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The visual arts of Oceania tell a wealth of dynamic stories about origins, ancestral power, performance, and initiation. This publication explores the deeply rooted connections between Austronesian-speaking peoples, whose ancestral homelands span Island Southeast Asia, Australia, Papua New Guinea, and the island archipelagoes of the northern and eastern Pacific. Unlike previous books, it foregrounds Indigenous perspectives, alongside multidisciplinary research in art history, ethnography, and archaeology, to provide an intimate look at Oceania, its art, and its culture. Stunning new photography highlights more than 130 magnificent objects, ranging from elaborately carved ancestral figures in ceremonial houses, towering slit drums, and dazzling turtle-shell masks to polished whale ivory breastplates. Underscoring the powerful interplay between the ocean and its islands, and the ongoing connection with spiritual and ancestral realms, Oceania: The Shape of Time presents an art-focused approach to life and culture while guiding readers through the artistic achievements of Islanders across millennia.
An engaging explanation of Oceanic art and an important gateway to wider appreciation of Oceanic heritage and visual culture
The author of The Great Railway Bazaar explores the South Pacific by kayak: “This exhilarating epic ranks with [his] best travel books” (Publishers Weekly). In one of his most exotic and adventuresome journeys, travel writer Paul Theroux embarks on an eighteen-month tour of the South Pacific, exploring fifty-one islands by collapsible kayak. Beginning in New Zealand's rain forests and ultimately coming to shore thousands of miles away in Hawaii, Theroux paddles alone over isolated atolls, through dirty harbors and shark-filled waters, and along treacherous coastlines. Along the way, Theroux meets the king of Tonga, encounters street gangs in Auckland, and investigates a cargo cult in Vanuatu. From Australia to Tahiti, Fiji, Easter Island, and beyond, this exhilarating tropical epic is full of disarming observations and high adventure.
Today when we hear the word “craft,” a whole host of things come immediately to mind: microbreweries, artisanal cheeses, and an array of handmade objects. Craft has become so overused, that it can grate on our ears as pretentious and strain our credulity. But its overuse also reveals just how compelling craft has become in modern life. In The Shape of Craft, Ezra Shales explores some of the key questions of craft: who makes it, what do we mean when we think about a crafted object, where and when crafted objects are made, and what this all means to our understanding of craft. He argues that, beyond the clichés, craft still adds texture to sterile modern homes and it provides many people with a livelihood, not just a hobby. Along the way, Shales upends our definition of what is handcrafted or authentic, revealing the contradictions in our expectations of craft. Craft is—and isn’t—what we think.
Includes detailed chapters devoted to each of the five major cultural regions of the Pacific: Australia, Melanesia, Micronesia, Polynesia, and the islands of Southeast Asia.
"The imagery of Marquesan art is testament to the myriad beings and creatures who inhabited the Marquesan universe - gods, ancestors, humans, lizards, turtles, fish - and to the islands' complex social and political organization. These art forms are explored in the present volume, published in conjunction with the exhibition "Adorning the World: Art of the Marquesas Islands," held at The Metropolitan Museum of Art."--BOOK JACKET.
This catalogue, published annually by The Metropolitan Museum of Art, announces the Museum's publications for that year. It also features notable backlist titles and provide a complete list of books available in print at the time of publication.
Christian theologians in the Pacific Islands see culture as the grounds on which one understands God. In this pathbreaking book, Matt Tomlinson engages in an anthropological conversation with the work of “contextual theologians,” exploring how the combination of Pacific Islands culture and Christianity shapes theological dialogues. Employing both scholarly research and ethnographic fieldwork, the author addresses a range of topics: from radical criticisms of biblical stories as inappropriate for Pacific audiences to celebrations of traditional gods such as Tagaloa as inherently Christian figures. This book presents a symphony of voices—engaged, critical, prophetic—from the contemporary Pacific’s leading religious thinkers and suggests how their work articulates with broad social transformations in the region. Each chapter in this book focuses on a distinct type of culturally driven theological dialogue. One type is between readers and texts, in which biblical scholars suggest new ways of reading, and even rewriting, the Bible so it becomes more meaningful in local terms. A second kind concerns the state of the church and society. For example, feminist theologians and those calling for “prophetic” action on social problems propose new conversations about how people in Oceania should navigate difficult times. A third kind of discussion revolves around identity, emphasizing what makes Oceania unique and culturally coherent. A fourth addresses the problems of climate change and environmental degradation to sacred lands by encouraging “eco-theological” awareness and interconnection. Finally, many contextual theologians engage with the work of other disciplines— prominently, anthropology—as they develop new discourse on God, people, and the future of Oceania. Contextual theology allows people in Oceania to speak with God and fellow humans through the idiom of culture in a distinctly Pacific way. Tomlinson concludes, however, that the most fruitful topic of dialogue might not be culture, but rather the nature of dialogue itself. Written in an accessible, engaging style and presenting innovative findings, this book will interest students and scholars of anthropology, world religion, theology, globalization, and Pacific studies.
This Bulletin and the exhibition it accompanies, "The Nelson A. Rockefeller Vision: In Pursuit of the Best in Arts of Africa, Oceania, and the Americas," reflect on an extraordinary act of philanthropy that was also a catalyst for momentous change in the art world. In establishing the Museum of Primitive Art (MPA) in 1956—the precursor to what is today the Department of the Arts of Africa, Oceania, and the Americas (AAOA) at the Metropolitan Museum—Nelson Rockefeller was a true pioneer, assembling what remains the greatest collection of fine art from these disparate fields. Perhaps even more important than this singular achievement, however, was Rockefeller's long campaign to place his collection at the Metropolitan Museum as a gift to the city and to the world, which he finally achieved in 1969 after nearly forty years of effort. Rockefeller's gift carried the unequivocal message that artists from Africa, Oceania, and the Americas are equal in every respect to those of their peers across the globe and throughout history. Yet until that time there was, famously, skepticism in the Western art world on this point as well as resistance from earlier generations of Metropolitan directors in viewing non-Western art as part of the institution's mission. Relying on his formidable powers of persuasion, Rockefeller eventually brokered an agreement to transfer the collections, staff, and library of the of the MPA to the Metropolitan, an astounding triumph that fundamentally changed the character of the museum, making the collections truly encyclopedic.
A 2008 cover of The New Yorker featured a much-discussed Black Power parody of Michelle and Barack Obama. The image put a spotlight on how easy it is to flatten the Black Power movement as we imagine new types of blackness. Margo Natalie Crawford argues that we have misread the Black Arts Movement's call for blackness. We have failed to see the movement's anticipation of the "new black" and "post-black." Black Post-Blackness compares the black avant-garde of the 1960s and 1970s Black Arts Movement with the most innovative spins of twenty-first century black aesthetics. Crawford zooms in on the 1970s second wave of the Black Arts Movement and shows the connections between this final wave of the Black Arts movement and the early years of twenty-first century black aesthetics. She uncovers the circle of black post-blackness that pivots on the power of anticipation, abstraction, mixed media, the global South, satire, public interiority, and the fantastic.