Oral tradition and archaeology: Palau’s earth architecture

Liston, Jolie; Miko, Melson

doi:10.22459/ta35.11.2011.13

Cited by 4 publications

(3 citation statements)

References 12 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Palau has been inhabited for at least 3000 years (Clark et al . ), and the archaeological sequence, traditional history, geology and geography have been reviewed recently by several researchers (Fitzpatrick ; Liston & Miko ; Masse et al . ; Snyder et al .…”

Section: Review Of Sus Remains From Palaumentioning

confidence: 99%

Distribution and extirpation of pigs in Pacific Islands: a case study from Palau

Clark

Petchey

Hawkins

et al. 2013

Archaeology in Oceania

View full text Add to dashboard Cite

Neolithic arrival in the Pacific involved, as in other parts of the world, the translocation of domesticated plants and animals by pottery-making cultures in prehistory. Globally uncommon, though, was the abandonment of pottery on some islands and the extirpation of the pig (Sus scrofa/verrucosus) and dog (Canis familiaris) -the two largest mammalian quadrupeds introduced to Oceania -from the subsistence and cultural systems. This paper examines the extirpation of pigs from the Palau Islands as a case study to understand why an important domesticate has such an uneven prehistoric distribution. When suids are fed agricultural produce required to sustain the human population, it has been proposed that competition and extirpation will result, especially on small islands with limited arable land. However, pigs are considered problem animals in many environments because of the damage they cause to horticultural production, particularly the effects of free-range pigs on gardens and plantations. It is suggested that extirpation and low-level animal keeping are a response to the threat that pigs pose to plant food yields and social relations.

show abstract

Section: Review Of Sus Remains From Palaumentioning

confidence: 99%

Distribution and extirpation of pigs in Pacific Islands: a case study from Palau

Clark

Petchey

Hawkins

et al. 2013

Archaeology in Oceania

View full text Add to dashboard Cite

show abstract

“…Similarly observed among other peoples of Oceania, this kind of sinuous interpretation of time produces a particular relationship between power, land, and ancestral spirits (Brookfield and Brown :42; Glaskin :302; Liston and Miko :193). For example, Paige West (:82) describes how, when the Gimi of Papua New Guinea hunt, ‘men in the present become men in the past’ as their spirits merge with their ancestors and their prey.…”

Section: Communities Of Shared Discomfortmentioning

confidence: 73%

Place, Destabilized: Ambivalent Heritage, Community and Colonialism in the Marquesas Islands

Donaldson

2018

Oceania

View full text Add to dashboard Cite

Increasingly marked by ethnic resettlement, large-scale development and the destruction of cultural places, today's world challenges the essential bond between indigenous peoples and the land. Popular ideas about the supportive role of long-term, phenomenological links to place and heritage appear to be losing their relevance. Yet, a closer look at the complexity of human connections to place reveals how painful memories and discomfort can also generate strong bonds that affirm community and cultural cohesiveness. Place-making in indigenous heritage landscapes marked by colonialism is often ambivalent, evoking Ruth Benedict's observation that the sacred 'may be a source of peril or it may be a source of blessing ' (1934:28). Though the actual meaning of places may be fraught, a shared approach to such heritage can bind communities together, overcoming historic silences and a violent past. With specific reference to ethnographic research in the Marquesas Islands of French Polynesia, I illustrate the contingency of indigenous processes of place-making that are based in personal belief, discomfort and colonialism as much as affirmative interaction with the physical world.Can affirming, supportive place-making occur in uncomfortable or painful spaces? Both Lefebvre (1991) and Stoler (2013) remark upon the sinister way that historical violences cling to space and place, insidiously continuing to suppress, infect and even control modern bodies. Yet, discussions of heritage still focus largely on the idea that heritage places are a reliable source of strength, affirmation and, particularly for indigenous peoples, selfdetermination (e.g., Simpson 1997; United Nations 2008:Art. 11). Among the widespread destruction of cultural places, rainforests, and the mass migrations of people fleeing from ethnic violence as well as the effects of climate change and political upheaval, what is becoming of the essential bond between people and place? Iconic places of heritage like the Buddhas of Bamiyan site have been severely damaged, while countless others have been isolated from the people whose past they embody. Marked by a history of trauma and loss, these sites will never be the same. Yet, a departure from established views on place-making reveals the potential for even painful memories and discomfort to provide the foundation for shared connections to place and culture.In the last few decades, scholars have advanced various understandings of indigenous places and place-making. The fields of cultural, linguistic, and archaeological anthropology have cross-pollinated with geography through discussions of landscape and phenomenological approaches to space and cosmology (Burenhult and

