Jessica Betz Spring Semester 2016 Comparative Heritage Management Nan Madol Case Study

Description of the Heritage Place

Nan Madol is an archaeological site located along the eastern coast of the Pohnpei Island in the Federated States of Micronesia. The core of the site consists of ninety-nine man-made islets covering an area of approximately two hundred acres on top of the tidal reef adjacent to Temwen Island. The islets were constructed around 1,500 years ago by a line of kings known as the Sau Deleurs who ruled Pohnpei for at least 500 years.1 According to ethnographic and ethnohistoric data collected in 1968 and 1977, Nan Madol served as the seat of the Sau Deleurs dynasty in prehistoric times.2 Nan Madol is recognized as part of a larger “district” that encompasses an area of nineteen square miles and includes the remains of residential complexes, ritualistic structures, and tombs.3

The core of the site is the main archeological focus as it is considered to be an important link to furthering our understanding of the workings of early Pohnpeian culture. Enclosing the rectangular core of the site are twelve “seawall” islets. The foundation of these twelve islets is constructed of columnar basalt and large boulders. Inside the walls the islets are raised above sea level by the addition of coral rubble fill which was acquired from the reef flat. On several of the islets there is evidence of post-holes suggesting that there were once wooden structures and thatched roofs constructed on the platforms. These interior islets exhibit a wide range of dimension variation, construction styles, and architectural complexity.4

1 Rufino Mauricio, interview, Archeological Institute of America, Volume 63, Number 3, May/June 2010. http://archive.archaeology.org/1005/etc/conversation.html.

2 ibid.

3 National Parks Service, “National Register of Historic Places Inventory- Nomination Form,” NPS Form 10-900 (3-82), 2.

4 ibid. Oral traditions separate the core site of Nan Madol into two sections; Modal Powe in the upper half and Madol Pah in the lower half. Modal Powe lies in the northeast half of the site and was used for ritual purposes. Within the Modal Powe is Nan Dauas which is located at the eastern edge of the complex and is the best known of the islets within the entire district because of the high integrity of its megalithic architectural style. The islet is 50 x 60 meters long and its walls are constructed of large, naturally prismatic pieces of basalt which are built on top of basalt boulders. The walls reach 8.1 meters and were built using a technique of systematic criss- cross. Many of these basalt columns and boulders are estimated to weigh more than twenty tons.5 The means by which the Pophpeian people were able to engineer and move these massive stones from the quarries, which are located across land and water on the other side of the island, is still unknown.6 According to oral tradition, Nan Dauas was the ritual area and burial grounds for the supreme chiefs of the Sau Deleurs. There have been reports of human bones and “grave goods” collected from the central tomb within Nan Dauas.7

Madol Pah Madol Powe

Pahn Kadira & Temple of Nan Kieil Mwahu

Nan Dauas

5 ibid.

6 “Ceremonial Centres of the Early Micronesian States: Nan Madol and Lelu,” UNESCO, Tentative List, http://whc.unesco.org/en/tentativelists/5652/.

7 NPS, 3. Madol Pah is located in lower Nan Madol and is ethnohistorically known for its secular use. Pahn Kadira, traditionally considered to be the most important islet, is located in this section. This L-shaped islet is 12,770 square meters and is believed to have been the residence of the Sau Deleur. It is one of the most complex sites in Nan Madol, consisting of 39 architecturally significant features and 98 sub-features. The largest stone structure on the islet, aside from its surrounding wall, is a traditional house platform called the Temple of Nan Kieil Mwahu (Temple of the good lizard). This platform exhibits the post-holes which indicate the presence of what was once a thatched wooden structure. There are four other house platforms on Pahn Kadira but the most important of these, which is demonstrated by its elaborate walls, is thought to be the actual residence of the ruler.8

Significance and Values of the Heritage Place

Nan Madol has often been referred to as the “Venice of the Pacific” because of its man-made islands and ocean filled channels, but the name itself translates roughly as “within the intervals” which refers to the intricate system of canals.9 These tidal canals and waterways were used by the early Pohnpeian people of the Sau Deleurs dynasty for both travel and communication. The ninety-two artificial islands that are identified as architectural units consisting of stone and coral filled platforms were used by the Sau Deleurs as their ritual and residential area. These stone and coral platforms “reflect the residential, ritualistic, and administrative characteristics which differentiated the highest ranking levels of the society.”10

