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101.
Harriet Deacon 《International Journal of Heritage Studies》2013,19(3):309-319
Robben Island Museum officially commemorates ‘the triumph of the human spirit over adversity’, relating especially to the period of political imprisonment between 1961 and 1991 when Robben Island was most notorious as a political prison for the leaders of the anti‐apartheid struggle. Robben Island became a World Heritage Site in December 1999 because of its universal symbolic significance—its intangible heritage. This paper explores the implications for conservation management planning of interpreting and managing the intangible heritage associated with such sites. Examples will be drawn from the conservation planning exercise undertaken by the Robben Island Museum between 2000 and 2002. The paper will look specifically at how Robben Island's symbolic significance has been defined and how competing interpretations should be included in the management plan. It then discusses the challenges around managing historic fabric whose significance is defined as primarily symbolic, and ways of safeguarding the intangible heritage associated with it. 相似文献
102.
ABSTRACT We report new evidence from East Timor for the long‐term prehistoric use of a single high‐silicate obsidian source. Ten artefacts from Jerimalai shelter in East Timor analysed with SEM/EDXA and LA‐ICPMS demonstrate the exploitation of this source began in the Pleistocene by 42,000 cal. BP, and continued to be used periodically into the mid to late Holocene. The data supports previous results suggesting that a high‐silicate obsidian of unknown location has been transported over considerable distance to rock shelter sites in the east of Timor. 相似文献
103.
Microfossil analysis of human dental calculus provides consumption‐specific and archaeologically relevant data for evaluating diet and subsistence in past populations. Calculus was extracted from 114 teeth representing 104 unique individuals from a late 16th to early 18th century skeletal series on Rapa Nui (Easter Island) to address questions of human–environment interactions and possible dietary preference. Scanning electron microscopy was used in lieu of optical microscopy for its superior depth of field and resolution of surface detail. The calculus microfossil recovery produced 16,377 total biogenic silica microfossils: 4733 phytoliths and 11,644 diatoms. The majority of phytoliths correspond with the Arecaceae or palm family (n = 4,456) and the minority corresponds to the Poaceae or grass family (n = 277). Because of the relatively large sample size, we were able to test hypotheses related to age cohort, sex, dental element and geographic region. Results indicate no significant difference in phytolith or diatom recovery based on age cohort or sex. The high frequency and proportion of Arecaceae phytoliths found in calculus extracted from the anterior dentition suggests consumption of soft or cooked foods containing palm phytoliths and the high frequency of diatoms recovered from the southern part of the island argue for different sources of drinking water. Copyright © 2012 John Wiley & Sons, Ltd. 相似文献
104.
Ian Barber 《Archaeology in Oceania》2013,48(1):40-52
Hard mineral clast sediments applied to dry archaeological fields in the distant apical islands of the Polynesian triangle are frequently associated with sweet potato / kūmara (Ipomoea batatas (L) Lam.) cultivation. In a novel variation on this practice, north‐western South Island Māori deposited tuangi (Austrovenus stutchburyi (Wood, 1828)) mollusc beach valves to cap 10–20 cm deep planting holes or pits by or around the sixteenth century AD at Triangle Flat, Golden Bay. Discrete tuangi beach valve sediment had been extended over much of the larger field surface in association with shallow (<10 cm deep) planting depressions. Surface shell deposits would have suppressed weed growth, redirected radiant energy onto young kūmara plants, and conserved planting pit soil and moisture against disruptive and desiccating winds, respectively. The temporal extension of Triangle Flat shell sediment could be related to socio‐economic and political pressures to improve kūmara production from a fixed land unit. However, since climate change beginning in the sixteenth century brought cooler temperatures and eventually, stronger westerly winds to this region, it seems more likely that shell mulch was extended to maintain shallow planting soils and production in a colder, windier period. This local, kūmara‐focused development may have been encouraged by the opportunity to apply ritually safe and perhaps spiritually potent, uncooked tuangi beach shell to tapu cultivation surfaces. 相似文献
105.
by Jessica Mercer Ilan Kelman Sandie Suchet-Pearson Kate Lloyd 《Geografiska annaler. Series B, Human geography》2009,91(2):157-183
In investigating ways to reduce community vulnerability to environmental hazards it is essential to recognize the interaction between indigenous and scientific knowledge bases. Indigenous and scientific knowledge bases are dynamic entities. Using a Process Framework to identify how indigenous and scientific knowledge bases may be integrated, three communities impacted upon by environmental hazards in Papua New Guinea, a Small Island Developing State, have established how their vulnerability to environmental hazards may be reduced. This article explores the application of the framework within the communities of Kumalu, Singas and Baliau, and how this could impact upon the future management of environmental hazards within indigenous communities in Small Island Developing States. 相似文献
106.
