No archaeological evidence of cannibalism found in Vanuatu despite oral history references

A leading French archaeologist working in Vanuatu has shed light on some of the country’s oldest funerary traditions, revealing new insight into ancient customs and debunking popular assumptions about cannibalism through the lens of science.

Dr Frédérique Valentin, a bioarcheologist from France’s Centre National de la Recherche Scientifique (CNRS), has been working in the Pacific for years and is best known in Vanuatu for her contributions to the archaeological site of Teouma on Efate. In an interview with FM107 French Programme “Franco des Iles “ Dr Valentin discussed her ongoing work and discoveries that continue to shape our understanding of the archipelago’s early human settlements.

At Teouma, Dr Valentin and her team uncovered 68 funerary contexts, revealing a complex ritual system practiced over 3,000 years ago. Strikingly, none of the buried skeletons had skulls. Instead, skulls were found in separate deposits elsewhere—sometimes alone, sometimes associated with headless bodies—indicating a tradition of skull removal and ceremonial relocation.

 “This shows that the skull held deep significance for the earliest populations of Vanuatu, particularly during the Lapita period,” said Dr Valentin. “The practice of separating the skull from the body still echoes today in some areas like Malekula, where traditional customs include preserving the skull after decomposition, sometimes even modelling it into rambaramp funerary effigies.”

While oral history in Vanuatu refers to cannibalism, particularly in Malekula, Dr Valentin stated clearly that no archaeological evidence supports these claims to date. “Unlike Fiji or Papua New Guinea, where cut marks on bones suggest cannibalistic activity, we have found no such markings in Vanuatu,” she said. “Historically, it may have occurred, but the science has not confirmed it.”

Currently, Dr Valentin is involved in new research at Pangpang, on Efate Island, working alongside well-known archaeologist Dr Stuart Bedford and with the support of Chief Matthew David. The site, located in what oral tradition identifies as an old nakamal, revealed the remains of six individuals—five adults and a child—believed to date back 300 to 500 years, well before missionary arrival.

The team is now conducting ancient DNA analysis to trace the origins of these individuals and gain insights into historical migration patterns across central Vanuatu. “By analysing bone samples and teeth, we hope to learn more about population movements and genetic connections across the Pacific,” Dr Valentin explained.

She encouraged young Ni-Vanuatu students to pursue archaeology to contribute to national research and help strengthen the efforts of the Vanuatu Cultural Centre and National Museum.

“The past is buried all around us,” she said. “Archaeology doesn’t just tell us about the dead—it helps the living understand who we are and where we came from.

Dr Valentin specialises in the study of ancient human remains and funerary practices in the Pacific region, with a focus on understanding how early Oceanic societies treated their dead and what those practices reveal about their social, spiritual, and cultural lives.

She has conducted fieldwork across numerous Pacific Islands, including Vanuatu, New Caledonia, Fiji, Tonga, and the Marquesas Islands. Her research is notable for combining archaeology, anthropology, and ancient DNA analysis to reconstruct the lifeways, movements, and identities of the Pacific’s earliest populations.

kizzy@buzzfm.vu

The Papua’s Friend of Nature Institute and Mapping of Storylines

 

The Institute of the Friends of Papuan Nature (Lembaga Sahabat Alam Papua - SAPA) has been at the forefront of efforts to document and map out the customary story-lines in West Papua. These story-lines, passed down through generations, are crucial in understanding the spiritual connection that the indigenous people of West Papua have to their land. They also play a significant role in shaping the cultural, social, and economic development of the community.

Customary story-lines are a form of traditional knowledge that encapsulates the history, myths, legends, and spiritual beliefs of the indigenous people of West Papua. These narratives provide a rich tapestry of cultural heritage that informs the identity and sense of belonging of the community. By documenting and mapping out these story-lines, SAPA aims to preserve and protect this cultural heritage for future generations.

One of the key aspects of customary story-lines is their connection to the land. For the indigenous people of West Papua, the land is not just a physical space but a sacred entity that is imbued with spiritual significance. The story-lines serve as a guide for understanding the relationship between humans and the natural world, emphasizing the importance of respect, harmony, and reciprocity with the environment.

Moreover, customary story-lines also inform social relationships within the community. They provide a framework for governance, conflict resolution, and decision-making, as well as guidance on moral and ethical behaviour. By documenting these story-lines, SAPA is not only preserving cultural traditions but also promoting social cohesion and solidarity within the community.

Economically, customary story-lines play a significant role in the management of natural resources. They contain customary laws and practices that regulate the use of land, water, and forests, ensuring sustainable resource management and environmental conservation. By recognizing and institutionalizing customary social organizations within modern frameworks, there is potential to leverage this traditional knowledge for sustainable development and economic empowerment of the indigenous communities.

Legalizing customary laws and institutionalizing customary social organizations can have far-reaching implications for the governance of natural resources and land rights in West Papua. It can provide a legal framework for the recognition and protection of customary land tenure rights, as well as facilitate community participation in decision-making processes related to resource management. However, it is essential to ensure that these institutional practices are inclusive, transparent, and accountable to the community.

One example of the significance of preserving and protecting customary traditions is the case of the Arfak community in West Papua. The Arfak people have a rich oral tradition that narrates their history, customs, and spiritual beliefs. By documenting these story-lines, SAPA has been able to support the community in asserting their land rights and cultural heritage against external threats, such as deforestation and mining activities. This has led to the establishment of community-based conservation initiatives that have helped protect the environment and enhance the livelihoods of the Arfak people.

In conclusion, the efforts of SAPA in documenting and mapping out the customary story-lines in West Papua are crucial for preserving and protecting the cultural heritage of the indigenous people. Recognizing the spiritual connection to the land embedded in these narratives is essential for promoting sustainable development, social cohesion, and environmental conservation in the region. By legalizing customary laws and institutionalizing customary social organizations, there is potential to leverage traditional knowledge for the benefit of the community and ensure the empowerment and self-determination of the indigenous people of West Papua.