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In the Massim Island region of southeastern Papua New Guinea secondary interment of skeletal remains was widely practiced historically, but its social context and regional expression in the deeper past remains uncertain. In this paper the chronology of secondary burial on Panaeati Island is established indirectly by reconstructing the cultural and spatiotemporal association of 21 clay pots placed with human skeletal remains at Biniwaga Cave, coincidently establishing the first whole vessel typology of Southern Massim Combed Pottery (SMCP) and Southern Massim Pottery (SMP). Comparison with excavated pottery assemblages on Panaeati and elsewhere in the region demonstrates that the Biniwaga pots are consistent with SMCP and early SMP, dating from 740 to 470 calBP. Secondary burial practices on Panaeati are contemporary with those recorded elsewhere in the region and coincide with changes in pottery production centres. Compared to excavated pottery assemblages from contemporary sites, a relatively narrow range of pots are represented at Biniwaga. It is hypothesised that pots were selected to reflect the cultural affiliation of deceased individuals during a period of increasing inter-island interaction. [ABSTRACT FROM AUTHOR]

Among the Yagwoia (PNG), the dynamics of fatherhood is a process of man's transmission to and incorporation of his vital substance by his progeny. In this way, the father becomes replaced principally by his son(s). This process, referred to as the incorporation and replacement of the father's 'bone', has multiple actualisations whose concrete reality and significance can only be adequately understood through individual‐biographical life‐situations and trajectories. Even if not expressed through overt conflict, the dynamics of the incorporation of the father's 'bone' is fundamentally conflictual. It is frequently experienced by man as a violent loss of and disinvestment from his generative bodily core, especially in the sphere of prestations and financial provisioning for his children. In this context, the father's handling of his son's bride‐price shells/money has central importance. However, it is the entirety of the father's comportment to his son and daughter that effectively generates this continuous and irreversible process of the self‐transmission of his vital substance. If he is greedy, selfish and ungiving, then all the same – his 'bone' transmission will be merely keyed in and acted out in an increasingly overt negative mode, and the son's comportment to him will be equally bad. No matter what kind of father a man may be, his son's incorporation of his father's osseous strength is unstoppable. Thus, a son not only threatens and intimidates, but also may beat up and occasionally kill his father. This paper deals with one such extreme case of son's replacement and incorporation of his father's vital core. [ABSTRACT FROM AUTHOR]

Hand stencils directly represent modern humans in landscape settings around the world. Yet their social and cultural contexts are often overlooked due to the lack of ethnography associated with the artwork. This paper explores the hand stencils from Kundumbue and Pundimbung rock art sites, situated in the traditional boundaries of the Auwim people in the East Sepik Province of Papua New Guinea. Combining archaeological rock art analysis with ethnographic knowledge, we demonstrate that the hand stencils are a priority in each clan's place‐making practices, around which they construct the community's social narratives. Rock shelters and their rock art also show a form of communal history that is evoked through their production in contemporary settings, in addition to having been a form of esoteric magic in the past. We conclude that hand stencils can have multiple meanings over time and across space as a widespread cultural marker. However, aspects of the identities of individuals, groups and communities who created the now static hand imagery, remain in place. [ABSTRACT FROM AUTHOR]

This paper addresses how Christianity, and in particular Catholicism, is deployed in response to gender‐based violence (GBV) in Papua New Guinea. It provides insights into the various ways the Catholic community, Church, and its clergy respond to and manage GBV. Focusing on a case study in the Autonomous Region of Bougainville in Papua New Guinea, the article reveals how Gender Equality Theology is used and received to address GBV in this region. What transpires is that despite supporting social change, Gender Equality Theology also advocates a particular status quo by essentialising gender relations, and thereby excluding non‐binary gender identifications and relations. The article will discuss this paradox, highlighting the importance of vernacularisation and how despite its conservatism, Gender Equality Theology provides victims, survivors, counselors, and activists with resources to respond to GBV and change gender inequality in the region. [ABSTRACT FROM AUTHOR]

A referendum to decide on Bougainville's future political relationship with Papua New Guinea was held in November 2019. The deferred, non‐binding, referendum is a key milestone contained in the Bougainville Peace Agreement (BPA), which sought to reconcile a violent conflict from 1988 to 1998. Although the Bougainville peace process has been deemed a success and significant milestones have been reached towards implementation of the BPA, the conflict continues to have enduring impacts. Particular concerns have been raised about Bougainville's large youth population, often referred to as the 'lost generation'. This paper documents observations of the 2019 referendum from the perspective of four university students born during the conflict in Siwai District, South Bougainville, whom participated officially in the referendum as an observer group. While trauma and a disrupted education have contributed to youth unemployment and substance abuse in Bougainville, the paper offers a stark contrast to negative narratives of young Bougainvilleans as lacking capabilities to contribute to social and political life. As Bougainville embarks on yet another period of political uncertainty, the paper calls for greater attention to finding avenues to support these young voices to ensure that their generation is not 'lost' forever. [ABSTRACT FROM AUTHOR]

