The question addressed in this Element is: What happens to a society when, in the absence of influence from foreign populations, constraints are released by a new crop making possible significant surplus production? We will draw on the historical traditions of 110 tribes of the Enga of Papua New Guinea recorded over a decade to document the changes that occurred in response to the potential for surplus production after the arrival of the sweet potato some 350 years prior to contact with Europeans. Economic change alone does not restructure a society nor build the social and political scaffolding for new institutions. In response to rapid change, the Enga drew on rituals that altered norms and values and resolved cultural contradictions that inhibited cooperation to bring about complexity rather than chaos. The end result was the development of one of the largest known ceremonial exchange systems prior to state formation.

Melansia boasts over one-quarter of the world's distinct religions and presents the most complex religious panorama on earth. The region is famous for its unusual new religious movements that have adapted traditional beliefs to modernity in surprising ways. As the first bibliographical survey to comprehensively cover the entire region, Religions of Melanesia is an invaluable research aid for anyone interested in this growing field. Trompf's work is a complete listing of scholarly publications and provides readable and concise descriptions that will clearly guide the researcher toward the most relevant sources. This survey covers 2188 entries organized topically and regionally. Trompf covers such subjects as traditional and modern belief systems and the emergent indigenous Christianity that has taken root. Regional coverage includes Irian Jaya, Papua New Guinea, Solomon Islands, Vanuatu, New Caledonia, and Fiji.

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.

This volume commemorates and explores the life and work of anthropologist Richard F. Salisbury (1926-1989) who had immense influence in the areas of economic anthropology, development, ethnographic practice (New Guinea, northern Canada) and policy formation.

With Elementary Forms of Religious Life (1912) the soci0logist ?mile Durkheim formulated the most influential social-science theory of religion to date. Pivotal are the paired concepts ?sacred / profane?, the notion of ?collective representations?, and the hypothesis that through such religious symbols, society compels its members to venerate herself i.e. to submit to the social as an irreducible instance in its own right. Having grappled with this Durkheimian inheritance for half a century, the anthropologist of religion and intercultural philosopher Wim van Binsbergen in this book traces his own steps in confront_ing Durkheim's sacred, through theoretical criticism, through ethnographic application (to popular Islam in the segmentary social organisation of the highlands of Northwestern Tunisia), and by state-of-the-art long-range methods of linguistic and comparative mythological analysis. Thus, much to his surprise, he demonstrates the continued validity of Durkheim's insights in religion.

There has been a lot of interest within the scientific and policy communities in the ‘resource curse’; that is, the tendency of mineral rich economies to turn into development failures. Yet, after more than 20 years of intensive research and action, ‘the curse’ still lingers as a very real global problem, because of volatile mineral prices, bad governance and conflict. This book incorporates current original research on the resource curse (from some of the most prominent contributors to this literature), combined with a critical reflection on the current stock of knowledge. It is a unique attempt to provide a more holistic and interdisciplinary picture of the resource curse and its multi-scale effects. This edited volume reflects the current academic diversity that characterises the resource curse literature with a mix of different methodological approaches (both quantitative and qualitative analyses) and a diverse geographical focus (Latin America, Sub-Saharan Africa, global). Taken together the studies emphasize the complexities and conditionalities of the ‘curse’ – its presence/intensity being largely context-specific, depending on the type of resources, socio-political institutions and linkages with the rest of the economy and society. This book was originally published as a special issue of the Journal of Development Studies.

This collection of original essays interrogates the nature of intercultural and intra-cultural encounters through anthropological case studies of Asia, Africa, and the Pacific Islands. The chapters show that parties involved in intercultural or intra-cultural encounters, each equipped with their own means and motivated by their own ends, reciprocally engage each other in a dynamic, emergent relationship. Through detailed empirical research, this volume seeks to advance the open question of how we may theorize the cultural interface.