Anthropology In Oceania Research Articles

Activating the Vā: Performance, Academia and the Sublime — Association for Social Anthropology in Oceania (ASAO) 2023 Distinguished Lecture

ABSTRACTThe concept of vā in various Oceanic cultures came into academic discourse among Pacific Islands scholars in the mid‐1990s, but it was not until covid became a global pandemic and an academic conference focusing solely on the vā took place in 2021 that the concept became a focus of my interest. This is partly because certain rules of behavior such as ‘social distancing’ drew attention to the importance of the ‘space between’ individuals as well as the space between humans and the natural world. What exactly does vā mean and why is it so important to understand its potential? How does the concept of vā apply to culture in relation to performance, specifically the genre of dance? What about academic writing, which does not exist in a three‐dimensional space? As a creative artist and scholar, I am interested in how to activate the vā in both arenas so that the quality of the outcome that results from this activation is elevated to the level of the sublime.

Association for Social Anthropology in Oceania 2022 Conference Distinguished Lecture: Social Movement Sightseeing in Melanesia and Beyond

AbstractSocial movements often attract tourists in their wake. The Association for Social Anthropology in Oceania convened a successful annual meeting in Portland, Oregon, less than a year after passionate protests that attracted national attention in the United States. Concerned city boosters, in response, invited tourists to enjoy Portland's vibrant diversity. That same year, Tulsa (Oklahoma) commemorated a 1921 race massacre with a new museum and events that also invited tourist visits. This brings me to consider the consequences of increasing (pre‐Covid‐19) tourists on Tanna (Vanuatu). Island entrepreneurs have packaged Tanna's famed John Frum and Prince Philip movements to entice tourists. Touristic attention and resources, however, can spark dispute within local communities, commoditize bits of culture, and reframe island identity and self‐conception.

Association for Social Anthropology in Oceania 2021 Conference Distinguished Lecture: Contemporary Filmmaking in Oceania

ABSTRACTThis piece is an edited version of the Distinguished Lecture at the 2021 ASAO conference. The discussion centers the real life lessons and experiences of filmmakers, contributing to and challenging conversations about media and cultural production. The piece begins with a brief overview of the past and present of visual anthropology and media in Oceania. Panelists then recount their own journeys to filmmaking in their lives. The discussion moves to the industry and demographic concerns of film in the region, as well as questions of developing national identities and their experiences of production in different cultural contexts. Panelists speak in detail on the systemic barriers of accessing funding, and about film as a profession in the context of ethnic, gender, and class inequality. After speaking about the nature of transnational collaborations and relationships, panelists discuss the value of communities viewing themselves on screen, and the importance of accountability.

Marianne Stoller

Marianne Stoller, cultural anthropologist, ethnohistorian, and archaeologist of the American Southwest, passed away on 13 December 2015 in Colorado Springs. Stoller was a founding member and impactful teacher in the Anthropology Department at Colorado College (CC), where she taught for twenty-nine years and also cofounded the Southwest Studies program, the first regional interdisciplinary program in the country.As she grew up in the small southern Colorado town of San Luis in the San Luis Valley, the seeds of Stoller’s anthropological curiosity were sown in a beautiful, complex landscape. Attending the San Luis Valley’s best four-year college, Adams State College in Alamosa, Stoller graduated in 1949 with a BA in art. She went on to receive her master’s degree in anthropology at the University of Denver in 1955, focusing on the anthropology of Oceania. Stoller was a Fulbright Scholar from 1951 to 1952, traveling to New Zealand to study Maori artwork, as well as to Fiji and Tahiti.Stoller received her PhD from the University of Pennsylvania in 1979. From the East Coast, she migrated back to the mountain west, her first and true home. Stoller first joined the Anthropology Department in 1969 on a part-time basis; in 1979, she was made a full-time member of the faculty as an associate professor. In 1980, she received tenure. She twice chaired the Anthropology Department and served as director for the Southwest Studies summer institutes. Though she retired from teaching at CC in 1998, Stoller remained as active as ever in anthropological and ethnohistorical causes.One of Stoller’s greatest achievements was as an ethnohistorical expert witness in a high-profile legal case that returned usufruct rights to an area that included Stoller’s hometown in Colorado’s San Luis Valley; she received an award from the Colorado Lawyers Commission for this work. Stoller served as president of the American Society for Ethnohistory in 1984, and as a councillor in previous years.Another significant part of Stoller’s legacy is rooted in archaeology. Leading summer digs throughout the 1980s and 1990s in La Cienega, New Mexico, at a site not far from a small neighborhood, Stoller and her teams helped unearth invaluable pieces of regional history, including the largest seventeenth-century Spanish colonial settlement in New Mexico. This process took years, and each time the CC teams of students and college alumni returned to the site, they would find new structural foundations, boundaries, artifacts—fitting history together, piece by piece. As evidence of the power of these experiences, “the Diggers” continue to schedule reunions to this day. Stoller also led numerous alumni tours of the Southwest and other regions, including the California missions and the Canadian Rockies. Through these tours, as well as through her passionate engagement and deep knowledge of her subjects, Stoller helped raise more than $50,000 in scholarship funds for the Woman’s Educational Society at Colorado College.Marianne Stoller is survived by a daughter, Moana Kutsche; a granddaughter, Brigid Kathleen Ehrmantraut; and a nephew, Fred Stoller Tessler.

