Journal articles: 'Studies of Pacific Peoples' Societies'

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Nadarajah, Yaso, and Adam Grydehøj. "Island studies as a decolonial project (Guest Editorial Introduction)." Island Studies Journal 11, no. 2 (2016): 437–46. http://dx.doi.org/10.24043/isj.360.

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The phenomenon of colonialism influenced the cultures, economies, and politics of the majority of the world’s population. The subsequent decolonization process has likewise had profound affects on colonized societies. Island societies undergoing decolonization face many of the same pressures and challenges as do mainland societies, yet island spatiality and the history of island colonization itself has left former and present-day island colonies with distinctive colonial legacies. From the Caribbean to the Arctic to the Pacific to the Indian Ocean to the Mediterranean, colonial and decolonial processes are creating tensions between maintenance of the culture of indigenous peoples, economic development, cultivation of cultural heritage, political modernization, status on the global stage, democratic governance, and educational achievement. We call for an island studies perspective on decolonization, emphasizing the importance of appropriately positioning expert knowledge relative to the needs of colonized and indigenous peoples and highlighting the pitfalls of neocolonialsim. We thus lay the groundwork for island studies as a decolonial project.

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JONES, ADRIAN. "A RUSSIAN BOURGEOIS'S ARCTIC ENLIGHTENMENT." Historical Journal 48, no. 3 (September 2005): 623–40. http://dx.doi.org/10.1017/s0018246x05004590.

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Studies of Europe's Enlightenment have been enriched by attending to its real and imagined impacts on indigenous peoples and of indigenous peoples on Europeans. Applying these methods to new-settled eighteenth-century societies offers another standpoint on the Enlightenment. This study is a sample: a civic history of a relatively new – in European terms – place suggests the possibilities. In 1792, a bourgeois, Vasilii Krestinin, from Russia's White Sea shore, published a history of Archangel, founded in 1584. Krestinin's view from a new Arctic society is as far from Europe's elegant metropoles and eloquent lumières as the ship captains, Pacific Islanders, and cat killers in influential recent studies of the Enlightenment. Just as these studies – and others on readers and reading – transformed studies of the Enlightenment, historians can use sources from new societies to observe answers and actions of people casting themselves as Enlighteners. This study of enlightened sensibility in an Arctic society suggests how the Enlightenment – viewed from settler societies – became anxious, how it fanned nationalisms, and how it was ensnared by naïve presuppositions that progress was a prerequisite of power.

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Spicer, Chrystopher J. "Weep for the Coming of Men: Epidemic and Disease in Anglo-Western Colonial Writing of the South Pacific." eTropic: electronic journal of studies in the Tropics 20, no. 1 (April 19, 2021): 273–93. http://dx.doi.org/10.25120/etropic.20.1.2021.3783.

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During the nineteenth and early twentieth centuries, epidemics ravaged South Pacific islands after contact with Westerners. With no existing immunity to introduced diseases, consequent death tolls on these remote islands were catastrophic. During that period, a succession of significant Anglo-Western writers visited the South Pacific region: Herman Melville, Robert Louis Stevenson, Louis Becke, Jack London, and Fredrick O’Brien. In a remarkable literary conjunction, they each successively visited the Marquesas Islands, which became for them a microcosm of the epidemiological disaster they were witnessing across the Pacific. Instead of the tropical Eden they expected, these writers experienced and wrote about a tainted paradise corrupted and fatally ravaged by contact with Western societies. Even though these writers were looking through the prism of Social Darwinism and extinction discourse, they were all nevertheless appalled at the situation, and their writing is witness to their anguish. Unlike the typical Victorian-era traveller described by Mary Louise Pratt as the “seeing-man”, who remained distanced in their writing from the environment around them, this group wrote with the authority of personal felt experience, bearing witness to the horrific impact of Western society on the physical and mental health of Pacific Island populations. The literary voice of this collection of writers continues to be not only a clear and powerful witness of the past, but also a warning to the present about the impact of ‘civilisation’ on Pacific Island peoples and cultures.

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Shanks, G. Dennis. "Epidemiological Isolation May Explain Differences in Historical Respiratory Infectious Disease Mortality." American Journal of Tropical Medicine and Hygiene 106, no. 1 (January 5, 2022): 25–28. http://dx.doi.org/10.4269/ajtmh.21-0833.

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ABSTRACT. Indigenous and aboriginal peoples of the Americas and Pacific died at enormous rates soon after joining the global pathogen pool in the seventeenth to nineteenth centuries from respiratory infections such as smallpox, measles, and influenza. It was widely assumed that this represented a selection process against primitive societies. Darwinian selection for specific genetic resistance factors seems an unlikely hypothesis given that some populations stabilized quickly over two to three generations. European-origin populations whose childhood was marked by epidemiological isolation also suffered high infectious disease mortality from respiratory pathogens. American soldiers with smallpox, South African (Boer) children with measles, and New Zealand soldiers with influenza suggest that epidemiological isolation resulting in few previous respiratory infections during childhood may be a consistent mortality risk factor. Modern studies of innate immunity following Bacillus Calmette–Guérin (BCG) in infancy point toward rapid immune adaptation rather than evolutionary selection as an explanation for excessive first contact epidemic mortality from respiratory pathogens.

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Binns, Colin W., Mi Kyung Lee, Thi Thuy Duong Doan, Andy Lee, Minh Pham, and Yun Zhao. "COVID and Gender: A Narrative Review of the Asia-Pacific Region." International Journal of Environmental Research and Public Health 20, no. 1 (December 23, 2022): 245. http://dx.doi.org/10.3390/ijerph20010245.

