MISCELLANÉES Rongorongo Glyphs Clarify

Total Page:16

File Type:pdf, Size:1020Kb

MISCELLANÉES Rongorongo Glyphs Clarify MISCELLANÉES Rongorongo Glyphs Clarify Easter Island Rock Drawings par Sergei V. RJABCHIKOV * Many Easter Island (Rapa Nui) rock drawings sinker for net or line (Métraux, 1940 : 188, fig. (petroglyphs) can be understood taking into 13b). I have distinguished three glyphs 149 Hatu- account the readings of the rongorongo records hatu (epithets of the sun god Makemake/ of the famous « talking boards » only. This arti- Tangaroa/Tiki/Tane), glyphs 14Tiki atua ‘the cle is devoted to the study of a new portion of the deity Tiki’ in combination with two glyphs 149 Rapanui petroglyphs. In deciphering the rongo- Hatuhatu as well as glyph 47 ava (cf. Rapanui rongo glyphs I use my own classification and avaava ‘to lift’; on the other hand, this sign may translation scheme (Rjabchikov, 1987: 362-363, depict a sucker) in combination with two words fig. 1 ; 1993a : 126-127, fig. 1 ; 1993b : 23, fig. 1 ; 39-4 (pae)rati ‘the paerati fish’. It is known that 1994 : 8, fig. 6 ; 1995a : 5, figs 12 and 17 ; 1997- according to Rapanui beliefs, the god Makemake 2001). Besides, I always take into consideration was connected with the ocean and fishes (Rjab- the vocabularies and rules of alternating sounds chikov, 1999a). of the Polynesian languages. 3. A fish-in-fish motif is incised at Ava o Kiri 1. Two fishlike creatures are depicted at Ahu (Lee, 1992 : 78, fig. 4.58). Another fish-in-fish Ra’ai (Lee 1992: 90, figure 4.75). They are a fish motif is also incised at the same panel (Van and a young one. Glyph 30 ana is incised on a Hoek, 2000: 15, fig. 6). M. Van Hoek (2000 : 16) large fish. This word means ‘abundance’, cf. claims : « To the east, where the sun is ‘born’, Hawaiian ana ‘to have enough or too much’ there is the fish-in-fish motif that may be inter- (Rjabchikov, 2001). Two arcs (cf. Rapanui tapa preted as a ‘pregnant’ sea animal representing ‘side’) represented between the two fish may denote indeed ‘offspring’ (cf. Rapanui tapa ‘offs- the beginning of life, although a fish eaten by a pring’). larger fish is also a possible interpretation ». I have investigated both pictures. The first 2. G. Lee (1992 : 76, fig. 4.53) believes that ff figure (Lee, 1992 : 78, fig. 4.58) includes the fish- large fish shapes depicted at Mahatua are di i- in-fish (shark-in-shark) motif, glyph 103 under it cult to identify as to species. Really, these are two as well as glyph 41 and a fish above it. Interestin- fish, a Remora (Echeneis) and a tuna-like fish. gly, the shark inserted in the larger shark is asso- The first fish identified by a sucker is named ciated with a crescent. I suppose that the moon paerati, the second is named kahi, pei or remo- design (cf. glyph 3 hina ‘the moon’, Hina ‘the remo (cf. Randall and Cea Egan˜a, 1984 : 9 ; moon goddess’) relates to the moon goddess Métraux, 1940 : 173). Below the fish combina- Hina, as in the Hawaiian beliefs the goddess tion there is glyph 30 ana in which glyphs 39 and Hina-puku-i’a gives abundance of all the fishes 4 are inscribed. I read the word ana ‘to have (Beckwith, 1970 : 69). A sentence of the Crea- enough or too much’ as well as the word rati, i.e. tion chant can be cited as an example : « Tinga- paerati (cf. Rapanui pae ‘enough’, paepae, hae by copulating with Parararara-hiku-tea pro- paenga ‘boat’, Maori rato ‘to be served; to be duced the shark » (Métraux, 1940 : 321). The distributed’). name Tinga Hae/Hoe means ‘The paddle/ One can examine glyphs incised on a stone * Krasnodar, Russia. Journal de la Société des Océanistes, 113, année 2001-2. 