul Mitchell, and David Taylor. "Nanophthalmos in a Melanesian population." Clinical & Experimental Ophthalmology 35, no. 4 (May 2007): 348–54. http://dx.doi.org/10.1111/j.1442-9071.2007.01484.x.

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45

Keesing, Roger M. "The Expansion of Melanesian Pidgin." Journal of Pidgin and Creole Languages 6, no. 2 (January 1, 1991): 215–29. http://dx.doi.org/10.1075/jpcl.6.2.03kee.

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A substantial pidgin text recorded in the western Solomons in 1893 is analyzed and placed in historical context. Showing complex syntactic pat-terns, the text is strikingly similar to twentieth century Solomons Pijin. It corresponds closely to an earlier text from the same area and to contem-poraneous texts from New Guinea, lending support to arguments for an early expansion of pidgin and for a monolectal origin for modern Melane-sian Pidgin dialects. The text, including hem i sequences and the "predi-cate marker" i, attests to the early development of an Oceanic pronominal pattern in the Solomons.

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Kahn, Miriam, Mary Rose Bouquet, and Jorge Freitas Branco. "Melanesian Artefacts: Post-Modernist Reflections." Man 25, no. 2 (June 1990): 357. http://dx.doi.org/10.2307/2804593.

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47

MacDonald, Mary N. "Melanesian Religion. G. W. Trompf." Journal of Religion 72, no. 4 (October 1992): 630–32. http://dx.doi.org/10.1086/489031.

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48

Wardhani, Baiq LSW. "Quo Vadis Melanesian Spearhead Group?" Jurnal Global & Strategis 9, no. 2 (December 14, 2017): 190. http://dx.doi.org/10.20473/jgs.9.2.2015.190-206.

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Menguatnya sentimen identitas di dalam Melanesian Spearhead Group (MSG) bersamaan dengan kecenderungan melemahnya kapabilitas kemandirian untuk melakukan tata kelola domestik merupakan salah satu faktor yang menyebabkan berubahnya dinamika di Pasifik Selatan. Salah satunya ditandai dengan menguatnya kekhawatiran bahwa negara-negara di dalam kelompok ini semakin sulit melepaskan diri dari ketergantungan terhadap bantuan luar negeri. Menguatnya sentimen identitas secara empiris dapat diamati dari pergolakan di dalam organisasi tersebut, yang menunjukkan bahwa para anggotanya semakin tidak khawatir pada perbedaan pendapat di antara mereka. Sementara itu lemahnya kapabilitas mengelola secara mandiri persoalan domestik ditunjukkan dengan meningkatnya bantuan finansial dari negara donor. Padahal pada saat yang bersamaan krisis di negara donor dan relatif menurunnya urgensi Pasifik Selatan dalam geopolitik negara-negara donor dapat membawa organisasi regional ini dalam posisi limbo. Alternatif jalan keluar telah diambil, namun menimbulkan pertanyaan, mau dibawa ke manakah MSG?

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Knauft, Bruce M. "MELANESIAN WARFARE: A THEORETICAL HISTORY." Oceania 60, no. 4 (June 1990): 250–311. http://dx.doi.org/10.1002/j.1834-4461.1990.tb01557.x.

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50

Kornacki, Paweł. "Wantok and Lain ‐ a look at two Melanesian cultural concepts in two Tok Pisin texts." Journal of New Zealand & Pacific Studies 7, no. 2 (October 1, 2019): 137–56. http://dx.doi.org/10.1386/nzps_00002_1.

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Abstract This article looks at salient interpersonal uses and meanings of two prominent Tok Pisin social relations nouns ‐ wantok ('friend', 'same language speaker') and lain ('group', 'family', 'clan') ‐ which it is proposed exemplify key cultural Melanesian concepts in some anthropological literature of the area. Whereas certain aspects of language use in Tok Pisin were identified as potentially divisive and socially harmful, some scholars endeavoured to identify a group of concepts indicative of culturally specific Melanesian values. For example, the words wantok and lain were claimed to jointly represent 'the value of the clan' across Melanesian societies, while embodying and supporting a distinct world-view of the Melanesian peoples. This article studies two Tok Pisin texts which focus on the cultural significance of concepts of wantok and lain in their rural/traditional environment. While the first text offers a native speaker's insight into the social significance of the cultural expression wantok sistem ('system favouring friends'), the other one details the roles of lain in the passage of a bride-price ceremony. Given that both texts presuppose the cultural background of rural Tok Pisin, a brief look at some characteristic usage of the two words in electronic media suggests that certain aspects of traditional uses and meanings of these words may be extended and employed to conceptualize new social and political phenomena.

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