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Christianity dominates village sociality in the Hula villages of Papua New Guinea's southeastern coast to the extent that the United Church has appropriated and indigenized the Western custom of setting aside a day to celebrate motherhood. In the process Mother's Day has been transformed into an expression of local Christian values to which women should aspire. In many ways the events that take place invert gender roles, but we also find that certain things are always left to women. The events related here, through the perspective of the United Church Women's Fellowship (UCWF), also comment briefly on Adventism in Irupara and invite reflection on the particularities of local history.

The Motu and the Hula, two south coast Papua New Guinea societies, are linguistically related, have similar social organisation and were economically linked before European colonisation. They were both introduced to Christianity by the London Missionary Society in the late 19th century, and each appeared to incorporate the new religion into their social life and thought quickly and unproblematically. More than a century later, however, generalities about the similar adoption of Christianity by the Motu and the Hula are no longer possible. Nor are generalities about the engagement with Christianity within one or the other group, as individual Motu and Hula villages have unique histories. In this regard, while Christianity has now arguably become part of putative tradition among the Motu, some Hula are experiencing conflict between Christianity and their sense of tradition. In particular, while in the Motu village of Pari Christian virtues are appealed to as part of Pari's conception of itself as a 'traditional' Motu village, the situation in the Hula village of Irupara is more or less the contrary. Many people in Irupara are now lamenting 'tradition' as something lost, a forgotten essence destroyed or replaced by Christianity. Based on fieldwork in both villages, this paper discusses some differences in their engagement with Christianity and compares contemporary perceptions of religion, tradition and identity in both societies, informing a commentary on notions of tradition and anthropological representations of the Melanesian experience of Christianity., Introduction When Papua New Guinea achieved independence in 1975 its leaders declared Christianity to be the national religion. Indeed, census data indicated that by 1980 almost all adults professed to [...]

The Anthropology of Morality in Melanesia and Beyond J. Barker (ed.). Hampshire, England: Ashgate Publishing Ltd., 2007. 258 pp. bibliog., index. Price 55.00 £ (Hc.); ISBN 978-0-7546-7185-5. This volume brings [...]

Bruce M. Knauft. Exchanging the Past: A Rainforest World of Before and After. Chicago, Il. and London: University of Chicago Press, 2002. Pp. 303, 24 colour photos, bibliog., index. US$55 [...]

This article explores the relationship between Heidegger's phenomenological ontology and Maurice Leenhardt's ethnographic study of New Caledonia. For Leenhardt, the kamo, or authentic person, was a participatory personage existing in relationship with other humans, with nature and with mythic beings. He used the term mythe vécu (living myth) to argue for an under- standing of myth that was grounded in experience, rather than narrative, and to elaborate his understanding of a uniquely Melanesian mode of Being. I argue that, as well as echoing some of Heidegger's insights, Leenhardt's view of mythic consciousness has much in common with Sartre's analysis of emotional consciousness. The `experience' I refer to in this discussion is that of the Hula, on the south-east coast of Papua New Guinea. Drawing also on some other Melanesian ethnography, I suggest that an existentialist perspective not only extends the relevance of Leenhardt's interpretation of myth but also constitutes an important development in our understanding of Melanesian ontology. [ABSTRACT FROM AUTHOR]