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By Paul Rainbird
Drawing on quite a lot of archaeological, anthropological and ancient resources, Paul Rainbird surveys the improvement of Micronesia, from the earliest technique of human colonization, in the broader context of Pacific Island reviews. Addressing modern debates round methods of colonization, social association, environmental switch and the translation of fabric tradition, this publication could be crucial examining for any student with an curiosity within the archaeology of the Pacific.
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Extra resources for The Archaeology of Micronesia (Cambridge World Archaeology)
Sample text
When the Dutch in the early seventeenth century established Batavia, their entrepot ˆ in Java, they modelled it on Amsterdam, but in a short time the canals became breeding grounds for disease (Legge 1964), and by the time of Cook, according to John Beaglehole (1974: 257), ‘with a mortality of something like 50,000 a year, the place was one of the deadliest on earth’. So not only was a European traffic filtered through these places prior to entry into Micronesia, further complicating the fusion and redirecting the fluidity, but the filter in the west was one that already had strong maritime links over a vast area, and almost certainly on occasions these links connected with Micronesia.
Japanese traders and labourers in Micronesia had to be ‘white’ as they were citizens of an imperialist power. The Chinese were colonial subjects in Kiaochow, Germany’s small colony on the Chinese coast, and thus had to be defined as ‘coloured’. 28 the archaeology of micronesia This somewhat paradoxical ‘colour-blind’ racial distinction was not limited to the legal sphere. Hermann Hiery has found that, although it was not generally spoken of in Europe, in order to ‘keep up appearances’, it was common practice for European men in the German Pacific to take local ‘wives’ (1997: 301): Even the Governor of New Guinea, Albert Hahl, is said to have lived with a Caroline Islander on Ponape [Pohnpei] before his marriage to a German baroness.
When the natives of the island saw this, they went to the ships in a small boat, with six men aboard it, and as they came near they were making signs of friendship and offering fish, coconuts and other fruits. When paying attention to what they were repeatedly uttering, it was recognized that they were saying: ‘Matelote buenos d´ıas’. Then, making the sign of the cross with the fingers and kissing it; this caused no end of wonderment, because it was not known how they could have learned that, being as they were so isolated in such a remote region.