‘I Search for the Channel Made Fragrant by the Maile’: Genealogies of Discontent and Hope

AbstractAhu‘ena Heiau (whose name Burning Altar describes the sacredness of light) is deemed a paramount religious temple rededicated to Lono by Kamehameha the Great at Kamakahonu, the first Capital of the Hawaiian Kingdom. Restored in 1975 under the leadership of Kahu David Kahelemauna Roy, Jr., it is a place honoured by Kānaka ‘Ōiwi (Indigenous Hawaiians) in ways not recognized by the King Kamehameha Kona Beach Hotel on whose ground it now sits. Henry E. P. Kekahuna, noted Hawaiian scholar, produced a series of maps in the 1950s that documented this heiau (traditional place of ceremony) and other significant cultural sites. Kekahuna's maps reveal a complex, contested landscape of overlapping contemporary and historic features, many of the latter invisible yet still alive in local hearts and memory. The Association for Social Anthropology in Oceania (and indeed anthropology at large) has analogously complex relations with the communities and the region it claims as its particular field of knowledge. The 2014 annual meeting, which convened in the Kamehameha Kona Beach Hotel, provokes a critical assessment of academic practice in light of Indigenous sovereignty, genealogy, senses, memory, and place.

Notes on Contributors

Notes on Contributors

Interpreting Ritual as Performance and Theory Association for Social Anthropology in Oceania 2010 Distinguished Lecture

ABSTRACT The paper looks at specific rituals and their relationships with dance in Hawaii, Tonga, Bulgaria, and India. These four short case studies explore the relationship between dance and ritual, in particular how dance is presented as representing the ritual past. I bring ‘structured movement,’ as one of ritual's distinguishing marks, to center stage to explore how ritual movement and dance are related.