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The COVID-19 pandemic has been the largest infectious disease epidemic to affect the human race since the great influenza pandemic of 1918-19 and is close to approaching the number of deaths from the earlier epidemic. A review of available data and the numerous currently available studies on COVID-19 shows that the rate of clinical cases is about 10% greater in females than males in Asia. However, the number of deaths is greater in males than in females. Women are more likely to experience the psychological effects of COVID-19 during and after acute infections. A significant proportion of acute COVID-19 infections continue and their prolonged symptoms have been reported. Further studies are needed, including detailed serology, to measure and monitor the incidence of COVID-19. The pandemic has had a widespread impact on broader societies including shortages of food, lockdowns and isolation. The number of orphans in developing countries has increased. Women have had to bear the major impacts of these community effects. More research is required to develop better vaccines acting against new strains of the virus and to develop systems to distribute vaccines to all people.

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Richards, Eric. "How Did Poor People Emigrate from the British Isles to Australia in the Nineteenth Century?" Journal of British Studies 32, no. 3 (July 1993): 250–79. http://dx.doi.org/10.1086/386032.

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One of the great themes of modern history is the movement of poor people across the face of the earth. For individuals and families the economic and psychological costs of these transoceanic migrations were severe. But they did not prevent millions of agriculturalists and proletarians from Europe reaching the new worlds in both the Atlantic and the Pacific basins in the nineteenth century. These people, in their myriad voyages, shifted the demographic balance of the continents and created new economies and societies wherever they went. The means by which these emigrations were achieved are little explored.Most emigrants directed themselves to the cheapest destinations. The Irish, for instance, migrated primarily to England, Scotland, and North America. The general account of British and European emigration in the nineteenth century demonstrates that the poor were not well placed to raise the costs of emigration or to insert themselves into the elaborate arrangements required for intercontinental migration. Usually the poor came last in the sequence of emigration.The passage to Australasia was the longest and the most expensive of these migrations. From its foundation as a penal colony in 1788, New South Wales depended almost entirely on convict labor during its first four decades. Unambiguous government sanction for free immigration emerged only at the end of the 1820s, when new plans were devised to encourage certain categories of emigrants from the British population. As each of the new Australian colonies was developed so the dependence on convict labor diminished.

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Sarangi, Dr U. "Role of Asia-Pacific Regions in Partnering UN SDGs." Journal of Economics, Trade and Marketing Management 4, no. 1 (May 16, 2022): p8. http://dx.doi.org/10.22158/jetmm.v4n1p8.

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The research paper identifies broad strategies for accelerating transformative change processes in the form of mission orientation and mobilizing the public and stakeholders, aligning systems, readying institutions and people for change, policy making for managing complexity which are considered to be the building blocks in the Asia Pacific region. The focus of the research study is on the growth, development, economics of peace, role and impact of SDGs on the economies and societies in general including justice, peace building, developing strong institutions and in transforming the region into an international hub to achieve the SDGs and the broader agenda of UN 2030 including the overall development of the Asia-Pacific region in the long run. The paper studies the aspects of the inter-linkages between Governments and other stakeholders to deliver the ‘decade of action towards SDG’, particularly in the aftermath of COVID-19. It is observed that COVID-19 pandemic has created many gaps in social protection systems and wider policies for delivering public goods with devastating effects on the poorest and utmost vulnerable in the Asia-Pacific region. The United Nations Sustainable Development Goal Summit held in 2019 had identified six transformative areas to accelerate progress towards the SDGs. In fact, these transformative areas present development challenges that are interlinked, complex and integrate goals and targets across the SDG framework which are strengthening human well-being and capabilities, shifting towards sustainable and just economies, securing the global environmental commons. A proposed action plan with regional interventions in the Asia-Pacific region, alignment with the goals and outcomes of the UNFPA strategic plan 2018-2021 and the Roadmap of PIFS in accelerating the SDGs have been delineated in the study.

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Maschner, Hergert D. G., and Brian M. Fagan. "Hunter-gatherer complexity on the west coast of North America." Antiquity 65, no. 249 (December 1991): 921–23. http://dx.doi.org/10.1017/s0003598x00080716.

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The west coast of North America encompasses some of the richest and most diverse maritime environments on earth. Even in their presentday impoverished state, they support major commercial fisheries, large whale migrations and dense sea mammal populations. From the earliest days of European exploration, visitors such as the redoubtable Captain James Cook commented on the rich culture of Pacific coast peoples (Beaglehole 1967). ‘Their life may be said to comprise a constant meal,’ remarked Spanish friar Pedro Fages of the Chumash peoples of the Santa Barbara Channel in southern California. At European contact, between the 16th and 18th centuries AD, the shores of the Bering Strait, the Pacific Northwest and parts of the California coast supported elaborate, sophisticated and sedentary huntergatherer peoples. These decimated and muchchanged societies still enjoyed elaborate ceremonials and intricate social relations as late as the late 19th and early 20th centuries, when pioneer anthropologists such as Franz Boas and John Harrington worked among them. From these researches have come classic stereotypes of west coast peoples as ‘complex huntergatherer societies’, some of which were organized in powerful chiefdoms. Peoples like the Tlingit, the Kwakiutl and the Chumash have become the epitome of complex huntergatherers in many archaeologists’ eyes.

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Rankine, Jenny, Teuila Percival, Eseta Finau, Linda-Teleo Hope, Pefi Kingi, Maiava Carmel Peteru, Elizabeth Powell, Robert Robati-Mani, and Elisala Selu. "Pacific Peoples, Violence, and the Power and Control Wheel." Journal of Interpersonal Violence 32, no. 18 (August 12, 2015): 2777–803. http://dx.doi.org/10.1177/0886260515596148.

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This qualitative project was the first to study values and practices about sexual assault among migrant communities from the Cook Islands, Fiji, Niue, Samoa, Tokelau, Tonga, and Tuvalu in New Zealand. It aimed to identify customs, beliefs, and practices among these ethnic groups that were protective and preventive factors against sexual violence. Researchers were ethnically matched with 78 participants from the seven ethnic communities, and conducted individual interviews and one female focus group using protocols that were culturally appropriate for each ethnic group. Interviews were thematically analyzed. The study identified the brother–sister covenant and the sanctity of women as strong protective and preventive factors against sexual violence, expressed differently in each culture. Most participants viewed sexual violence as involving their extended families, village, and church communities, rather than solely the individuals concerned. However, the communal values and practices of these seven Pacific cultures raise questions about the individualistic assumptions and the meaning of violence underlying the Power and Control Wheel and the Duluth Model of domestic violence. It also raises questions about how such an individualized model can help services effectively support women in these collective societies who are experiencing violence, and how it can contribute to Pacific community prevention of violence. This study is therefore relevant to countries with significant populations of Pacific peoples and other collective cultures.

