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In Papua New Guinea (PNG) more rural people, and especially rural women, earn cash from selling in marketplaces than from any other source. PNG's marketplaces are critical for food security, and for the redistribution of wealth. They are also important meeting places where people gather to see friends, hear the latest news, attend court cases, play cards and be entertained. This introduction to this special issue on 'Marketplaces and Morality in Papua New Guinea' reviews the history of PNG marketplaces and their contemporary forms. It charts their transformation from introduced colonial spaces into dynamic Melanesian places, which, as places to buy, sell and socialise, have become pervasive institutions in the lives of both urban and rural Papua New Guineans, and places where people interact with both known and unknown others. From this, marketplaces emerge as important spaces of moral evaluation and contestation in relation to what constitutes morally acceptable exchange and what practices are acceptable in these places. The paper demonstrates that exchange in the marketplace should not be reduced to commodity transactions, and questions assumptions about the types of people marketplaces create. It argues that the country's marketplaces are productive sites to consider ideas of exchange, social relations and social personhood, and that there is a critical need to understand the concrete details of what takes place in contemporary marketplaces. [ABSTRACT FROM AUTHOR]

This paper is focused on the archaeology of Massim exchange and the development of the Kula Ring. It establishes an ethnographic baseline for the European contact period, and summarises fieldwork in the southern Massim. It provides a first description of the prehistoric pottery sequence and draws together previous information from the northern Massim and the Mailu area into a study of the archaeological origins of the Kula Ring. In the last centuries of prehistory the Massim became isolated from the PNG mainland by warfare and, at the same time, islands of the Massim became more connected. The geographical configuration of the Kula was influenced by seasonal winds and the sailing performance of nagega canoes. Some islands were advantaged in their location, but others lay upwind from the Kula islands and outside the Ring. Among the Kula islands, exchanges resolved into a gyre and concepts of Kula magic and ritual spread across the open borders of adjacent communities. In late prehistory the small southern island of Tubetube became a dominant centre when it established a direct connection with the trade in industrial stone from Woodlark Island. Finally, when the Massim was pacified by the colonial government the ethnographic Kula was free to sail, and sea lanes to the mainland opened again. [ABSTRACT FROM AUTHOR]

In the early 1900s thirteen engraved Conus shell valuables were dug from prehistoric midden mounds in Oro Province. Since the early 1970s nineteen undated surface finds have been found in the northern Massim of Mime Bay Province. When three artifacts became available for AMS radiocarbon dating, provided they were restored after sampling to their original visual appearance, a specialist team was assembled and this paper reports its findings regarding the thirty-two shells. The paper covers sampling and conservation, dating (including new information on the local oceanic reservoir effect), distribution, art, depositional and cultural histories. These distinctive Conus shell valuables are part of the material culture found along the northern coast of the eastern tip of New Guinea and on the islands of the northern Massim during the Expansion Phase c.1000-500 BP. Their decoration is comparable to that produced by Milne Bay Province woodcarvers in historic times. This continuity makes them the oldest radiocarbon dated artifacts decorated in the Massim art style. [ABSTRACT FROM AUTHOR]

The Auhelawa people of Normanby Island (Milne Bay Province, Papua New Guinea) typically observe the death of an individual through a series of feasts in which the lineage of the deceased and its lateral relatives exchange food and perform rituals of mourning. Recently, a number of people have decided to reject all forms of 'custom' in favor of a practice of 'Christian custom' in which no food is exchanged and no rituals are performed. This paper examines the way people view custom and its Christian alternative. It argues that the basis for Christian forms of mortuary feasting is a shift away from thinking of feasts in terms of reciprocity and towards thinking of them in terms of traditional customary rules. In this context, active church members have begun to represent the absence of markers of custom as itself a marker of an alternative Christian custom. I argue that this reformulation of the relationship of custom and change is meant to give concrete form to the value of Christian individualism as the basis for sociality. The paper then concludes that in order to explain historical changes in ritual systems, the study of ritual needs to examine ritual in relation to the values that underlie it. [ABSTRACT FROM AUTHOR]