Ancestral Polynesian Society has been argued to represent a formative stage in Polynesian ethnogenesis. Recently discovered human burials at the Talasiu midden site in Tonga, dating to c. 2650 cal BP, now provide the earliest known evidence for Ancestral Polynesian mortuary behaviour. This article presents and evaluates the burials, comparing archaeological evidence for Talasiu mortuary practices with those of older Lapita and more recent Tongan burials, as well as with Ancestral Polynesian Society funerary activities inferred through linguistic reconstruction. These comparisons emphasise that several socio-cultural behaviours that are important to contemporary Polynesian societies were expressed very differently in the past.

The Lapita expansion took Austronesian seafaring peoples with distinctive pottery eastward from the Bismarck Archipelago to western Polynesia during the late second millennium BC, marking the first stage in the settlement of Oceania. Here it is shown that a parallel process also carried Lapita pottery and people many hundreds of kilometres westward along the southern shore of Papua New Guinea. The key site is Hopo, now 4.5km inland owing to the progradation of coastal sand dunes, but originally on the sea edge. Pottery and radiocarbon dates indicate Lapita settlement in this location c. 600 BC, and suggest that the long-distance maritime networks linking the entire southern coast of Papua New Guinea in historical times may trace their origin to this period.

For many years the author has been tracking the spread of the Neolithic of Island Southeast Asia (ISEA) and its extension eastwards into the western Pacific, as a proxy for dating the spread of the Austronesian (AN) languages across that same vast area. Here he recalls the evidence, updates the hypothesis and poses some new questions.

A petroglyph showing a human face found in East Timor is dated to the late Pleistocene. It recalls ancient Australian forms and raises the possibility of connecting early cave art with the better known painted figures of Lapita/Austronesian art ten millennia later. This new discovery at a known cave shows what precious evidence still lies in store even in well-trodden places.

An analysis of the exchange of lithics in settlement period New Zealand (fourteenth century AD) is used to throw light on the mechanisms of colonisation more generally. The early distribution of New Zealand's Mayor Island obsidian demonstrates efficient exploration and dispersal, and the rapid establishment of long-distance exchange networks similar to that seen in early Melanesian obsidian movements. But in New Zealand the motivation is the cementing of social networks, rather than maintaining connections back to a homeland. In the sixteenth century, the distribution of a new high status material, nephrite, shows a different supply system – suggesting trade.

Archaeological and ethnographic evidence from the Sepik coast of Papua New Guinea documents the survival in the western Pacific of a stylized symbol or motif — the so-called ‘Lapita face’ — on pottery and possibly other kinds of material items (such as wooden bowls and serving platters) for at least 3300 years. A plausible reason for the persistence of this iconography is that it has referred to ideas about the living and the dead, the human and the divine, and the individual and society that remained socially and spiritually profound and worth expressing long after the demise of Lapita as a distinct ceramic style. We detail evidence for saying that the ‘faces’ on Lapita vessels from thousands of years ago and certain stylized designs on historic and modern carved wooden bowls and platters from this coast are historically linked ways of alluding to sea turtles, creatures figuring prominently in the lore and cosmology of Pacific Islanders. Here we describe four prehistoric wares (or ‘phases’ or ‘periods’) in the Aitape ceramic sequence on the Sepik coast that, considered in series, fill the temporal gap between practices and beliefs in Lapita times and present-day realities in this part of the world.

The Teouma site, on Efate in central Vanuatu, was uncovered during quarrying in 2003 and has proved to be one of the most significant discoveries to date for the colonisation of Remote Oceania. Not only did it bring to light a fine assemblage of the famously diagnostic Lapita ceramics, but a cemetery of more than 25 individuals along with the pots. The skeletons offer an opportunity to investigate the origins of the ‘Lapita people’ who first appeared in the Bismarck archipelago around 3300 years ago and rapidly moved through island Melanesia and Western Polynesia over the next few centuries.

Lapita pottery, the herald of the settlement of the wider island Pacific, turns out to have been painted with lime and clay, to give a red and white finish over the decorated surface. The find of a pot in Vanuatu, its sherds in different states of deterioration showed why painted Lapita has previously gone unrecognised. The author suggests that it was widespread from 1000 BC and reminds us that pottery was painted in China 7000 years ago.

What were the social structures of prehistoric Melanesia really like – and how did they evolve? This study of the archaeology of New Caledonia shows how the west has had a double impact on its prehistory. First, explorers altered the social structure by their arrival and the introduction of western diseases, and then anthropologists created an image of communities which were ancient, simple and static. New archaeological field data by contrast is mapping nearly 3000 pre-European years of occupation which was marked by dynamic social and cultural change involving sophisticated economic strategies. The evidence suggests that the European anthropologists of the twentieth century were actually interpreting the social effects of the European explorers of the nineteenth century. The new archaeological model is providing food for thought for the modern multi-cultural country of New Caledonia.