Tom's Tambu house: Spacing, status and sacredness in South Malakula, Vanuatu

Oceania

Volumn 70, Issue 1, 1999, Pages 56-71

  Curtis, Tim ^a  

^a AUSTRALIAN NATIONAL UNIVERSITY   (Australia)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 22844456854     PISSN: 00298077     EISSN: 18344461     Source Type: Journal    
DOI: 10.1002/j.1834-4461.1999.tb02989.x     Document Type: Article

References (9)

1. This quote, and those prefacing each section of the article, are taken from the video footage on which this paper is based. They have all been translated from Blslamu.
2. Although Tom does embody aspects of the moralnew man ala Burridge (1960)
3. Christian representations of the past in Santa Isabel, Solomon Islands, have been discussed by Geoffrey White (1991).
4. This is my own figure. The census was carried out from the 13-16 April 1996.
5. However relatively recently (1994) a Nahni council was created by Longdal Nobel Maslngyau. partly to promote a sense of community based on shared language. II.
6. Women still refuse to carry them, for fear of misfortune or disease, even when produced For sale to art dealers and tourists. They have also been quite recently (1991,1994) produced for people of other places who wanted to make 1IiIIWI, but who no longer possessed the knowledge of how to make the masks-so that they purchased this knowledge from Tomman elders.
7. Adam to Blandy, 2 October 1941; RFNH 31038).
8. The original in Blslama is as follows: Long montng io nomo mi Slap readim pepa blolg yu long Prophet Tom Mosis bkmgMilip Vilij, mi mas talent maOit 101lg ylf bakagen seIIi luk olsem power mo influwen blong hem i Slap ius big wan lis weill.
9. Sapos yu link sc hemi gild plis)11 mas talent maout long mi long next lela blong vu. Yes brata cuing hernia 1omo biong talent tnaout long yllIIi hop blong harem long)11 i 110 long well. Tankyu tumas.