According to an ICOMOS study done on cultural landscapes in the Pacific Islands, the communal labor that was required to build these massive islets and platforms are commonly associated with the emergence of a hierarchical society with all ruling power consolidated under one chief.11 Today the descendants of that early hierarchical society can be seen in the Nahnmwarki of Madolenihmw, one of the five paramount chiefs of Madolenihmw which is the municipality in which Nan Madol is located. He is chief of the clan that has ruled Nan Madol since the fall of the Sau Deleurs around 500 years ago. For this reasons it is also important to maintain the cultural and social practices of the local people who have maintained this site for thousands of years, as the cultural significance emphasizes the fundamental role of indigenous communities, their histories and knowledge, in understanding the significance of tangible evidence as an expression of their culture.12

In the case of integrity, there has never been any reconstruction work done at Nan Madol, and as discussed earlier, the islets comprising Nan Douwas still maintain many of their prismatic, basalt columns on the perimeter along with many of the internal mortuary chambers. Nan Madol is also significant as the only other archaeological site located in Oceania that is made

8 ibid.

9 NPS, 2.

10 ibid.

11 Jones, Kevin L. and Akita Smith, Cultural Landscapes of the Pacific Islands, ICOMOS, December 2007.

12 UNESCO, Tentative List. up of huge rocks aside from Easter Island.13 It exhibits a perfectly preserved habitation, leadership, and ceremonial plan of an architectural ensemble of the Pacific.14

Conditions Affecting Conservation and Management

The divergent and conflicting values ascribed to Nan Madol by its various stakeholders have led to controversy surrounding the sovereignty and ownership of the site. Currently the laws in Micronesia clearly state that Nan Madol belongs to the state of Pohnpei, but the Nahnmwarki also claims sovereignty of the ruins.15 The main issue is that unless some type of understanding is reached, the state government and many invested international preservation groups, can not proceed with the much needed rehabilitation work which would make the site eligible for a UNESCO nomination. As of March 1, 2012, Nan Madol and Lelu remain on the Tentative List of World Heritage sites.16 The state has argued that World Heritage status would bring in funds and grants to help with the maintenance and long-term conservation work, and would also increase the flow of tourism and help boost the local economy.17 By comparison, Easter Island receives around 50,000 visitors a year while Nan Madol has fewer than 1,000.18

Outside of the state government and the Nahnmwarki, the local Pohnpeians are prominent stakeholders with a completely different set of values surrounding Nan Madol. Many of the native people are afraid of the site and continue to believe that if the site is disturbed, it will bring bad luck to the entire community. Any sort of future management plan that involves archeological or conservation work will have to take into account the very real fears of the local people who believe that their community could be cursed if they allow anyone to disturb the site.

Stakeholders Values Interests Local Gov’t of Pohnpei Economic, Historic, Aesthetic, According to the current laws Environmental in Micronesia, Nan Madol is the property of the state. They have recently nominated Nan Madol to the UNESCO World Heritage Tentative List.

13 Christopher Pala, “Nan Madol: The City Built on Coral Reefs,” The Smithsonian, Nov 3, 2009, http:// www.smithsonianmag.com/history/nan-madol-the-city-built-on-coral-reefs-147288758/?no-ist.

14 UNESCO, Tentative List.

15 ibid.

16 UNESCO, Tentative List.

17 Mauricio.

18 Pala. Nahnmwarki Cultural, Historic, Educational, The Nahnmwarki is the Religious traditional ruler of the Nan Madol and also continues to claim sovereignty of the reuins. Additionally, all visitors must gain his permission before entering the site. Pohnpeian Community Social, Cultural, Historic, While the local Pohnpeian Religious community does follow the leadership of the Nahnmwarki, many of the natives are afraid of the site and continue to believe that if the site is disturbed, it will bring bad luck to the entire community. UNESCO and Heritage Cultural, Historic, Educational Nan Madol is the only other Professionals archaeological site located in Oceania that is made up of huge rocks aside from Easter Island. It exhibits a perfectly preserved habitation, leadership, and ceremonial plan of an architectural ensemble of the Pacific.

As for the physical condition of the site, Nan Madol was abandoned around 1500 to 1600 AD, and since then many of the canals have become overgrown with mangrove and have been altered from their original paths due to silt accumulation. The only original canal that still remains is called Dauen Nan Kiel Mwahu - “channel of the good lizard”- and it transects the entire site running along the northeast/southwest axis.19 While several of the inner islets have degraded over the years due to the mangroves and silt accumulation, the outline of the islets and canals is still distinct. There is also subsurface coring that shows that when Nan Modal was in use there were no mangroves growing in its vicinity, however since its abandonment, the mangroves have almost covered the entire site. Interestingly, the mangrove growth has protected the site while also contributing to the romantic notion of the place as a ruin. In order to deal with the over-growth, an expert on mangroves has begun to develop a plan for how to manage the mangroves in an effort to provide access to the site while still respecting the current state of the site.20

Rising sea levels is also a potential threat to the site, and to help with proper conservation and the development of a management plan to address these issues, the government of Micronesia has requested assistance from UNESCO. In 2011, they held a workshop to discuss the safeguarding of Nan Madol with all key stakeholders. The workshop examined issues relating to; i) community participation, ii) environmental management, iii) Pacific regional cooperation, iv) national strategy and action plan. From this workshop an agreement was

19 ibid.

