Much literature on non-Western traditions celebrates the renaissance of indigenous cultures. Others have been more critical of this renaissance, especially with respect to its political implications. This study analyses the assertion of 'tradition' by indigenous elites, looking especially at the way it is used to differentiate 'the West' from the 'non-West'. This is important to contemporary discussion about the validity of democracy outside the West and problems concerning universalism and relativism. The discussion of Fiji focuses on constitutional development and the traditionalist emphasis on chiefly legitimacy. The rise of the Pro-Democracy Movement in Tonga is considered against the background of a conservative political order that has so far resisted pressure for reform. The move to universal suffrage in Western Samoa is seen not as a rejection of traditional ways in favour of democratic norms, but as a means of preserving important aspects of traditional culture.

The authors have brought together a collection of works from specialists in Pacific History from across Australia and throughout the Pacific. The individual contributions were specifically written to meet the needs of senior history courses in Australia. Max Quanchi and Ron Adams are well-known educationists who have specialised in the pacific. They have extensively travelled and studied in the Pacific and have spent many years teaching history to secondary and fertiary students. The result is an authoritative text for all senior History and Australian Studies students who need to understand the Pacific region.

This book engages with a widespread contemporary dilemma—how do we do theology in a context where the cultures of the people are oral and not literate? The nations of the South Pacific, from their missionary beginnings, inherited an approach to theology that was dominated by Western cultural categories. The global movement of contextualization began to impact upon Pacific churches in the 1960s, and challenged this inherited approach. Significant changes have resulted, but the dilemma has remained. The dominant approach is still one that is defined by and better suited to literate cultures. The consequence is that theology remains an alien enterprise, distant from the life of the local churches, and distant from the hearts and minds of the indigenous people. In facing the dilemma, this book exposes the fundamental differences between primary oral cultures and primary literate cultures, and identifies the key factors that lie at the heart of the theological problem. By addressing each of these in turn, the author then paves the way ahead. He offers a methodology for theology that is rooted within the oral cultural context of the South Pacific . . . and potentially in any context where oral cultures are the norm. The consequences for theology and for theological education are profound.

Culture and History in the Pacific is a collection of essays originally published in 1990. The texts explore from different perspectives the question of culture as a repository of historical information. They also address broader questions of anthropological writing at the time, such as the relationship between anthropologists’ representations and local conceptions. This republication aims to make the book accessible to a wider audience, and in the region it discusses, Oceania. A new introductory essay has been included to contextualize the volume in relation to its historical setting, the end of the Cold War era, and to the present study of the Pacific and indigenous scholarship. The authors of Culture and History in the Pacific include prominent anthropologists of the Pacific, some of whom – Roger Keesing and Marilyn Strathern, to name but two – have also been influential in the anthropology of the late 20th and early 21st century in general.