This paper investigates the possibility of epicentral influence from two endonormative varieties of English – Australian English (AusE) and New Zealand English (NZE) – on a norm‐developing variety, Papua New Guinean English (PNGE). Through a keyword analysis of recent parliamentary Hansard data, we are able to identify some structural language features that distinguish the Pacific varieties from British English (BrE) – the use of got, going (to) and choice of pronoun case. While each of these features showed the Pacific varieties to have shared usage patterns that distinguished them from BrE, a diachronic analysis of them for AusE and NZE did not produce clear patterns from which a source of epicentral influence could be identified. Further study, with more detailed diachronic data, could well prove useful in explaining current trends and identifying whether AusE or NZE act as epicentres within the Pacific region. [ABSTRACT FROM AUTHOR]

Open‐air marketplaces are vital to food security, livelihoods, and the national economy in Papua New Guinea (PNG). Over the past 60 years, rapid growth of urban populations, changes in global commodity prices, and the decline in value of the PNG currency have stimulated demand for domestic fresh food. Selling fresh food in marketplaces has also become an attractive way to earn money for rural producers, whose returns on labour on their export crops have declined, and for urban residents struggling to make a living. This in turn has led to significant changes in PNGʼs marketplaces: spatial and temporal changes, changes in what is bought and sold, changes in who is selling, and changes in how food is transacted. In this paper, we bring together research on PNGʼs marketplaces from between 1961 and 2022 to document these changes and their causes, alongside important continuities, and to examine the implications and substantial gaps in our knowledge. [ABSTRACT FROM AUTHOR]

Papua New Guinea (PNG) has faced a foreign exchange (forex) shortage since 2015. The Bank of PNG has resorted to forex rationing to protect reserves, leading to a large backlog of orders and import compression. This paper surveys the structure of PNGʼs forex market and analyses recent market conditions. We argue that a real exchange rate depreciation is required to restore currency convertibility. We develop a forex market model that features a backlog of unmet orders which suggests that a frontloaded depreciation is preferred to an often‐favored gradual adjustment. Empirical results indicate that the governmentʼs large budget deficits have contributed to the forex shortage, highlighting the need for greater fiscal restraint. In the longer term, we argue for more exchange rate flexibility and forex allocation through competitive auction. [ABSTRACT FROM AUTHOR]

The relationship between bridewealth and women's autonomy is not only discussed amongst anthropologists, development practitioners and other scholars but also amongst brides themselves. Women continue to embrace such marital exchanges, despite their knowledge of 'modern' development discourse about the constraints of the practice on women's status and its links to gender‐based violence. This paper provides a visual exploration of contemporary brideprice practices and women's autonomy in Mt Hagen. We draw on scenes from our ethnographic film (An Extraordinary Wedding: Marriage and Modernity in Highlands PNG) to explore deliberations and developments that occurred in the case of a particular marriage that took place in 2012. We argue that the institution of brideprice has the potential to enhance the visibility of some women and the importance of their contribution to their own and husbands' kin groups. Despite current tensions regarding brideprice, it can serve as an avenue for the enhancement of women's political participation. The particular brideprice exchange featured in our film, raised concerns for the participants, which we consider in terms of three questions: Does brideprice commodify women? Does it play a role in gender‐based violence? Is it inimical to aspirations for modernist individuality? We discuss the importance of bekim ('return gift') and suggest that this practice challenges the notion of brideprice as a commodity transaction. We argue that, while there may be an association between brideprice and gender‐based violence, brideprice, in and of itself, is not causative of violence. The marriage represented in the film, and discussed in this paper, reveals the creativity of participants in adjusting the values inherent in the customary practice of brideprice to their contemporary aspirations. [ABSTRACT FROM AUTHOR]

This paper provides a set of principles and ethics, developed in collaboration between Pacific‐ and Australian‐based researchers, to guide research practice in a project enabling the self‐reporting of children with disability in Vanuatu and Papua New Guinea (PNG). The paper presents both a summary of academic literature relating to these principles and ethics, as well as their succinct 'translation' into a set of action statements for researchers working with children with disability. The paper offers a base for further development by others to guide research practice and foster the autonomous participation of children with disability in developing countries. [ABSTRACT FROM AUTHOR]

Dominant narratives of the economy, as well as policy discourses in Papua New Guinea (PNG), tend to separate the 'formal' from the 'informal' economy. Concurrently, there is a development policy emphasis on women's economic empowerment. In urban areas this has meant a policy focus on larger market places as sites where women need support for economic engagement. Within these policy discourses, one activity in urban areas usually relegated to the 'informal' economy is small home‐based market stalls, referred to in this paper as haus maket. Located at homes or on nearby roads, haus maket are prolific and available to the public, and as such provide a similar function to public market places as spaces to make money. This paper considers these public yet intimate spaces as sites where vendors, usually women, embody and lead contestations between money and moral value spheres. At a time when the policy emphasis is on the formal economy and larger market places in PNG, why do such small market places persist? The first aim of this paper is to establish the role of haus maket as a site where spheres of value intersect. Rather than being 'informal' and peripheral, I seek to foreground its centrality to the economy but also as a site where economic and social moral values conflate. The second aim of the paper is to examine the role of sharing as a form of transaction in its own right distinct from exchange as a transaction between two actors. Haus maket stalls are sites of sharing and of moral action and value where forms of value in the settlement are shaped and negotiated. [ABSTRACT FROM AUTHOR]

