Relevant bibliographies by topics / Rites and ceremonies – Papua New Guinea

Academic literature on the topic 'Rites and ceremonies – Papua New Guinea'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Rites and ceremonies – Papua New Guinea"

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Manineng, Clement Morris, David MacLaren, Maggie Baigry, Emil Trowalle, Reinhold Muller, Andrew Vallely, Patrick Gesch, Francis Hombhanje, and William John McBride. "Re-establishing safer medical-circumcision-integrated initiation ceremonies for HIV prevention in a rural setting in Papua New Guinea. A multi-method acceptability study." PLOS ONE 12, no. 11 (November 8, 2017): e0187577. http://dx.doi.org/10.1371/journal.pone.0187577.

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Monnerie, Denis. "Les tambours de l’oubli. La vie ordinaire et cérémonielle d’un peuple forestier de Papouasie Nouvelle-Guinée - Drumming to Forget. Ordinary Life and ceremonies Among a Papua New Guinea Group of Forest Dwellers de Pascale." Journal de la société des océanistes, no. 128 (June 30, 2009): 153–55. http://dx.doi.org/10.4000/jso.5771.

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Sillitoe, Paul. "Pigs in rites, rights in pigs: porcine values in the Papua New Guinea Highlands." Anthropozoologica 56, no. 8 (June 4, 2021). http://dx.doi.org/10.5252/anthropozoologica2021v56a8.

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ZEBUA, LISYE IRIANA, TRI GUNAEDI, I MADE BUDI, and NELLY LUNGA. "The DNA barcode of red fruit pandan (Pandanaceae) cultivar from Wamena, Papua Province, Indonesia based on matK gene." Biodiversitas Journal of Biological Diversity 20, no. 11 (October 30, 2019). http://dx.doi.org/10.13057/biodiv/d201138.

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Abstract. Zebua LI, Gunaedi T, Budi IM, Lunga N. 2019. The DNA barcode of red fruit pandan (Pandanaceae) cultivar from Wamena, Papua Province, Indonesia based on matK gene. Biodiversitas 20: 3405-3412. The red fruit pandan has been used by the people of Wamena in central highlands of Papua as medicinal plants, food ingredients, and religious ceremonies. Based on morphological characters, there are 39 cultivars of red fruit pandan in New Guinea. A standard method for plant species identification through DNA barcodes has been recommended to use matK gene. The research aimed to determine similarities in DNA barcode sequences of six red fruit pandan cultivars with its close relative that listed in NCBI system and to recommend the reliable DNA barcode for identification of this cultivar. Polymerase Chain Reaction was employed DNA to amplify matK gene fragments using an available forward primer (5’CGA TCT ATT CAT TCA ATA TTT C 3’) and reverse primer (5’TCT AGC ACA CGA AAGTCG AAG T 3’). The software BLAST, Bioedit, and ClustalX were used to analyze the data. Barcode DNA of red fruit pandan showed 1474 bp nucleotides sequence based on matK gene. An indication of six red fruit pandan cultivars showed that high similarity 99% with Pandanus conoideus Lam. It can be concluded that matK gene can be used to determine the species level in Pandanus.
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Dissertations / Theses on the topic "Rites and ceremonies – Papua New Guinea"

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Madden, Benjamin. "Traditional marriage in Papua New Guinea and selected canons on consent." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Wolffram, Paul. "Langoron: Music and Dance Performance Realities Among the Lak People of Southern New Ireland, Papua New Guinea : a thesis submitted for the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy." New Zealand School of Music, 2007. http://hdl.handle.net/10179/1116.

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This thesis seeks to describe the indigenous realities, meanings, and perspectives that are central to the music and dance practices of the Lak (Siar) people in Southern New Ireland, Papua Now Guinea. The insights recorded here are those gained through the experience of twenty-three months living in Rei and Siar villages as a participant in many aspects of Lak social life. The music and dance practices of the region are examined in the context of the wider social and cultural setting. Lak performance realities, are indivisible from kinship structures, ritual proceedings and spirituality. By contextualising Lak music and dance within the frame of the extensive and socially defining mortuary, rites my intention is to show how music and dance not only reflect but also create Lak realities. By examining the ethnographic materials relating to music, dance and performance in the context of mortuary sequence broader elements of Lak society are brought into focus. In these pages I argue that Lak society is reproduced literally and symbolically in these performances.
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Fergie, Deane J. "Being and becoming : ritual and reproduction in an island Melanesian society / Deane Joanne Fergie." 1985. http://hdl.handle.net/2440/18959.

