Terry Hunt and Carl Lipo Seminar Media

This lecture was presented as part of The Long Now Foundation’s monthly Seminars About Long-term Thinking.

Thursday January 17, 02012 – San Francisco

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In the most isolated place on Earth a tiny society built world-class monuments. Easter Island (Rapa Nui) is 1,000 miles from the nearest Pacific island, 3,000 miles from the nearest continent. It is just six by ten miles in size, with no running streams, terrible soil, occasional droughts, and a relatively barren ocean. Yet there are 900 of the famous statues (moai), weighing up to 75 tons and 40 feet high. Four hundred of them were moved many miles from where they were quarried to massive platforms along the shores.

Terry Hunt and Carl Lipo began their archeological work on Easter Island in 2001 expecting to do no more than add details to the standard morality tale of the collapse of the island’s ecology and society—Polynesians discovered Rapa Nui around 400-800AD and soon overpopulated the place (30,000 people on an island the size of San Francisco); competing elites cut down the last trees to move hundreds of enormous statues; after excesses of “moai madness” the elites descend into warfare and cannibalism, and the ecology collapses; Europeans show up in 1722. The obvious lesson is that Easter Island, “the clearest example of a society that destroyed itself“ (Jared Diamond), is a warning of what could happen to Earth unless we learn to live with limits.

A completely different story emerged from Hunt and Lipo’s archaeology. Polynesians first arrived as late as 1200AD. There are no signs of violence—none of the fortifications common on other Pacific islands, no weapons, no traumatized skeletons. The palm trees that originally covered the island succumbed mainly to rats that arrived with the Polynesians and ate all the nuts. The natives burned what remained to enrich the poor soil and then engineered the whole island with small rocks (“lithic mulch”) to grow taro and sweet potatoes. The population stabilized around 4,000 and kept itself in balance with its resources for 500 years until it was totally destroyed in the 18th century by European diseases and enslavement. (It wasn’t Collapse; it was Guns, Germs, and Steel.)

What was up with the statues? How were they moved? Did they have a role in the sustainable balance the islanders achieved? Hunt and Lipo closely studied the statues found along the moai roads from the quarry. They had D-shaped beveled bottoms (unlike the flat bottoms of the platform statues) angled 14 ° forward. The ones on down slopes had fallen on their face; on up slopes they were on their back. The archeologists concluded they must have been moved upright—”walked,” just as Rapa Nuians long had said. No tree logs were required. Standard Polynesian skill with ropes would suffice.

“Nova” and National Geographic insisted on a demonstration, so a 5-ton, 10-foot-high “starter moai” replica was made and shipped to Hawaii. After some fumbling around, 18 unskilled people secured three ropes around the top of the statue—one to each side for rocking the statue, one in the rear to keep it leaning forward without falling. “Heave! Ho! Heave! Ho!” they cry in the video, the statue rocks, dancing lightly forward, and the audience at Cowell Theater erupts with applause. Progress was fast, even hard to stop—100 yards in 40 minutes. A family could move one.

Stone statues to ancestors are common throughout Polynesia, but the enormous, numerous moai of Easter Island are unique in the world. Were they part of the peaceful population control and conservative agriculture regime that helped the society “optimize long-term stability over immediate returns” in a nearly impossible place to live?

During the Q & A, Hunt and Lipo were asked how their new theory of Easter Island history was playing on the island itself. Shame at being the self-destructive dopes of history has been replaced by pride, they said. Moai races are being planned. Polynesians were the space explorers of the Pacific. They completed discovering every island in the huge ocean by the end of the 13th century, colonized the ones they could, and then stopped.

Easter Island is not Earth. It is Mars.

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This entry was posted on Tuesday, January 29th, 02013 at 2:03 pm and is filed under Events, Seminars.

Terry Hunt & Carl Lipo Seminar Primer

Thursday January 17, 02013 at the Cowell Theater, San Francisco

Archaeologists Terry Hunt and Carl Lipo study cultural evolution and diversity. Their research tries to answer questions about how small communities develop into complex societies, and how cultures change and spread over time. They’ve focused much of their work on the Southern Pacific, a big stretch of ocean, dotted by tiny islands, that poses somewhat of a conundrum to archaeologists and anthropologists: how did human populations ever manage to spread out across these isolated locales?

Easter Island, or Rapa Nui, is a particularly intriguing case. More than 2,000 miles removed from its nearest (inhabited) neighbor, the island is small and relatively poor in natural resources. Nevertheless, Rapa Nui was home – for a while at least – to an industrious society most known for its construction of nearly 900 giant statues, or moai. Scholars and researchers have pored over the mystery of how a small community was able to build such impressive statues, and why the population ultimately perished in the 18th century.

