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Rituals and feasting ceremonies at Polynesian marae depict culturally complex relationships between humans and animals that cannot be explained by subsistence alone. In Central‐East Polynesia, this topic still requires the elaboration of a "ritual zooarchaeology" framework. Using sea turtle assemblages from three sacred sites on Fakahina atoll (Tuamotu), this study offers a preliminary approach to faunal deposits from ritual contexts. Following systematic excavations of marae on Fakahina, analysis aimed to determine whether faunal deposits could be linked with intentional feasting and offering behaviours. To detect how ritual actions were organised through space, skeletal and taphonomic variables were examined for both overall sites and "sub‐assemblages" within sites based on the spatial associations of fauna with site features. At certain site features, derived quantitative units such as %MAU and recovery rate could identify potential offering behaviours through the intentional sorting of culturally significant body parts. The taphonomic signatures of site features could also identify open or closed deposition environments, assisting with the identification of disturbed features as either exposed platforms or enclosed cists. In addition to highlighting previously undocumented complexity in the use of site features, an overall comparison of turtle remains from the three sites shows the potential of these methods to explore variation in ritual practices. [ABSTRACT FROM AUTHOR]

In 1976, Yosihiko H. Sinoto conducted extensive archaeological survey and excavations on Reao Atoll, Tuamotu Archipelago as part of a Japanese, multi‐disciplinary expedition led by Prof. Sachiko Hatanaka. Primarily excavating three marae and four habitation sites totalling ∼180 m2, more than 25000 vertebrate remains were recovered. We report the jidentification and analysis of the fauna and contrast the inventories from secular and sacred contexts inferring the ritual use of pig, dog, turtle and tuna (Scombridae), as well as identifying relatively larger parrotfish (Scaridae), groupers (Serranidae), snappers (Lutjanidae), the Humphead wrasse (Cheilinus undulatus) and sharks/rays (Elasmobranchii) on marae. With a suite of 11 new AMS age determinations, we report the first directly dated precontact records for pig and dog and anchor the marae chronology possibly beginning in the thirteenth century. The 800 calBP dates imply that at least one of the Tuamotu atolls may have emerged nearly two centuries prior to the hypothesised 'cross‐over' date of 600 BP. Consequently, the earliest chronology of atoll emergence along the 1000 km length of the Tuamotus might vary, thus providing landscapes for human colonisation at slightly different times which has implications for the speed and tempo of colonisation. [ABSTRACT FROM AUTHOR]

Indigenous research methods centralises the importance of Indigenous ways of researching, validating and interpreting knowledge. In Māori kin-community (kāinga) contexts this methodology is called whakapapa. It is an ethical approach to research. Through three kāinga case studies, our article explores whakapapa methodology as an expression of Kaupapa Māori research. We explore the importance of co-productive relationships or whanaungatanga; co-design and co-development, or kotahitanga; ethics procedures or tikanga; accountability to community or utu; and kin narratives or kōrero as a genealogically-ordered methodology of engaging kāinga and hearing their stories or views, compared to formal interviews. In relation to the research teams and kāinga, we also discuss two intersecting values, which we call the mana/manaakitanga dynamic. It is a widely accepted dualism in Māori society. Mana concerns ancestrally-framed authority based on descent, providing specialist views and perspectives, while manaakitanga concerns service through kinship, not least respect and consideration of others' interests. Given their centrality to shaping genealogically-prescribed behaviours, we show how they apply in research contexts amongst researchers, who are not just 'included', but who also become engaged participants in overall kāinga-led and kāinga-owned outcomes. We conclude by discussing how whakapapa methodology can help shape institutional ethics and help address grand challenges. [ABSTRACT FROM AUTHOR]

The supply of, and demand for, housing in Aotearoa, New Zealand, is in a state of crisis. With all other areas of social deprivation, Māori are impacted disproportionately in the housing space, and have been locked out of the housing market. In order to address this crisis, a range of government, community and iwi initiatives have been established in Tāmaki Makaurau (Auckland) to provide various housing interventions, from emergency housing, accommodation supplements and subsidies to transitional housing, home ownership programmes and papakāinga (Māori settlement, village) development opportunities. Marae Ora, Kāinga Ora (MOKO) is a Kaupapa Māori (Māori approach) research project created to explore the role of marae (cultural centre) and kāinga (village, settlement) in supporting the wellbeing of whānau (family group), hapū (extended kinship grouping), iwi (extended kinship–tribal grouping) and communities, which includes the potential provision of housing. Five marae in the South Auckland landscape are partners in this research and bring to life the prospect of their contribution to housing solutions for their local Māori communities. This article presents some valuable insights into the aspirations of each whānau involved with the five marae with regard to their perspectives and developments with marae-led housing provision. [ABSTRACT FROM AUTHOR]

Colonial processes have severely disrupted Māori social organisation and attachment to place through land alienation and different experiences of urban migration. As a result, many whānau (extended family) have lost connection to their whenua (land) and ancestral marae (communal and sacred meeting ground) causing intergenerational loss of knowledge and values that secure cultural identity and belonging. Finding accessible pathways to restore fragmented knowledge and reconnect whānau to te ao Māori (Māori world) is an essential part of securing cultural identity to facilitate well-being. This qualitative study explores the social, cultural, and health benefits experienced by whānau involved in a whānau-led initiative at their ancestral marae. This research asserts that securing connections to culture and whenua enhances individual and collective identities improving overall whānau health and well-being. Sharing such narratives provides a platform for whānau experiences to be heard illuminating a pathway to potentially inspire other whānau. [ABSTRACT FROM AUTHOR]

Early Polynesians created monumental structures called marae, using coral as a major element in the construction of the ahu. This study will analyze the relative frequency of coral genera found in the ahu of three different royal coastal marae sites on Mo‘orea and evaluate its correspondence to the composition of adjacent coral communities. Volumetric measurements of the ahu and its constituent coral genera composition were calculated. Transects were performed in both the fringing and barrier reefs surrounding the marae sites in order to record size and frequency of the coral genera present there. Some marae site survey results revealed a strong correlation between the usage of coral as a major element of construction in marae, and modern coral genera distribution and abundance in the surrounding fringing reef. The barrier reef environment suffered minimal impact resulting from marae construction. When all coral genera were combined, there was a significant difference in coral composition between marae site reefs and control site reefs. Additionally, coral measurements revealed a positive correlation of increased coral diameter with increased distance from shore. Using coral head size as a proxy for age, the presence of younger coral communities closer to shore may be the long-term result of older, larger corals being collected nearer to shore for use in the constructing of marae.

Abstract. Humans have continually interacted with and transformed their surroundings. Cordyline fruticosa Chevalier 1919, was among the many plants Polynesians brought with them as they voyaged from western Polynesia to eastern Polynesia. Polynesian culture is historically associated with C. fruticosa, which was centered around the ancient marae, or temples. The distribution of the large, sterile, green leaf variety was studied at marae and contemporary areas such as homes and businesses on Mo’orea, French Polynesia. I expected to find the sacred green variety around marae and the ornamental red varieties in contemporary locations. No C. fruticosa plants were found around marae sites. Contrary to predictions, the green variety of C. fruticosa was more prevalent at the contemporary sites than the red varieties. Local Tahitians were consulted on current attitudes towards and uses of C. fruticosa. These elders indicated that the sacred green variety continues to be utilized in religious, medicinal, and cultural ways, perhaps explaining its prevalence over red varieties.