Book Reviews*

MankindVolume 9, Issue 2 p. 140-160 Book Reviews* First published: December 1973 https://doi.org/10.1111/j.1835-9310.1973.tb01385.x * Readers are reminded that all prices given in this section are publishers' recommended prices only AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Abstract The Ieland of Menatruating Men: Religion in Wogeo, New Guinea. By Ian Hogbin Anthropology in Oceania: Essays presented to Ian Hogbin. Edited by L. R. Hiatt and C. Jaywardena Habu: The Innovation of Meaning in Daribi Religion. By Roy Wagner The Chimbu: A Study of Change in the New Guinea Highlands. By Paula Brown Physical Anthropology of the Eastern Highlands of New Guinea. By R. A. Littlewood Change and Development in Rural Melanesia. Edited by Marion Ward A Study in Structural Semantics: The Siriono Kinship System. By Harold W. Scheffler and Floyd G. Lounsbury Three Styles in the Study of Kinship. By J. A. Barnes Socialization: The Approach from Social Anthropology. Edited by Philip Mayer Primitive Law, Past and Present. By A. S. Diamond The Translation of Culture: Essays to E. E. Evans-Pritchard. Edited by T. O. Beidelman Essays on the Caste Syetem. By Celestin Bouglé Religious Experience: its nature and function in the human psyche. By Walter Houston Clark Man for Humanity. On Concordance vs Discord in Human Behavior. Edited by H Masserman and J. J. Schwab. Charles C. Thomas The Emergence of Man. By John E. Pfeiffer Papers in Economic Prehistory: Studies by Members and Associates of the British Academy Major Research Project in the Early History of Agriculture. Edited by E. S. Higgs Yirawala, Artist and Man. By Sandra le Brun Holmes Science and Archaeology. Edited by Robert H. Brill Tongues of Men and Angela. By William J. Samarin. Macmillan Biology: A Search for Order in Complexity. By J. N. Moore and H. S. Slusher Moko: or Maori Tattooing. By H. G. Robley. Chapman and Hall Frozen Tombs: the Pazyryk Burials of Iron-Age Horsemen. By Sergei I. Rudenko Anthropology for our Times. By Lois Brauer Cover Volume9, Issue2December 1973Pages 140-160 RelatedInformation

We Are the Ocean: Selected Works (review)

Reviewed by: We Are the Ocean: Selected Works Eric Waddell We Are the Ocean: Selected Works, by Epeli Hau'ofa. Honolulu: University of Hawai'i Press, 2008. ISBN 978-0-8248-3173-8, xxi + 188 pages, notes, index. US$22.00. Epeli Hau'ofa died in Suva, Fiji, on 11 January 2009. He was a friend and wantok (someone who speaks the same language) to so many of us, and he will be sorely missed. His words live on, however, and his place is firmly established in the pantheon of Oceanian scholarship. In depositing We Are the Ocean at the feet of his intellectual and spiritual heirs a few short months before his departure from this world, Epeli could leave no better legacy. The writings included in this collection span a thirty-year period, from 1975 to 2006. This significant temporal reach is reinforced by two other qualities. One is the fact that Oceania as a whole is revealed as Epeli's home, his roots being grounded in several institutions, islands, and countries: Misima, the University of Papua New Guinea, the University of the South Pacific, Tonga, and, metaphorically at least, the "Big Island" of Hawai'i. These distinctive places figure in his writings as petals floating on the ocean; scattered, fragrant, and steeped in meaning. They collectively constitute at once a journey as much as a geography, a world full of revelations of the past and of the future of [End Page 218] the Island Pacific. Take, for instance, the circumstances that inspired him to write his now famous "Our Sea of Islands" speech (27-40): It was for an Association for Social Anthropology in Oceania (ASAO) conference, held in Hilo in 1993, and he had not prepared it before arriving on the island. "The drive from Kona to Hilo was my 'road to Damascus.' I saw such scenes of grandeur as I had not seen before: the eerie blackness of regions covered by recent volcanic eruptions; the remote majesty of Mauna Loa, long and smooth, the world's largest volcano; the awesome craters of Kīlauea threatening to erupt at any moment; and the lava flow on the coast not far away. Under the aegis of Pele, before my very eyes, the Big Island was growing, rising from the depths of a mighty sea" (30). It is this sense of particular places charged with emotion that marks Epeli's imagination, their presence permeating the entire book and giving a spiritual power to Oceania: "Every so often in the hills of Suva, when moon and red wine play tricks on my aging mind, I scan the horizon beyond Laucala Bay, the Rewa Plain, and the reefs of Nukulau Island, for Vaihi, Havaiki, homeland. It is there, far into the past ahead, leading onto other memories, other realities, other homelands" (77). Epeli's journey was also an intellectual one, and this is the second distinctive quality characterizing We Are the Ocean. Taken together, the 14 contributions-8 essays, 1 eulogy, 1 interview, 3 works of fiction, and 1 poem-recount a voyage from academic anthropologist to promoter of Pacific arts and culture. It is this journey of (re)discovery of self that transformed him into the elder statesman of a realm that knows no government and has no geographical boundaries. It is at once memory, reality, and dream, or at least fragments of each that must be (re)assembled with great care. Such is the task that Epeli Hau'ofa assumed in the course of his career, by virtue of fate and choice: fate because he was educated in many places and in diverse ways, choice because early in adult life he became dissatisfied with the professional world for which he had been trained. His university studies had made him into an observer and a narrow disciplinary expert, roles that didn't fit with his identity as a Pacific person. We Are the Ocean recounts a journey Epeli was intent on sharing with fellow citizens of the Great Ocean and with "those who have gone to the lands of diaspora," a journey that has resulted in the building of "a new home for us all," and an experience that will...

