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This beautifully presented hard cover book features the work and photography of FE Williams, Government Anthropologist in the Australian Territory of Papua from 1922 to 1939. It includes a substantial essay by social anthropologist Michael W Young and historian and curator Julia Clark.
A Faraway Familiar Place: An Anthropologist Returns to Papua New Guinea is for readers seeking an excursion deep into little-known terrain but allergic to the wide-eyed superficiality of ordinary travel literature. Author Michael French Smith savors the sometimes gritty romance of his travels to an island village far from roads, electricity, telephone service, and the Internet, but puts to rest the cliché of “Stone Age” Papua New Guinea. He also gives the lie to stereotypes of anthropologists as either machete-wielding swashbucklers or detached observers turning real people into abstractions. Smith uses his anthropological expertise subtly, to illuminate Papua New Guinean lives, to nudge readers to look more closely at ideas they take for granted, and to take a wry look at his own experiences as an anthropologist. Although Smith first went to Papua New Guinea in 1973, in 2008 it had been ten years since he had been back to Kragur Village, Kairiru Island, where he was an honorary “citizen.” He went back not only to see people he had known for decades, but also to find out if his desire to return was more than an urge to flee the bureaucracy and recycled indoor air of his job in a large American city. Smith finds in Kragur many things he remembered fondly, including a life immersed in nature and freedom from 9-5 tyranny. And he again encounters the stifling midday heat, the wet tropical sores, and the sometimes excruciating intensity of village social life that he had somehow managed to forget. Through practicing Taoist “not doing” Smith continues to learn about villagers’ difficult transition from an older world based on giving to one in which money rules and the potent mix of devotion and innovation that animates Kragur’s pervasive religious life. Becoming entangled in local political events, he gets a closer look at how ancestral loyalties and fear of sorcery influence hotly disputed contemporary elections. In turn, Kragur people practice their own form of anthropology on Smith, questioning him about American work, family, religion, and politics, including Barack Obama’s campaign for president. They ask for help with their financial problems—accounting lessons and advice on attracting tourists—but, poor as they are, they also offer sympathy for the Americans they hear are beset by economic crisis. By the end of the book Smith returns to Kragur again—in 2011—to complete projects begun in 2008, see Kragur’s chief for the last time (he died later that year), and bring Kragur’s story up to date. A Faraway Familiar Place provides practical wisdom for anyone leaving well-traveled roads for muddy forest tracks and landings on obscure beaches, as well as asking important questions about wealth and poverty, democracy, and being “modern.”
This compelling ethnography offers a nuanced case study of the ways in which the Maisin of Papua New Guinea navigate pressing economic and environmental issues. Beautifully written and accessible to most readers, Ancestral Lines is designed with introductory cultural anthropology courses in mind. Barker has organized the book into chapters that mirror many of the major topics covered in introductory cultural anthropology, such as kinship, economic pursuit, social arrangements, gender relations, religion, politics, and the environment. The second edition has been revised throughout, with a new timeline of events and a final chapter that brings readers up to date on important events since 2002, including a devastating cyclone and a major court victory against the forestry industry.
Life on the frontier suggests excitement, danger, and heroism, not to mention backbreaking labor. All these aspects of exploring the unknown enliven Ethnographic Presents, where the frontier is the Highlands region of what is now Papua New Guinea - a part of the world largely unseen by Westerners as late as 1950. In the next five years a dozen or so pioneering anthropologists followed closely on the heels of "first contact" patrols. Their innovative fieldwork is well documented, and now, in an autobiographical collection that is intimate and richly detailed, we learn what these ethnographers experienced: what being on the frontier was like for them. The anthropologists featured in these seven new essays are Catherine H. Berndt, Ronald M. Berndt, Reo Fortune (by Ann McLean), Robert M. Glasse, Marie Reay, D'Arcy Ryan, and James B. Watson. Their pioneering ethnographic adventures are put in historical context by Terence Hays, and a concluding essay by Andrew Strathern points out that this early work among the peoples of the Central Highlands not only influenced all subsequent understanding of Highland cultures but also had a profound impact on the field of anthropology.
Readings from the encyclopedia of Papua and New Guinea.
Life on the frontier suggests excitement, danger, and heroism, not to mention backbreaking labor. All these aspects of exploring the unknown enliven Ethnographic Presents, where the frontier is the Highlands region of what is now Papua New Guinea - a part of the world largely unseen by Westerners as late as 1950. In the next five years a dozen or so pioneering anthropologists followed closely on the heels of "first contact" patrols. Their innovative fieldwork is well documented, and now, in an autobiographical collection that is intimate and richly detailed, we learn what these ethnographers experienced: what being on the frontier was like for them. The anthropologists featured in these seven new essays are Catherine H. Berndt, Ronald M. Berndt, Reo Fortune (by Ann McLean), Robert M. Glasse, Marie Reay, D'Arcy Ryan, and James B. Watson. Their pioneering ethnographic adventures are put in historical context by Terence Hays, and a concluding essay by Andrew Strathern points out that this early work among the peoples of the Central Highlands not only influenced all subsequent understanding of Highland cultures but also had a profound impact on the field of anthropology.
The Kakoli of the Western Highlands of Papua New Guinea (PNG), the focus of this study, did not traditionally have a concept of mental illness. They classified madness according to social behaviour, not mental pathology. Moreover, their conception of the person did not recognise the same physical and mental categories that inform Western medical science, and psychiatry in particular was not officially introduced to PNG until the late 1950s. Its practitioners claimed that it could adequately accommodate the cultural variation among Melanesian societies. This book compares the intent and practice of transcultural psychiatry with Kakoli interpretations of, and responses to, madness, showing the reasons for their occasional recourse to psychiatric services. Episodes involving madness, as defined by the Kakoli themselves, are described in order to offer a context for the historical lifeworld and praxis of the community and raise fundamental questions about whether a culturally sensitive psychiatry is possible in the Melanesian context.
For the last five decades, the Dani of the central highlands of West Papua, along with other Papuans, have struggled with the oppressive conditions of Indonesian rule. Formal education holds the promise of escape from stigmatization and violence. Dreams Made Small offers an in-depth, ethnographic look at journeys of education among young Dani men and women, asking us to think differently about education as a trajectory for transformation and belonging, and ultimately revealing how dreams of equality are shaped and reshaped in the face of multiple constraints.
Don Kulick went to Papua New Guinea to understand why a language was dying. But that was just the beginning of what he learned. Renowned linguistic anthropologist Don Kulick first went to study the tiny jungle village of Gapun in New Guinea over thirty years ago to document how it was that their native language, Tayap, was dying. But you can’t study a language without settling in among the people, understanding how they speak every day, and even more, how they live. This book takes us inside the village as Kulick came to know it, revealing what it is like to live in a difficult-to-get-to village of two hundred people, carved out like a cleft in the middle of a swamp, in the middle of a tropical rainforest. These are fascinating, readable stories of what the people who live in that village eat for breakfast and how they sleep; about how villagers discipline their children, how they joke with one another, and how they swear at one another. Kulick tells us how villagers worship, how they argue, how they die. Finally, though, this is an illuminating look at the impact of white culture on the farthest reaches of the globe—and the story of why this anthropologist realized that he had to leave and give up his study of this language. Smart, engaging, and perceptive, A Death in the Rainforest takes readers into a world that will soon disappear forever.