By Annelin Eriksen
Concentrating on cultural swap and the socio-political hobbies within the Pacific island country of Vanuatu, this publication makes use of either anthropological and old research to check the best way the connection among gender and Christianity has formed techniques of social change.Based on broad examine performed over many years, it truly is one of many few books to be had to target Vanuatu and at the effect of Christianity in Melanesia extra in general; in addition to at the importance of gender kinfolk in figuring out those developments.Providing a version for figuring out and evaluating tactics of switch in small scale societies, the ebook will attract students and scholars drawn to the ethnography of Melanesia and in concerns on the topic of modern cultural switch and gender extra normally.
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Additional info for Gender, Christianity and Change in Vanuatu: An Analysis of Social Movements in North Ambrym (Anthropology and Cultural History in Asia and the Indo-Pacific)
As a parallel to this interplay between women and church, we find the dynamics between kastom and men. Whereas the church creates social communities, kastom creates big men. The relationship between church and kastom has become a gendered relationship. In Chapters 7 and 8 I include other social movements in the analysis, and compare the men’s graded society as it has been described in the literature to newer institutions through the colonial and postcolonial period. In Chapter 7 I analyse the political movements leading up to Independence and base much of my data on my archival sources.
His son and daughter’s mukuen [the place where they would get a spouse] would be his wuren [the place where his mother came from]. T Barnard and Bernard Deacon’s conclusions that there was a matri-moiety system at the bottom and that these two matri-moieties could be divided into three patrilineal groups – one’s own, one’s mother’s and one’s wife’s – make sense if the different ‘on the ground’ bwulims are classified according to the three groups on a structural level. However, the concept of the patrilineal group might not be accurate when describing the dynamics of the bwulim.
Beside 16 Gender, Christianity and Change in Vanuatu them, Rawo and his brothers had built their hamlet. They are the sons of one of the most prominent Ranon chiefs in recent times, Chief Worwor. Above them, on my left, I could only just see the houses belonging to Tokon and his brother on the outskirts of the village. They were originally from one of the villages in the interior, from Hawor, and moved to Ranon to work on the plantation some decades ago. Walking down toward the beach, passing by the cooperative store and Tiwor’s house, I would walk straight into Douglas’s yard.