Antropólogo Social / El presente documento consiste en una exposición de los resultados de un estudio cualitativo y etnohistórico concerniente al impacto sociocultural que tuvo la escuela de Rapa Nui entre el año de su instalación en 1914 y el año 1965, fecha en que el sistema social rapanui sufrirá una fuerte modificación producto de la entrada de la administración civil chilena. Como expondremos en los próximos capítulos, el acelerado cambio social y cultural experimentado por la comunidad rapanui en el siglo XX, se habría ocasionado por múltiples factores sociales, económicos, políticos y culturales. En virtud de lo anterior –y luego de una revisión extensa de la literatura disponible-, en la realización de nuestra memoria hemos buscado profundizar en el sistema educativo formal que se desarrolló en este intervalo, entendiéndolo como uno de los aspectos más influyentes en los procesos de cambio cultural que se produjeron en Rapa Nui durante el siglo precedente, y por ende, como un enclave necesario para comprender la cultura rapanui contemporánea

Rapa Nui (Easter Island) is an island in the Pacific Ocean which has been colonised over a long period of time. Colonisers have exploited the island through looting and trading Rapanui (the Indigenous people) human skeletal remains. Around ninety percent of the stolen Rapanui human skeletal remains have been located at museums and collections around the world on Rapanui initiative. Through the Rapa Nui Ka Haka Hoki Mi Ate Mana Tupuna Repatriation Program the Rapanui are now working on the return of the alienated human skeletal remains to the Island. This thesis is an analysis of semi structured interviews with inhabitants on Rapa Nui involved in repatriation and ethics of human skeletal remains. It has been carried out through a qualitative method using semi-structured interviews together with participant observation. The thesis is part of Martinsson-Wallin´s STINT-project ‘Sustainable Visits in Rapa Nui – Glocal Perspectives’. Based on the interviews, the analysis and results are divided into five themes: I) treatment of human skeletal remains, II) what laws exists in treating human skeletal remains, III) the possibility to narrow laws and concretize ethical perspectives before and during a repatriation, IV) theories in post-colonialism and V) recurrent issues between the law of the Indigenous peoples and the national law. Comparison with other cases of repatriation such as Sámi follows in Chapter 7. The results of the analysis show that according to the Rapanui, archaeological artefacts and human skeletal remains should be repatriated. Today the involved parties, the Rapanui and the institutions that are keeping collections from Indigenous cultures, are more willing to redress previous events. Such as, colonialization, violence, and social inequality but there is still a lot of respect and understanding that must be developed within several actors.

Memoria para optar al Título Profesional de Ingeniera Forestal / El presente estudio fue realizado con el propósito de analizar y comprender el vínculo existente entre cuatro pueblos indígenas, rapa nui, mapuche, pehuenche y selk’nam y las especies vegetales presentes en su medioambiente, para poder integrar y dar a conocer estos conocimientos a través de las muestras museográficas del Museo de la Vivienda Tradicional Local. Para esto se seleccionó la información que presentó alguna relación etnobotánica con los pueblos del estudio, además se vinculó la flora representativa de los sectores de interés para El Museo y se organizó la información obtenida mediante una diferenciación de especies para su estudio etnobotánico en relación con la museografía, con el objetivo final de crear un listado de especies vegetales con potencialidad para ser incluidas en la muestra representativa de El Museo, a través de un catálogo etnobotánico. Los métodos usados para lograr los objetivos antes mencionados tienen su base en un análisis etnobotánico cualitativo, que se desarrolló con la revisión bibliográfica de antecedentes etnográficos y etnobotánicos de los cuatro pueblos de estudio. La información obtenida sobre las especies vinculadas a los pueblos del estudio, se organizó mediante la diferenciación etnobotánica en función de los criterios museográficos, pensando en una comprehensión para los visitantes del museo. Para definir la importancia de las especies para la muestra representativa del Museo, se usó de un análisis multicriterio con matrices de clasificación en función de criterios museográficos. Además, mediante el manual de métodos y criterios para la evaluación y monitoreo de la flora y la vegetación se identificó la flora existente en las zonas de interés del Museo. El estudio demostró que existe un amplio conocimiento y vinculación entre cada pueblo indígena y su medioambiente, al utilizar las diversas especies vegetales presentes en su entorno, para distintos fines. Según la puntuación obtenida por las especies para cada cultura, se determinó que la primera posición era ocupada por Drimys winteri en el caso de la cultura mapuche, Araucaria araucana para los pehuenche, Nothofagus betuloides para los selk’nam y Saccharum officinarum para los rapa nui. / The present study was carried out with the purpose of analyzing and understanding the link between four indigenous peoples, rapa nui, mapuche, pehuenche and selk'nam and the plant species present in their environment, in order to integrate and make known this knowledge through of the museographic samples of the Museo de la Vivienda Tradicional Local. For this, the information that presented some ethnobotanical relationship with the study villages was selected. In addition, the representative flora of the sectors of interest to the Museum was linked and the information obtained through a species differentiation was organized for its ethnobotanical study in relation to the museography, with the final objective of creating a list of plant species with the potential to be included in the representative sample of the Museum, through an ethnobotanical catalog. The methods used to achieve the mentioned objectives are based on a qualitative ethnobotanical analysis, which was developed with the bibliographic review of ethnographic and ethnobotanical antecedents of the four villages of study. The information obtained about the species linked to the study villages was organized through ethnobotanical differentiation according to the museographic criteria, thinking about an understanding for the museum visitors. In order to define the importance of the species for the representative sample of the Museum, a multicriteria analysis was used to classify matrices according to museographic criteria. In addition, the manual of methods and criteria for the evaluation and monitoring of flora and vegetation identified the flora existing in the areas of interest of the Museum. The study showed that there is a wide knowledge and connection between each indigenous people and their environment, using the various plant species present in their environment, for different purposes. According to the score obtained by the species for each culture, it was determined that the first position was occupied by Drimys winteri in the case of the mapuche culture, Araucaria araucana by the pehuenche culture, Nothofagus betuloides by the selk'nam people and Saccharum officinarum by the rapa nui people.

