Rapa Nui's Sea Creatures Georgia Lee Easter Island Foundation
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Human Discovery and Settlement of the Remote Easter Island (SE Pacific)
quaternary Review Human Discovery and Settlement of the Remote Easter Island (SE Pacific) Valentí Rull Laboratory of Paleoecology, Institute of Earth Sciences Jaume Almera (ICTJA-CSIC), C. Solé i Sabarís s/n, 08028 Barcelona, Spain; [email protected] Received: 19 March 2019; Accepted: 27 March 2019; Published: 2 April 2019 Abstract: The discovery and settlement of the tiny and remote Easter Island (Rapa Nui) has been a classical controversy for decades. Present-day aboriginal people and their culture are undoubtedly of Polynesian origin, but it has been debated whether Native Americans discovered the island before the Polynesian settlement. Until recently, the paradigm was that Easter Island was discovered and settled just once by Polynesians in their millennial-scale eastward migration across the Pacific. However, the evidence for cultivation and consumption of an American plant—the sweet potato (Ipomoea batatas)—on the island before the European contact (1722 CE), even prior to the Europe-America contact (1492 CE), revived controversy. This paper reviews the classical archaeological, ethnological and paleoecological literature on the subject and summarizes the information into four main hypotheses to explain the sweet potato enigma: the long-distance dispersal hypothesis, the back-and-forth hypothesis, the Heyerdahl hypothesis, and the newcomers hypothesis. These hypotheses are evaluated in light of the more recent evidence (last decade), including molecular DNA phylogeny and phylogeography of humans and associated plants and animals, physical anthropology (craniometry and dietary analysis), and new paleoecological findings. It is concluded that, with the available evidence, none of the former hypotheses may be rejected and, therefore, all possibilities remain open. -
Ngā Ariki Kaipūtahi and the Mangatū Lands
Wai 814, #P21 Wai 1489, #A22 Ngā Ariki Kaipūtahi and the Mangatū Lands 28 May 2018 Anthony Pātete A report commissioned by the Crown Forestry Rental Trust for the Waitangi Tribunal Mangatū Remedies district inquiry Ngā Ariki Kaipūtahi and the Mangatū Lands, May 2018 Contents Introduction ................................................................................................................................ 4 Summary of the findings of the Mangatū Remedies Inquiry ................................................. 5 The identity of Ngā Ariki Kaipūtahi .......................................................................................... 6 Whakapapa ............................................................................................................................. 6 Protest ..................................................................................................................................... 8 Organisation ........................................................................................................................... 9 The rohe of Ngā Ariki Kaipūtahi ............................................................................................. 13 Customary interests of Ngā Ariki Kaipūtahi ........................................................................... 17 Comment on land block interests ......................................................................................... 20 Impact on Ngā Ariki Kaipūtahi............................................................................................... -
Rongorongo and the Rock Art of Easter Island Shawn Mclaughlin
Rapa Nui Journal: Journal of the Easter Island Foundation Volume 18 Article 2 Issue 2 October 2004 Rongorongo and the Rock Art of Easter Island Shawn McLaughlin 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 McLaughlin, Shawn (2004) "Rongorongo and the Rock Art of Easter Island," Rapa Nui Journal: Journal of the Easter Island Foundation: Vol. 18 : Iss. 2 , Article 2. Available at: https://kahualike.manoa.hawaii.edu/rnj/vol18/iss2/2 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]. McLaughlin: Rongorongo and the Rock Art of Easter Island f\2-0M TH£ £DITO{l.~ th 1!J! THIS ISSUE IS MAKING its appearance as the VI Inter- memories of wonderful feasts with wonderful friends. The national Conference on Easter Island and the Pacific, held this tradition of umu feasting is an interesting social phenomena as year in Chile, is ending. We plan to have news about the well as a delicious meal. While many umu are small family meetings and the papers presented in our next issue. A great affairs, at times an umu is prepared to feed the entire island deal of planning and effort went into making the VI1h Interna population. -
