|c. 400 million|
|Regions with significant populations|
|Folk religion (Animism, Shamanism, Polytheism), Buddhism, Christianity (Catholicism, Protestantism), Hinduism (Balinese Hinduism), Islam (Sunni Islam)|
The Austronesian peoples, or more accurately Austronesian-speaking peoples, is a large group of various peoples in Southeast Asia, Taiwan, Oceania and Madagascar that speak the Austronesian languages. The nations and territories predominantly populated by Austronesian-speaking peoples are known collectively as Austronesia.
The linguistic connections between Madagascar, Polynesia and Southeast Asia were recognized early in the colonial era by European authors, particularly the remarkable similarities between Malagasy, Malay, and Polynesian numerals. The first formal publications on these relationships was in 1708 by the Dutch Orientalist Adriaan Reland, who recognized a "common language" from Madagascar to western Polynesia; although the Dutch explorer Cornelis de Houtman also realized the linguistic links between Madagascar and the Malay Archipelago prior to Reland in 1603.
The Spanish philologist Lorenzo Hervás y Panduro later devoted a large part of his Idea dell' Universo (1778-1787) to the establishment of a language family linking the Malaysian Peninsula, the Maldives, Madagascar, the Sunda Islands, Moluccas, the Philippines, and the Pacific Islands eastward to Easter Island. Multiple other authors corroborated this classification (except for the erroneous inclusion of Maldivian), and the language family came to be known as "Malayo-Polynesian," first coined by the German linguist Franz Bopp in 1841 (German: malayisch-polynesisch). The term "Malayo-Polynesian" was also first used in English by the British ethnologist James Cowles Prichard in 1842 to refer to a historical racial category roughly equivalent to the Austronesian peoples today, and not to the language family.
However, the Malayo-Polynesian language family initially excluded Melanesia and Micronesia, due to what they perceived were marked physical differences between the inhabitants of these regions from the Malayo-Polynesian speakers. However, there was growing evidence of their linguistic relationship to Malayo-Polynesian languages, notably from studies on the Melanesian languages by Georg von der Gabelentz, Robert Henry Codrington and Sidney Herbert Ray. Codrington coined and used the term "Ocean" language family rather than "Malayo-Polynesian" in 1891, in opposition to the exclusion of Melanesian and Micronesian languages. This was adopted by Ray who defined the "Oceanic" language family as encompassing the languages of Southeast Asia and Madagascar, Micronesia, Melanesia, and Polynesia.
In 1899, the Austrian linguist and ethnologist Wilhelm Schmidt coined the term "Austronesian" (German: austronesisch, from Latin auster, "south wind"; and Greek νῆσος, "island") to refer to the language family. Schmidt had the same motivations as Codrington. He proposed the term as a replacement to "Malayo-Polynesian", because he also opposed the implied exclusion of the languages of Melanesia and Micronesia in the latter name. It became the accepted name for the language family, with Oceanic and Malayo-Polynesian languages being retained as names for subgroups.
The term "Austronesian", or more accurately "Austronesian-speaking peoples", came to refer the people who speak the languages of the Austronesian language family. Some authors, however, object to the use of the term to refer to people, as they question whether there really is any biological or cultural shared ancestry between all Austronesian-speaking groups. This is especially true for authors who reject the prevailing "Out of Taiwan" hypothesis and instead offer scenarios where the Austronesian languages spread among preexisting static populations through borrowing or convergence, with little or no population movements.
Despite these objections, the general consensus is that the archeological, cultural, genetic, and especially linguistic evidence all separately indicate varying degrees of shared ancestry among Austronesian-speaking peoples that justifies their treatment as a "phylogenetic unit." This has led to the use of the term "Austronesian" in academic literature to refer not only to the Austronesian languages, but also the Austronesian-speaking peoples, their societies, and the geographic area of Austronesia.
Serious research into the Austronesian languages and its speakers has been ongoing since the 19th century. Modern scholarship on Austronesian dispersion models is generally credited to two influential papers in the late 20th century: The Colonisation of the Pacific: A Genetic Trail (Hill & Serjeantson, eds., 1989), and The Austronesian Dispersal and the Oigin of Languages (Bellwood, 1991). The topic is particularly interesting to scientists for the remarkably unique characteristics of the Austronesian speakers: their extent, diversity, and rapid dispersal.
Regardless certain disagreements still exist among researchers with regards to chronology, origin, dispersal, adaptations to the island environments, interactions with preexisting populations in areas they settled, and cultural developments over time. The mainstream accepted hypothesis is the "Out of Taiwan" model first proposed by Peter Bellwood. But there are multiple rival models that create a sort of "pseudo-competition" among their supporters due to narrow focus on data from limited geographic areas or disciplines. The most notable of which is the "Out of Sundaland" (or "Out of Island Southeast Asia") model. As a generalization, authors that are based in Indonesia and Malaysia tend to favor the "Out of Sundaland" model, while authors based in Taiwan and the Pacific Islands tend to favor the "Out of Taiwan" model.
However, other authors have also proposed more complex combined models that create more or less coherent comprehensive hypotheses with only a few contentious areas. An example of this is the "Synthetic Total Evidence Model" (STEM) by Chambers & Edinur (2015).
Austronesians were the first humans to invent ocean-going sailing technologies, which allowed them to colonize a large part of the Indo-Pacific region. Prior to the 16th century Colonial Era, the Austronesian language family was the most widespread language family in the world, spanning half the planet from Easter Island in the eastern Pacific Ocean to Madagascar in the western Indian Ocean.
It is spoken today by about 386 million people (4.9% of the global population), making it the fifth-largest language family by number of speakers. Major Austronesian languages with the highest number of speakers are Malay (Indonesian and Malaysian), Javanese, and Filipino (Tagalog). The family contains 1,257 languages, which is the second most of any language family.
The geographic region that encompasses native Austronesian-speaking populations is sometimes referred to as Austronesia. Other geographic names for various subregions include Greater Sunda Islands, Lesser Sunda Islands, Island Melanesia, Island Southeast Asia (ISEA), Malay Archipelago, Maritime Southeast Asia (MSEA), Melanesia, Micronesia, Near Oceania, Oceania, Pacific Islands, Remote Oceania, Polynesia, and Wallacea. In Indonesia and Malaysia, the nationalistic term Nusantara is also popularly used for their islands.
