Lapita Pottery and Ancient Fijian Pottery Designs

This report (104pp) presents the results of an investigation of both archaeological sites and traditional oral history of 10 islands in the Northern Lau Group of Fiji. The original fieldwork was undertaken by Garth Rogers in 1975 as part of a research programme undertaken by the Department of History, University of Adelaide (Australia) and the Department of Anthropology, University of Auckland (New Zealand) to study the ‘Culture History of the Lau Island’. The paper includes an introduction to the research programme and research strategy. Written sources are summarised and an introduction to recorded oral traditions is presented. The results of research and survey are presented in two sections: (1) a preliminary statement on the Culture History of Lau; and (2) island archaeological surveys. Island survey results include survey maps, site descriptions, and discussions of oral traditions, documentary records and surface collected artefacts (pottery, adzes, flakes). Appendices include: a table summarising the oral traditions of settlement from Vanua Balavu; an annotated site list of recorded place-names, tracts and natural features; a list of surface collected pottery and other finds, and a list of diagnostic sherds and accompanying illustrations. One-hundred-and-two sites were recorded on 10 islands. Site-types include inland and coastal defended settlements, undefended flatland sites, rock-shelters, caves and pits. Pottery was recovered from 56 sites and 19 other localities.

Issues of national identity are the subject of much discussion and debate, particularly in the fields of social and cultural studies. Museums lie at the center of these debatestheir collections, and the presentation and interpretation of these collections, being inextricably linked to national identity. This chapter reviews these current debates within the social and cultural spheres, and locates museums within them. Its purpose is to develop a deeper understanding of the ways in which museums negotiate and construct meanings of national identity. Over the past few decades, relationships between museums and ethnic societies, including indigenous people have changed dramatically for the better. Communities have demanded a bigger voice in how their cultural heritage, in both tangible and intangible forms, is curated and represented in museums. These

Vālakhilyas refer to a group of eleven hymns generally counted as an appendage to the 8th Mandala of Rig Veda. They also refer to a group of sages very short in stature, often mentioned as thumb-sized. Their rendezvous with the mighty eagle Garuda described in Mahabharata and  Vālmiki Ramayana offers ample scope to deduce the location where they originally lived. This article deduces the same and finds them to be closer to 'Hobbits' of Indonesia. Further analysis shows that they contributed the Rig Vedic verses that can be counted as one of the oldest and not later additions that many people think.

Issues of national identity are the subject of much discussion and debate, particularly in the fields of social and cultural studies. Museums lie at the center of these debatestheir collections, and the presentation and interpretation of these collections, being inextricably linked to national identity. This chapter reviews these current debates within the social and cultural spheres, and locates museums within them. Its purpose is to develop a deeper understanding of the ways in which museums negotiate and construct meanings of national identity. Over the past few decades, relationships between museums and ethnic societies, including indigenous people have changed dramatically for the better. Communities have demanded a bigger voice in how their cultural heritage, in both tangible and intangible forms, is curated and represented in museums. These

Five radiocarbon dates are reported for the Lapila site of Natunuku (YLl/l), Fiji. These show that much of the supposedly early Lapila deposit dates to about 350 B.C., and that the single burial from the site, previously regarded as the remains of a 'Lapila person', is probably younger still, dating to about A.O. 100.

Excavations were carried out in tluee locations at Site VLl/l, Natunuku, in Fiji in 1967. This site has Jong been regarded as one of the earliest Lapila sites in the Centtal Pacific. Pottery from all periods of Fijian prehistory was abundant, but sherds with dentate-stamped Lapita decoration were found in primary position in the lower layers at only one location. The analysis concenttated on the distribution of decoration and vessel form in this location. Some Lapila decorated and other sherds are illusttatcd and metrical data are presented on sherd numbers and weight, and vessel form. Some physical properties of the Lapila and later pottery arc described.

Issues of national identity are the subject of much discussion and debate, particularly in the fields of social and cultural studies. Museums lie at the center of these debatestheir collections, and the presentation and interpretation of these collections, being inextricably linked to national identity. This chapter reviews these current debates within the social and cultural spheres, and locates museums within them. Its purpose is to develop a deeper understanding of the ways in which museums negotiate and construct meanings of national identity. Over the past few decades, relationships between museums and ethnic societies, including indigenous people have changed dramatically for the better. Communities have demanded a bigger voice in how their cultural heritage, in both tangible and intangible forms, is curated and represented in museums. These

There is a mention (pg 103) of a basket of soil (scared stone), a 'Tui Viti/Monarchy of Fiji' prize of authority given to Vueti, the ancient Kubuna leader by Degei and the Fijian chiefs for defeating the twins at Nakauvadra and avenging the killing of the rooster, 'turukawa'.

Vueti who later became the 1st Roko Tui Bau left Nakauvadra and sailed and developed Bau and build a ceremonial temple. He then buried the leadership prize at the ceremonial mound of the temple and named it as the 'Vatanitawake'.

In 1855, Ratu Cakobau burned Vatanitawake and claimed the Tui Viti title before he ceded Fiji to Great Britain in 1874.