Faces of Homo floresiensis (LB1)

Since being excavated in 2003, the skull of LB1 (the holotype of Homo floresiensis) has been given many faces, though the details regarding how each was accomplished are typically few. Here we detail our application of known, and verified, relationships between the skull and soft tissues of anatomically modern humans to produce an evidence-based facial approximation of LB1. We then compare our results to nine pre-existing LB1 faces using geometric morphometrics. These analyses suggest our facial approximation differs in proportional facial width, upper lip height and nasal morphology. Some of these differences are likely due to a different interpretation of taphonomic and excavation damage, application of different 'forensic' methods and/or an idiosyncratic incorporation of aspects of non-human primate morphology. Other differences, and in particular upper lip height, are less justifiable in relation to the skeletal evidence.     

Bat cave and Hobbit hole,microbats of Liang Bua (Flores,Indonesia)

Liang Bua is a limestone cave on the island of Flores, Indonesia. Palaeontological and archaeological excavations at this site have unearthed one of the best insular records of fossil bats to date. The assemblage is numerically dominated by the horseshoe bat species Rhinolophus euryotis, followed by the leafnosed bat Hipposideros diadema. In addition to these species, remains of Rhinolophus simplex, Hipposideros sp. cf. H. sumbae, Murina sp. aff. M. florium, Taphozous sp., Kerivoula sp. and Miniopterus sp. have also been recovered. Two taxa found in Liang Bua, Rhinolophus euryotis and Miniopterus sp., are not apparent in the modern bat fauna of Flores. Some specimens, found during the more recent excavations, are known from specific depths. Two age-groups are represented. The stratigraphically oldest is 74–61 ka and includes Murina sp. aff. M. florium and Rhinolophus euryotis. Conversely, the younger, Holocene, assemblage is much more diverse. Despite the relatively small amount of microbat material collected thus far, it displays a higher diversity than the rodents from the site. This is presumably related to the better dispersal ability of bats relative to other, non-volant mammals.     

Gifts from the Other Side: Thresholds of Hospitality and Morality in an Eastern Indonesian Town

The town of Labuan Bajo in Western Flores, Eastern Indonesia has experienced rapid changes in the past decade, primarily associated with the development of tourism. This paper engages with the ideas of Jacques Derrida on hospitality and sovereignty, to explore the shifting landscapes of hospitality in this Manggaraian town. His musings on ‘the question of the foreigner’, the ‘conditions’ of hospitality, and the idea of the threshold are used to capture the way that hospitality is experienced as a struggle, as a contradiction, as an ‘aporia’.     

Tree Totems and the Tamarind People: Implications of Clan Plant Taboos in Central Flores

ABSTRACT Among the Nage of eastern Indonesia, a sizeable minority of clans maintain totemic attitudes towards trees and other plants whose names they share. Tree totemism is mostly expressed in taboos on burning the wood and using the timber in construction. In addition, there is the idea that all Nage people should not burn wood of the Tamarind (Nage) tree. Comparative evidence and local historical narrative locate the source of phytonymic clan names in an earlier use of such names as toponyms and settlement names. Insofar as this is their origin, Nage plant totemism can thus be understood as a residue of a naming practice relating to places rather than to people, either human ancestors or groups. As the use of ‘Nage’ as the formal name of an inclusive ethnic, socio‐political, and territorial entity is relatively recent, and indeed largely a function of a colonial administration introduced barely a century ago, this case further demonstrates how taboos and totemic relations can develop rapidly in contexts of major social change.     

Preliminary U-series and Thermoluminescence dating of excavated deposits in Liang Bua sub-chamber,Flores, Indonesia

We report the results of a test excavation of deposits in a limestone cave sub-chamber located beneath the main chamber of Liang Bua, Flores, Indonesia; the discovery site of the small hominin species, Homo floresiensis. Well-preserved remains of extinct Pleistocene fauna and stone artefacts have previously been identified on the surface of a sediment cone within the sub-chamber. Our excavation of the deposits, at the base of the sediment cone in the sub-chamber (to 130 cm depth) yielded only a few fragmentary bones of extant fauna. Uranium/Thorium (U-series or U/Th) dating of soda straw stalactites excavated from 20 to 130 cm in depth demonstrates that the excavated sediments were deposited during the Holocene. Red Thermoluminescence (TL) dating of the sediments at the base of the excavation (130 cm depth) indicates these sediments were last exposed to sunlight at 84 ± 15 ka (thousand years), similar to red TL ages of cave sediments from the main chamber. Together, these results indicate that the surface faunal remains, which are morphologically analogous to Pleistocene finds from the main chamber excavations, were transported to the sub-chamber relatively recently from the main chamber of Liang Bua and probably originated from conglomerate deposits at the rear of the cave and from deposits around the front entrance. There is no evidence for hominin occupation of the sub-chamber, instead it seems to have acted as a sink for cultural materials and fossil remains transported from the surface via sinkholes. Despite the small number of finds from the test excavation, it is possible that more extensive excavations may yield additional transported cultural and faunal evidence at greater depths.     

Can Animals Break Taboos?: Applications of ‘Taboo’ Among the Nage of Eastern Indonesia

ABSTRACT Like several other Malayo‐Polynesian speaking peoples, the Nage of central Flores apply a word meaning ‘taboo’ to certain undesirable behaviours by animals. Since ‘taboo’ is usually understood to incorporate the idea of prohibition and thus to refer specifically to human action, this application might appear to reflect either a polysemous usage, such that with reference to animals, ‘taboo’ does not really mean ‘taboo’, or a cosmology in which humans and animals are ultimately not distinct. An analysis of Nage ‘animal taboos’, however, demonstrates that the idea of breaching a prohibition is not necessarily absent from these applications of ‘taboo’, and that in this context ‘taboo’ cannot simply be understood as ‘omen’ or a reference to inauspiciousness. Rather than Nage ‘animal taboos’ implying an equivalence or identity of humans and animals, they express their crucial opposition and a disapprobation of anything that compromises their conceptual separation.