Hau'ofa's Hope Association for Social Anthropology in Oceania 2009 Distinguished Lecture

I am grateful for the invitation to address the Association for Social Anthropology in Oceania (ASAO) as its Distinguished Lecturerespecially since my relation to Pacific scholarship has always been rather unprofessional, or at least spotty. I like to think of myself as an amateurin a sense that comes through best in the French amateur, one who loves. Someone who cultivates a study or art from taste or attraction rather than professionally. (I pass over another meaning, more prominent in the English language dictionaries: 'a person who does something more or less unskillfully.') So I address you as a non-specialist, amateur of the Pacifica fellow-traveler perhaps, in that vast space. But while I may not have much new to say, for this audience, about Island Pacific societies or histories, I may be able to suggest ways that the region and some of its distinctive problems and theorists have been generative for thinking about broad issues: the nature and diversity of indigeneity today, scale-making in various globalizing socio-cultural processes, the inventive dynamism of tradition, and the question of what might be called differential historicities. By that I mean ways of telling large scale stories about where wealways a contested pronounhave come from and are going, separately and together. Preparing this talk has made me realize how much of what I find most useful for thinking through our current utopic/dystopic moment has come from the Pacificfrom a uniquely rich scholarly fusion of ethnography with history, and from inspirational scholars, writers, activists and studentssome, but not all of whom, I'll be able to mention tonight. So I offer this address in a spirit of gratitude. But also, I confess, with a certain irritation. When I was contacted about doing the lecture, I thought: 'Ah ASAO. An exotic locale. Preferably in Hawaii, or at least Southern Californiasomewhere near a beach with warm water.' Well, I hope foggy Santa Cruz seems exotic enough to you at least. Lacking my usual excusethat a trip away from home would be too disruptive in the midst of a hectic academic termI yielded to my election. But I said that I couldn't, for lack of time, come up with something really appropriate to the Pacific, so I would need to speak from my current research on indigenous heritage politics in Alaska. No doubt the general issues would resonate.

Changing Childhood in Polynesia: The Impact of Robert Levy's Tahitians on Psychological Anthropology in Oceania

For over 75 years, Pacific Island societies have been sites of pioneering and significant research on culture, child socialization, and psychological development. With the publication of Robert Levy's Tahitians in 1973, psychological anthropology in the Pacific was transformed. His analysis of psycho-cultural patterns among Tahitians advanced our understanding of how child socialization mediates between the bio-psychological template and the socio-cultural world. In the decades following Levy's study, household economic practices in rural French Polynesia changed dramatically. This article examines the impact of this social transformation on familial relations and cultural practices within the family. In particular, Levy's theories are used to explore the impact of these changes for the construction of personal experience, affect, and thought among rural Tahitian children.

Culture in Safety and in Danger

In late 1999, Michele Dominy and Laurence Carucci announced a session on ‘critical ethnography’ at the forthcoming conference of the Association for Social Anthropology in Oceania to be held in Van...