216 SOCIÉTÉ DES OCÉANISTES hoarseness kills’, it is an epithet of the moon sign is a rectangle divided into four parts (one goddess Hina (Rjabchikov, 1998-1999). The lengthwise rectangle and three cross ones). Since name Para-rarara-hiku-tea signifies ‘The shine/ in some instances glyph 44 taha denotes the the heat-the white tail’ 1. name of the tribe union Te Kena of the ruling Glyph 103 reads pe that compares with Tahi- tribe Miru (Rjabchikov, 1997a : 31), the strange tian pe ‘ripe’ and Rapanui hakapee no kai hoao rectangle may be an emblem of the tribe Miru ‘abundance’. Glyph 41 ere presented in several (cf. the lengthwise rectangle) on which territory Rapanui rock designs and rongorongo records the tribes Raa ‘The sun’, Hamea (Ha Mea, i.e. A (Rjabchikov, 1995b ; 1999b ; 2000a ; 2001) cor- Mea) ‘The red colour’ and Marama ‘The cres- responds to Mangarevan akaere ‘to recite genea- cent (or the light)’ lived (cf. the three cross rec- tangles). One can say with a fair degree of confi- logies; to show descent’, Maori rere ‘to be born’, dence that glyphs 64 mea ‘red’ and 39 ra’a ‘the reretahi ‘one child born at a birth’ and Old Rapa- sun’ are designations of the tribes Raa and nui (h)ere ‘child; descendant’. Hamea in this context. The fish depicted near the So the script signs of the first motif have frigate bird may reflect the fact that the highest- allowed to choose the following interpretation : ranking clan Miru was ‘sea’ people (Gell, 1993 : the fish-in-fish denotes the « pregnant »fish 271). only. The two masks (cf. glyph 60 mata ‘face; eyes’) The second figure (Van Hoek, 2000 : 15, fig. 6) denote the sun deity Makemake/ includes the fish-in-fish motif oriented east-west Tangaroa/Tiki/Tane (Rjabchikov, 1996 : 142; as well as glyph 30 ana crossing both fishes. The 1997b). One of the masks is united with the ribs word ana means either ‘abundance’ or ‘shine; (cf. Rapanui kavakava ‘rib’) and with glyph 4 east, the sun’ 2. It is well to bear in mind that the atua ‘deity’, cf. the name of the deity Kava Aro fish is the god Tangaroa’s symbol in the Maori ‘The Ribs — the Face/Day/Light’ 3 (Rjabchikov, mythology (Buck, 1966 : 439). 1998a : 66). Glyph 149 Hatuhatu ‘The creator’ is The tail of a tuna fish is depicted at Pu Haka- presented near this fragment ; cf. Rapanui place nini Mako’i (Lee, 1992 : 78, fig. 4.57). Glyph 30 name Te Mata o Hotu (Barthel 1962: 106) ‘The ana is presented near this tail. Again, both inter- face of the creator’. pretations —‘abundance’ or ‘shine; east, the The name Kava Aro is written down on the sun’—are possible. Tahua tablet (Ab 4), see fig. 1 : 4 32 138 26 50 115... atua/ua Kava maa hi taka ‘the deity/ 4. The tail of a tuna fish is depicted at Hanga dwelling ‘The Ribs — the Shine/the Sun’ ...’ 4 . Oteo (Lee, 1992 : 78, fig. 4.56). Glyph 149 Hatu Interestingly, according to the Easter Islanders, ‘The creator’ is incised on this tail. I think that it this deity together with the deity Kava Tua lived is a symbol of the sun god (Makemake, Tanga- in the regions of Maunga Parehe or Ra’ai roa, Tane, Tiki te Hatu). (Englert, 1974 : 137 ; Heyerdahl, 1976 : 117). 