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Moore, Nicole E., and Lynn Robinson. "The Role of Subduction Zone Processes in the Cultural History of the Cascade Region." Elements 18, no. 4 (August 1, 2022): 246–50. http://dx.doi.org/10.2138/gselements.18.4.246.

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The Cascadia subduction zone continuously shapes the landscape of the Pacific Northwest of North America and the cultures of its inhabitants. The impacts of subduction processes on Pacific Northwest societies and cultures are varied, but Native Americans and European settler cultures alike have described geological processes through oral histories and have relied on resources provided by the subduction zone. Indigenous peoples focus many aspects of their religious practices and art around the geohazards of the Cascadia region, and our melded modern cultures continue to take part in storytelling related to subduction zone hazards through movies and other forms of narration.

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Brock, Peggy. "Missionaries as Newcomers: A Comparative Study of the Northwest Pacific Coast and Central Australia." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 106–25. http://dx.doi.org/10.7202/037750ar.

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Abstract Missionaries have generally been treated as a special category of person. Unlike other people who have uprooted and moved to alien lands and societies, they are thought to do so at great personal sacrifice enabling them to spread the Christian word. This paper argues that despite their religious calling missionaries went through similar processes of adjustment as other newcomers who migrated to new lands and societies. The paper analyses the responses of missionaries in two contrasting environments: the northwest Pacific coast, and central Australia. It concludes that the nature of the adjustments missionaries made as newcomers were not determined by their personalities or the policies of the agencies that employed them as much as they were influenced by the societies and environments in which they found themselves. The rhetoric that surrounded nineteenth-century missionary work was premised on an assumption that missionaries were exceptional. A detailed examination of missionary responses to the Pacific northwest of Canada and central Australia reveals that missionaries had much in common with other people who found themselves in new circumstances, among new peoples, and in new places.

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Luciani, Rafael. "Francis and the Pastoral Geopolitics of Peoples and Their Cultures: A Structural Option for the Poor." Theological Studies 81, no. 1 (March 2020): 181–202. http://dx.doi.org/10.1177/0040563920906135.

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In response to the phenomenon of globalization, which has resulted in the exclusion of entire peoples and their cultures, Pope Francis has proposed a pastoral geopolitics that is in keeping with the spirit of Vatican II and Latin American theology. Today’s poor are not only the individually poor, but also “poor-peoples” ( pueblos-pobres). Francis’s pastoral geopolitics seeks to identify the new historical processes being formed on the peripheries, such as social movements for democratic and inclusive societies, processes that the Church should encourage by valuing and incarnating itself in poor-peoples’ “cultures.” His structural option for the poor brings together ecclesiology, geopolitics, and evangelization.

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Bentley-Gray, Daisy. "Pacific Peoples in Tertiary Education in Aotearoa New Zealand." Ekistics and the new habitat 81, no. 3 (September 30, 2022): 55–60. http://dx.doi.org/10.53910/26531313-e2021813629.

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Even though Pacific peoples in tertiary education in Aotearoa New Zealand strive to achieve milestones which bring honour and prestige to their families and communities in New Zealand and the Pacific, socio-economic factors still hinder many from achieving their set goals. This article begins by relating the author’s own narrative as a Sāmoan living in the Pacific diaspora and working in tertiary education in Auckland. It then outlines the diverse aspirations of Pacific peoples living in New Zealand, with a focus on the educational hopes of recent migrants as well as New Zealand-born members of Pacific communities. These aspirations are presented with reference to the existing literature on Pacific success within tertiary education in Aotearoa New Zealand. We discuss how education providers support Pacific students, and the ways in which institutions are working to improve Pacific educational outcomes. It is argued that even if the New Zealand Tertiary Education Strategy (TES), the Action Plan for Pacific Education 2020- 2030 (APPE), and Unitec's Pacific Success Strategy 2019- 2022 are aligned in their goals, more effort is needed to ensure that these initiatives are implemented effectively through multi-disciplinary and value-based approaches. This article adds value by providing an insider’s perspective of migration and a first-hand account of the challenges facing students in higher education in Aotearoa New Zealand. Moreover, the analysis contributes to the repertoire of academic studies and publications that help to understand and improve the Pacific experience in tertiary education in Aotearoa New Zealand.

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Moore, Clive. "Pacific Worlds: a history of seas, peoples, and cultures." Journal of Pacific History 48, no. 2 (June 2013): 227–28. http://dx.doi.org/10.1080/00223344.2013.774731.

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Harding, Rosalind M., and J. B. Clegg. "Molecular population genetic studies of the island peoples of the South Pacific." American Journal of Human Biology 8, no. 5 (1996): 587–97. http://dx.doi.org/10.1002/(sici)1520-6300(1996)8:5<587::aid-ajhb4>3.0.co;2-t.

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Whyte, Kyle. "Critical Investigations of Resilience: A Brief Introduction to Indigenous Environmental Studies & Sciences." Daedalus 147, no. 2 (March 2018): 136–47. http://dx.doi.org/10.1162/daed_a_00497.

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Indigenous peoples are among the most active environmentalists in the world, working through advocacy, educational programs, and research. The emerging field of Indigenous Environmental Studies and Sciences (iess) is distinctive, investigating social resilience to environmental change through the research lens of how moral relationships are organized in societies. Examples of iess research across three moral relationships are discussed here: responsibility, spirituality, and justice. iess develops insights on resilience that can support Indigenous peoples' struggles with environmental justice and political reconciliation; makes significant contributions to global discussions about the relationship between human behavior and the environment; and speaks directly to Indigenous liberation as well as justice issues impacting everyone.

