Within little more than ten years in the early nineteenth century, inhabitants of Tahiti, Hawaii and fifteen other closely related societies destroyed or desecrated all of their temples and most of their god-images. In the aftermath of the explosive event, which Sissons terms the Polynesian Iconoclasm, hundreds of architecturally innovative churches — one the size of two football fields — were constructed. At the same time, Christian leaders introduced oppressive laws and courts, which the youth resisted through seasonal displays of revelry and tattooing. Seeking an answer to why this event occurred in the way that it did, this book introduces and demonstrates an alternative “practice history” that draws on the work of Marshall Sahlins and employs Bourdieu’s concepts of habitus, improvisation and practical logic.

In contrast to past studies that focus narrowly on war and massacre, treat Native peoples as victims, and consign violence safely to the past, this interdisciplinary collection of essays opens up important new perspectives. While recognizing the long history of genocidal violence against Indigenous peoples, the contributors emphasize the agency of individuals and communities in genocide’s aftermath and provide historical and contemporary examples of activism, resistance, identity formation, historical memory, resilience, and healing. The collection also expands the scope of violence by examining the eyewitness testimony of women and children who survived violence, the role of Indigenous self-determination and governance in inciting violence against women, and settler colonialism’s promotion of cultural erasure and environmental destruction. By including contributions on Indigenous peoples in the United States, Canada, the Pacific, Greenland, Sápmi, and Latin America, the volume breaks down nation-state and European imperial boundaries to show the value of global Indigenous frameworks. Connecting the past to the present, this book confronts violence as an ongoing problem and identifies projects that mitigate and push back against it.

Paul Gauguin is commonly regarded as one of the greatest modern artists. He is renowned for resplendent, mythic imagery from Oceania, for a life of restless travel and for his supposed immersion in Polynesian life. But he has long been regarded ambivalently, and in recent years both Gauguin's sexual behaviour, and his paintings, have been considered exploitative. Gauguin and Polynesia offers a fresh view on the artist, not from the perspective of European art history, but from the contemporary vantage point of the region – Oceania – which he so famously moved to. Gauguin's art is revealed, for the first time, to be richer and more eclectic than has been recognised. The artist indeed did invent enigmatic and symbolic images, but he also depicted Polynesia's colonial modernity, acknowledging the life of the time and the dignity and power of some of the Islanders he encountered. Gauguin and Polynesia neither celebrates nor condemns an extraordinary painter, who at times denounced and at other times affirmed the French empire that shaped his own life and the places he moved between. It is a revelation, of a formative artist of modern life, and of multicultural worlds in the making.

This ground-breaking study sets out a new understanding of transformations in the interaction between religion and political authority throughout history.

This volume examines how historical beliefs about the supernatural were used to justify violence, secure political authority or extend toleration in both the medieval and early modern periods. Contributors explore miracles, political authority and violence in Orthodoxy, Roman Catholicism, various Protestant groups, Judaism, Islam and the local religious beliefs of Pacific Islanders who interacted with Christians. The chapters are geographically expansive, with contributions ranging from confessional conflict in Poland-Lithuania to the conquest of Oceania. They examine various types of conflict such as confessional struggles, conversion attempts, assassination and war, as well as themes including diplomacy, miraculous iconography, toleration, theology and rhetoric. Together, the chapters explore the appropriation of accounts of miraculous violence that are recorded in sacred texts to reveal what partisans claimed God did in conflict, and how they claimed to know. The volume investigates theories of justified warfare, changing beliefs about the supernatural with the advent of modernity and the perceived relationship between human and divine agency. Miracles, Political Authority and Violence in Medieval and Early Modern History is of interest to scholars and students in several fields including religion and violence, political and military history, and theology and the reception of sacred texts in the medieval and early modern world.

This clear and engaging guide introduces students to key areas of the field and shows how to apply an anthropological approach to the study of religion in the contemporary world. Written by an experienced teacher, it covers major traditional topics including definitions, theories, and beliefs, as well as symbols, myth, and ritual. The book also explores important but often overlooked issues such as morality, violence, fundamentalism, secularization, and new religious movements. The chapters all contain lively case studies of religions practiced around the world. The third edition of Introducing Anthropology of Religion is fully updated and contains additional content on material religion, visual religion, and affect theory, and a new chapter takes a closer look at medical and health topics. The author encourages the reader to engage throughout with the unifying themes of race, gender, and power, and how these themes are intertwined with anthropology of religion. Images, a glossary, and questions for discussion are included and additional resources are provided via a companion website.

When James Boswell famously lamented the irrationality of war in 1777, he noted the universality of conflict across history and across space – even reaching what he described as the gentle and benign southern ocean nations. This volume discusses archaeological evidence of conflict from those southern oceans, from Palau and Guam, to Australia, Vanuatu and Tonga, the Marquesas, Easter Island and New Zealand. The evidence for conflict and warfare encompasses defensive earthworks on Palau, fortifications on Tonga, and intricate pa sites in New Zealand. It reports evidence of reciprocal sacrifice to appease deities in several island nations, and skirmishes and smaller scale conflicts, including in Easter Island. This volume traces aspects of colonial-era conflict in Australia and frontier battles in Vanuatu, and discusses depictions of World War II materiel in the rock art of Arnhem Land. Among the causes and motives discussed in these papers are pressure on resources, the ebb and flow of significant climate events, and the significant association of conflict with culture contact. The volume, necessarily selective, eclectic and wide-ranging, includes an incisive introduction that situates the evidence persuasively in the broader scholarship addressing the history of human warfare.