English (United Kingdom)

https://curated-unify.zendy.io/wp-json/zendy-region/v1/featured_content/oa?rat=en

https://curated-unify.zendy.io/wp-json/zendy-region/v1/highlighted_journal/

Global: Zendy Plus annual

Presents the access of premium content as premium feature

Premium Content

Presents the keyphrase highlighting as premium feature

Keyphrase Highlighting

Presents the summarisation as premium feature

Summarisation

Insights

Presents the pdf analysis as premium feature

PDF Analysis

Presents the zaia usage as premium feature

ZAIA

Global: Zendy Tools annual

Global: Zendy Free Plan

Global: Zendy Tools monthly

Global: Zendy Plus monthly

At the first Lapita conference in 1988 the idea was introduced that many of the depictions on Lapita pots were of human-like faces, even if depicted in very abstract mode. Single and double face motifs were defined, and an attempt made to document a sequence of transformations in face designs. Later research by a range of scholars has cast doubt on the reality of such transformations; it may well be that the more abstract face designs were there from the beginning rather than being later in a putatively chronological sequence. After the Teouma cemetery excavations it was realised that instead of faces, the depictions were most likely those of human heads, clearly a focus of the burial rites at Teouma. In this chapter the idea is developed further to identify a range of headgear depicted on or with the Lapita heads. The so-called ‘double face’ can be interpreted as a head plus a mask. A variety of other headgear also seems to be depicted, including skullcaps and feathered headdresses, as are commonly worn in ceremonies in the Pacific to this day. It is worth noting, however, that the use of masks appears to be an entirely male prerogative everywhere in the Western Pacific. Is the Lapita head then canonically masculine?

The hat makes the man: Masks, headdresses and skullcaps in Lapita iconography