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Ratnapalan, L. M. "Race and Redemption: British Missionaries Encounter Pacific Peoples, 1797–1920." Journal of Pacific History 53, no. 4 (October 2, 2018): 526–27. http://dx.doi.org/10.1080/00223344.2018.1545368.

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Skorokhodova, Tatiana G. "The problem of the nation and nationalism in the social-philosophical thought of Rabindranath Tagore." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 3 (2021): 464–78. http://dx.doi.org/10.21638/spbu17.2021.308.

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Rabindranath Tagore’s lectures Nationalism (1916) were an early attempt to interpret and analyze the phenomenon from the social-philosophical point of view. In non-Western social thought it was one of first approaches to comprehend nationalism in its fullness and complexity of content with the complex of its objective consequences. Based on hermeneutical methods and phenomenological approach, the author offers a reconstruction of Tagore’s theoretical interpretation of nationalism in a broad social context from India to the East and the West. The interpretation is based on Tagore’s understanding of the nation as a mechanical organization for economic and political purposes, born in the “political civilization” of Europe. According to him, the nation is the problem for all societies both Western and non-Western, because it destructs its freedom, morality and humanity, and generates conflicts, aggression, violence and war. Nationalism is presented as “perfect organization of power” for domination over other peoples, as well as over their own society. Both constructs are exported to non-Western peoples who are not nations, and consequently create difficult problems in their societies. For Eastern peoples both ways of responding to Western nationalism’s challenge are dangerous in Tagore’s opinion. The first is nation-building by the state according to the Western model which turns into statism and militarism (the example of Japan). The second response is an attempt to solve social problems through belief in the achievement of political independence (the example of India). Essentially, Tagore had anticipated the modernist (constructivist) approach to the analysis of nationalism as an artificial and purposeful mechanism for achieving political goals, primarily in regard to the state, and pointed to the borrowed nature of nationalism in non-Western societies.

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Muhammad, Atta. "The Public Spheres in Medieval Islamic Societies." ISLAMIC STUDIES 61, no. 2 (June 30, 2022): 149–68. http://dx.doi.org/10.52541/isiri.v61i2.2014.

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In his book The Venture of Islam, Marshall Hodgson (d. 1968) draws our attention to distinctive religious institutions—i.e., the sharī‘ah law, waqf, and Sufi orders—that played a significant role in the social and civic life of medieval Islamicate society. This paper discusses how medieval Muslims, elite as well as non-elite, used their social agency in the public sphere. It evaluates the effectiveness of these civic institutions for the public good. It attempts to identify how these religious institutions served peoples’ religious, spiritual, social, political, and material needs. ‘Ulamā’, Sufis, rulers, the wealthy elite, and the commoners used their religious, social, and political agency in this sphere for the betterment of the common people. While challenging the medieval despotism thesis, this paper attempts to defend the argument that medieval Islamic society had public spaces in the form of waqf, sharī‘ah law, khānqāh, and madrasah in which the whole social strata participated. Significantly, this paper argues that medieval Islamic societies did not merely have a single authoritarian sphere of social activity in which only the elite had agency; rather, there were multiple public spheres where people, recruited from a range of private spheres, expressed different modes of social agency.

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Tuychiyeva, Rano Almamatovna. "LATE XX CEN TE XX CENTURY – EARL Y – EARLY XXI CEN Y XXI CENTURY GEOPOLI Y GEOPOLITICAL VIEW TICAL VIEW OF THE ASIAN REGION." Scientific Reports of Bukhara State University 5, no. 2 (May 24, 2021): 228–37. http://dx.doi.org/10.52297/2181-1466/2021/5/2/21.

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Introduction. Describe the geopolitical structure of the Asian region - to cover political, economic, social, cultural and ethnic issues in East Asia, Southeast Asia (the main part of the Asia-Pacific region), South Asia, the Indian Ocean region, Central Asia and the Middle East. The number of dedicated scientific publications is significantly exceeding the number and volume of similar texts being written about other regions of the world. A review of Asian security shows that security concerns have spread throughout Asia. At the same time, such problems also have a significant negative impact on mutual economic, trade and investment relations. Research methods. In writing this article, historical, the methods of comparative analysis, theoretical, general logic and forecasting of political science were used. In particular, the formation and development of the political system of different societies in Asia during this period was covered by historical and chronological approaches, while the development of individuals, social groups, nations and peoples, peoples and states was analyzed using the method of comparative analysis.

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Irfanullah, Gumillar. "Orientalisme Romantis: Imajinasi Tentang Timur Sebelum Edward Said." Jurnal Online Studi Al-Qur'an 11, no. 2 (July 1, 2015): 157–65. http://dx.doi.org/10.21009/jsq.011.2.05.

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Orientalism is a 1978 book by Edward W. Said, in which Said studies the cultural representations that are the bases of Orientalism, the West's patronizing perceptions and fictional depictions of "The East" â€” the societies and peoples who inhabit the places of Asia, North Africa, and the Middle East. Orientalism, the Western scholarship about the Eastern World, was and remains inextricably tied to the imperialist societies who produced it, which makes much Orientalist work inherently political and servile to power, and thus intellectually suspect.Orientalism is the exaggeration of difference, the presumption of Western superiority, and the application of clichÃ©d analytical models for perceiving the Oriental world. As such, Orientalism is the source of the inaccurate, cultural representations that are the foundations of Western thought and perception of the Eastern world, specifically about the region of the Middle East. The principal characteristic of Orientalism is a â€œsubtle and persistent Eurocentric prejudice against Arabâ€“Islamic peoples and their cultureâ€, which prejudice derives from Western images of what is Oriental (cultural representations) that reduce the Orient to the fictional essences of â€œOriental peoplesâ€ and â€œthe places of the Orientâ€; such cultural representations dominate the communications (discourse) of Western peoples with nonâ€“Western peoples. Orientalism proposes that much of the Western study of Islamic civilization was an exercise in political intellectualism; a psychological exercise in the self-affirmation of â€œEuropean identityâ€; not an objective exercise of intellectual enquiry and the academic study of Eastern cultures. Therefore, Orientalism was a method of practical and cultural discrimination that was applied to non-European societies and peoples in order to establish European imperial domination.