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Bibliography: leaves 359-381
xi, 381 leaves : ill., maps ; 30 cm.
Title page, contents and abstract only. The complete thesis in print form is available from the University Library.
Thesis (Ph.D.)--University of Adelaide, 1985
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Fergie, Deane J. "Being and becoming : ritual and reproduction in an island Melanesian society / Deane Joanne Fergie." Thesis, 1985. http://hdl.handle.net/2440/18959.

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Digim'Rina, Linus Silipolakapulapola. "Gardens of Basima : land tenure and mortuary feasting in a matrilineal society." Phd thesis, 1995. http://hdl.handle.net/1885/109568.

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Gardens of Basima is an anthropological study of a previously undescribed village society in eastern Fergusson Island, Milne Bay Province, Papua New Guinea. The thesis is therefore a contribution to the ethnographic map of the Massim. It focuses particularly on the social organisation, land tenure, and complex mortuary exchanges of Basima, a matrilineal society with many social and cultural institutions in common with its more famous and powerful Dobuan neighbours. The people of Basima are locally renown for their betelnut, their pigs, and the products of their yam gardens, for which traders from other islands come to barter. However, despite their location on an important Kula trade route between the Amphletts Islands and the Dobu area, Basima people are only very marginally involved in ceremonial Kula exchanges. The main contention of this thesis is that, being a society composed largely of immigrant matrilineal descent groups, Basima displays a less 'uncompromising' form of matriliny than had been described for other societies in the region. Structurally, it is highly adaptable. As manifested in clan and matrilineage membership, in patterns of settlement, in marriage and post-marital residence, and not least, as manifested in the man-land relationships of land tenure, the flexibility of Basima society is evident. This is by no means a recent phenomenon indicating a 'breakdown' of some ideal system, but rather an integral property of an adaptive system which loosely unifies a diverse collection of immigrant groups. An important focus of the thesis is the obligatory and optional mortuary feasts and exchanges (principally bwabwale and sagali) so common in the matrilineal Massim. While Basima variants of these feasts show structural similarities to those of their neighbours they also reveal some significant differences. Notwithstanding an ostensible sequential ordering of such feasts, Basima people see them as discrete events motivated and staged by their performers to achieve primarily secular objectives. Sagali in particular, while nominally a feast that honours the collective dead, is sponsored principally by men to achieve renown. In other words, the main premise of sagali is political not eschatological. Likewise, the principles of Basima of customary land tenure are ultimately subject to political manipulation.
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Fergie, Deane Joanne. "Being and becoming : ritual and reproduction in an island Melanesian society." 1985. http://web4.library.adelaide.edu.au/theses/09PH/09phf351.pdf.

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Simet, Jacob L. "Tabu : analysis of a Tolai ritual object." Phd thesis, 1991. http://hdl.handle.net/1885/110381.

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The subject of this thesis is the 'persistence of tabu (shell-money)' among the Tolai of New Britain. This tabu is made from little shells of a family (Nassarius) which are abundant in the seas of Indo-China and the Pacific. Before the arrival of Europeans on the Gazelle Peninsula, the Tolai acquired these shells from distant places and manufactured them into tabu. The shells were strung onto strips of rattan. These strips were joined into strings and then packed into coils or baskets. The express purpose of tabu in the coils or baskets was ritual exchanges. At some ceremonies, this tabu was distributed in small amounts to everyone who attended. These small pieces then became the 'monetary' tabu. They circulated for a short while as 'money' but then they were 'trapped' and taken out of circulation by many individuals, who hoarded them away again in coils or baskets for future rituals. Today the Tolai still acquire the shells from distant places and bring them to the Gazelle Peninsula for manufacture into tabu and it is still important to the cultural life of the Tolai. It continues to perform a monetary role, but only to a lesser degree due to the introduction of modern cash. The importance of tabu for the Tolai today lies in its 'ritual' role. As a 'ritual object', tabu embodies many cultural 'desires' and 'ideals' and in this sense represents 'human society' itself. It is used in ritual as a 'dominant symbol' with many layers of meanings. These meanings are activated in presentations. In each presentation, a different meaning or set of meanings is activated. The meanings activated in these presentations become statements. These statements express desires, intents and emotions. Many of these desires, intents and emotions relate to three cultural values: property ownership, kinship and identity. The statements cannot be uttered by word of mouth because they are socially disruptive, undesirable, humiliating and even dangerous (when they relate to spirits). They can only be made through the ritual presentation of tabu. In this sense tabu is a medium of communication about matters which are culturally Tolai and this is an important factor in the persistence of tabu today.
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Eves, Richard. "Seating the place : magic and embodiment on the Lelet Plateau, New Ireland (Papua New Guinea)." Phd thesis, 1994. http://hdl.handle.net/1885/116901.