Historically, Austronesians uniquely live in an "island world". Austronesian regions are almost exclusively islands in the Pacific and Indian oceans, usually volcanic in origin. The vast majority lie within ten degrees of the equator, with predominantly tropical or subtropical climates with considerable seasonal rainfall. They had limited penetration into the interiors of large islands or mainlands.
They include Taiwanese aborigines, the majority of ethnic groups in Brunei, East Timor, Indonesia, Madagascar, Malaysia, Micronesia, the Philippines, and Polynesia. As well as the Malays of Singapore; the Polynesians of New Zealand, Hawaii, and Chile; the Torres Strait Islanders of Australia; the non-Papuan peoples of Melanesia and coastal New Guinea; the Shibushi-speakers of Comoros, and the Malagasy and Shibushi-speakers of Réunion. They are also found in the regions of Southern Thailand, the Cham areas in Vietnam and Cambodia, and parts of Myanmar.
Some authors also propose further settlements and contacts in the past in areas that are not inhabited by Austronesian speakers today. These range from likely hypotheses to very controversial claims with minimal evidence. In 2009, Roger Blench compiled an expanded map of Austronesia that encompass these claims based on various evidence like historical accounts, loanwords, introduced plants and animals, genetics, archeological sites, and material culture. They include areas like the Pacific coast of the Americas, Japan, the Yaeyama Islands, the Australian coast, Sri Lanka and coastal South Asia, the Persian Gulf, some of the Indian Ocean islands, East Africa, South Africa, and West Africa.
Austronesian peoples include the following groupings by name and geographic location (incomplete):
The broad consensus on Austronesian origins is the "two-layer model" where an original Paleolithic indigenous population in Island Southeast Asia were assimilated to varying degrees by incoming migrations of Neolithic Austronesian-speaking peoples from Taiwan and southern China from around 4,000 BP. Austronesians also mixed with other preexisting populations as well as later migrant populations among the islands they settled, resulting in further genetic input. The most notable are the Austroasiatic-speaking peoples in western Island Southeast Asia (peninsular Malaysia, Sumatra, and Java); the Bantu peoples in Madagascar and the Comoros; as well as Indian, Arab, and Han Chinese traders and migrants in the more recent centuries.
Island Southeast Asia was settled by modern humans in the Paleolithic following coastal migration routes, presumably starting before 70,000 BP, long before the development of Austronesian cultures. These populations are typified by having dark skin, curly hair, and short statures, leading Europeans to believe they were related to African Pygmies in the scientific racism of the 19th century. However, despite these physical differences, genetic studies have shown that they are more closely related to other Eurasian populations than to Africans.
These early population groups originally lacked watercraft technology, and thus could only cross narrow interisland seas with primitive floats or rafts (likely bamboo or log rafts) or through accidental means. Especially the deeper waters of the Wallace Line, Weber Line, and Lydekker Line with islands disconnected from mainland Asia even in the lower sea levels of the last glacial period. They settled in what are now islands mostly through land migrations into the coastal lowland plains of Sundaland and Sahul, most of which are now underwater.[note 1]
Humans reached the islands in Wallacea as well as the Sahul landmass (Australia and New Guinea) by around 53,000 BP (some give even older dates up to 65,000 BP). By 45,400 years ago, humans had reached the Bismarck Archipelago in Near Oceania. They were once also present in mainland China and Taiwan, but their populations are now extinct or assimilated. The oldest confirmed human fossils in the Philippines is from the Tabon Caves of Palawan, dated to around 47,000 BP. Previously, it was believed that the earliest putative record of modern humans in Southeast Asia is from the Callao Cave of northern Luzon in the Philippines dated to around 67,000 BP. However, in 2019, the remains were identified as belonging to a new species of archaic humans, Homo luzonensis.
These people are generally historically referred to as "Australo-Melanesians" or "Australoids", though the terminology is problematic as they are genetically diverse and most groups within Austronesia have significant Austronesian admixture and culture. The unmixed descendants of these groups today include the interior Papuans and Indigenous Australians.
In modern literature, descendants of these groups located in Island Southeast Asia west of Halmahera are usually collectively referred to as "Negritos", while descendants of these groups east of Halmahera (excluding Indigenous Australians) are referred to as "Papuans". They can also be divided into two broad groups based on Denisovan admixture. Philippine Negritos, Papuans, Melanesians, and Indigenous Australians display Denisovan admixture; while Malaysian and western Indonesian Negritos (Orang Asli) and Andamanese islanders do not.[note 2]
Mahdi (2017) also uses the term "Qata" to distinguish the indigenous populations of Southeast Asia, versus "Tau" for the later settlers from Taiwan and mainland China; both are based on proto-forms for the word "person" in Malayo-Polynesian languages that referred to darker-skinned and lighter-skinned groups respectively. Jinam et al. (2017) also proposed the term "First Sundaland People" in place of "Negrito", as a more accurate name for the original population of Southeast Asia.
These populations are genetically distinct from later Austronesians, but through fairly extensive population admixture, modern Austronesians all have varying levels of ancestry from these groups. The same is true for some populations historically considered "non-Austronesians" due to physical differences; like Negritos, Orang Asli, and Austronesian-speaking Melanesians, all of whom have Austronesian admixture. In Polynesians in Remote Oceania, for example, the admixture is around 20 to 30% Papuan, and 70 to 80% Austronesian. The Melanesians in Near Oceania are roughly around 20% Austronesian and 80% Papuan, while in the natives of the Lesser Sunda Islands, the admixture is around 50% Austronesian and 50% Papuan. Similarly, in the Philippines, the groups traditionally considered to be "Negrito" vary between 30 and 50% Austronesian.
The high degree of assimilation among Austronesian and Negrito/Papuan groups indicate that the Austronesian expansion was largely peaceful. Rather than violent displacement, the settlers and the indigenous groups absorbed each other. It is believed that in some cases, like in the Toalean culture of Sulawesi (c. 8,000-1,500 BP), it is even more accurate to say that the densely-populated indigenous hunter-gatherer groups absorbed the incoming Austronesian farmers, rather than the other way around.