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Nikolaev, V. V., and I. V. Oktyabrskaya. "Urbanization of Indigenous Peoples of Siberia and the Far East (20th to Early 21st Centuries)." Archaeology, Ethnology & Anthropology of Eurasia 49, no. 4 (January 4, 2022): 127–39. http://dx.doi.org/10.17746/1563-0110.2021.49.4.127-139.

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This article integrates studies relating to the history of urban communities of Siberian and Far Eastern indigenous peoples. A multidisciplinary approach to urbanization processes is used; their stages, rates, causes, and principal characteristics are analyzed. The database consists of our own fi eld fi ndings, published results of sociological studies, and those of All-Union and All-Russian population censuses. Three stages of urbanization affecting indigenous Siberians are described, and their factors and mechanisms are evaluated. The process is characterized by intense migration of indigenous peoples to the towns and cities during the recent period, accompanied by large-scale industrial development, and the transition of aboriginal societies from the traditional to the modern lifestyle. The urbanization, however, has not been completed, because of the underdeveloped urban infrastructure and the fact that many indigenous peoples to the cities had retained their rural traditions. The sa lient characteristic of the urbanization of indigenous peoples in the macroregion is that it was asynchronous, and that its sh ort intense phase, whereby the indigenous peoples mostly moved to nearby towns and urbanized villages in the 1960s–1970s, did not extend to all indigenous communities. Urbanization was incomplete in terms of both quality and quantity, and the integration of indigenous peoples into the urban space has engendered serious problems. According to the All-Russian population census of 2010, only fi ve indigenous peoples of Siberia and the Far East had completed the urbanization process: Kereks, Mansi, Nivkhs, Uilta and Shors. Currently, most indigenous peoples are medium-urbanized. The lowest level of urbanization is among the Soyots, Siberian Tatars, Telengits, Tofalars, Tubalars, Chelkans, Chulyms, and Tozhu Tuvans. We conclude that urbanization among the indigenous peoples is a long, diffi cult, and contradictory process, which, in modern Siberia, triggers many ethnocultural and ethno-social transformations of regional multiethnic communities.

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Jacob, Mary J., David Woodward, and G. Malcolm Lewis. "Cartography in the Traditional African, American, Arctic, Australian, and Pacific Societies." African Studies Review 42, no. 3 (December 1999): 122. http://dx.doi.org/10.2307/525233.

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Manuela, Sam. "Ethnic Identity Buffers the Effect of Discrimination on Family, Life, and Health Satisfaction for Pacific Peoples in New Zealand." Pacific Health Dialog 21, no. 7 (June 22, 2021): 390–98. http://dx.doi.org/10.26635/phd.2021.113.

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Introduction: The effect of discrimination on health and wellbeing varies. Mixed findings show that greater ethnic identity can make one more susceptible to the harmful effects of discrimination, or that ethnic identity can protect one against discrimination. This study tests how ethnic identity moderates the relationship between ethnic discrimination and a range of wellbeing measures for Pacific peoples in Aotearoa New Zealand. Methods: Two independent studies, The Pacific Identity and Wellbeing Study (N = 752) and the New Zealand Attitudes and Values Study (N = 472), surveyed Pacific peoples in New Zealand across measures of ethnic identity, perceived discrimination, family satisfaction, life satisfaction, and health satisfaction. Findings: Moderated regression analyses for both studies showed a significant identity x discrimination interaction. Across all analyses, for those with lower ethnic identity scores, there was a significant negative relationship between discrimination and the health and wellbeing measures. For those with higher ethnic identity scores, there was no significant relationship between discrimination and wellbeing measures. Conclusions: These results suggest that higher scores of Pacific ethnic identity buffer the negative effects of discrimination on satisfaction with family, life, and health. These findings offer support for the protective properties of Pacific ethnic identities. As such, initiatives that seek to bolster Pacific ethnic identities and culture will support a multifaceted approach for enhancing Pacific health and psychological wellbeing.

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Soares, Judith. "Contending with Literalism and Dogma: Caribbean Theology in the Public Sphere." International Journal of Public Theology 7, no. 4 (2013): 377–88. http://dx.doi.org/10.1163/15697320-12341306.

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AbstractThis article argues that a liberating Caribbean theology must position itself to provide guidance and direction to the people of the Caribbean as an urgent task by contending, in the public sphere, with the literalism and dogma inherent in Christian fundamentalist theology. By engaging Christian fundamentalism at the level of ideology, Caribbean theology can offer an alternative consciousness through which Caribbean societies can be reshaped in the interest of the social well-being of the peoples of the region.

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Luedee, Jonathan. "Edmonds, Urbanizing Frontiers: Indigenous Peoples and Settlers in 19th-Century Pacific Rim Cities." Urban History Review 41, no. 1 (March 2012): 74. http://dx.doi.org/10.3138/uhr.41.01.br4.

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Cook, Constance A. "Wealth and the Western Zhou." Bulletin of the School of Oriental and African Studies 60, no. 2 (June 1997): 253–94. http://dx.doi.org/10.1017/s0041977x00036399.

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In stratified societies, accumulated material goods—be they made of metal, stone, cloth, bone, or even foodstuffs—represent the wealth and privilege of the élite within a social hierarchy. Anthropologists have shown that goods symbolic of wealth generally fall between two absolutes: alienable goods (items not tied to social membership and produced for giving, trading, or selling), and inalienable goods (items tied to social membership and imbued with a sense of the sacred history of the owner; relics found or crafted specifically to be treasured and saved). (See Weiner, 1982; Appadurai, 1986: ‘Introduction’.) The value of these objects is a measure of the power of the owner over the acquisition and distribution of desired goods. The objects in turn represent the cycles of production and exchange that provide them with a social value (Webb, 1974: 351–82). This is particularly evident in redistributive economies, such as the Native American societies of the North-West Pacific and South Pacific island communities, or certain highland South-East Asian societies where goods are collected by Big Men or chiefs and redistributed at ritual occasions. Gift-giving, often performed in association with ritual feasts involving lineage representatives, both living and dead, is a feature many of these complex societies share with ancient China.