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This thesis explores and describes the lived world of the people inhabiting the Lelet Plateau in central New Ireland, Papua New Guinea. Its particular focus is embodiment and the forms of corporeal imagery in magical belief, interpreted from a perspective that draws on Bakhtin's dialogism and Merleau-Ponty's phenomenology. Bakhtin argues that dialogic relations extend far beyond dialogic speech in the narrow sense and are imbued in the entire realm of living thought. For him there is no unitary or self-constituting subject who exists in and by him or herself. I argue similarly for a relational or dialogical theory of personhood which sees the person as constituted in the social world, in relations with others. Among the Lelet sociality is crucial in defining humanness. I follow Merleau-Ponty in seeing the subject as embodied, and suggest that the consciousness of the Lelet person is not radically separated from bodily being, as it is in modem western thought, but is integrally bound up with it. The Lelet person is very much a body-subject whose consciousness of self as acting subject is integrally connected to the corporeal component of his or her being. I draw on the insights of Merleau-Ponty to elaborate a theory of the body which points to the significance of movement and action as the basis of intentionality. I argue that the movement of the body in action is central to the Lelet imagination because it is integral to the constitution of the person. The immobile state of the sitting body is opposed to the more mobile state of movement in numerous contexts. Throughout, I explore the polyvalent meanings of such bodily images and the ways in which they are reconfigured in different contexts. The body, thus, is the medium through which the Lelet construct personhood and identity. Because of this, power relations are often concerned with the body. The renown of a person is dependent on the processes of value creation in which bodily power or bodily movement are transformed into products which are then circulated and exchanged with others. Because the body is central to the constitution of the person and the creation of value it is the target for those who seek to attack or control others.
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Haley, Nicole. "Ipakana yakaiya : mapping landscapes, mapping lives, contemporary land politics among the Duna." Phd thesis, 2002. http://hdl.handle.net/1885/148583.

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Manineng, Clement Morris. "Medical circumcision integrated within traditional male initiation ceremonies for HIV prevention in Yangoru-Saussia, Papua New Guinea." Thesis, 2019. https://researchonline.jcu.edu.au/65090/1/JCU_65090_Manineng_2019_thesis.pdf.

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Clement Manineng investigated the acceptability and feasibility of integrating medical circumcision within male initiation ceremonies in Yangoru-Saussia, Papua new Guinea. The intervention was acceptable and feasible although there were tensions between cultural and biomedical practices. A culture-oriented model for comprehensive HIV prevention in Yangoru-Saussia is developed from these results.
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Books on the topic "Rites and ceremonies – Papua New Guinea"

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New Guinea ceremonies. New York: Harry N. Abrams, 2002.

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Greta, Ropa, ed. The last men: New Guinea. Vercelli, Italy: White Star, 2008.

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Bateson, Gregory. Naven: Un rituale di travestimento in Nuova Guinea. Torino: Giulio Einaudi Editore, 1988.

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Battaglia, Debbora. On the bones of the serpent: Person, memory, and mortality in Sabarl Island society. Chicago: University of Chicago Press, 1990.

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Schroeder, Roger. Initiation and religion: A case study from the Wosera of Papua New Guinea. Fribourg, Switzerland: University Press, 1992.

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Bernard, Juillerat, ed. Shooting the sun: Ritual and meaning in West Sepik. Washington: Smithsonian Institution Press, 1992.

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Schmid, Jürg. Söhne des Krokodils: Männerhausrituale und Initiation in Yensan, Zentral-Iatmul, East Sepik Province, Papua New Guinea. Basel: Ethnologisches Seminar der Universität und Museum für Völkerkunde, 1992.

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The Sambia: Ritual, sexuality and change in Papua New Guinea. 2nd ed. Belmont, CA: Thompson/Wadsworth, 2006.

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J, Stoller Robert, ed. Intimate communications: Erotics and the study of culture. New York: Columbia University Press, 1990.

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Men and "woman" in New Guinea. Novato, Calif: Chandler & Sharp, 1999.

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Book chapters on the topic "Rites and ceremonies – Papua New Guinea"

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DALTON, DOUG. "Death and Experience in Rawa Mortuary Rites, Papua New Guinea." In Mortuary Dialogues, 60–80. Berghahn Books, 2016. http://dx.doi.org/10.2307/j.ctvpj7hc4.10.

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Dalton, Doug. "3 Death and Experience in Rawa Mortuary Rites, Papua New Guinea." In Mortuary Dialogues, 60–80. Berghahn Books, 2022. http://dx.doi.org/10.1515/9781785331725-008.

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VON POSER, ALEXIS TH. "Transformations of Male Initiation and Mortuary Rites among the Kayan of Papua New Guinea." In Mortuary Dialogues, 159–76. Berghahn Books, 2016. http://dx.doi.org/10.2307/j.ctvpj7hc4.14.