Ranging from colonial modernism to postcolonial disappointment, the papers in this collection explore the possibilities of Dark Anthropology and an Anthropology of the Good in Papua New Guinea. With these two prospects in mind, I consider what these papers tell us about the situations of rural people on the peripheries of large resource projects and those in 'Last Places' bypassed by development and the State. In all of these cases, difficult predicaments entail hardship or suffering, but are also met with responses seeking to realise varying versions of the good. This, in turn, prompts further questions about which and whose good are at issue amid a plurality of values. I conclude by suggesting that the ensemble of papers offers a retrospective on local versions of modernity as possibility contends with experience. [ABSTRACT FROM AUTHOR]

In her 2016 article Sherry Ortner discusses what she calls the rise of 'dark anthropology': that is, ethnographic work that analyses situations of domination, dispossession, and violence. She, like Joel Robbins (), posits as a counterpoint the emergence of 'anthropologies of the good,' which emphasise care and ethics. In this paper I put these two anthropological projects into generative tension through an analysis of HIV‐positive women's lives in Papua New Guinea. In the first part of the paper I demonstrate the ways in which resource extraction has created vulnerabilities to HIV—in part through the coerced marriages of women to powerful landowners. In the second, I discuss ways in which the antiretroviral era has made possible unexpected forms of kindness towards HIV‐positive women. I end the paper with a discussion of what HIV‐positive women mean when they claim that they are happier now than in their pre‐diagnosis lives. [ABSTRACT FROM AUTHOR]

Between 2012 and 2019, Manus Island, Papua New Guinea, hosted Australia's offshore detention centre for asylum seekers and refugees, known as the Regional Processing Centre (RPC). This paper analyses some of the social impacts of the RPC on Lorengau town, the urban centre of Manus, through the analytical lens of the Manus idiom, as basket (Tok Pisin). Materially this refers to the everyday Manus basket whilst metaphorically, it refers to an individual's or community's social, cultural, political and economic base. First, I examine asylum seekers and refugees as a social category that emerged during this period when they were referred to as papu by locals. Papu is an honorific kinship term for grandfather or elder man; for men who are symbols for family identity, social belonging, and rights to land. Second, I examine the changing materiality of Lorengau's markets as indicative of wider societal transformations and dissonance brought about by the RPC. My ethnographic data are based on long term involvement in Manus, including three recent visits to Lorengau in 2017, 2018, and 2019 where I studied the social impacts and the changing social practices of Manus people in response to the RPC. [ABSTRACT FROM AUTHOR]

Childhood is a time when children begin to constitute themselves as gendered subjects largely according to social norms that are rigidly framed within dominant discourses of heteronormative binary gender. This paper is based on the life histories of 42 sexuality and gender diverse adult men and transgender women conducted in PNG. Findings offer insight into the ways in which boys transgressed gender norms through dress, play, work within the home and in dance. We argue that gender transgression in childhood is not a contemporary phenomena and such childhood experiences of boys in PNG should be recognised as part of the country's rich cultural diversity. [ABSTRACT FROM AUTHOR]

Electric devices has become a necessity in modern smart societies. The energy research community is continually exploring new solutions that can be employed as potential and reliable alternatives to satisfy future energy requirements in this context. Triboelectric/piezoelectric nanogenerators (TNGs/PNGs) are considered promising renewable energy harvesting technologies. TNGs/PNGs are gaining considerable research attention because of their advantages such as ease of fabrication, cost effectiveness, flexibility, lightweightness, long‐term‐durability, and excellent output performance. The TNGs/PNGs have enormous potential in harvesting energy from water waves (blue energy), airflow (wind energy), sound frequency (acoustic energy), vibrations/mechanical motions (such as body motions activities/sleeping), and in vivo body motions. These technologies are thus an "all‐in‐one package," which is a unique selling point. The advantage of this technology is that all sources are natural and abundant. This paper provides a review of the potential use of PNGs/TNGs and includes a description of the rise of nanogenerators, their underlying mechanisms, different materials used, various models, possible applications, and future prospects. Stored energy can be used to develop smart/informative technologies (as ultrasensitive sensors) and self‐powered biomedical science. Owing to their considerable effects, these harvesting technologies are expected to dominate the future smart world. [ABSTRACT FROM AUTHOR]

