LEADER 03473 am 22006133u 450 001 9910165178703321 005 20231107225316.0 010 $a1-76046-075-3 035 $a(CKB)3710000001068997 035 $a(Au-PeEL)EBL4801385 035 $a(CaPaEBR)ebr11345402 035 $a(OCoLC)973830841 035 $a(MiAaPQ)EBC4801385 035 $a(oapen)https://directory.doabooks.org/handle/20.500.12854/28970 035 $a(EXLCZ)993710000001068997 100 $a20170302h20162016 uy 0 101 0 $aeng 135 $aurmn#|||||||| 181 $2rdacontent 182 $2rdamedia 183 $2rdacarrier 200 13$aAn archaeology of early Christianity in Vanuatu $ecustom and religious change on Tanna and Erromango 1839-1920 /$fJames L. Flexner 210 $cANU Press$d2016 210 1$a[Canberra, Australia] :$cANU Press,$d2016. 210 4$dİ2016 215 $a1 online resource (236 pages) $cillustrations, maps, tables; digital, PDF file(s) 225 1 $aTerra Australis ;$v44 311 $a1-76046-074-5 320 $aIncludes bibliographical references. 330 3 $aReligious change is at its core a material as much as a spiritual process. Beliefs related to intangible spirits, ghosts, or gods were enacted through material relationships between people, places, and objects. The archaeology of mission sites from Tanna and Erromango islands, southern Vanuatu (formerly the New Hebrides), offer an informative case study for understanding the material dimensions of religious change. One of the primary ways that cultural difference was thrown into relief in the Presbyterian New Hebrides missions was in the realm of objects. Christian Protestant missionaries believed that religious conversion had to be accompanied by changes in the material conditions of everyday life. Results of field archaeology and museum research on Tanna and Erromango, southern Vanuatu, show that the process of material transformation was not unidirectional. Just as Melanesian people changed religious beliefs and integrated some imported objects into everyday life, missionaries integrated local elements into their daily lives. Attempts to produce ?civilised Christian natives?, or to change some elements of native life relating purely to ?religion? but not others, resulted instead in a proliferation of ?hybrid? forms. This is visible in the continuity of a variety of traditional practices subsumed under the umbrella term ?kastom? through to the present alongside Christianity. Melanesians didn?t become Christian, Christianity became Melanesian. The material basis of religious change was integral to this process. 410 0$aTerra Australis ;$v44. 606 $aArchaeology and religion 607 $aTanna Island (Vanuatu)$xChurch history$y19th century 607 $aEromanga (Vanuatu)$xChurch history$y19th century 610 $avanuatu 610 $aarchaeology 610 $areligion 610 $aErromango 610 $aJames Thomas Flexner 610 $aMelanesians 610 $aMissionary 610 $aNew Hebrides 610 $aTanna Island 610 $aTerra Australis 615 0$aArchaeology and religion. 676 $a200.9 700 $aFlexner$b James L.$0942227 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910165178703321 996 $aAn archaeology of early Christianity in Vanuatu$92126197 997 $aUNINA