The broad consensus on the Urheimat (homeland) of Austronesian languages as well as the Neolithic early Austronesian peoples is accepted to be Taiwan, as well as the Penghu Islands. They are believed to have descended from ancestral populations in coastal mainland southern China, which are generally referred to as the "pre‑Austronesians".[note 3] Through these pre-Austronesians, Austronesians may also share a common ancestry with neighboring groups in Neolithic southern China.
The identity of the Neolithic pre-Austronesian cultures in China is contentious. Tracing Austronesian prehistory in mainland China and Taiwan has been difficult due to obliteration of most traces of Austronesian culture by the recent southward expansion of the Han Chinese into southern China since at least the terminal Neolithic (4500 to 4000 BP), the southward expansion of the Han dynasty (2nd century BCE), and the recent Qing dynasty annexation of Taiwan (1683 CE). Today, no Austronesian languages survive in southern China. The politicization of archaeology is also problematic, particularly erroneous reconstructions among some Chinese archaeologists of non-Sinitic sites as Han. Some authors favoring the "Out of Sundaland" model like William Meacham, reject the southern Chinese mainland origin of pre-Austronesians entirely.
Nevertheless, based on linguistic, archaeological, and genetic evidence, Austronesians are most strongly associated with the early farming cultures of the Yangtze River basin that domesticated rice from around 13,500 to 8,200 BP. They display typical Austronesian technological hallmarks, including tooth removal, teeth blackening, jade carving, tattooing, stilt houses, advanced boat-building, aquaculture, wetland agriculture, and the domestication of dogs, pigs, and chickens. These include the Kuahuqiao, Hemudu, Majiabang, Songze, Liangzhu, and Dapenkeng cultures which occupied the coastal regions between the Yangtze River delta to the Min River delta.
Based on linguistic evidence, there have been proposals linking Austronesians with other linguistic families into linguistic macrofamilies that are relevant to the identity of the pre-Austronesian populations. The most notable are the connections of Austronesians to the neighboring Austroasiatic, Kra-Dai, and Sinitic peoples (as Austric, Austro-Tai, and Sino-Austronesian, respectively). But they are still not widely accepted as evidence of these relationships are still tenuous and the methods used are highly contentious.
In support of both the Austric and Austro-Tai hypothesis, Robert Blust connects the lower Yangtze Neolithic Austro-Tai entity with the rice-cultivating Austroasiatic cultures; assuming the center of East Asian rice domestication, and putative Austric homeland, to be located in the Yunnan/Burma border area, instead of the Yangtze River basin as is currently accepted. Under that view, there was an east-west genetic alignment, resulting from a rice-based population expansion, in the southern part of East Asia: Austroasiatic-Kra-Dai-Austronesian, with unrelated Sino-Tibetan occupying a more northerly tier. Depending on the author, other hypotheses have also included other language families like Hmong-Mien and even Japanese-Ryukyuan into the larger Austric hypothesis.
While the Austric hypothesis remains contentious, there is genetic evidence that at least in western Island Southeast Asia there had been earlier Neolithic overland migrations (pre-4,000 BP) by Austroasiatic-speaking peoples into what is now the Greater Sunda Islands when the sea levels were lower in the early Holocene. These peoples were assimilated linguistically and culturally by incoming Austronesian peoples in what is now modern-day Indonesia and Malaysia.
Several authors have also proposed that Kra-Dai speakers may actually be an ancient daughter subgroup of Austronesians that migrated back to the Pearl River delta from Taiwan and/or Luzon shortly after the Austronesian expansion. Later migrating further westwards to Hainan, Mainland Southeast Asia and Northeast India. They propose that the distinctiveness of Kra-Dai (it is tonal and monosyllabic) was the result of linguistic restructuring due to contact with Hmong-Mien and Sinitic cultures. Aside from linguistic evidence, Roger Blench has also noted cultural similarities between the two groups, like facial tattooing, tooth removal or ablation, teeth blackening, snake (or dragon) cults, and the multiple-tongued jaw harps shared by the Indigenous Taiwanese and Kra-Dai-speakers. However archaeological evidence for this is still sparse. This is believed to be similar to what happened to the Cham people, who were originally Austronesian settlers (likely from Borneo) to southern Vietnam at around 2,100 to 1,900 BP, and had languages similar to Malay. Their languages underwent several restructuring events to syntax and phonology due to contact with the nearby tonal languages of Mainland Southeast Asia and Hainan.
According to Juha Janhunen and Ann Kumar, Austronesians may have also settled parts of southern Japan, especially on the islands of Kyushu and Shikoku, and influenced or created the "Japanese-hierarchical society". It is suggested that Japanese tribes like the Hayato people, the Kumaso and the Azumi people were of Austronesian origin. Until today, local traditions and festivals show similarities to the Malayo-Polynesian culture.
The Sino-Austronesian hypothesis, on the other hand, is a relatively new hypothesis by Laurent Sagart, first proposed in 1990. It argues for a north-south linguistic genetic relationship between Chinese and Austronesian. This is based on sound correspondences in the basic vocabulary and morphological parallels. Sagart places special significance in shared vocabulary on cereal crops, citing them as evidence of shared linguistic origin. However, this has largely been rejected by other linguists. The sound correspondences between Old Chinese and Proto-Austronesian can also be explained as a result of the Longshan interaction sphere, when pre-Austronesians from the Yangtze region came into regular contact with Proto-Sinitic speakers in the Shandong Peninsula at around the 4th to 3rd millennia BCE. This corresponded with the widespread introduction of rice cultivation to Proto-Sinitic speakers and conversely, millet cultivation to Pre-Austronesians. An Austronesian substratum in formerly Austronesian territories that have been Sinicized after the Iron Age Han expansion is also another explanation for the correspondences that do not require a genetic relationship.
In relation to Sino-Austronesian models and the Longshan interaction sphere, Roger Blench (2014) suggests that the single migration model for the spread of the Neolithic into Taiwan is problematic, pointing out the genetic and linguistic inconsistencies between different Taiwanese Austronesian groups. The surviving Austronesian populations on Taiwan should rather be considered as the result of various Neolithic migration waves from the mainland and back migration from the Philippines. These incoming migrants almost certainly spoke languages related to Austronesian or pre-Austronesian, although their phonology and grammar would have been quite diverse.