Bridewealth is recognized as vital in the reproduction and reconfiguration of Pacific environments and women play an integral role in this process. In contemporary Papua New Guinea (PNG), bridewealth is reconfigured by kin to acknowledge the considered actions of women as they enter into relationships with men. This paper will explore how women's choices impact and influence their experience of these exchanges and determine the role of women and their kin as they undertake these practices. Here I aim to understand how the social relatedness that frames bridewealth exchanges enables the practices of bridewealth to be used as a tool for recognition of women's choices, autonomy and personhood. Although women enter into relationships without initial kin approval, bridewealth practices converge ultimately with a women's autonomous choice of husband. Wardlow suggests (2006:86) 'bridewealth confers value and dignity on female gender', and going beyond her observation, I show that bridewealth has been useful in achieving this in regard to managing and supporting social, kin and affinal relationships. This article will explore two cases, to identify what each tells us about women's ability to act in ways that are beneficial to them and important to kin. I show how moral evaluations frame (pasin) and recognize (luksave) kin and social relationships that ultimately constitute their personhood. [ABSTRACT FROM AUTHOR]

Background: The unmet global burden of surgical disease is substantial. The Lancet Commission on Global Surgery (LCoGS) estimated that 5 billion people do not have access to safe, affordable and timely surgical care, with 80% of those without access living in low‐ and middle‐income countries. The Milne Bay Province (pop 331 000) of Papua New Guinea, with an archipelago of islands up to 750 km from its capital, Alotau, has only one hospital capable of performing Caesarean Section, Emergency Laparotomy and managing an open fracture, the three Bellwether procedures. This paper aims to report the six Lancet Commission on Global Surgery metrics for Milne Bay Province. Methods: The study was conducted between January and August 2019. Bellwether access was investigated by a prospective study on 115 patients presenting to hospital. The surgical, anaesthesia and obstetric (SAO) workforce, surgical volume and perioperative mortality rate, were calculated for 2012–2018 from hospital records and operation registers. Financial risk metrics were calculated by surveying 50 patients at discharge from hospital. Results: Bellwether access: Only 27.8% (n = 32) of the study population (n = 115) experienced less than 2‐hours second delay (journey time to hospital). The average SAO provider density was 1.8 per 100 000 population. There were 606 procedures performed per 100 000 with a mean annual perioperative mortality rate of 0.3%. Catastrophic expenditure is a risk for 29% of the population. Conclusion: Milne Bay Province can perform surgery safely, but there is limited access to timely surgical care when needed with a significant proportion put at financial risk by requiring it. [ABSTRACT FROM AUTHOR]

This article explores the interplay between culture and Christianity by detailing the history, experience, and impact of the Charismatic Catholic Renewal in the Autonomous Region of Bougainville in Papua New Guinea (PNG). In 1985, the PNG Catholic Bishops' Conference approved the charismatic movement as one of the authentic movements for spiritual renewal of the Catholic Church in PNG. However, the conference stressed this renewal not to be made independent or outside of the Church. In this article I discuss how in Bougainville the Catholic Charismatic Renewal (CCR) has been predominantly operating 'outside' the institutional Catholic Church, drawing upon both Catholic and cultural logics to mobilise devotees across Bougainville towards renewal and political change. In particular, I will focus on various local Marian movements, elucidating the power and force of the CCR in contexts of Bougainville's civil war (1988–1998). In doing so, this paper will explore what Catholicism and CCR may contribute to discussions about the positioning of culture within Christianity, at the same time showing how charismatic Marian devotion invites reassessment of recent prevailing discussions on cultural 'continuity' versus 'rupture', as well as doctrinal boundaries held so dearly by the CCR and the Roman Catholic Church in general. [ABSTRACT FROM AUTHOR]

Partnership discourse is making advances in development dialogue as a means to improve the livelihoods of the agrarian populace. In Papua New Guinea, productive partnerships flourished during the early growth of the coffee industry. After the demise of plantations and rural mills in the lead up to political independence, the support services that plantations used to provide to smallholders, including centralised processing, have ceased as have price incentives for quality. Consequently, smallholders began to produce coffee of inconsistent quality and their productivity has also declined. However, coffee value chain partnerships have the potential to reverse the present decline of coffee production and increase the productivity of coffee farmers and address the inconsistency and the supply of low‐grade coffee. Using two case studies of farmer cooperatives, we investigate collective action and also assess partnerships among present value chain actors. The case studies were supported with interviews of value chain actors to gain further insights into partnerships with farmer groups. This paper illustrates that through collective action and partnerships, coffee farmers can improve coffee production and quality, enhance governance systems in grower groups, attract community development services and diversify into other entrepreneurial activities. [ABSTRACT FROM AUTHOR]

The basic premise of this paper is that oppressive and violent behaviour is not an essential aspect of the male identity. Seeking to comprehend the underlying causes of violence, specifically against women but also more generally, this paper examines some of the alternative ways of being a man that have accompanied Christianity. Through observation of some Pentecostals from New Ireland, I have concluded that new ways of being a man that are less oppressive and dominating for women are emerging. This phenomenon I argue is a step towards gender equality, since it involves creating more caring and equitable relationships and a step towards reducing violence both against women and in the community, since it embraces non-violent ways of being a man. Particularly useful in analysing the process of reforming men is Foucault's work on governmentality since it relates well to the Pentecostal emphasis on radical change in being 'born again'. Conversion for born-again Christians is more than simply abandoning sin; rather it involves the creation of a new self and becoming a new person. Similarly, Foucault argues that the individual practises the art of self-governance in re-forming her or himself as she or he desires. [ABSTRACT FROM AUTHOR]

