"Woman Ikat Raet Long Human Raet O No?" Women's Rights, Human Rights and Domestic Violence in Vanuatu

Jolly, Margaret

doi:10.2307/1395780

Cited by 28 publications

(45 citation statements)

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“…9 In the Melanesian countries that provide the geographic and cultural focus of this book, the institutions of the nation-state were superimposed onto a patchwork of small-scale local polities, each with their own conceptions of sovereignty and traditions of self-regulation. 10 There were no wars to resist colonial imposition or expel its agents that might have brought unity to the disparate Melanesian social environment. Nor have these polities disappeared under the cumulative weight of external change.…”

Section: Law Order and The Statementioning

confidence: 99%

“…There was an implicit assumption based on the social Darwinian theory that the 'dying' Fijian race needed to be protected and nurtured until they became self-sustaining. 10 Traditional institutions had to be preserved under the auspices of protective colonial legislation and the British justice system. Among the consequences of this paternalistic native policy was an over-reliance on formal institutions for regulating social relations and the subordination of customary means of conflict resolution.…”

Section: Restorative Justice Through Customary Socio-cultural Mechanismsmentioning

confidence: 99%

“…In Vanuatu the decisions of kastom jifs (traditional/custom chiefs) have also often been faulted for laying undue stress on reconciliation and the harmony of the 'community' at the expense of the wronged woman. 10 Similarly Sarah Garap, writing on customary law in Simbu province Papua New Guinea, presents a very grim picture of customary law in her region. In her view village courts do not redress wrongs against women but are 'the worst offenders in terms of the way they deal with cases involving women'.…”

mentioning

confidence: 99%

“…He later became famous as the soldier who arrested the Sandline mercenaries and who flew them out of PNG in 'Operation Rausim Kwik'. Ibid 10 Bush materials included timber for posts, sago palm leaves for making thatched roofs and bamboo and other plant material for weaving walls. Buin was a very large and crowded centre and the people could not travel the long distances to get bush materials from their own land.…”

mentioning

confidence: 99%

“…25,29,109,110,111,112,215,217,[222][223][224][225][226][227][228][229][230][231][232][233]224,226,229,[250][251][252][253]258,289 see also Community Justice Package Awareness courses 232 Peace Monitoring Group (PMG) x,196,235,236-237 peacemaking 9,23,29,42,82,84,88,96,155 by chiefs 170 by women [82][83]196 ,78,86,96,121,140,177,178,181,187,189,231,237,256 plantations 10,181,182 playback theatre 25,127,128-129 see also community theatre police 5,10,12,17,64,102,103,120,245 see also community policing; Solomon 36,38,93,126,159,160,183,225,271,272 Raskolism 19 raskols 19,249,250 Ratuva,Steven 26,…”

mentioning

confidence: 99%

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A Kind of Mending : Restorative Justice in the Pacific Islands

Dinnen¹,

Jowitt²,

Newton³

2010

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Section: Law Order and The Statementioning

confidence: 99%

Section: Restorative Justice Through Customary Socio-cultural Mechanismsmentioning

confidence: 99%

mentioning

confidence: 99%

mentioning

confidence: 99%

mentioning

confidence: 99%

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A Kind of Mending : Restorative Justice in the Pacific Islands

Dinnen¹,

Jowitt²,

Newton³

2010

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Religion, Pluralism, and Conflicts in the Pacific Islands

Fer

2011

The Blackwell Companion to Religion and Violence

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Since the first accounts from eighteenth-century navigators (notably the journals of Louis-Antoine de Bougainville and James Cook), who described their way of life as a happy and violent "state of nature," Pacific Island populations have gained a specific place in the Western imaginary. This vast region stretching from Easter Island (Rapa Nui) to Papua New Guinea comprises a multitude of islands, languages, and cultures, usually divided into three groups: Polynesia, Melanesia, and Micronesia. They share a similar religious history, marked by the abandonment of local religions (imply-ing, in many cases, rituals of human sacrifice) to embrace Christianity brought by missions expanding from Polynesia (beginning in Tahiti, in 1797) to all the Pacific islands (during the nineteenth and twentieth centuries). This contrast between the violence of former practices and the new Pax Christiana, emphasized by early Western observers and missionaries, has inspired some simplistic representations of traditional religions and Christianity in Oceania, including indigenous narratives of conversion, which univocally depict the former as an erstwhile source of violence and the latter as the source of a new peace (Jolly 1996: 177). Christian missions have indeed contributed to the emergence of a new political order, eradicating local conflicts and traditional warfare. But within this same time-frame, rivalries between Catholics and Protestants and alliances between missionaries, indigenous chiefs, and colonial powers have fostered new -sometimes bloody -antagonisms. The encounter between Christianity and local beliefs has itself generated manifestations of religious intolerance, "witch-hunting" being the most spectacular. In recent decades, Pacific

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Epilogue

Jolly

2003

Oceania

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This epilogue reflects on five questions raised by the papers in this collection. First, I ask ‘what are women's groups’. Second, I consider the centrality of Christianity in women's groups in colonial and contemporary epochs and review debates about how women's agency has been seen in becoming a Christian and in the perduring reality of Christian commitment. Third, I ponder the expansion of agendas from ‘welfare to empowerment’ and the proposition that even groups with conservative agendas can empower women. Fourth, I review the relation between self‐help and help from others and the associated issue of divergent local and global agendas. Fifth, I consider the differences between women grounded in age, rank, and class, highlighted by several authors. I caution against seeing such differences as irredeemable, irrevocable divisions. In conclusion, I pose the sensitive question of the relation between Western feminist scholars and the diversity of Melanesian women and espouse Teresia Teaiwa's value of Oceanic fluidarity rather than solidarity in coalitions of women.

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"Woman Ikat Raet Long Human Raet O No?" Women's Rights, Human Rights and Domestic Violence in Vanuatu

Cited by 28 publications

References 0 publications

A Kind of Mending : Restorative Justice in the Pacific Islands

A Kind of Mending : Restorative Justice in the Pacific Islands

Religion, Pluralism, and Conflicts in the Pacific Islands

Epilogue

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