Blench considers the Austronesians in Taiwan to have been a melting pot of immigrants from various parts of the coast of eastern China that had been migrating to Taiwan by 4,000 BP These immigrants included people from the foxtail millet-cultivating Longshan culture of Shandong (with Longshan-type cultures found in southern Taiwan), the fishing-based Dapenkeng culture of coastal Fujian, and the Yuanshan culture of northernmost Taiwan which Blench suggests may have originated from the coast of Guangdong. Based on geography and cultural vocabulary, Blench believes that the Yuanshan people may have spoken Northeast Formosan languages. Thus, Blench believes that there is in fact no "apical" ancestor of Austronesian in the sense that there was no true single Proto-Austronesian language that gave rise to present-day Austronesian languages. Instead, multiple migrations of various pre-Austronesian peoples and languages from the Chinese mainland that were related but distinct came together to form what we now know as Austronesian in Taiwan. Hence, Blench considers the single-migration model to be inconsistent with both the archaeological and linguistic (lexical) evidence.
Further information: Austronesian languages § History
An element in the ancestry of Austronesian-speaking peoples, the one which carried their ancestral language, originated on the island of Taiwan. This occurred after the migration of pre-Austronesian-speaking peoples from continental Asia between approximately 10,000–6,000 BCE. Other research has suggested that, according to radiocarbon dates, Austronesians may have migrated from mainland China to Taiwan as late as 4000 BC (Dapenkeng culture). Before migrating to Taiwan, Austronesian speakers originated from the Neolithic cultures of Southeastern China, such as the Hemudu culture or the Liangzhu culture of the Yangtze River Delta.
Tianlong Jiao (2007) notes that Neolithic peoples from the coast of southeastern China migrated to Taiwan from 6,500-5,000 BP. The Neolithic period in southeastern China lasted from 6,500 BP until 3,500 BP, and can be divided into the early (ca, 6500-5000 BP), middle (ca. 5000-4300 BP), and late (ca. 4300-3500 BP) Neolithic periods. The Neolithic in southeastern China started off with pottery, polished stone tools, and bone tools, with technology continuing to progress over the years. Neolithic peoples in Taiwan and mainland China continued to maintain regular contact with each other until 3,500 BP, which was when bronze artefacts started to appear. Jiao (2013) notes the Neolithic appeared on the coast of Fujian around 6,000 BP During the Neolithic, the coast of Fujian had a low population density, with the population depending on mostly on fishing and hunting, alongside with limited agriculture.
According to the mainstream "out-of-Taiwan model", a large-scale Austronesian expansion began around 3000–1500 BCE. Population growth primarily fueled this migration. These first settlers may have landed in northern Luzon in the archipelago of the Philippines, intermingling with the earlier Australo-Melanesian population who had inhabited the islands since about 23,000 years earlier. Over the next thousand years, Austronesian peoples migrated southeast to the rest of the Philippines, and into the islands of the Celebes Sea, Borneo, and Indonesia. The Austronesian peoples of Maritime Southeast Asia sailed eastward, and spread to the islands of Melanesia and Micronesia between 1200 BCE and 500 CE, respectively. The Austronesian inhabitants that spread westward through Maritime Southeast Asia had reached some parts of mainland Southeast Asia, and later on Madagascar.
Sailing to Micronesia and the previously uninhabited islands of remote Oceania by 1000 BCE, the Austronesian peoples colonized Polynesia. These people settled most of the Pacific Islands. They had settled Rapa Nui (Easter Island) by 300 CE, Hawaii by 400 CE, and into New Zealand by about 1280 CE. There is evidence, based in the spreading of the sweet potato, that they reached South America where they traded with the Native Americans.
A competing hypothesis to the "Out of Taiwan" model is the "Out of Sundaland" hypothesis, favored by a minority of authors. Notable proponents include William Meacham, Stephen Oppenheimer, and Wilhelm Solheim. For various reasons, they proposed that the homelands of Austronesians were within Island Southeast Asia (ISEA), particularly in the Sundaland landmass drowned during the end of the last glacial period by rising sea levels.
Stephen Oppenheimer's studies on Southeast Asian and Pacific genetics, in particular, focused on the discovery of a mitochondrial DNA (mtDNA) haplogroup that have been evolving in the Indonesian archipelago for more than 40,000 years ago. He concluded that this meant that ancestral populations in the region of Sundaland were the primary ancestors of all Asians who migrated northwards as the sea levels rose, in opposition to the prevailing "Out of Taiwan" hypothesis.
In 2008, a study by Soares et al., which included Oppenheimer, examined mtDNA lineages in ISEA and Taiwan and discovered that, at most, only around 20% of modern mtDNA were introduced during the Neolithic. They examined mtDNA Haplogroup E in particular, which they concluded likely evolved from Haplogroup M (specifically Haplogroup M9), that arrived in ISEA more than 50,000 years ago. Although sea level rise was mostly gradual starting from ~19,000 years ago in the last glacial period, other studies have shown that there were likely three episodes of catastrophic rise events at approximately ~14,500, ~11,500, and ~7,500 years ago caused by ice sheet collapse. They concluded that these sudden sea level floodings triggered mass population displacements from ISEA and were the initial conditions that triggered the development of the maritime technologies that later defined Austronesian culture.
In particular they pinpointed the region between the Sulu Sea and the Sulawesi Sea, as the likely point of origin of a pre-adapted maritime culture that expanded north towards Taiwan and east to New Guinea and the Pacific, using the genetic evidence of the dispersal of Haplogroup E as well as putative archeological evidence with the "flake-blade" stone tool assemblages found in the Philippines and Taiwan. However, they also caution that their study only accounts for ~15% of mtDNA lineages in Southeast Asia and that it was not enough pinpoint other directions of dispersal from neighboring groups.
Findings from HUGO (Human Genome Organization) in 2009 further corroborated the studies when it concluded that Asia was populated primarily through a single migration event out of Africa whereby an early population first entered South East Asia before they moved northwards to East Asia.
However, in 2014, the results of a study by Lipson et al. contradicted these results. Unlike the earlier studies which focused only on mtDNA, the new study used whole genome data, allowing them to study hundreds of thousands of ancestors, not just one lineage. The team was also using more sophisticated statistical analysis methods that allowed the examination of genetic mixing between Southeast Asian populations. The new study found that all ISEA populations had genes originating from the aboriginal Taiwanese. Contrary to the claim of a south-to-north migration in the "Out of Sundaland" hypothesis, the new whole genome analysis strongly confirms the north-to-south dispersal of the Austronesian peoples in the prevailing "Out of Taiwan" hypothesis. The researchers further pointed out that while humans have been living in Sundaland for at least 40,000 years, the Austronesian people were recent arrivals, and the results of the previous studies failed to take into account admixture between them.