According to conventional theories, the answers to those questions serve as a warning to our modern global population. Many scholars believe that the population depleted what little natural resources their island had in order to satisfy an ever-growing obsession with their society’s statue-building cult, thereby causing their own “ecocide.” In order to move these massive stone figures, people felled the palm trees that were once abundant on the island and turned them into logs. But with the disappearance of these trees, other species quickly went extinct as well. No longer able to sustain itself, Rapa Nui society collapsed into chaos and ultimately perished.

“It seemed obvious to researchers that Rapa Nui was a clear case of human recklessness, over-population, over-exploitation, and cultural collapse. Given contemporary concerns about our own environmental future, Rapa Nui offered the quintessential case of “ecocide,” as Jared Diamond (2005) dubbed it. The case for “ecocide” seemed consistent with some accounts from early European visitors, some of the oral traditions, Heyerdahl’s views of pervasive warfare and cultural replacement, and the emerging palaeo-ecological evidence. Rapa Nui provided a compelling story and environmental message that held relevance in today’s urgent global crisis (e.g. Kirch 1997, 2004).” (Hunt & Lipo 2007:85)

Nevertheless, Lipo and Hunt found reason in the archaeological record to question that theory. They traveled to Easter Island, where they ran a creative, hands-on experiment that put one simple assumption to the test: did the islanders really use logs to move their statues?

“When people are asked, how did your ancestors move the statues, the answer was always, ‘they walked’. … For the Rapa Nui, that was the answer, and … the foreigners asking the question, they thought, ‘oh, well that’s silly, you know, how crazy.’”

Hunt and Lipo built a precise, 15-ton replica of a moai from concrete, and asked a small group of people to see if they could make it “walk”: to move it forward in an upright position, using only ropes. A PBS feature documents their process of trial and error – and eventual success.

By confirming this simple hypothesis – that the Rapa Nui did not need logs to move their moai – Hunt and Lipo are able to offer a new theory about how the islanders interacted with their environment, and what caused their eventual decline. In their book, The Statues That Walked: Unraveling the Mystery of Easter Island, they take their insight as the basis for a new view of cultural evolution in the Southeastern Pacific: rather than a symbol of reckless environmental destruction, the Easter Island statues are a testament to human innovation and creative use of the environment. Hunt and Lipo argue that the islanders were actually inventive ‘users’ of their island’s resources, and adept at maximizing its agricultural capacities. Rather than a dangerous, self-destructive obsession, the statues were in fact instrumental to a culture of sustainability. The eventual demise of the Easter Island population was caused by a confluence of complicated factors, with an important role played by European conquerors and the foreign pests and diseases they brought with them. Easter Island still serves as an object lesson – but now of the complex and globally interwoven dynamics of cultural and ecological change.

Terry Hunt and Carl Lipo discuss their findings and the lessons we might learn from the fate of Rapa Nui on January 17th at the Cowell Theatre. You can reserve tickets, get directions, and sign up for the podcast on the Seminar page.

This entry was posted on Tuesday, January 8th, 02013 at 9:40 am and is filed under Events, Seminars.

Terry Hunt and Carl Lipo Seminar Tickets

AppId is over the quota AppId is over the quota January 4th, 02013 by Andrew Warner

Was it ecocide? The collapse of the mini-civilization on Easter Island (Rapa Nui) has long been considered one of the great Green morality tales. Once the people there cut down the last tree, story goes, they were doomed. Their famous statues were an arms race that completed the exhaustion of their all-too-finite resources. Moral of the story: Easter Island equals Earth Island: we must not repeat its tragedy with the planet.

It’s a satisfying tale, but apparently wrong. The reality is far more interesting.

In fact the lesson of Rapa Nui is how to get ecological caretaking right, not wrong. Its people appear to have worked out an astutely delicate relationship to each other and to the austere ecology of their tiny island and its poor soil. They were never violent. The astonishing statues appear to have been an inherent part of how they managed population and ecological balance on their desert island. (Their method of moving the huge statues was clever and surprisingly easy—they walked them upright. See the amazing demonstration video!) The famous collapse came from a familiar external source—European diseases and enslavement, the same as everywhere else in the Americas and the Pacific.

All this is in a thoroughly persuasive book by an archaeologist and an anthropologist who did extensive fieldwork and historical study on Easter Island— THE STATUES THAT WALKED: Unraveling the Mystery of Easter Island, by Terry Hunt and Carl Lipo. The authors present their case live in January’s SALT talk.

This entry was posted on Friday, January 4th, 02013 at 11:08 am and is filed under Long Now Announcements, Seminars.