Traditional Polynesia

Linguistic evidence suggests that western Polynesia was first settled some 3,000 years ago, by people of the Lapita culture. It has proved harder to establish when eastern Polynesia was settled. It is possible that some islands were occupied soon after the arrival of Lapita colonists in western Polynesia. However, while the Lapita are best known for their distinctive pottery, eastern Polynesia’s archaeological sites lack ceramics of any kind. Nonetheless, it is clear that the various island groups in Polynesia interacted frequently with one another during the early period of settlement, exchanging luxury goods such as basalt adzes, pearl shell, and red feathers.

One of the principal characteristics of traditional Polynesian cultures is an effective adaptation to and mastery of the ocean environment. The Polynesians were superb mariners—their voyages extended as far as Chile, approximately 2,200 miles (3,500 km) east of Easter Island—but their mastery did not extend merely to the technology involved in shipbuilding and navigation. It also permeated social organization, religion, food production, and most other facets of the culture; they had social mechanisms for coping with the human problems of shipwreck, such as separated families and the sudden loss of large portions of the group. In short, they were well equipped to handle the numerous hazards of the beautiful but challenging Pacific environment.

Another important characteristic of traditional culture was a certain amount of conservatism. This is apparent in all Polynesian cultures, even those that are separated by hundreds or thousands of miles, and whose populations were separated two or three millennia ago. For instance, a comparison of material goods such as stone adzes and fishhooks from widely separated groups reveals a remarkable similarity. The same is true for kinship terms, plant names, and much of the rest of the technical vocabulary of the cultures, as well as for art motifs and medical preparations. The ornate and voluminous genealogies, chants, legends, songs, and spells that were passed down and elaborated through the generations show a profound reverence for the past.

Polynesian cultures displayed a thoroughly practical exploitation of the environment. Their languages reflect their systematic observations of the natural world, abounding with terminology for stars, currents, winds, landforms, and directions. Polynesian languages also include a large number of grammatical elements, indicating, for example, direction of motion implied by verbs, including movement toward or away from the speaker, relative positions of objects with reference to the speaker, and direction of movement along a seashore-inland axis.

Polynesians also exhibited a profound interest in the supernatural, which they viewed as part of the continuum of reality rather than as a separate category of experience. As a result, Polynesian cultures placed every person in a well-defined relationship to society and to the universe. Creation traditions told of the origin of the world, setting forth the order of precedence of earth, sky, and sea and their inhabitants, including man and woman. Genealogies fixed the individual tightly into a hierarchical social order. A variety of legends interpreted natural phenomena, while historical accounts often described, with varying amounts of mythological elaboration, the migrations of people before they arrived at the island on which they were located, their adventures on the way, and the development of the culture following settlement.

Violence was an ever-present element of Polynesian cultures. This is reflected in the oral literature and in all aspects of traditional life. Various customs controlled and repressed the direct physical expression of aggression within the kin group and the tribe up to a point, but there were definite boundaries of behaviour beyond which only violence could restore status or assuage injured pride. Punishments for transgressing ritual prohibitions and social rules often incorporated ritual sacrifice or even the death of the transgressor. Intertribal warfare was extremely common, particularly when populations began to outgrow available resources.

Perhaps the most publicized and misconceived aspect of Polynesian culture has been its sensuality. As in many other aspects of life, Polynesian peoples generally took a very direct, realistic, and physical approach to gratification of the senses. Notably, while traditional culture placed clear restrictions on sexual behaviour, the fact that the range of acceptable behaviour was wider among Polynesians than among the Christian explorers and missionaries who reported it has fostered a stereotype of extreme sexual promiscuity. In reality, there was no abnormal focus or concentration on any aspect of sensual gratification, a situation in contrast to that seen in many other cultures where, for example, eating, drinking, or sex has become the focus of great cultural elaboration. In general, Polynesians’ balanced approach to sensual gratification seems just another reflection of a generally straightforward approach to the world.

Settlement patterns and housing

Two major settlement patterns were used in Polynesia prior to European contact: hamlets and villages. Their origin and development reflected factors such as social organization, the distribution of food-crop resources, and defense considerations.

Hamlets, comprising a few households or an extended family or two, were common on the larger volcanic islands, where food resources were diversified and scattered over a range of environmental zones. A typical hamlet settlement pattern was found in the Marquesas Islands of what is now French Polynesia. There, in prehistoric times as at present, the population spread up the sides of the deep and narrow valleys in clusters of perhaps four to five houses, often with gardens, taro patches, and coconut and breadfruit trees in the immediate vicinity.

Marquesan houses were built on rectangular platforms, the height and composition of which depended on the prestige of the owner. Individuals of lower status might have a simple paved rectangle no more than a few inches high, while warriors, priests, or chiefs might live in houses perched on platforms 7 to 8 feet (2.1 to 2.4 metres) high and containing stones weighing several tons each. Most of the household activity took place on the “veranda,” or unroofed front portion of the platform, which was paved with smooth basalt stones that had been transported from streambeds. Houses of chiefs and other individuals of high status often made use of cut stone slabs for decorating the platform. Many also had rectangular pits in the platforms for storing fermenting breadfruit paste (an important delicacy) as well as small caches in which were interred the carefully cleaned and packaged bones of important family members.

The house itself was built on a dais running across the rear of the platform. Composed of a lashed and fitted wooden framework and covered with a thatched roof, the typical house was open all the way across the front and had square ends. The roof sloped from a high ridgepole directly to the platform floor in the rear. Inside, a polished coconut log often ran the length of the house, serving as a community pillow. The floors were covered with mats, shredded leaves, or bark. Belongings were suspended in bundles from the rafters.

In Samoa, on the other hand, the settlement pattern shifted from hamlets to fortified villages after about 1000 ce. These communities, consisting of 30 or more houses connected by a network of paths, were built along the coast. Early houses were built on rectangular platforms much like those of the Marquesas, but, by the time of European contact, Samoan houses were built on oval mounds that were faced with rough stone slabs. The typical house was large and open—oval in floor plan, with a beehive-shaped thatched roof supported by a series of stout wooden pillars. Rather than building substantial walls, people hung rolled mats along the eaves, unrolling them as necessary to protect the inhabitants from sun, rain, or the night air. Houses were arranged in orderly fashion within the villages, which in turn were surrounded by a fortification wall of stone or by wooden palisades.

The Māori of New Zealand constructed particularly large and impressive fortified villages (pas) on hilltops, surpassing those of all other Polynesian cultures. Ditches, palisades, trenches, and terraces protected these forts. The interiors were partitioned off by additional defensive works to facilitate battle even after the outer defenses had been penetrated by an enemy assault. Māori houses were made of timber, rectangular in plan, and generally dug about 1 foot (0.3 metre) into the earth’s surface.