Globalization, Lapita and canoeing: the broader perspective
The general theme of the project is the interaction between identity formation and material culture under the influence of modern globalization and the many earlier globalization eras that form the basis of the present one. By globalization is meant an expansion and intensification of relations across boundaries: when various cultures and traditions meet, social identity, cultural meaning and material culture often undergo creative hybridization; but there is also the potential for more drastic consequences for culture and society in the direction of fragmentation or homogenization. Cultural meanings and social norms easily come under pressure and contribute to the formation of something new. Archaeological excavation and ethno-archaeological and anthropological fieldwork constitute the tools we plan to use to explore this entire problem area. With this focus, the project also wishes to contribute to both globalization research and contemporary debates on this theme.
The Lapita culture (c. 1500 BC) has been chosen as the object of study because its rapid expansion across a vast geographical area is reminiscent of modern globalization. Especially striking is the homogeneous material culture which suddenly appears at around the same time on scattered islands in a gigantic body of water. The spread of the first farming communities – accompanied by linguistic change, a particular style of pottery and outrigger canoes and new technology connected to this – should perhaps be connected with the formation of a new cultural identity that was maintained through a close network of contacts; otherwise the Lapita culture could hardly have spread from the Admiralty Lakes in the west to Tonga in the east – over 3000 kilometres. Some of the oldest Lapita sites are situated in the province of Manus, which was probably a cultural and social melting pot: a hotspot, a centre of innovation that received and passed on foreign impulses. With regard to research strategy, it is now important to identify more pre- and proto-Lapita sites, since the cultural-encounter situation is in need of more archaeological clarification. In addition, a relational analogy obtained from the anthropological present will be able to further understanding of the cultural encounter and the underlying communication, monopolization of resources, hybrid culture, and changes in identity. The research strategy may be summarized in three points:
1. Identification of several sites from just before and just after the introduction of the Lapita culture through intensive field surveys.
2. Trial excavations at a couple of these sites in order to evaluate their potential in the future research process. It will be advantageous if the natural science researchers on board Galathea 3 contribute to the study: Geologists will be able to determine the soil sedimentation and volcanic activity, which can destroy the knowledge potential of the sites considerably. Biologists will be able to assist in determining species of wild plants and animals, in contrast to domesticated species introduced with the Lapita culture (Matisoo- Smith et al. 2004 and Steadman, et al. 1999).
3. An ethno-archaeological study will compare the use of material culture and technological knowledge in identification strategies and power games both today and in the Lapita period.
The Mbuke canoes were chosen as an object of study because canoes and canoeing have been at the crux of several globalization phases. Trade and communication between people on the Admiralty Islands (the Manus province today) were only possible due to the big sea-going outrigger canoes. They were constructed to sail quickly and carry goods, and these were part of barter deals between ethnic groups dependent on each other’s products. In all probability, the canoes represent the technology underlying several prehistoric globalizations, not least the Lapita culture (e.g. Spriggs 1997). After the colonial period and the inclusion of Manus in a national and international economy, the inhabitants have obtained fibre-glass boats and outboard motors, and now canoes are an expression of group identity and cultural heritage more than a necessary means to stay alive. It is precisely pride about and increased awareness of the value of ancestors’ abilities that has made the canoes markers of ethnic affiliations. In the past five-six years, globally high oil prices and inflation in the national currency have inspired and economically encouraged people to resume the art of canoe building. The island of Mbuke is the place in Manus where the most canoes are built, and they are used for practical purposes, like trips to markets, neighbouring islands and to town, as well as for sport in the weekly regattas.
The planned anthropological fieldwork on the cultural and economic significance of the canoes will continue the work of previous studies carried out jointly with Moesgaard Museum and the Institute of Anthropology, Archaeology and Linguistics, including documentation for canoe building and its historical background. It is natural to supplement these elements with the natural science measurements of a meteorological and oceanographic nature, which Galathea 3 makes possible. A collaboration involving the use of various scientific methods will furthermore make it possible to test-run the canoes in their proper element, and this in the long run will contribute to a better understanding of which regional patterns of communication, trade routes and globalization processes were possible in the past.
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