Rapa Nui ways of speaking Spanish: Language shift and socialization on Easter Island

This article examines evolving linguistic practices in the Spanish-Rapa Nui (Polynesian) bilingual community of Easter Island, Chile, and in particular the transformation of Rapa Nui Spanish speech styles. The island's rapid integration into the national and world economy and a vibrant indigenous movement have profoundly influenced the everyday lives of island residents. Although community-wide language shift toward Spanish has been evident over the past four decades, the Rapa Nui have in this period also expanded their speech style repertoire by creating Rapa Nui Spanish and syncretic Rapa Nui speech styles. Predominantly Spanish-speaking Rapa Nui children who have imperfect command over Rapa Nui are today adopting a new Rapa Nui Spanish style. Ethnographic and linguistic analysis of recorded face-to-face verbal interactions are utilized to analyze the development, structure, and social significance of Rapa Nui Spanish varieties and to locate them within the complex process of language shift.I wish to express my appreciation to the Rapa Nui and other residents of Easter Island for so kindly welcoming me into their homes and allowing me to participate in their daily life. I would also like to thank my research assistant, Ivonne Calderon Haoa, who helped me record and transcribe speech events. This article is based on field research supported by the National Science Foundation (Grant No. SBR-9313658), the Wenner-Gren Foundation (Grant No. 5670), the Andrew W. Mellon Foundation, Yale University, and the Institute for Intercultural Studies. Parts of this article were presented at the 2004 meeting of the Linguistic Society of America and the 2004 meeting of the Association for Social Anthropology in Oceania. I thank those who offered comments on earlier versions, in particular two anonymous reviewers, Jane Hill, Robert and Nancy Weber, Christine Jourdan, Niko Besnier, Jean Mitchell, and Lamont Lindstrom.

The hunt for authenticity

Living neither as Stone Age men nor as colonised subjects, the Ankave‐Anga (Papua New Guinea) are sufficiently isolated for journalists to have seen them as a ‘lost tribe’, even though their ‘contact’ with the outside world dated from the 1950s. Nonetheless, decades of interactions with the state, church and market have not deeply altered their society. Australian archives and accounts of life ‘before the white man came’, even though they refute journalistic dreams of authenticity, paradoxically portray places and times that history can hardly explain. Although an approach based on the historical anthropology of Oceania would surely help us analyse the Ankave's adaptation and creativity in dealing with the agents of modernity, ‘conventional’ anthropology seems to be the best prepared to talk about the Ankave of our times and about their most ordinary practices, the practices to which most of them devote most of their time.

Raymond Firth (1901-2002)

ries, his precise commentary, and considered reflections on his experiences and colleagues leave anthropology with so full a record of his life, times, and accomplishments (see Husmann et al. 1991; Parkin 1988) that a standard obituary is, I think, superfluous-he told it better. I first met Raymond Firth in 1969 at a meeting of the fledgling Association for Social Anthropology in Oceania (ASAO). This was the year after his retirement from the London School of Economics, when he had begun a series of visiting professorships that were to take him to the Universities of Hawaii, Chicago, British Columbia, and California (Davis and Berkeley), and to Cornell University and the City University of New York. I visited him in Vancouver later that year; we mostly discussed Polynesian kin terminologies, which we were both writing about at the time. His visit to the University of Auckland in 1978 was different from those he made earlier in North America. He

The Death of William Gooch: A History's Anthropology (review)

