In 1897 a small landholder named Robert Eastham shot and killed timber magnate Frank Thompson in Tucker County, West Virginia, leading to a sensational trial that highlighted a clash between local traditions and modernizing forces. Ronald L. Lewis’s book uses this largely forgotten episode as a window into contests over political, environmental, and legal change in turn-of-the-century Appalachia.
 
The Eastham-Thompson feud pitted a former Confederate against a member of the new business elite who was, as a northern Republican, his cultural and political opposite. For Lewis, their clash was one flashpoint in a larger phenomenon central to US history in the second half of the nineteenth century: the often violent imposition of new commercial and legal regimes over holdout areas stretching from Appalachia to the trans-Missouri West. Taking a ground-level view of these so-called “wars of incorporation,” Lewis’s powerful microhistory shows just how strongly local communities guarded traditional relationships to natural resources. Modernizers sought to convict Eastham of murder, but juries drawn from the traditionalist population refused to comply. Although the resisters won the courtroom battle, the modernizers eventually won the war for control of the state’s timber frontier.
 

In the 1880s an oracle priest, Navosavakadua, mobilized Fijians of the hinterlands against the encroachment of both Fijian chiefs and British colonizers. British officials called the movement the Tuka cult, imagining it as a contagious superstition that had to be stopped. Navosavakadua and many of his followers, deemed "dangerous and disaffected natives," were exiled. Scholars have since made Tuka the standard example of the Pacific cargo cult, describing it as a millenarian movement in which dispossessed islanders sought Western goods by magical means. In this study of colonial and postcolonial Fiji, Martha Kaplan examines the effects of narratives made real and traces a complex history that began neither as a search for cargo, nor as a cult.
Engaging Fijian oral history and texts as well as colonial records, Kaplan resituates Tuka in the flow of indigenous Fijian history-making and rereads the archives for an ethnography of British colonizing power. Proposing neither unchanging indigenous culture nor the inevitable hegemony of colonial power, she describes the dialogic relationship between plural, contesting, and changing articulations of both Fijian and colonial culture.
A remarkable enthnographic account of power and meaning, Neither Cargo nor Cult addresses compelling questions within anthropological theory. It will attract a wide audience among those interested in colonial and postcolonial societies, ritual and religious movements, hegemony and resistance, and the Pacific Islands.