Natural User Interfaces (NUI) are system interfaces that aim to make the human-computer interaction more “natural”. Both academic and industry sectors have developed for years new ways to interact with the machines. With the development of these interaction techniques to support more and more complex communication actions between a human and a machine new challenges arise. In this work the theory part describe the challenges of developing NUI from the perspective of developers and designers of those systems and also discusses methods of evaluating the system under development. In addition for the aim of the thesis a prototype video game have been developed in which three different interaction methods have been encapsulated. The goal of the prototype was to explore possible NUI that can be used in 2.5D spaces. The interaction techniques that have been developed are evaluated by a small group of users using a questionnaire and the results are presented at the end of this document.

La memoria de título que se presenta a continuación tiene como fin principal entregar un diagnóstico actualizado de la situación en la cual se encuentra la población juvenil autóctona de Isla de Pascua, luego del impacto que ha significado el proceso de modernización para esta isla y su población en los últimos treinta años aproximadamente. Lo que se ha traducido en la indagación y posterior entrega de antecedentes sobre aspectos tales como: percepciones sobre la pérdida o revitalización de la identidad cultural, aspiraciones de futuro de los jóvenes isleños, problemas y conflictos que enfrenta la juventud local en la actualidad, percepciones sobre la posible “Autonomía del pueblo rapa nui”, nivel de integración sociocultural hacia la vida moderna continental y nivel de autoestima étnica. Fundamentalmente, este diagnóstico tiene como base el propio discurso entregado por los diferentes jóvenes isleños que participaron en forma voluntaria de la investigación llevada a cabo y además se incorporaron las impresiones entregadas por las tres principales autoridades isleñas locales en torno al fenómeno abordado: Alcalde, Gobernador Provincial y Presidente del Consejo de Ancianos.

<p>Abstract.</p><p>The question in this analysis is which gender moai, the big statues on Rapa Nui, represent. My hypothesis is that they have developed from visual symbols to metaphores in mythologies from an polynesian context. That these statues were symbols for human origin and creation of ancestors ideological power, and gods in consideration male gender. In the long isolation, in both time and space, the mytologies in Rapa Nui was changed, and the pictures got a new meaning. These changes depended on clearing of wood and big trees and the following difficult situation in farming. It led to difficult exposure to climatchanges and much more hard work in the cultivation. This happened in the same time as rapanuis life became more dependent on what the earth could producece because of bad fishing and a growing population. The cult of fertility get a more central place in rapanuis religious life. The male metaphore changes to female when the mother of earth, papa, became the most important spiritual force concerning food supply. I mean that moai follow the mythologies change, and developed in both form, size and contents. The theories behind this discussion is the analysis of Karen Armstrong, in how mythologhies change when human go from hunting- to cultivating society, and where she explain how the gender of gods changes from male to female. I also use theories from structuralism that say that human thinking and building mythologies follow an arcetypical pattern, for us to make our world understandable and organized. This analysis, and changed interpretation of moai from male to female representation, is a critical studie of traditional interpretation to “primitiv” art from aborigines and prehistorical humans. I mean the common interpretation of prehistorical pictures in Rapa Nui have a basic europeen code where an abstract male is standard. My theoretical support here is the analysis of Yvonne Hirdmans of gender from a historical perspective. The most important sources I have use in this work comes from archaeology, ethnology and art analythic work on Rapa Nui, with litterature from Jo Anne Van Tilburg, Georgia Lee and more scientist search from the island. I have also made field studies of my own. I hope this analys can contribute toward a critical view of a stereotypical european norm in interpretation of “primitive” and prehistorical art.</p>

