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In this thesis I investigate the relationships between mass media and popular notions of archaeology in Australia, and consider the implications of these relationships for the public outreach strategies of Australian archaeologists. First, I review the limited survey data available regarding public opinions of archaeology in Australia, together with the results from more extensive surveys conducted in North America. These surveys suggest that popular perceptions of archaeology include a variety of misconceptions that are incongruous with the ethical goals of the profession. Second, I develop a theoretical model of mass media that articulates the nature of the relationships between the producers of mass media and their audiences. This model predicts that widespread popular notions of archaeology are likely to be reflected in the texts of mainstream mass media. Third, I present the results of a content analysis study undertaken in relation to archaeological documentary programs screened on Australian television, demonstrating that a number of misconceptions about archaeology are strongly reinforced by these programs. This suggests that such misconceptions are deeply entrenched within contemporary Australian society. Finally, I identify a number of pathways along which archaeologists might seek to engage mass media as part of a broader 'popularisation' approach to public outreach in Australian archaeology.

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The relevance of the sustainable development approach for land conservation in tropical hill regions is often assumed, but is seldom evaluated against local realities. This study analyses the causes of land degradation and unsustainability in the seasonally fire-prone region of Navosa, Viti Levu, Fiji Islands. A complex and multi-layered set of connections exists between livelihood strategies and the environment in this region where fire is used as a tool. Traditional institutions governing land management have been undermined, however, and the sustainability of the vanua (or land-people nexus) is threatened. Despite their reliance on fire, local participants reported uncontrolled burning (caused by a minority of villagers) and deforestation leading to land degradation, lower productivity and damage to fisheries. Degradation was increasing parallel with escalating human and animal populations, despite relatively equitable, resilient and livelihood-enhancing cultural institutions. Non-indigenous models of resource use, imposed by colonial and neocolonial authorities, have exacerbated land degradation and compromised indigenous resource management. Traditional tenure and leadership are impeded, leading to inequities in access to land as populations increase, and leaving local leaders unable to enact conservation. An intrusive market-based economic system encourages increased resource exploitation with little regard for environmental sustainability. A traditional model of agroarboriculture and indigenous development in the form of still-observable (but largely disused) irrigated terraces suggests the relevance of a sustainable alternative based on indigenous knowledge. To achieve sustainable development in Navosa, the emphasis should be on socio-environmental amelioration rather than on economic development (which exacerbates degradation), and to this end, local participants expressed a desire for particular conservation strategies.

This thesis is an ethnography of Anglo-Indians in Calcutta. All ethnographies are accounts arising out of the experience of a particular kind of encounter between the people being written about and the person doing the writing. This thesis, amongst other things, reflects my changing views of how that experience should be recounted. I begin by outlining briefly who Anglo-Indians are, a topic which in itself alerts one to complexities of trying to get an ethnographic grip on a shifting subject. I then look at some crucial elements that are necessary for an “understanding” of Anglo-Indians in Calcutta: the work that has already been done in relation to Anglo-Indians, the urban context of the lives of my research participants and I discuss the methodological issues that I had to deal with in constructing this account. In the second part of my thesis I explore some crucial elements of the lives of Anglo-Indians in Calcutta: the place of Christianity in their lives, education not just as an aspect of socialisation but as part of their very being and, finally, the public rituals that now give them another way of giving expression to new forms of Anglo-Indian becoming. In all of my work I was driven by a desire to keep close to the experience of the people themselves and I have tried to write a “peopled” ethnography. This ambition is most fully realised in the final part of my thesis where I recount the lives of three key participants.

Depression is one of the more common forms of mental illness experienced by people around the world. It is an illness which affects both men and women alike and does not target specific ages or nationalities. Depression is also an illness many suffer in solitude, often unable to pinpoint what exactly is wrong, rather identifying it as a “darkness” or sense of “numbness”. As we move into an age of growing technological changes, the Internet has become host to many forms of communities. These communities can be both modified versions of their offline original or whole new communities that did not exist to any great degree before the introduction of the internet. One such new form of online community are those designed for the support of peoples with depression and other mood disorders. Because of this growth in online communities and anthropology’s tradition of researching and understanding different groups of people, it is only appropriate that, as a discipline, it also moves online alongside these new communities. To do this, traditional field methods need to be reassessed and new potential problems and ethical dilemmas resolved. As online depression communities and internet ethnography are both relatively new fields of study, this thesis will examine the elements of both the online depression communities being studied, and the methods used in researching them. The reason I chose to research this topic is because, although depression as a subject has been covered many times before, and online community research is growing, there have been few studies undertaken on the two combined. In undertaking such research, this study will be of use for both academia and the public mental health sector. Academically, it provides us with an additional study venturing into online iii research and how to apply our tools within it. For the mental health sector, it provides an account as to how and why people with mental health issues deal with their problems, or at least begin to deal with them. This is important, as in the mental health sector many people with a mental illness may not reach out for help until in dire need. With the growth of online communities people may join earlier in their suffering and this knowledge could be of use for departments of mental health.

