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In his recently published book, The Polynesian Iconoclasm: Religious Revolution and the Seasonality of Power, Jeffrey Sissons explains the ten-year period during which Hawaiians, Tahitians, and other South Pacific island societies almost completely destroyed their religious temples and god figures. Later, the native religion and its symbols were replaced by the Christian religion, and the churches and laws that accompanied it. Below, the author shares the significance of the book’s cover, followed by images from the book, photos taken by the author’s son, Hugo.
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Continue reading “Ruins of a Religion: ‘The Polynesian Iconoclasm’ in Photos”
Ruy Blanes’ 
As anthropologists who have worked in the Pacific Islands since the 1990s, we both felt that most political analyses of the region have been flawed for one simple reason: they overlook the enormous but complex political influence of Christian churches. This influence does not always take the form that observers of American politics might expect, where particular churches take explicit stances on political issues or support particular candidates or parties. The political influence of churches in Oceania is both more subtle and more pervasive than that. Time and again during our fieldwork in Fiji and Solomon Islands, we saw how the words of preachers and pastors, activities of Christian organisations, and interpretations of the Bible shaped how people understood their place in political communities. In Oceania, like everywhere else, there is no single Christianity, making it frustratingly difficult to generalize about ‘Christian politics’. Although anthropologists have increasingly turned attention to Christianity, little attention has yet been given to the ways that rival churches position themselves against each other. Our ethnographic research led us to see denominationalism as key source of social friction and creative energy, essential to any understanding of politics in the region.