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Pollock, Nancy J. "Food Classification in Three Pacific Societies: Fiji, Hawaii, and Tahiti." Ethnology 25, no. 2 (April 1986): 107. http://dx.doi.org/10.2307/3773663.

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Feigin, Valery L., Harry McNaughton, and Lorna Dyall. "Burden of Stroke in Maori and Pacific Peoples of New Zealand." International Journal of Stroke 2, no. 3 (August 2007): 208–10. http://dx.doi.org/10.1111/j.1747-4949.2007.00140.x.

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Studying ethnic particularities of stroke epidemiology may not only provide a clue to the causes of the observed racial/ethnic differences in stroke mortality but is also important for appropriate, culturally specific health care planning, prevention in stroke and improved health outcomes. This overview of published population-based stroke incidence studies and other relevant research in the multi-ethnic New Zealand population demonstrates an obvious ethnic disparity in stroke in New Zealand, with the greatest and increasing burden of stroke being imposed on Maori, who are indigenous, and Pacific people, who have migrated and settled in this country. These data warrant urgent and effective measures to be undertaken by health policy makers and health care providers to reverse the unfavourable trends in stroke and improve Maori and Pacific people's health.

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May, John D'Arcy. "Human Rights as Land Rights in the Pacific." Pacifica: Australasian Theological Studies 6, no. 1 (February 1993): 61–80. http://dx.doi.org/10.1177/1030570x9300600104.

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Do human rights in their conventional, Western understanding really meet the needs of Pacific peoples? This article argues that land rights are a better clue to those needs. In Aboriginal Australia, Fiji, West Papua and Papua New Guinea, case studies show that people's relationship to land is religious and implicitly theological. The article therefore suggests that rights to land need to be supplemented by rights of the land extending to the earth as the home of the one human community and nature as the matrix of all life.

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Stiebert, Johanna. "The Peoples' Bible, Imbokodo and the King's Mother's Teaching of Proverbs 31." Biblical Interpretation 20, no. 3 (2012): 244–79. http://dx.doi.org/10.1163/156851512x651079a.

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AbstractThe aim of this article is, first, to look closely at a new NRSV Bible, The Peoples' Bible, putting to the test its own call for reading inclusively, with acknowledgement of and sensitivity to the diverse societies and cultures of the USA, particularly marginalized minority groups. Following general comments and praise for this exciting new publication, the editorial decision to juxtapose a short description of ubuntu theology with Prov. 31:8-9 will be examined. In the course of this article, several distinctly South African examples of biblical criticism will be described. Next, the postcolonial-critical method called Imbokodo, developed and practised by Old Testament scholar Makhosazana Nzimande, will be applied to Prov. 31:1-9 to foreground a new and illuminating perspective, which is ultimately skeptical of the (at least implicit) suggestion of the appropriateness of associating Prov. 31:8-9 and ubuntu. As will become clear, tackling this topic has been a challenge for the author in some profound and personal respects.

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Treagus, Mandy. "Race and Redemption: British Missionaries Encounter Pacific Peoples, 1797‐1920, Jane Samson (2017)." Journal of New Zealand & Pacific Studies 9, no. 2 (December 1, 2021): 266–68. http://dx.doi.org/10.1386/nzps_00085_5.

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Page, Melvin E., Joseph E. Inikori, and Stanley L. Engerman. "The Atlantic Slave Trade: Effects of Economics, Societies, and Peoples in Africa, the Americas, and Europe." African Studies Review 37, no. 3 (December 1994): 175. http://dx.doi.org/10.2307/524936.

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McNeill, J. R., Joseph E. Inikori, and Stanley L. Engerman. "The Atlantic Slave Trade: Effects on Economies, Societies, and Peoples in Africa, the Americas, and Europe." Hispanic American Historical Review 74, no. 1 (February 1994): 136. http://dx.doi.org/10.2307/2517449.

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McNeill, J. R. "The Atlantic Slave Trade: Effects on Economies, Societies, and Peoples in Africa, the Americas, and Europe." Hispanic American Historical Review 74, no. 1 (February 1, 1994): 136–37. http://dx.doi.org/10.1215/00182168-74.1.136.

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Wu, Judy Tzu-Chun. "The Dead, the Living, and the Sacred." Meridians 18, no. 2 (October 1, 2019): 304–31. http://dx.doi.org/10.1215/15366936-7775729.

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Abstract This article focuses on the antinuclear and antimilitarism politics of Patsy Takemoto Mink (1927–2002), the first Japanese American female lawyer in Hawai‘i, the first woman of color to become a U.S. congressional representative, and the namesake for Title IX. During the late 1960s and 1970s, Mink challenged the use of the Pacific lands, waters, and peoples as sites of military experimentation, subject to nuclear and chemical testing as well as war games. Mink’s political worldview, shaped by her experiences and understanding of the interconnectedness between human and nonhuman life as well as water and land, reflected a Pacific World sensibility. She worked with, but also articulated political priorities that differed from, indigenous peoples of the Pacific. Focusing on these connected yet divergent Pacific imaginaries provides an opportunity to explore the significance of these antimilitarism campaigns for the study of transnational feminisms as well as Asian American and Pacific Islander studies. First, the protests of Mink and Native Hawaiian activists against U.S. militarism in the Pacific represented gendered critiques of U.S. empire, although in different ways. Second, Mink’s advocacy via political liberalism provided opportunities for coalition formation yet also constrained the range of her gendered arguments and limited possible solutions beyond the U.S. polity. Third, the coalitional possibilities and incommensurabilities reveal the points of convergence and divergence between Asian American demands for full inclusion and Pacific Islander calls for decolonization and sovereignty.

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Kellogg, Susan. "Households in Late Prehispanic and Early Colonial Mexico City: Their Structure and Its Implications for the Study of Historical Demography." Americas 44, no. 4 (April 1988): 483–94. http://dx.doi.org/10.2307/1006971.