The rise of competitive trade practices represents a significant development in Papua New Guinea's marketplaces. Overt competition and haggling, once conspicuous by their near absence, are now commonplace in the country's betel nut marketplaces, and increasingly visible in many of the large urban fresh food marketplaces. This has emerged with the rise of long‐distance and intermediary trading, and with increasing numbers of people dependent on trade for their livelihood. This paper explores moral economy, and the interactions and negotiations around price between lowland betel nut producers and highland wholesale traders as they occur in marketplaces and in rural production areas. It documents how the moral obligations that arise from trade itself, and entangled with self‐interest, tempers competition and fosters solidarity amongst traders, redirects competition onto their interactions with producers, and in doing so reinforces existing power asymmetries. [ABSTRACT FROM AUTHOR]

This paper examines the negative moral evaluations of people who buy and resell fresh food by Gahuku and Gehamo people in and around Goroka, the capital of Eastern Highlands Province, Papua New Guinea. During my fieldwork from 2010 to 2015, vendors in the Goroka fresh food market argued that the value of fresh food should be based on the work that people did to produce it rather than on price competition, or on supply and demand. An examination of market vendors' practice of 'giving extra' to customers, and the responses of vendors who resold food to negative moral evaluations of their activities, led me to an examination of the morality of production in relation to land, ancestors, and social relations; the morality of the marketplace; as well as ideas about what makes someone a good social person. Drawing on Erik Schwimmer's (1979) discussion of the concept of work in Melanesian societies, I argue that vendors in the Goroka market continue to emphasize use value and their own identification with the food that they are selling rather than the exchange value of alienated produce. While marketplaces are the apparent locus par excellence of capitalist economic activity, a consideration of the morality of Goroka market vendors leads to the caution that just because one sees something that looks like a marketplace in which people are engaging in commodity transactions does not necessarily mean that it is a marketplace in which people are engaging in commodity transactions. Similarly, just because something looks like a price does not necessarily mean that it is a price. Those considerations, in turn, lead to a re‐examination of Kenneth Read's (1955) characterization of morality and personhood among Gahuku in light of contemporary market exchange. [ABSTRACT FROM AUTHOR]

In Papua New Guinea (PNG) more rural people, and especially rural women, earn cash from selling in marketplaces than from any other source. PNG's marketplaces are critical for food security, and for the redistribution of wealth. They are also important meeting places where people gather to see friends, hear the latest news, attend court cases, play cards and be entertained. This introduction to this special issue on 'Marketplaces and Morality in Papua New Guinea' reviews the history of PNG marketplaces and their contemporary forms. It charts their transformation from introduced colonial spaces into dynamic Melanesian places, which, as places to buy, sell and socialise, have become pervasive institutions in the lives of both urban and rural Papua New Guineans, and places where people interact with both known and unknown others. From this, marketplaces emerge as important spaces of moral evaluation and contestation in relation to what constitutes morally acceptable exchange and what practices are acceptable in these places. The paper demonstrates that exchange in the marketplace should not be reduced to commodity transactions, and questions assumptions about the types of people marketplaces create. It argues that the country's marketplaces are productive sites to consider ideas of exchange, social relations and social personhood, and that there is a critical need to understand the concrete details of what takes place in contemporary marketplaces. [ABSTRACT FROM AUTHOR]

This paper is focused on the archaeology of Massim exchange and the development of the Kula Ring. It establishes an ethnographic baseline for the European contact period, and summarises fieldwork in the southern Massim. It provides a first description of the prehistoric pottery sequence and draws together previous information from the northern Massim and the Mailu area into a study of the archaeological origins of the Kula Ring. In the last centuries of prehistory the Massim became isolated from the PNG mainland by warfare and, at the same time, islands of the Massim became more connected. The geographical configuration of the Kula was influenced by seasonal winds and the sailing performance of nagega canoes. Some islands were advantaged in their location, but others lay upwind from the Kula islands and outside the Ring. Among the Kula islands, exchanges resolved into a gyre and concepts of Kula magic and ritual spread across the open borders of adjacent communities. In late prehistory the small southern island of Tubetube became a dominant centre when it established a direct connection with the trade in industrial stone from Woodlark Island. Finally, when the Massim was pacified by the colonial government the ethnographic Kula was free to sail, and sea lanes to the mainland opened again. [ABSTRACT FROM AUTHOR]

