“Tahiti is far famed yet too little known.” Thus wrote J. M. Orsmond in 1848, and the same assertion can be made in 1972. Thousands of pages had been published about Tahiti and its neighboring islands when Orsmond uttered his judgment, and tens of thousands have been published since that time, but a unified, comprehensive, and detailed description of the pre-European ways of life of the inhabitants of those Islands is yet to appear in print. The present work, lengthy as it is, makes no such claim to comprehensiveness; rather, it is concerned mainly with the social relations of those inhabitants, and it serves up only enough about their technology, their religion, their aesthetic expressions, and so forth to place descriptions of their social relations in context and render them more comprehensible. Volumes 1 and 2 of this work are a reconstruction of the Islanders’ way of life as it was believed to have been just before it began to be transformed by European influence—a period labeled the Late Indigenous Era. Volume 3 covers events in Tahiti and Mo‘orea from about 1767 to 1815—a period labeled the Early European Era.

As culturally diverse, non-Western communities are drawn into the international division of labour, capitalism takes root in a number of ways. This book describes how capitalism has become a part of the lives of rural Tahitians, starting with the arrival of Westerners to the islands and detailing the nature of the transformation brought about by missionaries, merchants, and French colonisers - a transformation whose pace has accelerated with the islands' rapid modernisation and incorporation into the French welfare state.

"Tahiti is far famed yet too little known." Thus wrote J. M. Orsmond in 1848, and the same assertion can be made in 1972. Thousands of pages had been published about Tahiti and its neighboring islands when Orsmond uttered his judgment, and tens of thousands have been published since that time, but a unified, comprehensive, and detailed description of the pre-European ways of life of the inhabitants of those Islands is yet to appear in print. The present work, lengthy as it is, makes no such claim to comprehensiveness; rather, it is concerned mainly with the social relations of those inhabitants, and it serves up only enough about their technology, their religion, their aesthetic expressions, and so forth to place descriptions of their social relations in context and render them more comprehensible. Volumes 1 and 2 of this work are a reconstruction of the Islanders' way of life as it was believed to have been just before it began to be transformed by European influence-a period labeled the Late Indigenous Era. Volume 3 covers events in Tahiti and Mo'orea from about 1767 to 1815-a period labeled the Early European Era.

Tahiti evokes visions of white beaches and beautiful women. This imagined paradise, created by Euro-American romanticism, endures today as the bedrock of Tahiti's tourism industry, while quite a different place is inhabited and experienced by ta'ata ma'ohi, as Tahitians refer to themselves. This book brings into dialogue the perspectives on place of both Tahitians and Europeans. Miriam Kahn is professor of anthropology at the University of Washington and author of Always Hungry, Never Greedy.

In August 1803 two Russian ships, the Nadezhda and the Neva, set off on a round-the-world voyage to carry out scientific exploration and collect artifacts for Alexander I's ethnographical museum in St. Petersburg. Russia's strategic concerns in the north Pacific, however, led the Russian government to include as part of the expedition and embassy to Japan, headed by statesman Nikolai Rezanov, who was given authority over the ships' commanders without their knowledge. Between them the ships carried an ethnically and socially disparate group of men: Russian educated elite, German naturalists, Siberian merchants, Baltic Naval Officers, even Japanese passengers. Upon reaching Nuku Hiva in the Marquesas archipelago on May 7, 1804, and for the next twelve days, the naval officers revolted against Rezanov's command while complex cross-cultural encounters between Russians and islanders occurred. Elena Govor recounts the voyage, reconstructing and exploring in depth the tumultuous events of the Russians' stay in Nuku Hiva; the course of the mutiny, its resolution and aftermath; and the extent and nature of the contact between Nuku Hivans and Russians. Book jacket.

An accessible, concise reference source on Polynesia's complex mythology, product of a culture little known outside its home. Encounters with the West introduced Polynesian mythology to the world—and sealed its fate as a casualty of colonialism. But for centuries before the Europeans came, that mythology was as vast as the triangle of ocean in which it flourished, as diverse as the people it served, and as complex as the mythologies of Greece and Rome. Students, researchers, and enthusiasts can follow vivid retellings of stories of creation, death, and great voyages, tracking variations from island to island. They can use the book's reference section for information on major deities, heroes, elves, fairies, and recurring themes, as well as the mythic implications of everything from dogs and volcanoes to the hula, Easter Island, and tattooing (invented in the South Pacific and popularized by returning sailors).

The South Seas, as this region used to be called, conjured up images of adventure, belles and savages, romance and fabulous fortunes, but the long voyages of discovery and exploration of the vast Pacific Ocean were really an exercise in amazing logistics, navigation, hard grit, shipwreck and pure luck. The motivations were scientific and geographic, but at the same time nationalistic and materialistic. A series on global exploration and discovery would not be complete without this book by Quanchi and Robson. It is ambitious and informative and includes the familiar names of Laperouse, Bougainville, Cook and Dampier, as well as the intriguing stories of the Bounty Mutiny, scurvy, and the mysterious Northwest Passage, Terra Australis Ignotia and Davis Land. There are entries on first contacts, ships, navigational instruments, mapping, and botany. The scene is carefully set in the introduction, the chronology spans several centuries, and the extensive bibliography offers a guide to further reading. There are more than just dry facts in this book. It has a whiff of salt air, the clash of empires, cross-cultural beach encounters and personal adventure.

One of the less fortunate legacies that we who practice ethnography in Oceania have given the scholarly world is the stereotype of the Melanesian leader as "Big Man". The designation "Big Man", derived literally from the metaphor commonly used in Austronesian languages or from the Neo-Melanesian Pidgin lexicon, has come to denote a "pure type" or "species" of leadership, authority and government. (Rightly or wrongly, ethnographic sources usually ignore women's role in government, although they may have significant impact). In countless introductory anthropology courses students are asked to accept and perpetuate the cliches that Melanesian leaders typify achieved rather than ascribed status, that Melanesian leaders are archetypal symbols of primitive capitalistic competition, and that Melanesian leadership represents an inferior form.