While people have been in Sundaland for at least 40,000 years, Austronesian-speaking people arrived more recently from the north and continue spreading eastward. I think the scientists who claim an ‘Out of Sundaland’ origin for Austronesians are confusing the ancient presence of humans in Sundaland with the spread of Austronesians— Mark Stoneking, ‘Out of Sundaland’ Assumption Disproved, Rochmyaningsih, Dyna (28 October 2014). "'Out of Sundaland' Assumption Disproved". Jakarta Globe
In 2016, proponents of "Out of Sundaland" in Brandão et al. refined their earlier hypothesis after examining further mtDNA lineages by acknowledging that migrations from Taiwan did occur during the mid to late Holocene. But they proposed that rather than a monolithic "Austronesian expansion" as posited by the "Out of Taiwan" model, it was instead a process of cultural diffusion and assimilation that brought linguistic and cultural changes (particularly rice cultivation) but had relatively minor genetic impact (an average of 20%) on preexisting populations in ISEA. Their study also still concluded that populations from ISEA did expand northwards earlier during the catastrophic rise events of the Late Pleistocene, dispersing into mainland southern China and then into Taiwan. This was concurrent with other migrations of indigenous maritime-oriented ISEA populations entering Taiwan from the south through the Philippines.
Furthermore, they interpret the low genetic contributions of Taiwanese aboriginals to ISEA mtDNA lineags as evidence that Taiwanese aborigines did not contribute significantly to the later southward expansion. Rather the expansion was largely the spread of rice-farming Austronesians from the south China passing through Taiwan at around 7000 to 6000 years ago before entering ISEA again at around ~4.5 thousand years ago. They propose that the admixture of Austronesian genes in Taiwanese populations happened after the Austronesian expansion from southern China, rather than before it.
Genomic analysis of cultivated coconut (Cocos nucifera) has shed light on the movements of Austronesian peoples. By examining 10 microsatelite loci, researchers found that there are 2 genetically distinct subpopulations of coconut – one originating in the Indian Ocean, the other in the Pacific Ocean. However, there is evidence of admixture, the transfer of genetic material, between the two populations. Given that coconuts are ideally suited for ocean dispersal, it seems possible that individuals from one population could have floated to the other. However, the locations of the admixture events are limited to Madagascar and coastal east Africa and exclude the Seychelles and Mauritius. Sailing west from Maritime Southeast Asia in the Indian Ocean, the Austronesian peoples reached Madagascar by ca. 50–500 CE, and reached other parts thereafter. This forms a pattern that coincides with the known trade routes of Austronesian sailors. Additionally, there is a genetically distinct sub-population of coconuts on the eastern coast of South America which has undergone a genetic bottleneck resulting from a founder effect; however, its ancestral population is the pacific coconut, which suggests that Austronesian peoples may have sailed as far east as the Americas.
By the beginning of the first millennium CE, most of the Austronesian inhabitants in Maritime Southeast Asia began trading with India and China. The adoption of Hindu statecraft model allowed the creation of Indianized kingdoms such as Tarumanagara, Champa, Langkasuka, Melayu, Srivijaya, Medang Mataram, Majapahit, and Bali. Between the 5th to 15th century Hinduism and Buddhism were established as the main religion in the region. Muslim traders from the Arabian peninsula were thought to have brought Islam by the 10th century. Islam was established as the dominant religion in the Indonesian archipelago by the 16th century. The Austronesian inhabitants of Polynesia were unaffected by this cultural trade, and retained their indigenous culture in the Pacific region.
Western Europeans in search of spices and gold later colonized most of the Austronesian-speaking countries of the Asia-Pacific region, beginning from the 16th century with the Portuguese and Spanish colonization of some parts of Indonesia (present day East Timor), the Philippines, Palau, Guam, and the Mariana Islands; the Dutch colonization of the Indonesian archipelago; the British colonization of Malaysia and Oceania; the French colonization of French Polynesia; and later, the American governance of the Pacific.
Meanwhile, the British, Germans, French, Americans, and Japanese began establishing spheres of influence within the Pacific Islands during the 19th and early 20th centuries. The Japanese later invaded most of Southeast Asia and some parts of the Pacific during World War II. The latter half of the 20th century initiated independence of modern-day Indonesia, Malaysia, East Timor and many of the Pacific Island nations, as well as the re-independence of the Philippines.
The native culture of Austronesia varies from region to region. The early Austronesian peoples considered the sea as the basic feature of their life. Following their diaspora to Southeast Asia and Oceania, they migrated by boat to other islands. Boats of different sizes and shapes have been found in every Austronesian culture, from Madagascar, Maritime Southeast Asia, to Polynesia, and have different names. In Southeast Asia, head-hunting was restricted to the highlands as a result of warfare. Mummification is only found among the highland Austronesian Filipinos, and in some Indonesian groups in Celebes and Borneo.
Sea-going catamaran and outrigger ship technologies were the most important innovations of the Austronesian peoples. They were the first humans with vessels capable of crossing vast distances of water, which enabled them to colonize the Indo-Pacific in prehistoric times. Austronesian groups continue to be the primary users of the outrigger canoes today.
Two canoes bound together developed directly from minimal raft technologies of two logs tied together. Over time, the double-hulled canoe form developed into the asymmetric double canoe, where one hull is smaller than the other. Eventually the smaller hull became the prototype outrigger, giving way to the single outrigger canoe, then to the reversible single outrigger canoe. Finally, the single outrigger types developed into the double outrigger canoe (or trimarans).
This would also explain why older Austronesian populations in Island Southeast Asia, Madagascar, and the Comoros tend to favor double outrigger canoes, as it keeps the boats stable when tacking. But they still have small regions where catamarans and single-outrigger canoes are still used. In contrast, more distant outlying descendant populations in Micronesia and Polynesia retained the double-hull and the single outrigger canoe types, but the technology for double outriggers never reached them (although it exists in western Melanesia). To deal with the problem of the instability of the boat when the outrigger faces leeward when tacking, they instead developed the shunting technique in sailing, in conjunction with reversible single-outriggers.
