A Spiritual Healing Mission Remembered: James Moore Hickson's Christian Healing Mission at Palmerston North, New Zealand, 1923

The 1923 world tour by the Anglican spiritual healer James Moore Hickson finished in New Zealand. Coming at a time of heightened interest in the phenomenon of spiritual healing, Hickson attracted large crowds and intense media attention. Because so many of those who came for healing came from outside the city, the mission at All Saints' Anglican Church in the provincial city of Palmerston North involved a disproportionate effort on the part of parishioners compared with other centres. So, although the number of permanent cures was not as high as was first hoped, and the mission did not lead to increased participation in church activities, the event became a significant part of the history of All Saints'. As elsewhere, some individuals were deeply affected, many claiming to experience a new depth in their spiritual lives. These individuals, and stories of the Hickson mission, encouraged openness to spiritual healing and charismatic renewal that continues to influence this particular church to the present day.     

Land,Life and Labour: Indo‐Fijian Claims to Citizenship in a Changing Fiji

Since the coup of May 2000 an estimated 24,000 Indo‐Fijians have left Fiji, the majority of them moving to Australia, New Zealand, Canada and the US. Those who remain in Fiji have faced increasing marginalisation as the government of Prime Minister Qarase has proposed significant reforms to both the administration of land and Constitutional arrangements of political representation. The situation has been further compounded through Qarase's recently proposed ‘Unity Bill’, which would grant amnesty to some of those responsible for the 2000 coup. These reforms are all part of an effort to ensure the ‘paramountcy’ of indigenous Fijians as well as to limit Indo‐Fijian participation in Fijian national politics. In this paper, I employ Greenhouse's concept of ‘empirical citizenship’ to analyse Indo‐Fijian responses to their political marginalisation in Fiji. After considering how national identities and sentiments of belonging are expressed in Indo‐Fijian discourse through the symbolic inter‐connection of the land and the Indo‐Fijian body, I argue that even if Indo‐Fijians are openly willing to recognize indigenous Fijian supremacy in national politics and the project of nation‐making, assertions of their right to live and labour on Fijian land constitute claims to ‘citizenship’ that are highly contestable in Fiji's current political climate.     

Ambivalence,pride and shame: conceptualisations of German nationhood

ABSTRACT. This article examines complex everyday expressions and understandings of nationhood in Germany, focusing on citizens' articulations of national pride and their relationship with the nation. Through an analysis of ninety semi‐structured interviews with ‘ordinary’ Germans conducted between 2000 and 2002, we argue that the prevailing, elite‐centred approach to studying nationhood has not adequately captured the complex relationships that individuals have to the nation. We examine how individuals actively process and interpret nationhood in ways that reveal ambivalence, confusion and contradictory emotions towards the nation. Such individual variation is not neatly captured by official, elite, public or institutional presentations of the nation. We argue for further research on everyday understandings of nationhood and on ordinary people's views on national pride and national identity.     

The Land that Disappeared: Forceful Occupation,Disputes and the Negotiation of Landlord Power in a Bangladeshi Bastee

Through the lens of the ‘disappearance’ of a piece of land, this article analyses land relations in a Bangladeshi bastee (slum). The author builds an understanding of the local negotiation of ownership in an area where dakhal (forceful occupation) is the main starting point for the assessment of ownership. The property regime in the bastee emerges out of a web of relationships between different landlords, strongmen, elected officials and (local and national) politicians. These relations are not only crucial for maintaining existing dakhal patterns, but also for guaranteeing land sales, negotiating and settling disputes and, in the final instance, for negotiating power relations in the bastee itself.     

"Desperate Fighting at the Cape": The SalvationArmy's Arrival and Earliest Work in Late-Victorian Cape Town

Many scholars writing on colonial themes have associated the early Salvation Army with imperialism and related ideologies. Historians of Victorian Cape Town have been no exception. Their research has essentially identified the organisation with the imperial concerns of the city and its dominant middle-class culture. While there is some truth to this assessment, especially after the Army adopted an extensive social scheme in 1890, the earliest efforts of Salvationists at the Cape were often defined by very different objectives. The military-clad Salvationists arriving in Cape Town in 1883 owed something to a colonial age, but their sensational methods of evangelism quickly angered the local authorities. Despite sharing a bourgeois interest in temperance, the Army's working-class followers also received little support from the middle classes. Animated by a revivalism that violated conventional notions of religion, gender, and race, its pioneers in South Africa possessed few ties to imperialism or middle-class ideology.     

South Carolina Shipyards: Labour,Logistics, Lumber and Ladies

Southern shipyards, like Hobcaw and Mars Bluff, were established at locations chosen primarily for convenient access to transportation networks, building materials, clientele and labour. The historical record reveals a home front role played by local plantation owners and slaves as shipyard labour. Women served as project fundraisers, shipyard dilettantes, shipwright’s wives and possibly slave mistresses with a paucity of material culture to confirm their presence in the archaeological record. Archaeological investigations on land and underwater yield evidence of artefacts associated with diet, shipbuilding, warfare and ethnicity.     

Teachers All: Samoan, Fijian, and Queensland Melanesian Missionaries in Papua, 1884–1914

Pacific Islands mission teachers were powerful agents of culture change in Oceania, and the Christianity they taught is part of the ideological and constitutional under-pinnings of several independent Pacific Island states. Their fullest impact was felt in the period between the 1880s and 1914, when vast distances were being crossed and diverse populations reached by evangelists from half a dozen Pacific nationalities. Below the common religious motivations professed by the Islands teachers there were sharp contrasts in expectations and behaviour. This paper compares the Samoan, Fijian, and Queensland Melanesian missionaries in Papua, a colony where Islanders were concentrated in larger numbers than elsewhere. The Samoans are given the greater balance of analysis in the paper, because the 187 male Samoans outnumbered both the Fijians (110 males) and Queensland Melanesians (46), and because the Samoans' expectations diverged more sharply from those of their Euro-pean colleagues than was the case with their Fijian and Queensland Melanesian contemporaries.     

Stereotypes and Ambivalence: The construction of domestic workers in Vancouver,British Columbia

This article examines stereotypes of Filipina and British nannies presented by nanny agents in Vancouver, Canada in a series of interviews conducted in 1994, and then considers the influence of these stereotypes in structuring the work conditions of each group of domestic worker. Working with Bhabha's concept of ambivalence and Kaplan's ideas about the 'impossibility' of the concept, 'mother', the agent interviews are then reread for signs of inconsistency and ambivalence. The British nanny is portrayed as both superior in terms of training and temperament, but cold and controlling. The Filipina nanny is both uncivilised and poorly motivated, and well-educated. These ambivalences are read in terms of anxieties about maternal substitution, colonial pasts, racial difference, and working mothers. Some implications of the inconsistency in agents' portrayals of Filipina nannies for political practice are briefly outlined.     

Seal on Land, Elk at Sea: Notes on and Applications of the Ritual Landscape at the Seaboard

Ritual landscapes at sea are marked in the cognitive world of coastal people by a primary antagonism between sea and land. This contrast is negotiated by liminal 'foreign' agents, selected for their symbolic adherence to either part. The primary source of maritime culture is fishing as a survival of past hunter-gatherer societies. Forms of religious or magical management of this contrast are manifold, from recent superstitious magic to powerful symbols in ancient worship, objects, art, architecture and cult. Also described are ways of using the sea on land as a magic metaphor and a fundamental point of reference. Related dichotomies and ways of negotiating them, such as the liminal agent, exist elsewhere in the cognitive world of pre-industrial societies, so these ideas could have applications in archaeology.
© 2005 The Nautical Archaeology Society