This paper explores avenues for prestige‐making now available to and championed by the Baruya, the archetypal 'Great Man' people of Papua New Guinea, who I recently studied following previous work by Maurice Godelier. Amid critiques by Robbins and Ortner of anthropologists' drive to document and empathise with "suffering subjects", I suggest that being 'left behind' and 'forgotten' is an important part of Baruya social life that reinterprets previous ways of 'making great men.' Baruya exposure to material and institutional modernity remains very limited. Local rhetorics of being 'last place' (las ples) are both concomitant and discordant with Baruya assumptions and assertions of being 'the greatest people' of their region. Unable to revive traditional contexts for producing great men through warriorship, shamanism, cassowary hunting, and salt‐making, Baruya turn to the very modernity they cannot quite reach for their own pursuit of masculinity and prestige—which paradoxically now lies within domains also open to women. Desirous to both establish continuity with their glorified past and to depart from it, Baruya's local modernity itself constrains their newly‐shaped desire for prestige—and dramatically changes gender relations in the process. Though the concrete impossibility to 'be great' reinforces Baruya perceptions of enduring what we might call a 'suffering slot', the larger issue is how concrete experiences sediment into socio‐cultural change over time. This process is informed by a tension between a quest for modernity and its larger failure, resulting in a drive to reignite longer standing values of morality, spirituality, and ultimately, greatmanship. [ABSTRACT FROM AUTHOR]

Abstract: The paper discusses the problems that have plagued service delivery in Papua New Guinea—both over the long term and with the rollout of the District Development Authority Act of 2014. Various principal/agent and moral hazard problems are identified as well as the persistent poor delivery of national government funds to the local level; the difficulty of recruiting civil service skills into positions in local‐level government; and confirmation that the power to make decisions at the district level remains much the same as before with the composition and influence of the District Development Authority Boards little changed from the former arrangements. Looking at service delivery from a supply–demand perspective, ways are suggested in which improvements may be realised. It appears more likely that improvements will come from an emphasis on increasing the demand for better governance of service delivery rather than from continuing to seek improvements in the supply side of service delivery. [ABSTRACT FROM AUTHOR]

Abstract: Clientelism is a central feature of politics in Solomon Islands and Papua New Guinea. Most voters vote in search of personalized or localized benefit, and most politicians focus on delivering benefits to their supporters at the expense of national governance. In this article, I explain how clientelism impedes development in both countries. I then describe underdevelopment's role in causing clientelism. I also explain the resulting trap: clientelism causes underdevelopment, and underdevelopment causes clientelism. Because of the trap, clientelism will shape the two countries' politics for the foreseeable future. However, the history of other countries gives cause to believe it can be overcome in the long‐run. In the second half of the paper, I explain how change may occur. I also outline implications for aid policy, looking at how clientelism constrains the impact aid can have, and explaining how donors can act to maximize their impact in a difficult environment. [ABSTRACT FROM AUTHOR]

The betel nut trade in Papua New Guinea is big business. Betel nut, a mild indigenous stimulant, is considered the 'green gold of the grassroots'. It is the country's most significant domestic cash crop and, in terms of rural incomes, a rival to the dominant export cash crops. Its sale is an important livelihood strategy in both rural and urban areas, the most visible manifestation of a flourishing informal economy. In betel nut marketplaces money 'flows' and 'overflows', traders wield large wads of cash, and vast sums change hands. Whether seeking their fortunes or only tinned fish, people trade betel nut first and foremost to make money, but such interests in trade do not automatically displace other forms of value. This paper is concerned with marketplaces and trade in contemporary Papua New Guinea and what is conveyed in those transactions between buyer and seller. Against the often impersonal and utilitarian rendering of trade, this paper seeks to foreground the sociability of trade and the multiple forms of value that may be simultaneously attached to monetised market transactions. This is not to conceal the discrete, unenduring, and competitive dynamics of trade, which prominently feature in many betel nut transactions, but instead to examine an important dynamic often overlooked. Market transactions, far from being asocial, or even socially destructive, have the capacity to generate and sustain diverse social relations including those of kinship and friendship. [ABSTRACT FROM AUTHOR]

A growing volume of recent research on small-scale fisheries governance has a focus on local perspectives and priorities of small-scale fisherfolk. This paper develops from this local perspective a novel focus on what is a fundamental priority of many small-scale fishers: concerns about inequality. The paper begins with a critical review of the literature on small-scale fisheries governance and suggests how a focus on inequality can make a useful contribution. The paper uses case-studies of small-scale fisheries in Papua New Guinea ( PNG) and the Philippines to highlight local priorities about inequality and the implications for small-scale fisheries governance. PNG and the Philippines have very different social, political and environmental contexts, yet in both cases, local inequalities were a key pre-occupation of fisherfolk and posed major challenges for fisheries governance. While in both of the case-studies, fishers were aware of and keen to act on resource sustainability, this concern was overridden by concerns over: who obtained benefits from the fishery; who was responsible for resource degradation; and who should bear the costs of regulation. We conclude by discussing how our emphasis on the importance of inequality at a local level can potentially be integrated within many influential approaches to small-scale fisheries governance. [ABSTRACT FROM AUTHOR]

Abstract: Papua New Guinea's (PNG) resource boom has come to an end. Theory suggests that the real exchange rate (RER) should subsequently depreciate in order to restore internal and external balance. In practice, however, the imposition of foreign exchange controls has led to a large backlog in foreign currency orders suggesting that the RER is significantly overvalued. The purpose of this paper is to inform the ongoing policy debate surrounding this issue by estimating the extent to which PNG's RER is currently misaligned. Our results suggest that the kina should depreciate by about 20% to close the gap between the actual and equilibrium value of the RER. Otherwise PNG is likely to pay high economic costs as real overvaluation sustained through foreign exchange restrictions led to resource misallocation, lower economic growth, black markets, and ultimately a balance of payments crisis in many other developing countries in the past. [ABSTRACT FROM AUTHOR]