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Historical demography—the study of the growth, decline, and movement of past populations—has played a critical role in efforts to reconstruct the historical experiences of native peoples during New World colonization. The subject of historical demography has been of interest because it is closely connected to a wide range of still significant issues, including the nature of prehispanic Indian societies, the brutality of conquest, and the degree of disruption wrought by colonization. Nonetheless, scholars have yet to calculate a measurement of the precolonial New World population that meets with general acceptance.

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Cobley, Alan. "African studies in the West Indies." African Research & Documentation 86 (2001): 3–10. http://dx.doi.org/10.1017/s0305862x00019385.

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From the eighteenth century onwards a handful of the millions of Africans who had been caught in the transatlantic slave trade and transported to the Americas began to set down their experiences of enslavement, and of the African societies they had left behind. The writings of individuals such as James Albert Ukawsaw Gronniosaw, Ignatius Sancho, Ottobah Cugoano and Olaudah Equiano were among the first to attempt, to present the western world with a view of the African continent not coloured by racial prejudice or avarice. Thus it can be argued that the origin of the modern discipline of African Studies lies in the black Atlantic world. From that time on, products of the African diaspora from the Caribbean have played a key role in developing both a scholarly understanding and a politicised consciousness of the African continent and its peoples.

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Bernstein, Jay H. "Victor T. King: The peoples of Borneo. (The Peoples of South-East Asia and the Pacific.) xii, 339 pp. Oxford, etc.: Blackwell, 1993. £35." Bulletin of the School of Oriental and African Studies 58, no. 1 (January 1995): 202. http://dx.doi.org/10.1017/s0041977x00012623.

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Gittins, Anthony J. ""Give Us the Tools and We Will Finish the Job"." Mission Studies 18, no. 1 (2001): 97–128. http://dx.doi.org/10.1163/157338301x00090.

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AbstractThis article is a summary of a course that Anthony J. Gittins, CSSp. and Dianne Bergant, CSA gave in 2000 in Kiribati in the Central Pacific. In a first section, the course is summarized; in a second section some of the dynamics of the course are explored. The course aims at giving local peoples the tools to become a theologizing community, and so develop the confidence and expertise to create a local theology for and by themselves.

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Fortunati, Leopoldina, Francis Lee, and Angel Lin. "Introduction to the Special Issue on Mobile Societies in Asia-Pacific." Information Society 24, no. 3 (May 6, 2008): 135–39. http://dx.doi.org/10.1080/01972240802019954.

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Fonua, Sonia M. "The Manulua Framework: how combining multiple research methodologies and theoretical or conceptual frameworks strengthens research with Tongan participants." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (June 2021): 254–64. http://dx.doi.org/10.1177/11771801211017557.

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When researching with Moana (ocean) or Pacific peoples, a key research consideration is which methodological approach will best acknowledge, engage, and value what is shared. The Manulua (two birds) Framework explores the experiences of successful Tongan science learners in Aotearoa New Zealand and the Kingdom of Tonga. The Manulua Framework draws on four very different theoretical or conceptual frameworks and methods, complementing (1) Tongan and Moana or Pacific approaches to research with aspects of (2) critical realism, (3) relationality through vā (space), and the (4) multiscience framework. Epeli Hau’ofa’s seminal essay Sea of Islands, and the articles of support and critique found in A New Oceania helped situate Oceania as the context, connector, and source of my participants’ stories. This article describes how this combination acknowledged Moana or Pacific values, protocols, knowledge, and beliefs during data collection, analysis, and reflection, offering a way for researchers to consider how to draw upon multiple theoretical or conceptual frameworks and methods in their work.

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Henny, Leonard. "Human rights of indigenous people in the media: The amerindian, pacific and arctic peoples' video project." Visual Anthropology 9, no. 3-4 (February 1997): 335–37. http://dx.doi.org/10.1080/08949468.1997.9966711.

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Erschbamer, Marlene. "Better than any Doctor." Etnološka tribina 51, no. 44 (December 20, 2021): 54–70. http://dx.doi.org/10.15378/1848-9540.2021.44.03.

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Himalayan peoples bathe in hot springs for medical and spiritual therapy. Included in local myths, hot springs are natural features that form a part of cultural memory and are social, cultural, religious, and medical venues. They also represent the tension between economic growth and environmental protection and, consequently, the competition between different parts of people’s identities. By analyzing religious, historical, and medical texts in combination with biographical accounts, a comprehensive picture of the cultural and religious significance of hot springs in the Himalayas is presented. The focus lies on Buddhist influenced societies within the Tibetan Cultural Area which are those parts in the Himalayas that have been influenced by Tibetan culture

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Chinea, Jorge L. "Race, Colonial Exploitation and West Indian Immigration in Nineteenth-Century Puerto Rico, 1800-1850." Americas 52, no. 4 (April 1996): 495–519. http://dx.doi.org/10.2307/1008475.

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“Unlike some Latin American mainland societies which still contain large numbers of indigenous peoples,” Jorge Duany observed, “Caribbean societies are immigrant societies almost from the moment of their conception.” Médéric-Louis-Élie Moreau de Saint- Méry likened the latter to “shapeless mixtures subject to diverse influences.” Their population, Dawn I. Marshall reminds us, “is to a large extent the result of immigration—from initial settlement, forced immigration during slavery, indentured immigration, to the present outward movement to metropolitan countries.” Throughout their history, David Lowenthal noted, limited resources and opportunities kept West Indian societies in a constant state of flux, impelling continuous transfers of people, technology, and institutions within the area. Despite the frequency and importance of these population movements, the bulk of scholarship on American migration history has traditionally concentrated on areas favored by European settlement. Moreover, the overwhelming quantity of research on immigration to the United States, Canada, Argentina, and Brazil has tended to overshadow the study of similar processes in other American regions. Due to its historical association with the arrival of involuntary settlers, migratory currents in the Caribbean have been too narrowly identified with bondage, penal labor and indentured workers. Nowhere is the imbalance more conspicuous than in the study of trans-Caribbean migratory streams during slavery. Discussions on pre-1838 population shifts have centered largely on inter-island slave trading and the exodus prompted by Franco-Haitian revolutionary activity in the Caribbean. The parallel legacy of motion hinted by Neville N.A.T. Hall's “maritime” maroons and Julius S. Scott's “masterless” migrants has attracted noticeably less attention.

