Religious change is at its core a material as much as a spiritual process. Beliefs related to intangible spirits, ghosts, or gods were enacted through material relationships between people, places, and objects. The archaeology of mission sites from Tanna and Erromango islands, southern Vanuatu (formerly the New Hebrides), offer an informative case study for understanding the material dimensions of religious change. One of the primary ways that cultural difference was thrown into relief in the Presbyterian New Hebrides missions was in the realm of objects. Christian Protestant missionaries believed that religious conversion had to be accompanied by changes in the material conditions of everyday life. Results of field archaeology and museum research on Tanna and Erromango, southern Vanuatu, show that the process of material transformation was not unidirectional. Just as Melanesian people changed religious beliefs and integrated some imported objects into everyday life, missionaries integrated local elements into their daily lives. Attempts to produce ‘civilised Christian natives’, or to change some elements of native life relating purely to ‘religion’ but not others, resulted instead in a proliferation of ‘hybrid’ forms. This is visible in the continuity of a variety of traditional practices subsumed under the umbrella term ‘kastom’ through to the present alongside Christianity. Melanesians didn’t become Christian, Christianity became Melanesian. The material basis of religious change was integral to this process.
S. Ulm (2006) Volume 25: Lithics in the Land of the Lightning Brothers: The Archaeology of Wardaman Country, Northern Territory. C. Clarkson (2007) Volume 26: Oceanic Explorations: Lapita and Western Pacific Settlement.
S. Ulm (2006) Lithics in the Land of the Lightning Brothers: The Archaeology of Wardaman Country, Northern Territory. C. Clarkson (2007) Oceanic Explorations: Lapita and Western Pacific Settlement. S. Bedford, C. Sand and S. P. ...
63 Ascough, Paul's Macedonian Associations, 160–61. 64 “Presumably Paul and the thessalonians worked at the same trade or trades within the same general area, thus facilitating contact between Paul and the thessalonians.
S. Ulm (2006) Lithics in the Land of the Lightning Brothers: The Archaeology of Wardaman Country, Northern Territory. C. Clarkson (2007) Oceanic Explorations: Lapita and Western Pacific Settlement. S. Bedford, C. Sand and S. P. ...
... Early Christianity in Vanuatu: Katom and Religious Change on Tanna and Erromango, 1839-1920. The Australian National University Press, Canberra. Flexner, James L., Martin Jones, and Philip D. Evans 2015 Historical Archaeology in Vanuatu 85.
Diving deep into the history of the Pacific, Christina Thompson explores this epic migration, following the trail of the many sailors, linguists, archaeologists, and geographers who have puzzled over this story in a quest to discover who ...
Theissen , G. The miracle stories of the early Christian tradition , F. McDonagh ( trans . ) ( Philadelphia : Fortress , 1983 ) . Trobisch , D. Paul's letter collection : tracing the origins ( Minneapolis : Fortress , 1994 ) .
The argument is that henge monuments were con- structed in wood for ceremonial use by the living community and in stone to commemorate the ancestral dead (Parker Pearson and Ramilisonina 1998). There is also a strong tendency in ...
H. Todd and W. Reeves, Irish Archaeological and Celtic Society (Dublin, 1864). The Martyrology of Gorman, ed. and tr. W Stokes, Fe'lire hUi' Gormain: The Martyrology of Gorman, Henry Bradshaw Society 9 (London, 1895).
Drawing on case studies from Australia, the Pacific and Southeast Asia, this book considers what it means to participate in community-led research, for both communities and researchers.