Archaeology in Oceania最新文献

This paper examines some of the ways in which Indigenous and Western archaeological chronologies are being negotiated and entwined in Oceania. Indigenous pasts are often known through oral traditions, genealogies and ancestral landscapes; these are vital pasts populated by the ancestors. The archaeological past is often interpreted through taphonomy, stratigraphy and direct dating techniques. There are tensions and intersections between these perspectives, and research partnerships between archaeologists and Indigenous communities must negotiate how to build chronologies and narrate the past. Drawing on case studies from our research in Australia and Papua New Guinea, we discuss how these seemingly different ways of knowing the past can be brought into productive conversation and how these understandings are transforming today. We argue that incorporating diverse temporalities for ancestral places can generate richer historical narratives of value to communities and researchers.

Tok stori, a Melanesian pidgin term meaning “conversate or share stories”, has emerged over the last decade as a Melanesian research methodology in the fields of education, pedagogy and leadership. This paper contributes to this scholarship by exploring the value of its application to the conceptualisation and practice of archaeological research in Solomon Islands. From our perspectives as Solomon Islander archaeologists, we reflect on our experiences engaging in tok stori with two communities from Santa Isabel and Lauru (Choiseul) while undertaking field work. We use these examples to demonstrate the highly dynamic nature of tok stori in research, serving as a mechanism to build trust and reciprocal relationships centred upon shared social values, but also to facilitate more transactional partnerships fixated on negotiating financial “benefits”. Drawing from our experiences, we also discuss key challenges facing archaeological practice in Solomon Islands. These are a lack of awareness of the purpose and values of archaeological research, and a legacy of monetary enticement we refer to as a “handout mentality” generated by extractive industries. Tok stori, we contend, can aid in navigating these challenges and serves as a valuable research tool for archaeologists due to its adaptability and the cultural bearing it holds for Melanesian peoples.

Australian South Sea Islanders are a distinctive cultural group comprising descendants of over 60000 labourers who came to Australia from Vanuatu, Solomon Islands and elsewhere in the Western Pacific between 1863 and 1904. “Blackbirded” labourers were commonly referred to as victims of a slave trade, though many also came voluntarily to work in the sugar plantations of northern New South Wales and Queensland. The advent of racist exclusionary immigration policies introduced from 1901 further forced South Sea Islanders to the margins of colonial society. Yet many Australian South Sea Islanders would argue their untold history speaks to resilience and overcoming adversity. Australian South Sea Islanders have a distinctive cultural heritage, including material culture, oral traditions embedded in the landscape and connections to places – from sugar mills to domestic sites – revealed archaeologically. This heritage must be approached sensitively given its association with sometimes difficult histories but is crucial to understanding the contributions of Australian South Sea Islanders to Australian society, contemporary communities and identities, and historical and social significance across multiple scales. Collaborative research with Australian South Sea Islanders pushes the boundaries of “community archaeology” by taking a slow approach to research, reframing ethnographic objects and cultural landscapes, and producing an archaeology that can include many voices.

This article both introduces our Special Issue on “Zooarchaeology and Human Ecodynamics in East Polynesia” and reviews recent research from East Polynesia at large. The seven articles and discussion essay derive from a symposium at the 14th International Council for Archaeozoology (ICAZ) conference in Cairns, Australia (2023). To contextualize these contributions, we review recent studies (2016–2024) from the region relating to human–animal relationships, including morphological, ancient DNA, and stable isotope research. Seven areas or themes emerge from our review, representing substantive, analytical and technical domains. These include (1) geographic coverage; (2) methodological issues; (3) assessments of anthropogenic impacts; (4) studies of domestic and commensal taxa; (5) animals in social, ritual and symbolic roles; (6) engagement with historical records and traditional ecological knowledges (TEK); and (7) emerging technologies. We conclude with a brief summary of recent achievements and propose future directions for zooarchaeological studies in East Polynesia and the wider Pacific.

The essay summarizes the key pillars of human ecodynamics (HE) research and then highlights the most trenchant ideas from each of the seven papers in the Special Issue, especially as they intersect with HE.

This paper provides the initial chronological framework for an Australian Aboriginal women's sacred area, based on the first absolute ages obtained through luminescence dating. The Thirteen Mile Creek site of the Avon Downs women's sacred area provides evidence for various aspects of women's lives, including lithic raw material extraction and lithic artefact production from ∼7000 years to recent times. It is the first dated Aboriginal women's sacred area in Australia. The successful use of single grain luminescence on a colluvial mantle suggests the potential to extend cultural histories in tropical hillslopes to the middle Holocene. Our preliminary study of the site raises awareness of the challenges of protecting women's sacred sites from mining and development and highlights the importance of preserving Aboriginal sacred sites for future generations.

One of the central themes of indigenous Polynesian historical narratives involves voyaging, navigation and patterns of inter-island cultural connection. One of the ways archaeologists have long looked at these questions through the lens of material culture studies—distributions of artefact and assemblage traits in time and space. Here we examine patterns of historical interaction inferred from the application of the commensal model with those derived from more traditional archaeological approaches. We suggest that the most reliable and nuanced models of past cultural interaction in Eastern Polynesia will result from a creative synthesis of molecular zooarchaeology and traditional archaeological and zooarchaeological methods.