Reviews Greg Dening, The Death of William Gooch: A History's Anthropology. Honolulu: U of Hawai'i P, 1995. χ +191 pp. Maps, photos, illustrations, notes, index. $20.00, ISBN 0-8248-1754-0. The volume under review is a reissue of Greg Dening's History's Anthropology: The Death of William Gooch, published in 1988 by the Association for Social Anthropology in Oceania. Earlier critics gave this book a very warm reception; it still deserves one and so I will give it one, too. The story Dening has to tell us about the making and writing of history may not be as striking or as fresh as it was almost a decade ago, but readers unfamiliar with the earlier edition will still welcome his reflections on ethnographic history and his tale of selfconscious encounter with the life of William Gooch, an astronomer on the supply ship Daedalus who was fated to be murdered in Hawai'i near the beach at Waimea, O'ahu, in 1792, at the age of 21. Dening's key points—that we are always making history through our crafted stories and that we have different crafted stories for different occasions—endure as practical reminders about the character of social life and about the historian's relationship to the past. At the same time, his cultural history of entangled Hawaiian and English lives is personal, absorbing, and vastly revealing of histories made and histories in the making. Dening shares with anthropologist Marshall Sahlins an interest in the historical conjuncture of Stranger and Native on Hawaiian shores in the 18th and 19th centuries. In their respective works, Sahlins is inclined to bold theoretical arguments about structure and practice, Dening to constructivist aphorisms and admonitions, fine-grained portraiture, and lyrical reflections on history. While both attend to cultural, and thus positioned, understandings of fatal events—for Sahlins, the deaths of Cook and the Hawaiian god Lono; for Dening, the death of Gooch—Dening evinces a desire to get at the dramas of experience, and to know what may have led Gooch to be killed at Waimea. Because of his self-conscious pursuit of Gooch's social milieu and tragic fate, Dening's work reminds me of Young Men and Fire, Norman MacLean's very moving book about the 1947 Montana wildfire that took the lives of thirteen smokejumpers. Both are wonderful works about our engagement with the past and about the limits to our knowing history and the moment of another's death. 210 Biography 20.2 (Spring 1997) In turning the title around for this reissue, Dening and the University of Hawai'i Press may have wanted to beckon a wider, more general audience for the book. I hope that happens. Yet placed to the fore in the title, Gooch still does not serve as the focus of the book's reflections, but rather, as their anchor to time, place, and cultural encounter. Dening is alert to the different stories about Gooch that are recollected or preserved in letters, ships' logs, and oral histories, and wants to instruct us on the dilemmas and insights they offer for the general project of writing history. But conjured to occasion a lesson in history writing and history making, the figure of Gooch remains strangely elusive in these pages. Dening should not be faulted for the scant record on Gooch; in fact, the historian's detective work was superb and turned up a small bundle of Gooch's letters dating from the young man's years at Cambridge University. The letters, however, don't give readers enough for a broad and sure sense of Gooch, and so Dening instead treats us to a fascinating portrait of Cambridge student life in the late 18th century. Readers are then called upon to imagine what might have shaped Gooch's life before he signed on to become astronomer aboard the Daedalus. I nevertheless came away from the book with little feel for Gooch, save for his months aboard the supply ship, where a drama of command, memory, glory-seeking, intrigue, frustration, and misunderstanding takes place between captain, officers, and crew. It is not biographical portraiture but instead a cultural history of Cambridge that succeeds so...

The Fiji Connection: Migrant Involvement in The Economy of Rotuma

The Fiji Connection: Migrant Involvement in The Economy of Rotuma

The Pacific Theatre: Island Representations of World War II.

Contributions from anthropologists participating in a symposium of the Association for Social Anthropology in Oceania, New Harmony, Indiana, 1986, examine the experiences of Pacific Islanders in the war and their remembrances of it as observers, laborers, on patrol, under bombardment. The studies de

ANTHROPOLOGY IN OCEANIA: PROBLEMS AND PROSPECTS

OceaniaVolume 60, Issue 1 p. 55-59 ANTHROPOLOGY IN OCEANIA: PROBLEMS AND PROSPECTS Roger M. Keesing, Roger M. Keesing Australian National UniversitySearch for more papers by this author Roger M. Keesing, Roger M. Keesing Australian National UniversitySearch for more papers by this author First published: September 1989 https://doi.org/10.1002/j.1834-4461.1989.tb00351.xCitations: 2AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Citing Literature Volume60, Issue1September 1989Pages 55-59 RelatedInformation

Australian Aboriginal Politics and the Perpetuation of Inequality*

OceaniaVolume 53, Issue 1 p. 82-101 Article Australian Aboriginal Politics and the Perpetuation of Inequality* Michael C. Howard, Michael C. Howard University of the South Pacific.Search for more papers by this author Michael C. Howard, Michael C. Howard University of the South Pacific.Search for more papers by this author First published: September 1982 https://doi.org/10.1002/j.1834-4461.1982.tb01529.xCitations: 10 †† I would like to thank the numerous people who have read and commented on the various drafts of this paper as it evolved from its rough beginnings as a paper presented at the 1980 meeting of the Association for Social Anthropology in Oceania in Galveston, Texas. Some of the ideas presented in the current paper have appeared elsewhere, often in a rather tentative fashion (see, Howard 1979, 1982b). AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Citing Literature Volume53, Issue1September 1982Pages 82-101 RelatedInformation