Dan Bendrups 《International Journal of Heritage Studies》2015,21(2):166-176
Sound recording plays a prominent role in cultural heritage work in the Pacific region, supported by sound archives and institutional collections that serve to preserve this intangible cultural heritage. While it has long been a standard practice for field recordings to be lodged in institutions of learning, recent developments in Pacific research have emphasised the ethical and social benefits that can result from the repatriation of sound recordings to their communities of origin, and from the development of field recording practices in which cultural stakeholders are more directly involved. Meanwhile, the digitisation of historical sound recordings and the use of digital domains for dissemination have become matters of theoretical and methodological inquiry in their own right. This article seeks to contribute to the discourse surrounding the repatriation of historical field recordings through the presentation of findings from a recent Chilean government-funded digitisation and repatriation project involving previously undocumented recordings of Easter Island (Rapanui) music from the Fonck Museum, Viña del Mar. It will explain the circumstances under which the project developed, the strategies pursued in bringing it to fruition, and the reception of the project by the Rapanui community. 相似文献
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108.
《Archaeology in Oceania》2017,52(3):149-160
Contestation of culturally significant places is a phenomenon that is regularly encountered in heritage management. Takky Wooroo (Indian Head), on World Heritage–inscribed K’gari (Fraser Island), is no exception. The research presented in this paper uses a multi‐vocal methodology situated within the constructivist paradigm of “Indigenous archaeologies” to evaluate contested evidence for cultural and historical significance at Takky Wooroo. Much of the contestation relates to whether or not Takky Wooroo was the site of a massacre in the nineteenth century and if so, how this impacts on the management of the place. Evidence for the massacre is investigated using oral history from Traditional Owners as well as archival sources. Perceptions of the headland held by Traditional Owners, tourists and other stakeholders are assessed as the basis for a review of management strategies for this contested place. Themes of memorialisation and association are explored and, in the absence of tangible “scientific” evidence to link Takky Wooroo with its past uses, the inclusion of intangible understandings, such as Indigenous Knowledge, are shown to be paramount in assigning significance. In particular, we argue that memorialisation, association and the archaeology of absence allow the historically documented massacre event to be linked with Takky Wooroo in a manner that is not possible through material culture assessment alone. 相似文献
109.
Recent syntheses for the Long Island Sound region argue for long-term cultural continuity amongst Holocene coastal hunter-gatherers. These notions derive primarily from studies of quartz lithic assemblages, which archaeologists argue show structural stasis over time. The remaining variability is explained with a ‘distance to source' model in which near-coastal sites tend to show a lack of quartz conservation while interior sites show quartz recycling. Under this model, technological strategies traditionally associated with raw material conservation (e.g., bipolar reduction) should not occur at near-coastal sites. We test the ‘distance to source’ model by reexamining a quartz lithic assemblage from Eagle's Nest-Long Island's richest Holocene coastal hunter-gatherer site. We find conclusive evidence for bipolar reduction in the site's “block/shatter” materials. Toolmakers used bipolar reduction to conserve raw material. Toolmakers also used anvils and bipolar reduction to open quartz cobbles, to stabilize freehand cores, to efficiently access cutting edges, and possibly to create crushed coarse quartz temper for pottery production. Our results point to previously unrecognized aspects of behavioral variability in the Eagle's Nest lithic assemblage and to possible revision of the ‘distance to source’ model. Similar variability may be present at other North American sites with quartz “block/shatter” material. 相似文献
110.
ANDREW JAMES MEYRIC COSTELLO 《Archaeology in Oceania》2020,55(2):82-92
As a discipline, archaeology must explore ways to present Indigenous and scientific interpretations of the past, employing mechanisms that are effective and relevant to contemporary Indigenous people, and which communicate values for the future that are shared by Indigenous and non-Indigenous peoples alike. Inclusive archaeological discourse and cultural heritage management can amplify First Nations voices and contribute to the public debate on the contemporary understanding of Australia's past. In developing new ways to explore archaeological relevance to First Nations people, but also working to prevent the loss of intellectual property, archaeologists in partnership with First Nations people can forge new ways to research and communicate ideas and scientific data. The contemporary story of K'gari (Fraser Island, south-east Queensland) and the effective harnessing by Butchulla people of modern media strategies to assert their ongoing custodial and cultural rights and diminish colonial constructs imposed upon them is a powerful example of innovative resilience and positive social change. 相似文献