Austronesians traditionally made their sails, including crab claw sails and tanja sails, from woven mats of the resilient and salt-resistant pandanus leaves. These sails allowed Austronesians to embark on long-distance voyaging. In some cases, however, they were one-way voyages. The failure of pandanus to establish populations in Rapa Nui and New Zealand is believed to have isolated their settlements from the rest of Polynesia. The most distinctive aspect of Austronesian sails that differentiate them from western Eurasian sails is that they have spars along both the upper and lower edges.
The acquisition of the catamaran and outrigger technology by the non-Austronesian peoples in Sri Lanka and southern India is due to the result of very early Austronesian contact with the region, including the Maldives and the Laccadive Islands, estimated to have occurred around 1000 to 600 BCE and onwards. This may have possibly included limited colonization that have since been assimilated. This is still evident in Sri Lankan and South Indian languages. For example, Tamil paṭavu, Telugu paḍava, and Kannada paḍahu, all meaning "ship", are all derived from Proto‑Hesperonesian *padaw, "sailboat", with Austronesian cognates like Javanese perahu, Kadazan padau, Maranao padaw, Cebuano paráw, Samoan folau, Hawaiian halau, and Maori wharau.
Early contact with Arab ships in the Indian Ocean during Austronesian voyages is also believed to have resulted in the development of the triangular Arabic lateen sail. In turn, Arab ships are believed to have influenced the development of the Austronesian rectangular tanja sail of western Southeast Asia. However, there are also historians who disagree with this. Johnstone, Shaffer, and Hourani considered the tanja sail as a genuine invention of Malay people, which in turn influenced the Arabs to develop their lateen sail.
Outside of Taiwan, assemblages of red-slipped pottery, plainware, and incised and stamped pottery associated with the Austronesian migrations are first documented from around 2000 to 1800 BCE in the northern Philippines, from sites in the Batanes Islands and the Cagayan Valley of Northern Luzon. From there pottery technology rapidly spread to the east, south, and southwest.
One branch of the migrations carried pottery to the Marianas Islands at around 1500 BCE, where archaeological sites have uncovered pottery very similar to those in the Philippines. Other migrations, meanwhile, dispersed south and southwest to the rest of Island Southeast Asia. The eastward and the southward branches of the migrations converged in Island Melanesia resulting in what is now known as the Lapita culture centered around the Bismarck Archipelago.
The Lapita culture made distinctive dentate-stamped pottery. They carried pottery technology as far as Tonga in Polynesia. Pottery technology in Tonga, however, became reduced to undecorated plainware within only two centuries before abruptly disappearing completely by around 400 BCE. The reasons for this are still unknown. Pottery was absent in subsequent migrations to the rest of Remote Oceania, being replaced instead with carved wooden or bamboo containers, bottle gourds, and baskets. However, the geometric designs and stylized figures used in the pottery are still present in other surviving artforms like in tattooing, weaving, and barkcloth patterns.
A common practice among Austronesians in a large area of Island Southeast Asia is the use of burial jars which emerged during the Late Neolithic and flourished in the first millennium CE. They are characteristic of a region bordered by the Philippines to the north, southern Sumatra in the southwest, and Sumba and the Maluku Islands in the southeast. However, these didn't comprise a single tradition, but can be grouped into at least fourteen different traditions scattered across the islands. In most cases, the earliest burial jars used were large indigenous earthenware jars, followed by indigenous or imported stoneware jars (martaban), and finally imported porcelain jars acquired from the burgeoning maritime trade with China and Mainland Southeast Asia at around the 14th century CE.
The ancestral pre-Austronesian Liangzhu culture (3400–2250 BCE) of the Yangtze River delta was one of the ancient centers of Neolithic jade carving. Jade was spread to Taiwan by around 3,000 BCE, then further into Vietnam at 2,000 BCE and the Philippines at 1,800-1,500 BCE. All of them began to produce various tools and ornaments in indigenous jade workshops, including adzes, bracelets, beads, and rings.
The most notable jade products of these regions were the vast amounts of earrings and pendants known as lingling-o, primarily produced in the Philippines though with jade sourced from eastern Taiwan. These typically depict two-headed animals or were ring-shaped with side projections. They were indicative of a very active ancient maritime trading region that imported and exported raw jade and finished jade ornaments. They were produced during a period between 500 BCE to as late as 1000 CE, although later examples were replaced with metal, wood, bone, or shell materials, rather than jade.
Polished and ground stone adzes, gouges, and other implements, some of which are made from jade-like stone, have also been recorded in areas of Island Melanesia and eastern New Guinea associated with the Lapita culture. These were considered valuable currency and were primarily used to trade for goods. In 2012, a Lapita culture jadeite gouge used for wood carving was found in Emirau Island in the Bismarck Archipelago. It was dated to around 3,300 BP, but the origin of the jade material is unknown. Similar prestige stone tools have also been found in New Caledonia.
Jade carving traditions reappeared among the Māori people of New Zealand. These were produced from locally sourced greenstone (pounamu) and were used to produce taonga ("treasure"). They include various tools and weapons like adzes, scrapers, fishing hooks, and mere, as well as ornaments like the hei-tiki and hei matau. Certain ornaments like the pekapeka (double-headed animal pendant) and the kākā pōria (bird leg ring) bear remarkably strong resemblances to the double-headed and ring-type lingling‑o. Bellwood et al. (2011) has suggested that the reappearance of these motifs might be evidence of a preserved tradition of Southeast Asian jade motifs (perhaps carved in perishable wood, bone, or shell by Polynesians prior to the reacquisition of a jade source), or they might even be the result of a later Iron Age contact between eastern Polynesia and the Philippines.
There are around six hundred to seven hundred rock art sites discovered in Southeast Asia and Island Melanesia, as well as over eight hundred megalithic sites. The sites specifically associated with the Austronesian expansion contain examples of indigenous pictograms and petroglyphs. Within Southeast Asia, the sites associated with Austronesians can be divided into three general rock art traditions: the Megalithic Culture of Borneo, Sulawesi, and the Greater Sunda Islands; the Austronesian Painting Tradition of the Lesser Sunda Islands, coastal New Guinea, and Island Melanesia; and the Austronesian Engraving Style of Papua New Guinea and Island Melanesia. Despite proximity, these traditions can be distinguished readily from the Australo-Melanesian rock art traditions of Australia (except the Torres Strait Islands) as well as the interior highlands of New Guinea, indicating the borders of the extent of the Austronesian expansion.