This is a descriptive, exploratory study of children’s experiences and understandings of domestic violence in the Manawatu region of Aotearoa/New Zealand. It responds to the historical absence of children in anthropological research and in studies of domestic violence. The research is based on data gathered through group activities and discussions with children, five to twelve years old, in a domestic violence education and support group. A series of life history interviews was also undertaken. The study uncovers a myriad of ways that children make sense of domestic violence; incorporate their experiences of domestic violence into their identities; and manipulate, adapt, disrupt, or reproduce cultural knowledge about domestic violence in their own lives and relationships. Special focus is given to the role of helping or compassionate social relationships in children’s lives, not only for the physical safety of children but also for their ability to cope with domestic violence and bounce back from other hardships in life. The children’s narratives shared in this study have practical implications for domestic violence service delivery in New Zealand, as well as applied research with children more generally. The study also highlights children’s capacities for powerful observations, insights, and critical analysis. The thesis itself incorporates many different modes of data (re-)presentation, including poetry, drama, vignettes, and experiments with narrative voice and researcher reflexivity. The use of these literary forms helps to weave multiple perspectives into the thesis, allowing participants to speak for themselves. It also assists in producing an engaging and accessible account of children’s lives, which shows or represents lived experience, an alternative to the large number of statistical analyses that exist in the literature on domestic violence.

This essay discusses some experiences of families, carers and people with experience of mental ill-health and recovery in New Zealand, focussing on ‘recovering moments’ in social exchanges, families, mental health settings and in anthropological research. It draws comparisons between phenomenological approaches in anthropology and practices promoted in recent mental health recovery philosophy, with a particular focus on the production and exchange of particular local expertise, much of which resists academic appropriation or definition. The value, currency and relevance of these ‘recovering voices’ relates to their being privileged, validated and transmitted in ethical exchanges in a range of social settings that exemplify aspects of Marcel Mauss’ discussion of the act of giving, receiving and repaying (1980:34).

This thesis explores the ways community-based ecotourism development in the Bouma National Heritage Park was negotiated at the nexus of Western entrepreneurship and the vanua, an indigenous epistemology. In 1990, the Bouma tribe of Taveuni, Fiji established the Bouma National Heritage Park. A growing dependence on the market economy and a desire to find an economic alternative to commercial logging on their communally-tenured land, led to their decision to approach the New Zealand government for assistance to establish the Park. The four villages involved have since developed their own community-based ecotourism enterprises. Despite receiving first place in a British Airways Tourism for Tomorrow Award category in 2002, there was a growing sense of social dysfunction in Bouma during the research period. According to my participants, this was partly due to the community-based ecotourism development process which had paid little attention to the vanua. Largely through talanoa as discussion, the people of Bouma have become increasingly conscious of references to the vanua values in their own evaluation and management of the projects. This thesis draws on Tim Ingold’s (2000) ‘taskscapes’ as, like the vanua, they relationally link humans with other elements of the environment within their landscape. This contrasts with a common Western epistemological approach of treating humans as independent of other cosmological and physical elements and as positioned against the landscape. Largely due to its communal nature, it may be argued that the vanua is incompatible with values associated with Bouma’s Western, capitalist-based ecotourism models. However, in this thesis I argue that despite numerous obstacles, the Bouma National Heritage Park is one example of a tribe’s endeavours to culturally hybridise the vanua with entrepreneurship to create a locally meaningful form of indigenous entrepreneurship for the wellbeing of its people. The Bouma people call this hybrid ‘business va’avanua’. Informal talanoa is presented in this thesis as a potential tool for political agency in negotiating issues surrounding community-based ecotourism and business va’avanua.

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