A study of cultural change through the study of the Christianization of the Urapmin, a Melanesian society in Papua New Guinea.

Biomedical Entanglements is an ethnographic study of the Giri people of Papua New Guinea, focusing on the indigenous population’s interaction with modern medicine. In her fieldwork, Franziska A. Herbst follows the Giri people as they circulate within and around ethnographic sites that include a rural health center and an urban hospital. The study bridges medical anthropology and global health, exploring how the ‘biomedical’ is imbued with social meaning and how biomedicine affects Giri ways of life.

West looks at the process from which coffee is grown, gathered, sorted, shipped, and served from the highlands of Papua New Guinea to coffee shops in far away places. She shows how coffee becomes a commodity, the different forms of labor involved, and the way that coffee shapes the lives and understandings of those who grow, process, export, sell and consume coffee.

The Kakoli of the Western Highlands of Papua New Guinea (PNG), the focus of this study, did not traditionally have a concept of mental illness. They classified madness according to social behaviour, not mental pathology. Moreover, their conception of the person did not recognise the same physical and mental categories that inform Western medical science, and psychiatry in particular was not officially introduced to PNG until the late 1950s. Its practitioners claimed that it could adequately accommodate the cultural variation among Melanesian societies. This book compares the intent and practice of transcultural psychiatry with Kakoli interpretations of, and responses to, madness, showing the reasons for their occasional recourse to psychiatric services. Episodes involving madness, as defined by the Kakoli themselves, are described in order to offer a context for the historical lifeworld and praxis of the community and raise fundamental questions about whether a culturally sensitive psychiatry is possible in the Melanesian context.

New Guinea, the world's largest tropical island, is a land of great contrasts, ranging from small glaciers on its highest peaks to broad mangrove swamps in its lowlands and hundreds of smaller islands and coral atolls along its coasts. Divided between two nations, the island and its neighboring archipelagos form Indonesia’s Papua Province (or Irian Jaya) and the independent nation of Papua New Guinea, both former European colonies. Most books on New Guinea have been guided by these and other divisions, separating east from west, prehistoric from historic, precontact from postcontact, colonial from postcolonial. This is the first work to consider New Guinea and its 40,000-year history in its entirety. The volume opens with a look at the Melanesian region and argues that interlocking exchange systems and associated human interchanges are the "invisible government" through which New Guinea societies operate. Succeeding chapters review the history of encounters between outsiders and New Guinea's populations. They consider the history of Malay involvement with New Guinea over the past two thousand years, demonstrating the extent to which west New Guinea in particular was incorporated into Malay trading and raiding networks prior to Western contact. The impact of colonial rule, economic and social change, World War II, decolonization, and independence are discussed in the final chapter.

A significant contribution to political ecology, Conservation Is Our Government Now is an ethnographic examination of the history and social effects of conservation and development efforts in Papua New Guinea. Drawing on extensive fieldwork conducted over a period of seven years, Paige West focuses on the Crater Mountain Wildlife Management Area, the site of a biodiversity conservation project implemented between 1994 and 1999. She describes the interactions between those who ran the program—mostly ngo workers—and the Gimi people who live in the forests surrounding Crater Mountain. West shows that throughout the project there was a profound disconnect between the goals of the two groups. The ngo workers thought that they would encourage conservation and cultivate development by teaching Gimi to value biodiversity as an economic resource. The villagers expected that in exchange for the land, labor, food, and friendship they offered the conservation workers, they would receive benefits, such as medicine and technology. In the end, the divergent nature of each group’s expectations led to disappointment for both. West reveals how every aspect of the Crater Mountain Wildlife Management Area—including ideas of space, place, environment, and society—was socially produced, created by changing configurations of ideas, actions, and material relations not only in Papua New Guinea but also in other locations around the world. Complicating many of the assumptions about nature, culture, and development underlying contemporary conservation efforts, Conservation Is Our Government Now demonstrates the unique capacity of ethnography to illuminate the relationship between the global and the local, between transnational processes and individual lives.