Dating rock art is difficult, but some of the sites subjected to direct dating pre-date Austronesian arrival, like the Lene Hara paintings of East Timor which has an age range of 6,300 to 26,000 BP. Conversely, others are more recent and can be dated indirectly by their subjects. The depictions of pottery, ships, and metal objects, for example, put certain rock art sites at a range of 2,000 to 4,000 BP. Some hunter-gatherer groups have also continued to produce rock art well into the present period, as evidenced by their modern subjects.
The Megalithic Culture is mostly limited to western Island Southeast Asia, with the greatest concentration being western Indonesia. While most sites aren't dated, the age ranges of dated sites is between the 2nd to 16th century CE. They are divided into two phases. The first is an older megalithic tradition associated with the Neolithic Austronesian rectangular axe culture (2,500 to 1,500 BCE); while the second is the 3rd or 4th century BCE megalithic tradition associated with the (non-Austronesian) Dong Son culture of Vietnam. Prasetyo (2006) suggests that the megalithic traditions are not originally Austronesian, but rather innovations acquired through trade with India and China, but this has little to no evidence in the intervening regions in Thailand, Vietnam, and the Philippines.
The Austronesian Painting Traditions (APT) are the most common types of rock art in Island Southeast Asia. They consist of scenes and pictograms typically found in rock shelters and caves near coastal areas. They are characteristically rendered in red ochre pigments for the earlier forms, later sometimes superseded by paintings done in black charcoal pigments. Their sites are mostly clustered in Eastern Indonesia and Island Melanesia, although a few examples can be found in the rest of Island Southeast Asia. Their occurrence has a high correlation to Austronesian-speaking areas, further evidenced by the appearance of metal (bronze) artifacts in the paintings. They are mostly found near the coastlines. Their common motifs include hand stencils, "sun-ray" designs, boats, and active human figures with headdresses or weapons and other paraphernalia. They also feature geometric motifs similar to the motifs of the Austronesian Engraving Style. Some paintings are also associated with traces of human burials and funerary rites, including ship burials. The representations of boats themselves are believed to be connected to the widespread "ship of the dead" Austronesian funerary practices.
The earliest APT sites dated is from Vanuatu, which was found to be around 3,000 BP, corresponding to the initial migration wave of the Austronesians. These early sites are largely characterized by face motifs and hand stencils. Later sites from 1,500 BP onwards, however, begin to show regional divergence in their art styles. APT can be readily distinguished from older Pleistocene-era Australo-Melanesian cave paintings by their motifs, color, and composition, though they can often be found in the same locality. The most recognizable motifs of APT (like boats) do not occur in cave paintings (or engravings) that definitely pre-date the Austronesian arrival, the sole exception being the stenciled hand motif. Some APT examples are also characteristically found in relatively inaccessible locations like very high up in cliffsides overlooking the sea. No traces of APT has been found in Taiwan or the Philippines, though there is continuity in the motifs of spirals and concentric circles found in ancestral petroglyphs.
The Austronesian Engraving Style (AES), consisting of petroglyphs carved into rock surfaces, is far less common than APT. The majority of these sites are in coastal New Guinea, and Island Melanesia. AES sites, which can be tentatively traced back to the similar Wanshan petroglyphs of Taiwan, are believed to be largely correlated to the prehistoric extent of the Lapita culture. The common motif of this tradition are curvilinear geometric engravings like spirals, concentric circles, and face-like forms. These resemble the geometric motifs in APT, though they are considered to be two separate artistic traditions. AES is particularly dominant in the Solomon Islands and New Caledonia, where engravings are far more abundant than painted sites.
O'Connor et al. (2015) proposes that APT developed during the initial rapid southward Austronesian expansion, and not before, possibly as a response to the communication challenges brought about by the new maritime mode of living. Along with AES, these material symbols and associated rituals and technologies may been the manifestations of "powerful ideologies" spread by Austronesian settlers that were central to the "Neolithization" and rapid assimilation of the various non-Austronesian indigenous populations of ISEA and Melanesia.
The easternmost islands of Island Melanesia (Vanuatu, Fiji, and New Caledonia) are considered part of Remote Oceania as they are beyond the interisland visibility threshold. These island groups begin to show divergence from the APT and AES traditions of Near Oceania. While their art traditions show clear continuation of the APT and AES traditions, they also feature innovations unique to each island group, like the increasing use of black charcoal, rectilinear motifs, and being found more inside sacred caves rather than in open cliffsides.
In Micronesia, the rock art traditions can be divided into three general regions: western, central, and eastern Micronesia. The divisions reflect the various major migration waves from the Philippines into the Mariana Islands and Palau at 3,500 BP; a Lapita culture back-migration from Island Melanesia into central and eastern Micronesia at around 2,200 BP; and finally a back-migration from western Polynesia into eastern Micronesia at around 1,000 BP.
In western Micronesia (Palau, Yap, Guam, and the Northern Mariana Islands), rock art primarily consist of paintings on high cave ceilings and sea-facing cliffs. They are very similar to APT in terms of their motifs as well as their relatively inaccessible locations. Common motifs include hand stencils, faces, turtles and fish, concentric circles, and characteristic four-pointed stars. Petroglyphs are rare, but mainly consist of human forms with triangular bodies without heads or arms. This is believed to be connected to the funerary rite of removing the heads from the bodies of deceased relatives. A notable megalithic tradition in western Micronesia are the haligi stone pillars of the Chamorro people. These are capped stone pillars which are believed to have served as supports for raised buildings. They are associated with the Latte period (900 to 1700 CE), when a new wave of migrants from Southeast Asia reintroduced rice cultivation into the islands. Another megalithic tradition is also that of the rai stones, massive doughnut-shaped discs of rock which were used as currency in Yap.
