Archaeology in Oceania最新文献

Hand stencils directly represent modern humans in landscape settings around the world. Yet their social and cultural contexts are often overlooked due to the lack of ethnography associated with the artwork. This paper explores the hand stencils from Kundumbue and Pundimbung rock art sites, situated in the traditional boundaries of the Auwim people in the East Sepik Province of Papua New Guinea. Combining archaeological rock art analysis with ethnographic knowledge, we demonstrate that the hand stencils are a priority in each clan's place-making practices, around which they construct the community's social narratives. Rock shelters and their rock art also show a form of communal history that is evoked through their production in contemporary settings, in addition to having been a form of esoteric magic in the past. We conclude that hand stencils can have multiple meanings over time and across space as a widespread cultural marker. However, aspects of the identities of individuals, groups and communities who created the now static hand imagery, remain in place.

Over millennia, and right across the globe, people have invested time and energy to create cultural landscapes that revolve around or incorporate powerful stones. Questions about the structured nature, distribution, source, or placement of stones (both within physical and meta-physical worlds), pose intriguing theoretical and methodological challenges. Emic and etic perspectives may provide additional insights into the complex (often animate) nature of the stone, the purpose of which varied radically between communities. In this special number of Archaeology in Oceania we explore some of the ways in which First Nations and non-Indigenous archaeologists address these potent features and objects, across widely varying chrono-cultural contexts in the Australia–Pacific region.

Cylcons are common in Australia, reported in early accounts (e.g., by Etheridge, McCarthy) as spiritually important for Aboriginal people, but where are the Indigenous perspectives on these important stones? Here we provide two stories about our engagement with these objects and then look at an archaeological excavation that allowed culture and science to come together helping us to interpret these stones.

Prior to European settlement, the Gummingurru stone arrangement was a place of man-making and knowledge sharing for Aboriginal people from across vast areas of what is now southern Queensland and northern New South Wales, Australia. One of the most powerful sites of ritual and exchange en-route to the Bunya Mountains, Gummingurru was the place at which boys became adults, were assigned “yurees” (totems), and given Law to inform their roles in society for the rest of their lives. We argue that the stones themselves had agentive power in the creation of men. European invasion brought access to Gummingurru to a temporary end. The site lay dormant for many generations until it was returned to the Jarowair clan of the Wakka Wakka Nation in 2008. Since this time, the Gummingurru stone arrangement and its associated site architecture have been resurrected through the combination of applied archaeological and ethnohistorical research and Aboriginal knowledge. Today Gummingurru is at the centre of a major cultural revival on the Darling Downs. It is the locus of the development of Aboriginal control of reconciliation activities and the establishment of a power-base for the management of both the Gummingurru and Bunya Mountains landscapes, with the stones themselves acting to control the process.

The Pacific Islands offer a variety of marine environments providing peoples in the present and past with abundant coral materials, a “stone from the sea”. Archaeologists have long recognised the importance of coral in ancient contexts, whether as gravel, natural branches, squared blocks or cut-and-dress slabs. Coral was also used to manufacture tools such as files or pounders and incorporated in monumental ceremonial architecture as a favoured construction material and foundation offerings. However, Pacific Islanders also employed coral material for other ritual applications that remain overlooked in the literature. In this article, we consider the multiple uses of coral in the archaeological and ethnographic records of three Pacific regions: Central-East Polynesia (CEP), New Caledonia and the Torres Strait Islands. This includes offering of coral branches, sometimes associated with cairns, paraphernalia and magic stones, also production of coral lime for body ornamentation. Using these case studies, we consider material selection, modes of deposition, archaeological and ethnographic contexts, associations with other features and artefacts, before interrogating the potential significance of these unrealised datasets. By doing so, we shed new light on the ritual value of coral and reflect on the symbolic nature and function of this material.

This paper addresses the ways in which stones have anchored stories and people in central Vanuatu. Three different sets of stones, and stories about those stones, cast light from different angles on the history of the distinctive chiefly title system of this region. The first set revolves around the fulcrum of Wotanimanu, a pillar of stone that rises from the sea between Efate and the Shepherd Islands. This is the figure of a chief who arrived on Efate by sea, accompanied by his “stones” or people. Senior chiefly titles of this region, which draw on lengthy histories of migration, ground their narrative and genealogical claims in the proof of a second set of stones, including grave markers, magic stones, and arrangements of stones in series that stand for successive holders of each title. The third set of stones and stories was initiated by the first resident Presbyterian missionary in the Shepherd Islands, Oscar Michelsen, who acknowledged the importance attached locally to history by setting up a series of stelae to commemorate the conversion of individual chiefs. The paper concludes with thoughts on the agency and mobility of stone in the Shepherd Islands, and the ways in which stones give substance to chiefly power.

Torres Strait (TS), on Australia's north-east border, has a long history of research on pœrapœral kulal: powerful stones. Pœrapœral kulal contain vital power from site-of-origin and therefore their movement across the Coral-Arafura Sea corridor provides important information about past and present human relationships (Elu 2004). With few exceptions Western models draw on anthropological, linguistic and site origin research collated by a Cambridge University field team over 100 years ago, with little detailed reassessment of stone raw material and distribution or geological and archaeological surveys conducted within the intervening period. It is also unclear how TS Islanders engage with this literature, particularly the many communities poorly represented by 19th-century studies. In this paper, we test several assumptions influencing recent literature from contemporary islander and non-indigenous perspectives. This includes assessing whether: (a) western scholarship models oversimplify terminology and discussion; (b) early geological assessments of substantive movement of stones is correct; and (c) movement of exotic stones was a common feature across TS. Finally, using detailed cultural, archaeology, geology, and language data sets we reinterpret the regionally-varying role and antiquity of pœrapœral kulal within this animate cosmo-political land and seascape.