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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 investigates how coastal mobility and a community's place within regional trade networks intersect with technological organisation. To do this, we identified different types of lithic production and exchange during the late pre-colonial period at three coastal sites around Madang in northeast New Guinea. The study is the first major technological and sourcing study in this area. Consistent with terrestrial models, lithic technological analysis crucially shows that groups with higher levels of coastal mobility (1) were reducing a wider range of lithic materials and (2) reduced material less intensively than groups with indirect access. Conversely, groups with lower coastal mobility levels (1) were flaking a restricted range of lithic materials and (2) reduced material more intensively. Geochemical analysis, using X-ray fluorescence, shows that at all three sites obsidian artefacts exclusively derived from Kutau/Bao (Talasea) in West New Britain. This indicates that, by about 600 years ago through to the late nineteenth century, the Kutau/Bao source had become a specialised export product, being fed into major distribution conduits operational along the northeast coast. Importantly, there is no evidence for exchange with other sources such as Admiralties or Fergusson Island obsidian. This is contrastive to the Sepik coast, where obsidian from the Admiralties Islands featured prominently alongside West New Britain obsidian, and suggests the emergence of different coastal supply lines feeding the northeast Madang coast and the north Sepik coast. [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.)

Purpose -- This paper describes the different ways in which people in the highlands of Papua New Guinea are talking about climate change. It demonstrates that people locate themselves in this process of change in terms of food production and exchange, and that some of the changes being witnessed are also related to the impacts of a growing cash economy on social relations. Methodology/approach -- This ethnography involved 12 months fieldwork including participant observation and interviews. Research limitations/implications -- This is a qualitative study that recognises the perspective of local people for understanding culturally mediated experiences of climate change. However, data regarding rainfall and temperatures over time would be a useful addition for thinking about the extent to which the climate has in fact changed in recent years. Practical implications -- The implications of this paper are that the predictions made in 1990 about increases in production as a result of climate change are apparently coming true, with benefits for some food and coffee producers. But that there are complex social processes occurring at the same time as climate change that mean people's ability to adapt is dependent on other social conditions. Maintaining ecologically sustainable methods of production and local cultural practices may enable more resilience to the impacts of climate change. Originality/value -- The experiences of people living in the Eastern Highlands and the ways in which people use the discourse of climate change are yet to be acknowledged in policy circles or socio-cultural anthropology literature. This paper presents a partial account of how people in Papua New Guinea are experiencing and talking about change. [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]

Over time, anthropologists working in Melanesia have provided increasingly nuanced analyses of exchange and, specifically, of the transformation of ‘objects’ and ‘images’ that people perceive in the course of particular revelatory sequences. One aspect of the complexity of exchange in Melanesia appears to have become sidelined, however, by a predominant interest in the temporal transformation of objects and images. This is the multiplicity of objects, images and sequences of their transformation that different participants perceive in the same sequence of events. The primary aim of this paper is to demonstrate this aspect of exchange ethnographically, and to discuss some of its implications on Pororan Island in Bougainville, Papua New Guinea. [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]

Widely held assumptions about static societies during the early-middle Holocene (c. 10,000–3300 BP) in the Willaumez Peninsula, Papua New Guinea are challenged by a hypothetical reconstruction of social negotiations that we propose were embedded within the manufacture of large obsidian stemmed tools that circulated as cultural valuables. Made by skilled knappers, these artefacts were manufactured in stages (quarrying, preform production, shaping, hafting, and re-hafting) often segregated in discrete and possibly restricted locations. The successful completion of a large obsidian stemmed tool may have required effective management to negotiate multiple social networks, thereby enhancing the status of those who directed the process. Social connections forged and re-inforced to support the production process may also have been enhanced by ritual practices. Through the social links created and strengthened by the process of its crafting and the subsequent ceremonies and exchanges in which it circulated, a stemmed tool contributed to a vibrant social life that persisted over several millennia. [ABSTRACT FROM AUTHOR]

This article comprises a rethinking of Mauss's The gift , reciprocity, and exchange theory in anthropology, using theories of chaos and complexity to make sense of the author's ethnographic data from Papua New Guinea. The article begins with an explanation of chaos and complexity, proceeds with an ethnographic demonstration focusing on pig feasts, marriage exchange, and exchanges within households, and concludes with a consideration of the implications of this analysis for Mauss's legacy. [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.)

Copyright of HAU: Journal of Ethnographic Theory is the property of University of Chicago Press 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 HAU: Journal of Ethnographic Theory is the property of University of Chicago Press 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]

The article discusses the political and social aspects of the Manus Highway, a road connecting inland villages on Manus Island, Papua New Guinea (PNG) to Lorengau, the capital of Manus Province, PNG. Particular focus is given to the role of the Highway in the 2007 Parliamentary Election in Manus Province. According to the author, the Highway was a highly contested subject in the election because it provide access to the modern world and was thus associated with political efficacy. It is suggested that the Highway carried symbolic meanings of exchange, connectedness, and power. Details related to the concepts of taun (town), ples (village), and gavman (state) in PNG are presented. Other topics include agency, state infrastructure, and economic development.

Over time, anthropology has lost the notion of ritual within the framework of exchange and of the 'total social fact.' Sahlins as well as Mauss interpreted the Maoris' hau as a paradigm of exchange in which any event comprising a circulation of objects is but an exchange. The notion of ritual thus vanished, leaving in its place a long chain of logically equivalent transitive exchanges. Drawing on Orokaiva (Papua New Guinea) material relative to the competitive attempt of several religious factions to establish a comparative view of customary and Christian ritual, the Maori hau is revisited. This reading shows a clear contrast between what we must call ritual, comprising a hierarchic and mediated form of exchange wherein gifts are equated by virtue of the 'spirit of the gift,' and exchange per se, constituted by a face-to-face transaction of goods wherein equivalence is posited between prestations. [ABSTRACT FROM AUTHOR]