This paper reports upon a series of recent developments in New Guinea highlands warfare. Building upon existing literature highlighting the deep influence of modernity within this context, we draw attention to two particular developments yet to be reported in the literature and which appear to be of special significance. Through an analysis of Aiya warfare, Southern Highlands Province, Papua New Guinea, we document the direct and increasing involvement of women within warfare, as well as the important role played by mobile phones used by warriors to communicate before and during fighting. These two developments are situated in relation to broader shifts currently reshaping Melanesian sociality, namely, the ambivalent and fraught position of women within an emergent PNG society, as well as the rapid diffusion of mobile phone technology throughout the region. [ABSTRACT FROM AUTHOR]

In a 1982 paper I argued that perceptions of time scarcity in Kragur Village, Papua New Guinea, in the mid-1970s were best understood as a reaction to new forms of authority characteristic of the growth of capitalism and calls for greater time order were grounded largely in its perceived ritual significance. More than forty years later, villagers are much more familiar with Western time, but less likely to perceive time as scarce. As in the 1970s, aspiring leaders still press for greater time order. Millenarian illusions informed advocacy of time order in the 1970s. Although today these illusions are, if not extinct, then dormant, unquestioned assumptions mirroring Western capitalist views of time inspire many of today's advocates. Yet, lacking the authority to impose new forms of time order, they have little effect on the rhythms of village life, and economic incentives to abandon comparative indifference to time remain weak. [ABSTRACT FROM AUTHOR]

This paper adds to the emerging body of evidence for 3000-year-old pottery in the highlands of Papua New Guinea. Through detailed review of the archives of the original excavation, it becomes clear that the earliest pottery at the NFB site in the Eastern Highlands dates to 3133-3379 calBP (UW 261), thereby necessitating revision of current models for the geographical and chronological distribution of ceramic technology. These finds are approximately the same age as the earliest ceramics thus far known from the Central Highlands, demonstrating that early pottery was present across the northern flank of the highlands along the Ramu River watershed. [ABSTRACT FROM AUTHOR]

This paper explores the story of the formation and subsequent activities of a church women's group in Maisin villages and women's experiences of Christianity more broadly, in relation to the changing production and uses of traditional bark cloth ( tapa), a signature women's product which has become a marker of Maisin identity. While the influence of the local Mothers' Union has waxed and waned over the past 60 years, tapa cloth has had a continuing influence upon its fortunes. Tapa cloth has been the chief means for church women to raise funds to support their activities and the local church. However, we argue that, more fundamentally, tapa has shaped women's gendered Christian identities, experiences and history, mediating relationships with men, between generations of women, and with various sorts of 'missionaries' who have often justified their intrusions in terms of improving women's lives. [ABSTRACT FROM AUTHOR]

This paper offers a snapshot of the 2015 El Niño drought among Min people in Papua New Guinea's West Sepik and Western Provinces. Local assessments of food, water, and health show variation between locations, but with an overall tendency for the drought's effects to spread from lower to higher elevations as the drought progresses. This zone is in the hinterland of the Ok Tedi Mine, and the drought's regional impact was intensified by Ok Tedi's abrupt closure when low water in the Fly River stopped shipments of concentrate and cut off fuel and food supplies. The decision to close the mine was accompanied by the mandatory 'repatriation' of workers and their families to 'home' communities in the drought-stricken hinterland. This, combined with deteriorating regional links, has eroded the capacity of Min communities to weather the drought, suggesting that we must look beyond the garden when calculating El Niño's costs. [ABSTRACT FROM AUTHOR]

Papua New Guinean imaginings of Israel as a potential development partner draw on Christian renderings of the Bible, but they also reflect an understanding of Israel as a modern, technologically advanced nation. As middle-class Papua New Guineans reflect on the failures of national development since gaining independence from Australia, they express ambivalence about the appropriateness of Western models of development for the Papua New Guinean context. However, the influx of Asian investment is also seen as lacking, or even threatening; therefore, Asian models of development alsofail to offer an appealing hope for the future. In this paper, I argue that these racialised understandings of modernity represent a 'post-colonial racial triangle', a discursive field within which the moral implications of development are understood and debated. Within this triangle, Melanesians are thought to have 'culture' and (Christian) 'morality' but lack 'development'. Australians or 'whitemen' are thought to have 'development' and 'morality' but to lack 'culture'. 'Asians' are thought to have 'development' and 'culture' but to lack (Christian) morality. Taking this moral framing of race into account, Israel emerges as a possible aid donor with the credentials to reconcile these three positions as it is seen to be the possessor of 'development', 'culture', and 'morality'. [ABSTRACT FROM AUTHOR]