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THE JOURNAL OF THE POLYNESIAN SOCIETY VOLUME 127 No.3 SEPTEMBER 2018 VOICES ON THE WIND, TRACES IN THE EARTH: INTEGRATING ORAL NARRATIVE AND ARCHAEOLOGY IN POLYNESIAN HISTORY PATRICK VINTON KIRCH 2018 Nayacakalou Medal Recipient University of California, Berkeley The Polynesian peoples have long been noted for their propensity to encode the rich traditions of their ancestors in oral narrative accounts, often memorised by priests or other specialists, and passed down orally from generation to generation. Anthropologists refer to these as oral traditions, oral history or oral narratives, although they are also often categorised as “legend” or “myth”, terms that tend to dismiss their value as witnesses of real human affairs—that is to say, of history. In this lecture, I focus on a particular form of Polynesian oral narrative or oral history—one that is fundamentally chronological in its structure in that it is explicitly tied to a genealogical framework. Now I confess that I am not a specialist in oral tradition, a subject that is sometimes subsumed under the discipline of “folklore”. I am by training and by practice, over nearly half a century now, an archaeologist first and foremost. But I am also an anthropologist who believes in the holistic vision of that discipline as conceived by such disciplinary ancestors as Alfred Kroeber and Edward Sapir at the beginning of the 20th century. While this may make me something of a living fossil in the eyes of younger scholars who hew to narrower subdisciplinary paths, my holistic training and predilections incline me to see the value in working across and between the different branches of anthropology. -
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). -
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. -
Archiv Für Religionswissenschaft
ARCHIV FÜR RELIGIONSWISSENSCHAFT UNTER MITREDAKTION VON H. OLDENBERG C. BEZOLD K. TH. PREUSS HERAUS&EGEBEN VON ALBRECHT DIETERICH ZEHNTER BAND DRITTES u n d VIERTES HEFT MIT 6 TAFELN AUSGEGEBEN AM 26. JULI 1907 1907 LEIPZIG DRUCK UND VERLAG VON B. G. TEUBNER ARCHIV FÜR RELIGIONSWISSENSCHAFT Herausgegeben von Alb recht Dieterich Druck und Verlag von B. G. Tenbner in Leipzig, Poststr. 3 Jährlich 4 Hefte zn je etwa 7 Druckbogen; der Preis für den Jahrgang beträgt 16 Mark; mit der „Zeitschriftenschau“ der Hessischen Blätter für Volkskunde 20 Mark. Alle Buchhandlungen und PostanBtalten nehmen Bestellungen an. Das „Archiv für Religionswissenschaft“ will in seiner Neugestaltung zur Lösung der nächsten und wichtigsten auf diesem Gebiete bestehenden Aufgaben, der Erforschung des allgemein ethnischen Untergrundes aller Religionen, wie der Genesis unserer Religion, des Untergangs der antiken Religion und des Werdens des Christentums, insbesondere die verschiedenen Philologien, Völkerkunde und Volkskunde und die wissenschaftliche Theologie vereinigen. Die Förderung vorbereitender Arbeit, wie sie eine Zeitschrift leisten kann, ist hier zum gegenwärtigen Zeit punkt in besonderem Maße berechtigt. Der Aufgabe der Vermittlung zwischen den verschiedenartigen Forschungsgebieten soll die Einrichtung der Zeitschrift besonders entsprechen. Neben der I. Abteilung, die wissen schaftliche Abhandlangen enthält, sollen als II. Abteilung Berichte stehen; in denen von Vertretern der einzelnen Gebiete kurz, ohne irgendwie Voll ständigkeit anzustreben, die hauptsächlichsten Forschungen und Fort schritte religionsgeschichtlicher Art in ihrem besonderen Arbeitsbereiche hervorgehoben und beurteilt werden. Regelmäßig sollen in fester Verteilung auf zwei Jahrgänge wiederkehren Berichte aus dem Gebiete der semitischen (C. Bezold mit Th.Nöldeke, Fr. Schwally; Islam: C. H. Becker), ägyp tischen (A. Wiedemann), indischen (H. -