Abstract. The question in this analysis is which gender moai, the big statues on Rapa Nui, represent. My hypothesis is that they have developed from visual symbols to metaphores in mythologies from an polynesian context. That these statues were symbols for human origin and creation of ancestors ideological power, and gods in consideration male gender. In the long isolation, in both time and space, the mytologies in Rapa Nui was changed, and the pictures got a new meaning. These changes depended on clearing of wood and big trees and the following difficult situation in farming. It led to difficult exposure to climatchanges and much more hard work in the cultivation. This happened in the same time as rapanuis life became more dependent on what the earth could producece because of bad fishing and a growing population. The cult of fertility get a more central place in rapanuis religious life. The male metaphore changes to female when the mother of earth, papa, became the most important spiritual force concerning food supply. I mean that moai follow the mythologies change, and developed in both form, size and contents. The theories behind this discussion is the analysis of Karen Armstrong, in how mythologhies change when human go from hunting- to cultivating society, and where she explain how the gender of gods changes from male to female. I also use theories from structuralism that say that human thinking and building mythologies follow an arcetypical pattern, for us to make our world understandable and organized. This analysis, and changed interpretation of moai from male to female representation, is a critical studie of traditional interpretation to “primitiv” art from aborigines and prehistorical humans. I mean the common interpretation of prehistorical pictures in Rapa Nui have a basic europeen code where an abstract male is standard. My theoretical support here is the analysis of Yvonne Hirdmans of gender from a historical perspective. The most important sources I have use in this work comes from archaeology, ethnology and art analythic work on Rapa Nui, with litterature from Jo Anne Van Tilburg, Georgia Lee and more scientist search from the island. I have also made field studies of my own. I hope this analys can contribute toward a critical view of a stereotypical european norm in interpretation of “primitive” and prehistorical art.

This study investigates the ceremonial village of Orongo and the sacred site of Mata Ngarau. They are located on the southern edge of the Ranu Kau volcano crater, as well as the Motu Nui islet in front of the named volcano. Orongo was the scenario of important political and religious events that submerged Rapa Nui and its inhabitants in a magical story from the mid-1500s to the mid-1800s. This study aims, to some extent, elucidate the context in which the legend and the ritual of the Tangata Manu originates and its importance for the development of the Rapa Nui society. The study examines archaeological, ethnohistorical and contemporary evidences of the birdman cult and contradictory theories about the catastrophe that loomed over the Rapa Nui society The archaeological evidence of those events is the silent testimony of the god Make Make and Tangata Manu, the birdman, the god representative on earth. These are carved on the edge and the slopes of the Ranu Kau crater, in the carved and rupestrian paintings of the stone houses of Mata Ngarau at Orongo, in the caves of the Motu Nui islet and in the one of the cannibals, Ana Kai Tangata. Ethnohistorical evidences provide data on the ritual activities in connection to the birdman cult. The social and environmental degradation which causes of the almost total extermination of its inhabitants as well as the eroding of its culture and with it that of the birdman, Tangata Manu. Today the birdman culture and Orongo is one of the prominent visitors’ sites on the island but interviews with Indigenous Rapanui show that the site also continue to have spiritual and political meaning in today’s society. The modern Rapa Nui society today shows contradictory features. On the one hand we see the face of a thriving, mercantilist society, with hundreds of thousands of tourists visiting it annually and buying handicrafts of dubious local creation. On the other hand, we observe the efforts of hundreds of islanders who struggle to maintain their language, their cultural heritage, their petroglyphs, their cave paintings and their legends. That is the spirit of the rebellion of Tangata Manu.

Denna uppsats syftar till att kritiskt undersöka de akademiska diskurserna kring den symboliska tolkningen av förhistoriska Komari-motiv på Rapa Nui (Påskön). Genom att undersöka ett antal olika källor kommer uppsatsen att ge en översiktlig genomgång av de aktuella akademiska diskurserna samt diskutera de olika tolkningarna av symboliken hos komari-motiven. Genom att kombinera diskursanalys med ett feministiskt arkeologiskt perspektiv och ett postkolonialt perspektiv är huvudsyftet med uppsatsen att bedöma i vilken utsträckning den sociala konstruktionen av kön och sexualitet samt koloniala idéer har påverkat tolkningarna av symbolerna. / This essay aims to critically examine the academic discourses surrounding the symbolic interpretation of prehistoric Komari-motifs in Rapa Nui (Easter Island). The analysis will draw on a variety of sources and will give a brief overview of the academic discourses in question and discuss the different interpretations of the symbolism behind the komari-motifs. Combining discourse analysis with a feminist archaeology perspective and a postcolonial perspective, the main aim of the essay is to assess to what extent the social construction of gender, sexuality and colonialist ideas influenced the development of theories regarding the symbols.

Rapa Nui (Easter Island) has for centuries been known as an isolated island of archaeological mysteries; yet after a rapid modernisation this is today an international tourist destination, a World Heritage Site and a glocalised community. This anthropological study based on long-term fieldwork among young Rapa Nui on the island and away, describes how it can be to grow up in and to belong to such a place. Place is seen as a continually constructed social space and is influenced by Miriam Kahn??s use of Henri Lefebvre??s concept thirdspace. Rapa Nui, as a place, people and community, is here understood as continuously formed by global and local influences. Thus, although historical, global and national influences can seem overwhelming in such a small tourist destination with a turbulent colonial history, this study also sees the opinions and practices of the inhabitants as important agents. This thesis shows how young Rapa Nui are both influenced by and influencing what Rapa Nui is and becomes. Above all, their guiding principle seems to be a continuing strong attachment to their land ??also called Te Pito o te Henua (??The Navel of the World??).