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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]

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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]

Here I offer a challenge to some of the theoretical truisms that have developed concerning gift exchange, which has been a topic of scholarly debate for almost a century. Much discussion has focussed on how giving creates obligations and increases the power of the giver. Taking the case of the Lelet of New Ireland, Papua New Guinea, I examine how people use magic to usurp the agency of the giver, thus forcing them to give through 'coercive exchange'. Magic, I argue, has the capacity to upend how obligation is understood to operate. People give, not because of the customary social obligation, but because magic has been used to extract their wealth. [ABSTRACT FROM AUTHOR]

Copyright of Archaeology in Oceania is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of American Anthropologist is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Food insecurity is a significant socioeconomic problem, particularly in developing countries where most households operate at the subsistence level. In the Trobriand Islands of Papua New Guinea, where the fame that comes with being a skilled gardener who annually produces an enviable pile of yams, and where the series of exchanges that ensue are of the utmost social importance, current trends of reduced soil fertility and crop yields threaten not only to compromise food security but also to rend the very fabric of Trobriand social order and identity. While the magnitude of the problem may well be inflated as a tool for political playmaking, the results of a (real or perceived) 'food security crisis' in the Trobriand Islands has significant implications for local leadership, exchange obligations, and sense of self. [ABSTRACT FROM AUTHOR]

As the most abundant, and frequently the only, archaeological evidence preserved within the volcanic soils of the Willaumez Peninsula, Papua New Guinea, stone artefacts carry a heavy burden for scholars seeking to write the prehistory of subsistence and land use. Efforts to squeeze information from these recalcitrant informal assemblages of obsidian tools have produced contradictory and unsatisfactory results. Although alternative approaches should certainly be sought to find ways to make these silent stones speak about topics that archaeologists want to hear, other important stories concerning social process and exchange are beginning to be told by ongoing research being developed in West New Britain. These new results raise broader questions about the social functions of humble stone tools in other parts of the world. [ABSTRACT FROM AUTHOR]