The Eyes of the Moai, Lost and Re-Discovered
Rapa Nui Journal: Journal of the Easter Island Foundation Volume 10 Article 4 Issue 2 June 1996 1996 The yE es of the Moai, Lost and Re-discovered Helene Martinsson-Wallin Institute for Pacific Archaeology and Cultural History 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 Martinsson-Wallin, Helene (1996) "The yE es of the Moai, Lost and Re-discovered," Rapa Nui Journal: Journal of the Easter Island Foundation: Vol. 10 : Iss. 2 , Article 4. Available at: https://kahualike.manoa.hawaii.edu/rnj/vol10/iss2/4 This Research Report 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]. Martinsson-Wallin: The Eyes of the Moai, Lost and Re-discovered The Eyes ofthe Moai, Lost and Re-discovered by Helene Martinsson-Wallin, Ph.D. A sociate Re earcher, The Kon-Tiki Museum, Institute for Pacific Archaeology and Cultural History. Bygdenesv. 36, 0286 Oslo, Norway. This paper is a brief comment on the different types of found at the western end of the partly destroyed west wing of in laid eyes found by The Kon-Tiki Museum expedition to Abu Nau Nau; the rest of the specimens were all fouud on the Easter Island 1986-88 and eyes that have been re-discovered seaward side of the rear wall of Abu Nau Nau (ibid.: I03-104 in Tbe Kon-Tiki Museum collection during an inventory fig. -
A Handbook for Transnational Samoan Matai (Chiefs)
A HANDBOOK FOR TRANSNATIONAL SAMOAN MATAI (CHIEFS) TUSIFAITAU O MATAI FAFO O SAMOA Editors LUPEMATASILA MISATAUVEVE MELANI ANAE SEUGALUPEMAALII INGRID PETERSON A HANDBOOK FOR TRANSNATIONAL SAMOAN MATAI (CHIEFS) TUSIFAITAU O MATAI FAFO O SAMOA Chapter Editors Seulupe Dr Falaniko Tominiko Muliagatele Vavao Fetui Malepeai Ieti Lima COVER PAGE Samoan matai protestors outside New Zealand Parliament. On 28 March 2003, this group of performers were amongst the estimated 3,000 Samoans, including hundreds of transnational matai, who protested against the Citizenship [Western Samoa] Act 1982 outside the New Zealand Parliament in Wellington. They presented a petition signed by around 100,000 people calling for its repeal (NZ Herald 28 March 2003. Photo by Mark Mitchell). Macmillan Brown Centre for Pacific Studies, University of Canterbury, Private Bag 4800, Christchurch, New Zealand Website: https://www.canterbury.ac.nz/mbc/ ISBN: 978-0-473-53063-1 Copyright © 2020 Macmillan Brown Center for Pacific Studies, University of Canterbury All rights reserved. This book is copyright. Except for the purpose of fair review, no part may be stored or transmitted in any form or by any means, electronic or mechanical, including recording or storage in any information retrieval system, without permission from the publisher. No royalties are paid on this book The opinions expressed and the conclusions drawn in this book are solely those of the writer. They do not necessarily represent the views of the Macmillan Brown Centre for Pacific Studies Editing & Graphic Designing Dr Rosemarie Martin-Neuninger Published by MacMillan Brown Centre for Pacific Studies, University of Canterbury DEDICATION A Tribute This book is dedicated to one of the symposium participants, Tuifa'asisina Eseta Motofoua Iosia, who passed away on 8 April 2020. -
Rapa Nui (Easter Island)
SHORTER COMMUNICATION PETROGRAPHIC ANALYSIS OF THIN-SECTIONS OF SAMPLES FROM TWO MONOLITHIC STATUES (MOAI), RAPA NUI (EASTER ISLAND) JO ANNE VAN TILBURG University of California, Los Angeles ADRIENNE L. KAEPPLER Smithsonian Institution MARSHALL WEISLER University of Queensland CLAUDIO CRISTINO University of Chile ANGELA SPITZER University of Queensland The major rock formations of Easter Island have received considerable geological attention including petrographic and geochemical characterisation (Baker 1993, Baker and Buckley 1974, Dérulle et al. 2002). Hawaiite, basalt, mugerite, benmoreites and felsic flows, and pyroclastic deposits dominate (Baker and Buckley 1974: 89). These flows, and their weathered products, supplied the raw materials for construction of prehistoric house foundations, tools and the justly famous megalithic religious architecture complex (ahu). Two patterns of monolithic statue (moai) production are archaeologically documented. Of 887 moai inventoried to date on 210 