5. A frigate bird, two faces as well as some Both place names are associated with a fire and other petroglyphs are incised at a cave on the islet the sun 5. Motu Nui (Lee, 1992 : 73, fig. 4.49). G. Lee 6. As has been shown earlier (Rjabchikov, (2000 : 112, fig. 6) interprets a part of this rock 2000a), signs carved on a hollow stone called the picture: « This frigate bird is in a cave shelter at Trumpet of Hiro are connected with the perso- Motu Nui. It seems to have a fish near its mouth nages of the Rapanui legend « Hiva Kara Rere, and a komari below the right wing ». One can try the god of the rain ». According to this story, to realise the whole plot. In fact, the vulva form Tare and Tive — the children of the god Tiki — komari (cf. glyph 64 mea ‘red’) and the fish (cf. could clash the winds. A priest asked the sun glyph 12 ika ‘fish’) are depicted near the frigate deity Tiki to hide his face; the priest also asked bird (cf. glyph 44 taha ‘frigate bird’). The fish is the rain deity Hiva Kara Rere to drive the clouds. united with glyph 39 ra’a ‘the sun’; a unique The parallel plot is presented in the Samoan petroglyph is presented below the left wing. This mythology (cf. Polinsky, 1986 : 314. : the winds 1. Cf. Rapanui para ‘to heat’, Maori para ‘to shine clearly’, Rapanui rararara ‘to get warm; to become warm’, rara ‘side’, Maori rara ‘rib’ 2. Cf. Rapanui anaana ‘shine; to shine; shining’. 3. Cf. Rapanui aro ‘front; forehead; face’, Maori ao ‘day’, aro ‘to face, to turn towards’, aroaro ‘front’, Tahitian ao ‘day; light’, aro ‘front; face’, Samoan alo ‘front’, ao ‘head; day’. 4. Cf. Maori ma ‘white, clean’, whakama ‘to make white’, hi ‘to dawn’, hihi ‘ray of the sun’, Rapanui taka ‘round; bright red’. 5. Cf. Rapanui maunga ‘mountain’, parehaonga ‘special earth oven’, para ‘to heat’, Maori para ‘to shine clearly’, Tahitian he ‘crooked’. Rapanui ra’ai signifies ‘the sun’ (Liller, 1993 : 126). I believe that the place name Parehe isareflex of the Rapanui legend about the chief (the sun god) Tuki-hakahe-vari-ia-tohu (Rjabchikov, 1997d : 209). RONGORONGO GLYPHS 217 F.1. F.2. F.3. F.4. F. 1-4. of the final variant of the manuscript « Rongorongo Glyphes Clarity Easter Island Roen Drawings » by Sergei V.
Recommended publications
  • Easter Island
    Birdman or Birdbrain About the Show When The Book pages transform into rongorongo script, Freddi, Samantha, and Fred transport back to 1765 to Rapa Nui (a.k.a. Easter Island) and face to face with a 15-ton moai! It’s just another day at Curriculum Connections the beach as the trio jump off cliffs, swim through shark infested • ancient civilizations waters to the Birdman’s Island (Motu Nui), oh, and try to find The Book • archeology • Easter Island along the way! Subject Areas Introduction • language arts • social studies Historical mysteries are a sure-fire way to get students interested in the past. Studying the origins and meaning of the giant stone statues of Rapa Nui give students a wonderful opportunity to delve into a civilization that remains an enigma. Historical Background Rapa Nui, an island in the Pacific Ocean off the coast of Chile, is more than 1,000 miles away from the nearest inhabited island, Pitcairn Island. Rapa Nui received the name Easter Island from Admiral Jacob Roggeveen, who sailed a trade ship for the Dutch West India Company. He landed on the island on Easter Day, 1722, and named it in honor of the holiday. It is now a Chilean territory. A mere 66 square miles, Rapa Nui was inhabited for thousands of years by Polynesians who raised crops, built houses, and worshipped gods in nearly complete isolation from the rest of the world. They also created enormous stone statues, moai, that still stand. These statues are thought to honor sacred chiefs and gods and may have emerged out of friendly competitions between groups of craftsmen.