show abstract

“…oL k| Zgsf ;lGgs6 pQ/ vf] hL ug{ k' /ftflOEjs cWoognfO{ km/flsnf] ;Gbe{ df cYof{ pg ;+ :s[ lt / df} lvs 1fg k/Dk/fsf] pkof] u ul/Psf] 5 . ;+ :s[ lt / df} lvs 1fg k/Dk/fn] k' /ftflOEjs tYox¿nfO{ JofVof ug] { ;fdflhs cfwf/ k| bfg ug] { u5{ g\ (Liston & Miko, 2011) . …Ps] 8] ldofÚdf k' /ftflOEjs lzNks[ lt (Artifact) ;DaGwL JofVof ug{ k/Dk/fut ;+ :s[ lt / df} lvs 1fgk/Dk/fsf] pkof] u ug] { k| rng 5 (Schaafsma, 2004) .…”

Section: K[ I7e" Ldmentioning

confidence: 99%

नवपाषाण उपकरण ‘बैथर’ पूर्वी पहाडका किरातहरुको संस्कृति र प्राग्इतिहास

चाम्लिङ

2024

Nep. Cult.

View full text Add to dashboard Cite

हलेसी र समग्र पूर्वी पहाडमा नवपाषाण उपकरण बैथर थुप्रै संख्यामा फेला पार्न सकिन्छ तर लोप हुने क्रम पनि तीव्र छ । यो लेखमा पूर्वी पहाडका किरात राईहरुले वज्रढुंगाका रुपमा घरघरमा सुरक्षित राखिने नवपाषाण उपकरण ‘बैथर’ र त्यसको किरात राई समाजमा विद्यमान सांस्कृतिक स्थानका आधारमा प्राग्इतिहासबारे विमर्श गरिएको छ । तसर्थ, यो लेख प्राग्इतिहास अध्ययनमा नवीन प्राज्ञिक अन्वेषण गर्ने अग्रसरता हो । पुरातात्विक शिल्पकृतिसम्बन्धी व्याख्यामा सामाजिक आधार प्रदान गर्न तथा प्राग्ऐतिहासिक युगसम्बन्धी अध्ययन गर्न परम्परागत संस्कृति तथा मौखिक ज्ञानहरुको जो उपयोग गर्ने गरिएको छ, त्यससँगै नेपाली इतिहास अध्येताहरुको जनजातीय संस्कृतिले प्राग्इतिहास अध्ययनमा महत्वपूर्ण भूमिका खेल्न सक्ने मतलाई आधार बनाएर बैथरबारे विश्लेषण गरिएको छ । धामीको मुन्दुमी शक्तिसहितको हतियारका रुपमा लिइने, आदिम समयदेखि पुर्खाहरुले प्रयोग गरिल्याएको भनेर व्याख्या गरिने तथा सांस्कृतिक अभ्यासमा पनि प्रयोग गरिने हुनाले यी बैथरहरु किरात राई समुदायको प्राग्ऐतिहासिकताबारे अध्ययन गर्ने महत्वपूर्ण प्रमाण हुन सक्छन् । उत्खनन गरेर जमिनमुनि कुनै खास तहमा फेला नपरेसम्म बनोट र आकारप्रकारका आधारमा तुलना गर्नुपर्ने भएकोले आसामबाट प्राप्त नवपाषाण उपकरणको समयलाई आधार बनाएर पूर्वी पहाडका बैथरहरुलाई बढीमा ४००० वर्ष पहिलेको मानिएको छ । बैथर निर्माण तथा प्रयोग गर्नेहरुमा किराती र नवपाषाण युगको अन्तिमतिर आसामबाट काठमाडौंसम्म आइपुगेर गोरुले नजोती धान खेती सुरुवात गर्ने मुन्डाका पुर्खामध्ये एक अथवा दुवै हुन सक्छन् ।

show abstract

Oral tradition and archaeology: Palau’s earth architecture

Cited by 4 publications

References 12 publications

Distribution and extirpation of pigs in Pacific Islands: a case study from Palau

Distribution and extirpation of pigs in Pacific Islands: a case study from Palau

Place, Destabilized: Ambivalent Heritage, Community and Colonialism in the Marquesas Islands

नवपाषाण उपकरण ‘बैथर’ पूर्वी पहाडका किरातहरुको संस्कृति र प्राग्इतिहास

Contact Info

Product

Resources

About