Senses of place partake of cultures, of shared bodies of “local knowledge” through
which persons and whole communities render their places meaningful and endow
them with social importance. Through this relation of sensation with emplacement,
and in experiential and expressive ways, places are then felt, known, imagined,
remembered, voiced, and lived. By examining the process through which “space”
becomes “place”, this presentation will discuss the strategies through which senses
of place are arche-written across the landscape configuring spaces of knowledge.
Proposing the ritual of kai kai and rock art in Rapa Nui as metonyms of history
rendered by the Rapanui as messages from the ancestors, this presentation attempts
to demonstrate their efficacy in evoking narratives that stand as cartographies of
history. Through a dialogue between Rapanui narratives and scholarly discourse, this
presentation suggests kai kai and rock art as mnemonic marks displayed or evoked
across the landscape, mapping the history of Rapa Nui.
which persons and whole communities render their places meaningful and endow
them with social importance. Through this relation of sensation with emplacement,
and in experiential and expressive ways, places are then felt, known, imagined,
remembered, voiced, and lived. By examining the process through which “space”
becomes “place”, this presentation will discuss the strategies through which senses
of place are arche-written across the landscape configuring spaces of knowledge.
Proposing the ritual of kai kai and rock art in Rapa Nui as metonyms of history
rendered by the Rapanui as messages from the ancestors, this presentation attempts
to demonstrate their efficacy in evoking narratives that stand as cartographies of
history. Through a dialogue between Rapanui narratives and scholarly discourse, this
presentation suggests kai kai and rock art as mnemonic marks displayed or evoked
across the landscape, mapping the history of Rapa Nui.
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