    [Show full text]
  • Bibliography
    Bibliography Many books were read and researched in the compilation of Binford, L. R, 1983, Working at Archaeology. Academic Press, The Encyclopedic Dictionary of Archaeology: New York. Binford, L. R, and Binford, S. R (eds.), 1968, New Perspectives in American Museum of Natural History, 1993, The First Humans. Archaeology. Aldine, Chicago. HarperSanFrancisco, San Francisco. Braidwood, R 1.,1960, Archaeologists and What They Do. Franklin American Museum of Natural History, 1993, People of the Stone Watts, New York. Age. HarperSanFrancisco, San Francisco. Branigan, Keith (ed.), 1982, The Atlas ofArchaeology. St. Martin's, American Museum of Natural History, 1994, New World and Pacific New York. Civilizations. HarperSanFrancisco, San Francisco. Bray, w., and Tump, D., 1972, Penguin Dictionary ofArchaeology. American Museum of Natural History, 1994, Old World Civiliza­ Penguin, New York. tions. HarperSanFrancisco, San Francisco. Brennan, L., 1973, Beginner's Guide to Archaeology. Stackpole Ashmore, w., and Sharer, R. J., 1988, Discovering Our Past: A Brief Books, Harrisburg, PA. Introduction to Archaeology. Mayfield, Mountain View, CA. Broderick, M., and Morton, A. A., 1924, A Concise Dictionary of Atkinson, R J. C., 1985, Field Archaeology, 2d ed. Hyperion, New Egyptian Archaeology. Ares Publishers, Chicago. York. Brothwell, D., 1963, Digging Up Bones: The Excavation, Treatment Bacon, E. (ed.), 1976, The Great Archaeologists. Bobbs-Merrill, and Study ofHuman Skeletal Remains. British Museum, London. New York. Brothwell, D., and Higgs, E. (eds.), 1969, Science in Archaeology, Bahn, P., 1993, Collins Dictionary of Archaeology. ABC-CLIO, 2d ed. Thames and Hudson, London. Santa Barbara, CA. Budge, E. A. Wallis, 1929, The Rosetta Stone. Dover, New York. Bahn, P.
    [Show full text]
  • Chile and Argentina Easter Island Ext Feb2022 Updatedjun2020
    E CHE SEM A N CHEESEMANS’ ECOLOGY SAFARIS E S C 2059 Camden Ave. #419 ’ O San Jose, CA 95124 USA L (800) 527-5330 (408) 741-5330 O G [email protected] Y S cheesemans.com A FA RIS Easter Island Extension Mysterious Moai February 23 to 28, 2022 Moai © Far South Expeditions EXTENSION OVERVIEW Join us on an exciting extension where you’ll stroll amongst the monolithic moai statues of Easter Island, carved from basalt lava by Polynesian settlers centuries ago. Visit abandoned settlements, explore ceremonial centers, and take a boat ride for a different perspective of the island, where you might see petroglyphs painted high on the cliffs above. Come along for an unforgettable journey of exploration into the history of Easter Island (Rapa Nui). HIGHLIGHTS • Learn about Easter Island’s moai statues and the tangata manu competition where rulership of Easter Island was defined through a ritual race for a bird egg. TRIP OPTION: This is a post-trip extension to our Chile and Argentina trip from February 11 to 24, 2022 (http://cheesemans.com/trips/chile-argentina-feb2022). Cheesemans’ Ecology Safaris Page 1 of 6 Updated: June 2020 LEADER: Josefina ‘Josie’ Nahoe Mulloy. DAYS: Adds 3 days to the main trip to total 17 days, including estimated travel time. GROUP SIZE: 8 (minimum of 4 required). COST: $2,230 per person, double occupancy, not including airfare, singles extra. See the Costs section on page 4. Date Description Accommodation Meals Feb 23 Fly from Punta Arenas to Santiago from our Chile Santiago Airport D and Argentina trip.
