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By Kate Barclay

The japanese, and different Asians, are more and more taking on a few of the roles formerly performed by means of Europeans within the Pacific islands, that's giving upward thrust to attention-grabbing new fiscal relationships, and engaging new interactions among nationalities. This booklet considers the function of the japanese within the Solomon Islands, focusing specifically on a three way partnership among the japanese multinational Maruha company and the Solomon Islands govt, which controlled a tuna fishing and processing firm which was once a mainstay of the Solomon Islands economic system from the Seventies to 2000. It considers a number very important issues including the altering nature of colonialism, the measure to which  people's ethnic feel of self, and accordingly their courting with others, is stricken by how sleek (or primitive) their state is appeared to be, and the way all this pertains to the advance of capitalism, nationalism, and modernity.   

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At certain times of year they worked illegally long hours and clearly resented this as a form of oppression, but at the same time felt a sense of masculine pride in their hard work, visible when they compared their product with that of other companies (214–255). She found that oppressed people engaged in collaboration and resistance; both bought into hegemonies and struggled against them, as part of their daily lives. Power is not a simple repressive force used by some on others. Lines of power inequality, such as those between worker and boss, become more or less salient depending on the identity relations at play in particular social contexts.

Primitivity is both exotic and familiar to moderns, an opposition that explains us (Torgovnick 1990: 8, 11, 246). Kate Manzo (1991: 10) used ideas from Derrida to describe modernist discourses as ways of thinking about the world in terms of hierarchical dichotomies. One of the most important of these dichotomies has been to place the modern world above ‘other areas of the globe which remained “traditional”, that is, less cosmopolitan, less scientific, less secular, less rational, less individualist, and less democratic’.

Erving Goffman’s concept of ‘stigma’ helps explain how this occurs (Goffman 1968). All things being equal, most groups tend to consider themselves ‘normal’. Stigmatization is the process by which some people, usually dominant groups in society, are able to impress a sense of abnormality on others, usually subordinate groups. For example, Keesing noted that categorizations from outside became self-fulfilling prophecies in the case of the identities of Kwaio people of Malaita (who are stigmatized as violent pagans) as defined by other Solomon Islanders (who are mostly Christian).

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