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When Diana quit her job and followed her husband to Manila, she believed the move would work for both of them: Jay would finally have his dream job, and she would take time off from her accounting career to start a family. Four years later, however, she’s still not pregnant. Her fertility doctor advises her to relax—an undertaking that is easier said than done in one of the noisiest, most crowded cities in the world. Nevertheless, Diana tries. She takes up yoga and meditation. She buys goldfish. Then one day, while Jay is away on business, a violent coup d’etat erupts. The rebels bomb the presidential palace and occupy parts of the city. Clearly, Diana decides, something needs to change. Determined to have a baby while she’s still young enough, she convinces Jay to transfer to the small South Pacific nation of Vanuatu, said to be “the most relaxing place on earth.” It isn’t long before she realizes that the island’s tropical beauty hides dangers and disappointments that will test her courage, her marriage, and her ability to open herself up to new possibilities.
From the bestselling author of The Sex Lives of Cannibals, the laugh-out-loud true story of his years on the islands of Vanuatu and Fiji, among cannibals, volcanoes . . . and the world’s best narcotics. With The Sex Lives of Cannibals, Maarten Troost established himself as one of the most engaging and original travel writers around. Getting Stoned with Savages again reveals his wry wit and infectious joy of discovery in a side-splittingly funny account of life in the farthest reaches of the world. After two grueling years on the island of Tarawa, battling feral dogs, machete-wielding neighbors, and a lack of beer on a daily basis, Maarten Troost was in no hurry to return to the South Pacific. But as time went on, he realized he felt remarkably out of place among the trappings of twenty-first-century America. When he found himself holding down a job—one that might possibly lead to a career—he knew it was time for he and his wife, Sylvia, to repack their bags and set off for parts unknown. Getting Stoned with Savages tells the hilarious story of Troost’s time on Vanuatu—a rugged cluster of islands where the natives gorge themselves on kava and are still known to “eat the man.” Falling into one amusing misadventure after another, Troost struggles against typhoons, earthquakes, and giant centipedes and soon finds himself swept up in the laid-back, clothing-optional lifestyle of the islanders. When Sylvia gets pregnant, they decamp for slightly-more-civilized Fiji, a fallen paradise where the local chiefs can be found watching rugby in the house next door. And as they contend with new parenthood in a country rife with prostitutes and government coups, their son begins to take quite naturally to island living—in complete contrast to his dad.
Focusing on cultural change and the socio-political movements in the Pacific island nation of Vanuatu, this book uses both anthropological and historical analysis to examine the way the relationship between gender and Christianity has shaped processes of social change. Based on extensive research conducted over several decades, it is one of the few books available to focus on Vanuatu and on the impact of Christianity in Melanesia more generally – as well as on the significance of gender relations in understanding these developments. Providing a model for understanding and comparing processes of change in small-scale societies, this fascinating book will appeal to scholars and students interested in the ethnography of Melanesia and in issues related to contemporary cultural change and gender more generally.
Concerned with contemporary notions of personhood and the relationship between persons and places, this book, presents a detailed insight into the Vanua Lavan’s engagement with modernity, and examines how they relate to the past, make sense of the present and anticipate the future. Marilyn Strathern's claim that the Melanesian person is a dividual by and large holds for the Vanua Lavan person. But Vanua Lavans have also been exposed to, and creatively engaged with, what can be summarised under the term ‘Western individualism’. The author draws together several themes, discourses and conversations which concern Vanuatu specifically, the Pacific as a wider geographic area but also theoretical fields in anthropology: the relevance and expressions of sociality through kinship, concepts of person, issues about land and cosmology, the kastom debate, and questions about continuity and change. In doing so she provides a snapshot of contemporary notions of personhood.
Sista, Stanap Strong! is an anthology of new writing from Vanuatu by three generations of women—and the first of its kind. With poetry, fiction, essay, memoir, and song, its narrative arc stretches from the days of blackbirding to Independence in 1980 to Vanuatu's coming of age in 2020. Most of these writers are ni-Vanuatu living in Vanuatu. Some have set down roots in New Zealand, Fiji, the Solomon Islands, and Canada. Some were born overseas and have made Vanuatu their home. One is just twenty; another is an octogenarian. The writers in this anthology have chosen to harness the coloniser's language, English, for their own purposes. They are writing against racism, colonialism, misogyny, and sexism. Writing across bloodlines and linguistic boundaries. Professing their love for ancestors, offspring, and language— Bislama, vernacular, and English. What these writers also have in common is a sharp eye for detail, a love of words, a deep connection to Vanuatu, and a willingness to share a glimpse of their world. Includes a foreword by Viran Molisa Trief. Cover art: Juliette Pita
Giving voice to the women who worked as maids—known as "house-girls" in the Pacific islands of Vanuatu—is the goal of this innovative work. The stories the women tell resonate with the experiences of domestic workers around the world; their histories contribute to theorizing intimacy and traveling culture; and their struggles with adverse working conditions help find solutions, which are outlined at the end of the book. In addition to contributions by the editors, workshop reports by eleven ni-Vanuatu women fieldworkers and ten others who spoke about their lives as house-girls are included. These reports detail ni-Vanuatu women’s experiences as domestic workers during the colonial period. One chapter presents an elderly French woman’s recollections of the Vietnamese orphan who grew up in her home and worked as a house-girl. Material from contemporary house-girls appears in a final chapter based on research conducted in Port Vila.
Focusing on the small island of Paama, Vanuatu, and the capital, Port Vila, this book presents a rare and recent study of the ongoing significance of urbanisation and internal migration in the Global South. Based on longitudinal research undertaken in rural ‘home’ places, urban suburbs and informal settlements over thirty years, this book reveals the deep ambivalence of the outcome of migration, and argues that continuity in the fundamental organising principles of cultural life – in this case centred on kinship and an ‘island home’ – is significantly more important for urban and rural lives than the transformative impacts of migration and urbanisation.
Bislama is the national language of Vanuatu, the world's most linguistically diverse nation with at least 80 actively spoken Oceanic languages used by about 200,000 people. Bislama began as a plantation pidgin based on English in the nineteenth century, but it has since developed into a unique language with a grammar and vocabulary very different from English. It is one of very few national languages for which there is no readily available reference grammar. This book aims to fill this gap by providing an extensive account of the grammar of Bislama as it is used by ordinary Ni-Vanuatu. It does not, therefore, aim to describe any kind of artificial written norm but sets out to capture a range of different kinds of ways that Ni-Vanuatu will say things in various contexts, both written and spoken, formal and informal. The thrust of this volume is to show that Bislama has a grammar—an unfamiliar concept for those educated in Vanuatu. It also shows that Bislama is a language of considerable complexity, which will come as a surprise to many of its users, who have been taught to view their language as somehow "simple" and even "deficient."
This is a dictionary of Nafsan, the language spoken in Vanuatu in the south of Efate Island in the villages of Erakor, Pango, and Eratap. Nafsan is one of 130 distinct languages spoken in Vanuatu. Over several decades, linguist Nicholas Thieberger worked in close collaboration with the Erakor community to record this unique language and to refine its written presentation. The resulting publication offers insight into the diversity of meanings available to speakers of Nafsan, providing some 3,400 senses for Nafsan words and an English-Nafsan finderlist. In addition, the book gives an overview of the Nafsan sound system, provides a list of existing literature on the language dating back to early missionary translations, and includes maps of Efate locating nearly 200 place names. Readers will also find South Efate cultural knowledge embedded in the explanations of the Nafsan words and their usages. A welcome companion to Thieberger’s A Grammar of South Efate (2006), this book complements and significantly augments other multimedia resources made available online by the author.