    [Show full text]
  • Rapa Nui Rulebook
    A game by Fabrice Besson and Guillaume Montiage Illustrated by Miguel Coïmbra Be the chief of a Rapa Nui clan, and participate in the grand adventure of the moai builders. Use your wisdom and expertise to guide the workers of your villages, and become the most acclaimed chief of the isle! HISTORY From the 13th through the 17th Century, more than 900 monumental statues, moai, were erected on the Polynesian island Rapa Nui, also known as Easter Island. Moai stood on immense stone terraces, called ahu, along the coast, gazing inland; they were often topped with pukao, red stone headdresses. 1 CONCEPT AND GOAL OF THE GAME Sculpt, transport, and erect moai to gain resources, then transform these resources into offerings by adding headdresses to the statues. Whoever has accumulated the most valuable offerings at the end of the game wins! CONTENTS • 1 double-sided board representing the island of Rapa Nui 1 • 21 Moai figurines in 3 different sizes and colors (6 large, 7 medium, 8 small) 2 • 20 Pukao pieces 3 • 2 gray Villager figurines 4 2 3 14 • 27 Offering tiles 5 , including 7 Outstanding Offering tiles 6 9 • 29 Ahu tiles 7 4 11 12 • 2 Ahu & Improvement Tile summaries 8 • 1 Master Stone Carver token 9 10 13 In each player color: 16 17 • 7 figurines (5 Villagers 10 , 1 Sorcerer 11 , 1 Chief 12 ) • 1 player board 13 • 4 Improvement tiles 14 8 • 1 Rongorongo Tablet tile 15 7 • 4 Resource cubes 16 • 1 Animal Totem token 17 15 6 5 1 SETUP (illustration shows a 3-player setup) • Place the board 1 in the middle of the table, with the side corresponding to the num- • Place a random Ahu tile face down on each of the 21 Ahu spaces on the board 11 .
    [Show full text]
  • Ahu Tongariki, Easter Island: Chronological and Sociopolitical Significance Claudio P
    Rapa Nui Journal: Journal of the Easter Island Foundation Volume 13 Article 1 Issue 3 September 1999 Ahu Tongariki, Easter Island: Chronological and Sociopolitical Significance Claudio P. Cristino Institute for Easter Island Studies Patricia Vargas Casanova University of Chile Follow this and additional works at: https://kahualike.manoa.hawaii.edu/rnj Part of the History of the Pacific slI ands Commons, and the Pacific slI ands Languages and Societies Commons Recommended Citation Cristino, Claudio P. and Vargas Casanova, Patricia (1999) "Ahu Tongariki, Easter Island: Chronological and Sociopolitical Significance," Rapa Nui Journal: Journal of the Easter Island Foundation: Vol. 13 : Iss. 3 , Article 1. Available at: https://kahualike.manoa.hawaii.edu/rnj/vol13/iss3/1 This Research Paper is brought to you for free and open access by the University of Hawai`i Press at Kahualike. It has been accepted for inclusion in Rapa Nui Journal: Journal of the Easter Island Foundation by an authorized editor of Kahualike. For more information, please contact [email protected]. Cristino and Vargas Casanova: Ahu Tongariki, Easter Island: Chronological and Sociopolitical Si Ahu Tongariki, Easter Island: Chronological and Sociopolitical Significance Claudio P. Cristino 1 Patricia Vargas Casanovcl Institute for Easter Island Studies, University ofChile Hanga Nui Bay, on the eastern end of the southeast coast the post-contact period. After the toppling ofthe statues, most of of Easter Island, is currently the focal point of research in an these ruins continued to be used as burial sites, greatly altering intensively studied archaeological area that extends from the the original structure, until the conversion of the population to plains at the foot ofthe southwest slopes ofthe Poike Peninsula.