In early 2000s, a large group of Gogodala-speaking villagers in the Western Province (WP) of Papua New Guinea, led by a man I refer to as Henry, claimed to be members of the Lost Tribes of Israel. Henry and his supporters arranged for the visit of Tudor Parfitt, then Director of the Centre for Jewish Studies at the University of London, to WP. In this paper, I suggest that an ongoing local interest in 'origins' has been framed in light of biblical teachings, and this more recent claim of a connection between the Gogodala ancestors and the Lost Tribes of Israel. I explore the generation of such ideas and claims through an examination of the significance of babala ('rules' or 'laws') as practices vital to the maintenance of village-based life, and biblical teachings on behaviour and practice focused on by the local Unevangelised Fields Mission. In this context, I explore the implications of the conjuncture of babala and the Bible, and the visits by Parfitt and his team, through the recent development of a 'Messianic Church' in Balimo with explicit forms of worship associated with Judaism. [ABSTRACT FROM AUTHOR]

A review of definitions of style and studies of particular people suggest that while many studies of art discuss iconography, social relationships, structure, identity, form, function, and so on, few discuss style; and fewer discuss style as world view, ethos, values, or gestalt. In this paper, I report some findings of field work in the arts and cultures of New Ireland and New Hanover in support of research in cultural anthropology on style in this larger sense. I will provide some documentation for 'the Native's point of view' on this subject, which affirms its importance in any study of culture. [ABSTRACT FROM AUTHOR]

The subfamily Cecidomyiinae are dipteran midges whose larvae feed on plants, insects, arachnids or fungi. Most Cecidomyiinae are plant feeding with the majority inducing infestation symptom called a gall. A gall is a malformation, often spectacular in form and colour, that is formed instead of or on the attacked plant tissue. In the strict sense Cecidomyiinae are the true gall midges although the vernacular term is used commonly for the whole Cecidomyiidae family. Cecidomyiinae contain a variety of species of economic importance. Many gall midges are pests of plant crops while others are used as biological control agents of weeds, insects or mites. This paper provides a guide to taxa occurring in Australia and Papua New Guinea. An overview of morphology of larvae, pupae and adults is given. Typical life cycles are exemplified. Listed are species that are pests in forestry, horticulture and agriculture as well as species that are beneficial as plant pest predators. Furthermore, listed are native species that are in use overseas against weeds and insect pests of Australian origin and non-indigenous species that were introduced into Australia to control alien weeds. A key to adults of genera occurring in Australia and Papua New Guinea is provided. Included are taxa that are native as well as those that have been introduced unintentionally as plant pests or intentionally as biological control agents of weeds. Taxonomic classification of genera and references to species are given. C ecidomyia omalanthi Skuse, 1890 is renamed O kriomyia omalanthi ( Skuse, 1890) comb. nov. R esseliella oleisuga ( Targioni- Tozzetti, 1887) feeding on the bark of introduced olive O lea europaea is reported from Australia for the first time. [ABSTRACT FROM AUTHOR]

Gambling and financial investment have a long shared history, with many convergences and many moments where each has defined the other as its opposite. In the contemporary Pacific, not least among evangelical Christians, gambling is often understood as wasteful entertainment and even as an irresponsible vice. Investment on the other hand is seen as a productive activity for both individuals and society at large. These moral concerns draw on discourses of proprietorship of the self, of money and of risk. This paper explores moral attitudes to gambling/investment among middle-class investors in a mass Ponzi scheme in Papua New Guinea ( PNG) and charts new valorizations of risk and investment as components of the construction of modern 'financial selves'. [ABSTRACT FROM AUTHOR]

Anthropology is now developing and using ethnography to research uses and experiences of digital communication technology (including mobile phones, the internet and software), in and across many different cultures and societies. Ethnography enables a focus on the complex intertwining of society, culture and technology allowing us to see how technologies are being transformed by existing modes of life, while simultaneously having a 'messy' influence over those lives, resulting in what are often unexpected consequences. This special issue discusses the use of mobile phones in Papua New Guinea and along the borders of Haiti and the Dominican Republic; the mixture of phone and internet usage in Central Australia and among the Tongan diaspora in Melbourne; the use of internet based video translation practices focused on West Papuan politics; and the disorder produced by software in work environments in Australia. Collectively, these papers help us to reimagine ethnography and challenge conventional theorising of technology by allowing us to discuss the relationships between communication and power in diverse contexts, opening up opportunities for us to engage with and explore the significance of both order and disorder in technologically mediated social processes. [ABSTRACT FROM AUTHOR]

In this paper, we draw on fieldwork with middle-class investors in 'fast money schemes' ( Ponzi scams) to consider how Neo- Pentecostal Christianity may be mediating social and economic change in Papua New Guinea, particularly in relation to gender equality. Ideas of companionate marriage and the cultivation of an affective self imply masculinities that are more sensitive and less domineering. As these images of fulfilled modernity flow out from Pentecostal churches into broader Papua New Guinean society, they corroborate Taylor's theory of how change occurs within the modern social imaginary. [ABSTRACT FROM AUTHOR]