20 UNESCO, Tentative List. reached, and the local leadership, community, state and national government, and national and international NGOs committed to continuing to work together on the safeguarding on Nan Madol. 21

As for future development and tourism, currently all development has remained outside the periphery and there is only a small path that allows access to the site. Tourism is limited to Nan Douwas and the open canals. Additionally, in order to visit the site, visitors are supposed to get permission from the Nanmwarki. 22 However, this has become a point of contention since Nan Madol was nominated for the Tentative World Heritage List. There are some in Nan Madol who are in favor of using this cultural heritage site as a tourist attraction. They believe that a UNESCO nomination will bring visitors from nearby Japan, and create revenue for the Micronesian economy. However, there are also many native Pohnpeians who are concerned about the already increasing number of tourists who are disturbing the sacred herbs and vegetation. They would like for the State Historic Preservation Office to help regulate the number of visitors to certain times of the year. For them, Nan Madol is still a very sacred site where many spirits of the ancient Pohnpeians still roam. According to those in the community who know of the spirits, there are particular times during the year when the spirits are more active, and during those times the native Pohnpeians would like to restrict tourism from the site.

Proposed Management System

I. Vision for Nan Madol The Nanmwarki and the local community maintain the traditional system of ownership which has been passed down since the end of the Sau Deleur dynasty. This system is a critical part of Nan Madol's significance and must therefore continued. In providing the native community all rights and benefits, the safeguarding and maintenance is also their responsibility. If the site is opened for tourism, any revenue made is used for conservation of the site, this allows for the site to contribute to the sustainability of the local community by improving welfare and creating a sense of pride by ensuring that their heritage and traditions are respected and preserved. By continuing the tradition of the Nanmwarki ownership, the site allows for capacity building at all levels by preserving local knowledge and maintaining the sacredness of the site. If the site is not opened for tourism, it is still maintained and preserved by the Pohnpeians.

To help with the initial restoration of Nan Madol due to the mangroves, and to help with the development of a management plan in the wake of rising sea levels, the state government is allowed access to the site in order to perform very conservative conservation measures. This work, along with more extensive archeological surveys is carried out so that thorough documentation can be gathered before the site is potentially opened to more tourists. The conservation teams who are allowed access to the site seek the guidance of the Pohnpeians while visiting and working at the site. This fosters a positive and respectful relationship between the two key stakeholder groups, so that in the future they can continue to collaborate on the conservation of Nan Madol.

II. General Policies

21 Diana Roma, "Safeguarding Nan Madol, Federated States of Micronesia, " World Heritage in a Sea of Islands: Pacific 2009 Programme.

22 ibid. 1. The site is first and foremost a sacred site and therefore its interpretation should include an introductory educational overview on the appropriate and respectful way to approach and treat the site. 2. Development for the sake of tourism needs to be avoided. 3. Sustainable management measures need to be implemented so that the site continues to function as part of the living culture of the native Pohnpeians. 4. The silt deposits and mangroves need to be continuously monitored and managed so that the site remains protected but not completely overgrown. 5. New development should not be allowed to displace the local communities, and should not happen without the consent of the Nanmwarki. 6. The conservation of the site should always favor minimal intervention. The site must be preserved as a ruin, in its current state, with no effort to ever reconstruct any of the structures on the islets.

III. Objectives and Goals 1. Education and training programs in basic conservation practices or the local community and the Nanmwarki, so that they can continue to preserve and manage the site for the long term. 2. Develop a visitor management plan. Some considerations for such a plan includes: A. The number of visitors must be agreed on and enforced by both the state government and Nanmwarki. The Nanmwarki and the native Pohnpeians retain the right to decide not only the number of visitors allowed, but also the specific times during the year that the public is allowed to access Nan Madol. B. Industry related to tourism such as public restrooms, parking lots, or boat rentals, must also fall under the management of the Nanmwarki, but cannot be allowed to jeopardize the integrity of the site. This should be controlled by limiting the number of visitors per year and restricting development. 3. Complete an accurate site map so that a core area and buffer zone can be established in order to protect the site from future development. In addition the view sheds of the site are crucial to its integrity, therefore there should be no visible development from within Nan Madol even if it is built outside of the buffer zone. 4. Undertake a complete scientific underwater exploration to confirm that there is no other neglected cultural heritage sites below sea level. 5. Monitor rising sea levels and mangrove growth so that the appropriate actions can be taken before the site is compromised. 6. Assemble a team in order to catalogue the vast legends and oral histories associated with intangible heritage of Nan Madol and the surrounding heritage sites.