    [Show full text]
  • Rock Art of the Sacred Precinct at Mata Ngarau, 'Orongo
    Rapa Nui Journal: Journal of the Easter Island Foundation Volume 22 Issue 2 October Article 6 2008 ROCK ART OF THE SACRED PRECINCT AT MATA NGARAU, 'ORONGO Paul Horley Yuri Fedkovych Chernivtsi National University Georgia Lee Easter Island Foundation Follow this and additional works at: https://kahualike.manoa.hawaii.edu/rnj Part of the History of the Pacific Islands Commons, and the Pacific Islands Languages and Societies Commons Recommended Citation Horley, Paul and Lee, Georgia (2008) "ROCK ART OF THE SACRED PRECINCT AT MATA NGARAU, 'ORONGO," Rapa Nui Journal: Journal of the Easter Island Foundation: Vol. 22 : Iss. 2 , Article 6. Available at: https://kahualike.manoa.hawaii.edu/rnj/vol22/iss2/6 This Research Paper is brought to you for free and open access by the University of Hawai`i Press at Kahualike. It has been accepted for inclusion in Rapa Nui Journal: Journal of the Easter Island Foundation by an authorized editor of Kahualike. For more information, please contact [email protected]. Horley and Lee: ROCK ART OF THE SACRED PRECINCT AT MATA NGARAU, 'ORONGO ROCK ART OF THE SACRED PRECINCT AT MATA NGARAU, 'ORONGO Paul Horley Yuri Fedkovych Chernivtsi National University Georgia Lee Easter island Foundation INTRODUCTION rock surfaces are covered with numerous petroglyphs, creating the highest concentration ofrock art on Easter Island (Lee he ceremonial village of 'Orongo is one of the most 1992: 137). Due to intensive activity over a significant fascinating and important sites on Easter Island. historical period, the rocks of Mata Ngarau present evidence TLocated at the top ofRano Kau's precipitous cliffs, ofre-use and re-carving, allowing us to trace the evolution of 'Orongo offers awe-inspiring views toward the three off-shore petroglyph motifs from simple, incised fom1s to elaborate, islets of Motu Kao Kao, Motu Iti, and Motu Nui.
    [Show full text]
  • Testing Traditional Land Divisions on Rapa Nui
    Martinsson-Wallin and Wallin: Studies in Global Archaeology no. 20 SPATIAL PERSPECTIVES ON CEREMONIAL COMPLEXES: TESTING TRADITIONAL LAND DIVISIONS ON RAPA NUI Helene Martinsson-Wallin and Paul Wallin Department of Archaeology and Ancient History, Uppsala University, Campus Gotland, Sweden [email protected] [email protected] Abstract: The ceremonial sites of Rapa Nui, the ahu, are complex structures that incorporate and display a variety of distinctions and social relationships tied to different land areas that belonged to senior and junior groups. Such distinctions will be analysed via a Correspondence Analysis using selected ahu structures and connected variables. A detailed case study of two ahu in the La Perouse area will focus on the organisation of the variety of prehistoric material expressions connected to these. The aim is to show how habitus works in a local context at the individual organizational level. Through these studies we highlight the complex relationships involved in creating a milieu, in which actors of different groups carry out their practices when creating monuments and organising place. INTRODUCTION Rapa Nui, also known as Easter Island, is geographically the most isolated island in the world (Figure 1). Yet it was found and populated by Polynesian seafarers in prehistoric times (Martinsson-Wallin and Crockford 2002: 256). Prior to archaeological investigations there were several ideas, generally based on genealogies, about when and by whom the island was originally settled. Since there are several versions of genealogical accounts, and their chronological reliability is uncertain, these traditions are difficult to use when discussing temporal issues (Martinsson-Wallin 1994: 76).