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Berry, J. W., Uichol Kim, Thomas Minde, and Doris Mok. "Comparative Studies of Acculturative Stress." International Migration Review 21, no. 3 (September 1987): 491–511. http://dx.doi.org/10.1177/019791838702100303.

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A series of studies of acculturative stress is reported, involving immigrants, refugees, Native peoples, sojourners and ethnic groups in Canada. Acculturative stress is defined as a reduction in health status (including psychological, somatic and social aspects) of individuals who are undergoing acculturation, and for which there is evidence that these health phenomena are related systematically to acculturation phenomena. A theoretical model and a comparative framework are presented within which the empirical studies were conducted. A total of 1,197 individuals were studied in the last decade and a half, using a common indicator of acculturative stress, for which reliability and validity indices are presented. Results indicate substantial variation in stress phenomena across types of acculturating groups, and across a number of individual difference variables (such as sex, age, education, attitudes and cognitive style), and across a number of social variables (such as contact, social support and status). A need for further comparative studies is identified so that acculturation phenomena may be understood in terms of their origins in variations across host societies, across acculturating groups and their interactions.

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Fan, Chien-Te, Tzu-Hsun Hung, and Chan-Kun Yeh. "Taiwan Regulation of Biobanks." Journal of Law, Medicine & Ethics 43, no. 4 (2015): 816–26. http://dx.doi.org/10.1111/jlme.12322.

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Taiwan is an island country situated in the northwest Pacific, close to the southeast of China. The land area is about 36,000 square kilometers. The population of Taiwan is about 23 million, and it consists of the majority Han ethnic groups (it can be further divided into Ho-ló, Hakka, and Mainlander) and dozens of minority groups who are collectively called “Formosan,” an appellation for indigenous peoples in Taiwan. Formosans can be divided into Pingpu (plain-land indigenous peoples) and Gaoshan (mountain indigenous peoples) by their living area. In recent years, marriages between Taiwanese, Mainland Chinese, and Southeast Asians have increased significantly. Because of the genetic background of the Taiwanese people, it was thought to be highly beneficial for Taiwan to establish a biobank specifically designed for the Taiwanese population, as it would enable large-scale cohort studies to be carried out for common diseases occurring in Taiwan.

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Steckel, Richard H., Joseph E. Inikori, and Stanley L. Engerman. "The Atlantic Slave Trade: Effects on Economies, Societies, and Peoples in Africa, The Americas, and Europe." International Journal of African Historical Studies 28, no. 2 (1995): 443. http://dx.doi.org/10.2307/221658.

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Zhu, Wenzheng. "Creolization and Creole People in Early Modern Caribbean Colonial Societies." Social Science, Humanities and Sustainability Research 1, no. 2 (September 20, 2020): p55. http://dx.doi.org/10.22158/sshsr.v1n2p55.

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Creolization is one of the most fascinating topics for regional studies on the Americas. Previously, scholars across various academic disciplines have extensively studied and viewed creolization in the substantial content under the trend—how did creolization proceed—such as the material and cognitive development of creole cultures and peoples: their way of living, and the linguistic aspect of creolization has been especially focused on. This paper, however, focuses more on the palpable impacts of creolization and delves into the way in which such ethnic convergence influenced the sociopolitical environment of colonial societies, or the impacts of the process, which provides a better understanding of how the dynamic of creolization affected the colonial societies back then, instead of merely informing the readers of how creolization was happening. Specific primary and secondary sources have been used and referenced, based on which the study has been conducted. The study has reached a conclusion that creolization had a complicating impact on the sociopolitical environment of the colonial Caribbean.

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Yilmaz, Ihsan, and Nicholas Morieson. "Religious Populisms in the Asia Pacific." Religions 13, no. 9 (August 30, 2022): 802. http://dx.doi.org/10.3390/rel13090802.

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Most of the literature on religion’s relationship with populism is Eurocentric and has so far focused on European populist party discourses and, to a degree, on the United States, in particular, on the Christian identity populism of the Tea Party and the Trump movement within the Republican Party. However, across the Asia-Pacific region, religion has become an important component of populist discourses. It has been instrumentalised by populists in many nations in the region, including some of the most populous countries in the world, India, Indonesia, and Pakistan. Moreover, the relationship between religions other than Christianity and populism has all too rarely been studied, except for Turkey. This paper therefore surveys the Asia-Pacific region to comprehend how populists in the region incorporate religion into their discourses and the impact religious populism has on Asia-Pacific societies. It asks two questions: “What role does religion play in populist discourses?” and “How has religion’s incorporation into populist discourse impacted society?” To answer these questions, the paper examines four nations which have recently been ruled by governments espousing, to different degrees and in different ways, religious populism: India, Pakistan, Malaysia, and Sri Lanka. By choosing these nations, we can examine the relationship between populism and Islam, Hinduism, and Buddhism, and between religion and populism within a variety of religious, ethnic, and political contexts. The paper argues that religion is instrumentalised in populist discourses across the Asia-Pacific region in a variety of ways. First, religion is used to construct ingroups and outgroups, which serve a populist narrative in which the religion of the ingroup is superior yet threatened by the religion(s) of the outgroup(s). Second, religion is used to empower religious authorities, which support populist parties and movements. Third, religion is instrumentalised by populists in order to frame themselves, and in particular their leader, as a sacred or holy figure. The paper also argues that religion’s incorporation into populist discourse has impacted society by legitimising authoritarianism, increasing religious divisions, and justifying the oppression of religious minorities. The paper concludes by noting some differences between populists in Europe and the Asia-Pacific region.

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Journal articles on the topic 'Studies of Pacific Peoples' Societies'

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