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Von Poser, Alexis Th. "7 Transformations of Male Initiation and Mortuary Rites among the Kayan of Papua New Guinea." In Mortuary Dialogues, 159–76. Berghahn Books, 2022. http://dx.doi.org/10.1515/9781785331725-012.

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Telban, Borut. "The Intoxicating Intimacy of Drum Strokes, Sung Verses and Dancing Steps in the All-Night Ceremonies of Ambonwari (Papua New Guinea)." In Collaborative Intimacies in Music and Dance, 234–58. Berghahn Books, 2017. http://dx.doi.org/10.2307/j.ctvw048hp.15.

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Telban, Borut. "Chapter 10 The Intoxicating Intimacy of Drum Strokes, Sung Verses and Dancing Steps in the All-Night Ceremonies of Ambonwari (Papua New Guinea)." In Collaborative Intimacies in Music and Dance, 234–58. Berghahn Books, 2022. http://dx.doi.org/10.1515/9781785334542-013.

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"the context of evidence from other spheres. This evidence of manipulation may correspond to increasing concern with the production of corporate descent groups, lineages or other communities or sub-groups as suggested by Robb (1994a: 49ff) for southern Italy and by others dealing with the Neolithic elsewhere (e.g. Chapman 1981 ; Thomas & Whittle 1986). This suggests different spatialities to those described for the earlier Epipalaeolithic burials, as does the evidence in much of Neolithic southern Italy for separation of activities such as not only the procurement but also the consumption of wild animals. Remains of these are extremely rare at most settlement sites, but evidenced at other locations whether associated with 'cults' e.g. the later Neoltihic (Serra d'Alto) hypogeum at Santa Barbara, (PUG: Geniola 1987; Whitehouse 1985; 1992; 1996; Geniola 1987), or at apparently more utilitarian hunting sites e.g. Riparo della Sperlinga di S. Basilio (SIC: Biduttu 1971; Cavalier 1971). One interpretation may wish to link these to newly or differently gendered zones or landscapes (see below). ART, GENDER AND TEMPORALITIES In southern Italy there is a rich corpus of earlier prehistoric cave art, parietal and mobiliary, ranging from LUP incised representations on cave walls and engraved designs on stones and bones; probable Mesolithic incised lines and painted pebbles; and Neolithic wall paintings in caves (Pluciennik 1996). Here I shall concentrate on two caves in northwest Sicilia; a place where there is both LUP (i.e. from c. 18000-9000 cal. BC) and later prehistoric art, including paintings in caves from the Neolithic, perhaps at around 6000 or 7000 years ago. These are the Grotta Addaura II, a relatively open location near Palermo, and the more hidden inner chamber of the Grotta del Genovese on the island of Levanzo off north west Sicilia. These are isolated, though not unique examples, but we cannot talk about an integrated corpus of work, or easily compare and contrast within a widespread genre, even if we could assign rough contemporaneity. Grotta dell'Addaura II Despite poor dating evidence for the representations at this cave, material from the excavations perhaps suggests they are 10-12000 years old (Bovio Marconi 1953a). Many parts of the surface show evidence of repeated incision, perhaps also erasure as well as erosion, producing a palimpsest of humans and animals and other lines, without apparent syntax. Most of the interpretations of this cave art have centred on a unique 'scene' (fig. 3) in which various masked or beaked vertical figures surround two horizontal ones, one (H5) above the other (H6), with beak-like penes or penis-sheaths, and cords or straps between their buttocks and backs. These central figures could be flying or floating, and have been described as 'acrobats'. Bovio Marconi (1953a: 12) first suggested that the central figures were engaged in an act of homosexual copulation, but later preferred to emphasise her suggestion of acrobatic feats, though still connected with a virility ritual (1953b). The act of hanging also leads to penile erection and ejaculation; and in the 1950s Chiapella (1954) and Blanc (1954; 1955) linked this with human sacrifice, death and fertility rites. All of these interpretations of this scene are generally ethnographically plausible. Rituals of masturbation (sometimes of berdaches, men who lived as women) are recorded from North America, where the consequent dispersal of semen on ground symbolised natural fertility (Fulton & Anderson 1992: 609, note 19). In modern Papua New Guinea ritual fellatio was used in initiation ceremonies as a way of giving male-associated sexual power to boys becoming men (Herdt 1984) and this ethnographic analogy has been used by Tim Yates (1993) in his interpretation of rock art in Scandinavia, which has figures with penes, and figures without: he argues in a very unFreudian manner that to be penis-less is not necessarily a female prerogative." In Gender & Italian Archaeology, 76–86. Routledge, 2016. http://dx.doi.org/10.4324/9781315428178-18.

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