    [Show full text]
  • Easter Island| Rapa Nui Tips Programs Services Excursions Rent a Car Hotels Restaurants Tapati
    INTRO EASTER ISLAND | CHILE EASTER ISLAND| RAPA NUI TIPS PROGRAMS SERVICES EXCURSIONS RENT A CAR HOTELS RESTAURANTS TAPATI IORANA RAPA NUI in native language means "Welcome to Easter Island". Easter Island (Rapa Nui in native language) is located in the Chilean Polynesia, in the middle of the Pacific Ocean. It has an area of approximately 163.6 km2 (1.016 miles), which makes it the largest island in insular Chile. The island has an estimated population of 5.000 inhabitants, concentrated in Hanga Roa, its main village and capital. There is no other inhabited place in the world such as Easter Island. Its unique location gives it authenticity and an aura of fascinating mystery. The island is one of the main attractions of Chile, its natural beauty, beaches, landscapes and volcanoes, ideal to know through excursions, horseback riding, hiking, bird watching, diving and photography. Finally, you will be able to learn about its mysterious ancestral culture, with its huge volcanic stone statues called MOAIS, silent witnesses of Rapa Nui heritage. MAP & TIPS EASTER ISLAND | CHILE :: Best time to travel: All year round To Te Ra'ai restaurant :: Island time zone: There are 2 hours less in Easter Island unlike mainland Chile and it To complies with the summer time change rule. Explora Mike Rapu :: Area: 163,6 km² :: Distance from Santiago: 3.769,03 km / 2.341,97 millas Hanga Roa Altiplánico :: Entrance fee to Rapa Nui National Park: (Km) USD 80 per person locally on the island / USD 88 per person pre-ordering with 0 5 (ml) ADSMundo®. The entrance has a duration of 7 days (new rate from January 2017).
    [Show full text]
  • Keynote Speakers
    KEYNOTE SPEAKERS 1 Keynote 1 From Maoritanga to Matauranga: Indigenous Knowledge Discourses Linda Tuhiwai Smith (NMM, Cinema) _______________________________________________________________________________ My talk examines the current fascination with matauranga Maori in policy and curriculum. I am interested in the way academic discourses have shifted dramatically to encompass Maori interests and ways of understanding knowledge. I explore some aspects of the development of different approaches to Maori in the curriculum and track the rising interest in matauranga (traditional Maori knowledge) through a period of neoliberal approaches to curriculum in our education system and measurement of research excellence. The Performance Based Research Fund recognises matauranga Maori as a field of research, Government research funds ascribe to a Vision Matauranga policy which must be addressed in all contestable research funds and there are qualifications, majors and subject papers which teach matauranga Maori at tertiary level. New Zealand leads the world in terms of incorporating indigenous knowledge, language and culture into curriculum. Most of the named qualifications are accredited through the New Zealand Qualifications Authority, which then owns the intellectual property of the curriculum. Maori individuals clearly play a significant role in developing the curriculum and resources. They are mostly motivated by wanting to provide a Maori-friendly and relevant curriculum. However, Maori people are also concerned more widely about cultural
    [Show full text]
  • When the Earth Trembled, the Statues Fell Edmundo Edwards
    Rapa Nui Journal: Journal of the Easter Island Foundation Volume 10 Article 1 Issue 1 March 1996 1996 When the Earth Trembled, the Statues Fell Edmundo Edwards Raul Marchetti Follow this and additional works at: https://kahualike.manoa.hawaii.edu/rnj Part of the History of the Pacific slI ands Commons, and the Pacific slI ands Languages and Societies Commons Recommended Citation Edwards, Edmundo and Marchetti, Raul (1996) "When the Earth Trembled, the Statues Fell," Rapa Nui Journal: Journal of the Easter Island Foundation: Vol. 10 : Iss. 1 , Article 1. Available at: https://kahualike.manoa.hawaii.edu/rnj/vol10/iss1/1 This Research Paper is brought to you for free and open access by the University of Hawai`i Press at Kahualike. It has been accepted for inclusion in Rapa Nui Journal: Journal of the Easter Island Foundation by an authorized editor of Kahualike. For more information, please contact [email protected]. Edwards and Marchetti: When the Earth Trembled, the Statues Fell When the Earth Trembled, the Statues Fell Edmundo Edwards, Raul Marchetti, Leopoldo Dominichelti and Oscar Gonzales-Ferran On July 8, 1987 at II: 50: 14.9, Easter Island experienced topknot. He thought this event could have occurred "perhaps a major earthquake with a magnitude of Ms=6.3, succeeded by an earthquake" (Forster 1982: 465). Assumptions that by several tremors \ hich measured up to Ms=5.9. The some kind of volcanic catastrophe could ha e been the cause epicenter was located at 26.999 south latitude and 108.285 for the toppling ofthe statues was later adopted by A.