sites fully 95 percent originated in a single production zone: Rano Raraku quarry. Located within the lower-ranked of two ethnographically recorded political districts (Routledge 1919: 221-24, Fig. 91), Rano Raraku was initially a direct access quarry available to autonomous related groups. The stone is a tephra ash deposit laid down in thin horizontal layers. Most of the statues were cut with the bedding of the tuff; some were cut at an angle or perpendicular to the bedding. Recent digital mapping within Rano Raraku suggests the possibility of linking individual statues to discrete quarries or specific procurement zones and then to one of two ethnographically described regional socio-political divisions (Van Tilburg et al. 2008). About five percent of the moai corpus was carved of volcanic rock quarried elsewhere than Rano Raraku. -
¹Traditionalº M~Ori Patriarchy
I]Z9ZVi]d[@dgdEV`V/ ¹IgVY^i^dcVaºB~dg^EVig^VgX]n 7gZcYVc=d`dl]^ij Deconstruction does not say there is no subject, there is no truth, there is no history. It simply questions the privileging of identity so that someone is believed to have the truth. It is not the exposure of error. It is constantly and persistently looking into how truths are produced. (Spivak 1988, 28) This paper starts from the simple question of what knowledge is produced about M~ori men and why. In Nietzschean style, I am less concerned with the misrepresentation of truths than with how such truths have come to be privileged. I do not argue that the tropes such as the M~ori sportsman, manual laborer, violent criminal, or especially the M~ori patriarch, are “false,” for indeed there are many M~ori men who embody these catego- rizations.1 To propose such tropes are false would suggest that other forms of M~ori masculinity are “truer,” “more authentic” embodiments. Alter- natively, I am stimulated to uncloak the processes that produce M~ori masculine subjectivities. Specifically, this article deconstructs the inven- tion, authentication, and re-authentication of “traditional” M~ori patri- archy. Here, “invention” refers to the creation of a colonial hybrid. This is not to say, however, that colonization provided the environment for the genesis of M~ori patriarchy, for it is probable that modes of M~ori patri- archy existed prior to colonization (ie, patriarchy as constructed by M~ori tribal epistemologies, focused on notions such as whakapapa [genealogy] and mana [power/prestige/respect]). -
Aristocratic Titles and Cook Islands Nationalism Since Self-Government
Royal Backbone and Body Politic: Aristocratic Titles and Cook Islands Nationalism since Self-Government Jeffrey Sissons Nation building has everywhere entailed the encompassment of earlier or alternative imagined communities (Anderson 1991). European and Asian nationalists have incorporated monarchical and dynastic imagin ings into their modern communal designs; Islamic nationalists have derived principles oflegitimacy from an ideal ofreligious community; and African and Pacific leaders have used kinship ideologies to naturalize and lend an air of primordial authenticity to their postcolonial identities. Since self-government was gained in the Cook Islands in 1965, holders of tradi tional titles-ariki, mata'iapo, and rangatira-have come to symbolize continuity between a precolonial past and a postcolonial present. Albert Henry and Cook Islands leaders who followed him sought to include ele ments of this traditional hierarchy in the nation-state and, through ideo logical inversion, to represent themselves as ideally subordinate to, or in partnership with, its leadership. But including elements ofthe old in the new, the traditional in the mod ern, also introduces contradiction into the heart ofthe national imagining. Elements that at first expressed continuity between past and present may later come to serve as a perpetual reminder of rupture, of a past (a para dise?) that has been lost but might yet be regained. Since the late 1980s, in the context of a rapidly expanding tourist industry that values (as it commodifies) indigenous distinctiveness, Cook Islands traditional leaders have been pursuing, with renewed enthusiasm, a greater role in local gov ernment and more autonomy in deciding matters of land and title succes sion.