III. Monitoring and Evaluation As stated above, the maintenance of the site should be the responsibility of the Nanmwarki and the native Pohnpeians. However, in order to properly monitor the rising sea levels, mangroves, and any further deterioration of the remaining architectural elements, a full scientific assessment detailing the current state of the site should be conducted as soon as possible. With this as a baseline, the Pohnpeians can conduct all future monitoring as they continue to maintain the site. This could include making drawings of mangrove growth and marking the current sea level on the islets in order to measure how quickly the levels are rising. In addition, the plant life, vegetation, access trail and canals should be monitored for signs of over use. If in fact the presence of increased tourism disturbs the sacred herbs and causes damage to surrounding vegetation, then the number of visitors allowed will need to be decreased until the human impact is negligible. There should only ever be the two access points (short hiking trail or canoe), and visitors should be restricted to access the site via those areas only.

At the regional level, the number of visitors to the site should also be monitored in order to ensure that the increase in tourism does not promote or allow for development near Nan Madol. It is imperative to the significance that the site remains a remote, sacred site that continues to play a functioning role in the living heritage of Pohnpeian people. Therefore there must not be any sort of relocation of the local communities in order to make way for newer development. Any new development should be catered toward the community and not towards promoting tourism.

At the international level, development and increased tourism pressures should be monitored to ensure integrity of the site. Considering the highly conflicting attitudes toward the purpose of preserving Nan Madol even within Micronesia, the international committees should continue to monitor the number of visitors accessing the site.

Governance

The Federated States of Micronesia, and thus Nan Madol, are a United States territory and therefore fall under the management and governance of the United States Secretary of Interior and the National Parks Service. According to the National Parks website, Nan Madol is a National Historic Landmark, however this does not provide the site any protection under US law. National Historic Landmark status is only a form of listing and a way to create policy. National Historic Landmarks are the responsibility of their state historic preservation offices (SHPO). SHPOs are granted funding by the federal government and it is their responsibility to use that money for funding and technical assistance. They are also required by law to pass along 10% of the money they receive to certified local governments. Therefore it is the SHPO’s responsibility to help communities, such as the local Pohnpeians, become certified as a local government so that they can receive funding for the preservation of Nan Madol. If this system is implemented as intended, then the federal grants will be distributed to the Nanmwarki and his municipality.

Under the stewardship of the National Park Services, Nan Madol is governed by their overarching framework for cultural resource management. The polices in this framework include, but are not limited to the following summaries: 1. NPS Research- The goals of interdisciplinary program of research is to ensure appropriate protection, preservation, treatment, and interpretation of cultural resources, and to develop approaches for managing cultural and natural resources. This management should consider the views held by the traditionally associate peoples and the others by emphasizing cooperative conservation and civic engagement. 2. Independent Research- This includes research to be done in cooperation with tribal governments, tribal colleges, and tribal organizations. Conditions concerning the dissemination of data should be mutually agreed upon and take into consideration culturally sensitive information. Specifically for the management of archeological resources, the NPS calls for: 1. Preservation of archeological resources in situ and in a stable condition in order to prevent degradation and loss. The condition of the archeological site is to be documented and monitored regularly so as to be evaluated against its initial baseline. Parks are encouraged to local citizens in site preservation and monitoring overall condition. 2. Stabilize using the least intrusive and destructive methods. 3. Rehabilitation, restoration, and reconstructed are not normally undertaken by the Park Service. 4. Protection against human against of destruction and deterioration.23

This framework will provide a good starting point for the governance of Nan Madol, however weak points include the lack of specificity on reconstruction. As stated above in the policies, reconstruction at Nan Madol would compromise the integrity of the site, and should therefore never be pursued. Lastly, the protection against human destruction will most likely become a larger issue as the site is opened up for tourism. There have already been reports of vandalism and looting, and without proper education for the local community about the importance of the site and mechanisms for reporting vandalism, there is a good chance that the destruction and deterioration will continue to increase.

23 National Parks Service, “Management Policies 2006,” US Department of Interior (Washington, DC) 59-62.