    [Show full text]
  • Early Settlement Ofrapa Nui (Easter Island)
    Early Settlement ofRapa Nui (Easter Island) HELENE MARTINSSON-WALLIN AND SUSAN J. CROCKFORD RAPA NUl, THE SMALL REMOTE ISLAND that constitutes the easternmost corner of the Polynesian triangle, was found and populated long before the Europeans "discovered" this part ofthe world in 1722. The long-standing questions concern­ ing this remarkable island are: who were the first to populate the island, at what time was it populated, and did the Rapa Nui population and development on the island result from a single voyage? Over the years there has been much discussion, speculation, and new scientific results concerning these questions. This has resulted in several conferences and numerous scientific and popular papers and monographs. The aim ofthis paper is to present the contemporary views on these issues, drawn from the results of the last 45 years of archaeological research on the island (Fig. 1), and to describe recent fieldwork that Martinsson-Wallin completed on Rapa Nui. Results from the Norwegian Archaeological Expedition to Rapa Nui in 1955­ 1956 suggest that the island was populated as early as c. A.D. 400 (Heyerdahl and Ferdon 1961: 395). This conclusion was drawn from a single radiocarbon date. This dated carbon sample (K-502) was found in association with the so-called Poike ditch on the east side of the island. The sample derived from a carbon con­ centration on the natural surface, which had been covered by soil when the ditch was dug. The investigator writes the following: There is no evidence to indicate that the fire from which the carbon was derived actually burned at the spot where the charcoal occurred, but it is clear that it was on the surface of the ground at the time the first loads of earth were carried out of the ditch and deposited over it.
    [Show full text]
  • Rapa Nui Case Study Olivia Gustafsson
    Department of Archaeology and Ancient History Ethical perspectives and cultural differences regarding repatriation and management of human skeletal remains – Rapa Nui case study Olivia Gustafsson Picture taken by Olivia Gustafsson. Master’s thesis 45 hp in Archaeology Autumn 2020 Main supervisor: Helene Martinsson-Wallin Assistant supervisor: Sabine Sten and Carl-Gösta Ojala Uppsala University Campus Gotland “Do you really need to know everything?” -Mom & Dad Gustafsson, O. 2020. Etiska perspektiv och kulturella skillnader inom repatriering och hantering av mänskliga kvarlevor – en fallstudie på Påskön. Gustafsson, O. 2020. Ethical perspectives and cultural differences regarding repatriation and management of human skeletal remains – Rapa Nui case study. Abstract Rapa Nui (Easter Island) is an island in the Pacific Ocean which has been colonised over a long period of time. Colonisers have exploited the island through looting and trading Rapanui (the Indigenous people) human skeletal remains. Around ninety percent of the stolen Rapanui human skeletal remains have been located at museums and collections around the world on Rapanui initiative. Through the Rapa Nui Ka Haka Hoki Mi Ate Mana Tupuna Repatriation Program the Rapanui are now working on the return of the alienated human skeletal remains to the Island. This thesis is an analysis of semi structured interviews with inhabitants on Rapa Nui involved in repatriation and ethics of human skeletal remains. It has been carried out through a qualitative method using semi-structured interviews
    [Show full text]