Rock art in central Micronesia (Chuuk, Pohnpei, and Kosrae), in contrast, are dominated by rock engravings with motifs tying it to the rock art traditions of Island Melanesia. They include curvilinear shapes like spirals and concentric circles, tree-like shapes, and the distinctive "enveloped cross" motif. The Pohnpaid petroglyphs are the largest assemblage of rock engravings in the region, with motifs dominated by footprints, enveloped crosses, and outlined "sword-paddles". Central Micronesia also hosts the ruins of the stone cities of Nan Madol (1,180-1,200 CE) and Leluh (1,200-1,800 CE), in the islands of Pohnpei and Kosrae, respectively.
In Polynesia, rock art is dominated by petroglyphs, rather than paintings, and they show less variation than the rock art of Near Oceania and ISEA. In the western Polynesian islands nearest to Island Melanesia, rock art is rare (like in Tonga and Samoa) or are absent entirely (like in the Cook Islands). However, petroglyphs are abundant in the islands in the further reaches of the Polynesian triangle, particularly in Hawaii, the Marquesas, and Rapa Nui. Rapa Nui has the densest concentration of engravings in Polynesia as a whole; while the Pu'uloa petroglyphs site in Hawaiʻi has the largest number of petroglyphs in a single site at over 21,000 engravings. Polynesia also features megalithic sacred ceremonial centers generally known as marae.
In the central-eastern Polynesian islands, which include the Marquesas and the Society Islands, petroglyphs are more numerous. They show the archetypal Polynesian motifs of turtles, faces, cup-like depressions (cupules), stick-like human figures, boats, fish, curvilinear shapes, and concentric circles. Like in western Polynesia, they are typically carved into marae sites or in rocks beside streams. The existing rock paintings also display the same motifs, but are rendered in different styles.
In the Hawaiian islands, the abundant petroglyphs are remarkably all similar in execution. Their common subjects include stick-like human figures, dogs, boats, sails, paddles, footprints, and ceremonial headdresses. Depictions of marine life, however, is rare, unlike the rest of Polynesia. They are typically carved into boulders, lava rock formations, and cliffsides. Red paintings of dogs in cliffsides and caves can also be found in Kauʻai and Maui. The megalithic traditions of Hawaii can be exemplified by the heiau sacred sites, which can range from simple earth terraces to standing stones.
In Rapa Nui, the engravings are distinctive but still show similarities to the techniques and motifs of the Marquesas. Their motifs commonly include disembodied parts of the human body (vulvae in particular), animals, plants, ceremonial objects, and boats. A prominent motif is also that of the "birdman" figure which is associated with the tangata manu cult of Makemake. The most well-known rock art assemblage of Rapa Nui, however, are the moai megaliths. A few paintings mostly of birds and boats have also been discovered which are associated with the engravings, rather than being separate artforms.
The rock art in New Zealand can be divided into two regions. North Island features more engravings than paintings, while South Island is unique in that it is the only Polynesian island where there are more paintings than engravings. New Zealand rock paintings are done in red and black pigments and can sometimes be found in inaccessible heights. They typically depict human figures (particularly a front facing human figure with flexed arms), birds, lizards, dogs, fish, and what has been identified as "birdmen". Engravings in open spaces like cliffsides are generally of spirals and curvilinear shapes, while engravings in enclosed caves and shelters depict faces and boats. The same motifs can also be seen in dendroglyphs on living trees.
See also: Decipherment of rongorongo
With the possible exception of rongorongo on Rapa Nui, Austronesians did not have an indigenous writing system but rather adopted or developed writing systems after contact with various non-Austronesian cultures. There are various forms of symbolic communication by pictograms and petroglyphs, but these did not encode language.
Vanuatu also has a unique tradition of sand drawing, by which images are created by a single continuous line drawn in the sand. It is believed to have functioned as a means of symbolic communication in pre-contact Island Melanesia, especially between travelers and ethnic groups that do not speak the same language. The sand drawings consist of around 300 different designs, and seem to be shared across language groups. In the 1990s, elements of the drawings were adapted into a modern constructed script called Avoiuli by the Turaga indigenous movement on Pentecost Island.
Rongorongo, said to have originally been called kohau motu mo rongorongo ("lines of inscriptions for chanting out"), is the only pre-contact indigenous Austronesian system of glyphs that appear to be true writing or at least proto-writing. They consist of around 120 glyphs, ranging from representations of plants to animals, celestial objects, and geometric shapes. They were inscribed into wooden tablets about 12 to 20 in (30 to 51 cm) long using shark teeth and obsidian flakes. The wood allegedly came from toromiro and makoʻi trees, which is notable given that Rapa Nui was completely deforested at the time of European contact. Although of the surviving two dozen tablets, a few were made from trees introduced after European contact, as well as wood originating from European ships and driftwood. Rapa Nui also has a very rich assemblage of petroglyphs largely associated with the tangata manu ("birdman") cult of Makemake. Although some rongorongo glyphs may have been derived from these petroglyphs, rongorongo does not appear in any of the abundant rock carvings in Rapa Nui and seems to be restricted to the wooden tablets.
The tablets were first described by an outsider in 1864 by the Catholic missionary Eugène Eyraud who said they were found "in all the houses." However, he paid them little attention and they remained unnoticed by the outside world. It wasn't until 1869 that one of the tablets came into the possession of Florentin-Étienne Jaussen, the Bishop of Tahiti. He brought the tablets to the world's attention and instructed the Rapa Nui mission to gather more information about them. But by then, most of the tablets were allegedly already destroyed, presumed to have been used as fuel by the natives in the deforested island.
At the time of discovery of the tablets, Rapa Nui had undergone severe depopulation. This was largely due to the loss of the island's last trees and the Peruvian and Chilean slave raids in the early 1860s. The literate ruling classes of the Rapa Nui people (including the royal family and the religious caste) and the majority of the island's population were kidnapped or killed in the slave raids. Most of those taken died after only one or two years in captivity from the harsh working conditions and European diseases. Succeeding epidemics of smallpox and tuberculosis further decimated the island's population to the point that there were not enough people to bury the dead. The last remnants of the Rapa Nui people were assimilated by the Tahitians who were later brought to the island in an effort to repopulate it, further resulting in the loss of most of the Old Rapa Nui language.
Oral tradition holds that the ruling classes were the only ones who could read the tablets, and the ability to decipher the tablets was lost along with them. Numerous attempts have been made to read the tablets, starting from a few years after their discovery. But to this day, none have proven successful. Some authors have proposed that rongorongo may have been an attempt to imitate European script after the idea of writing was introduced during the "signing" of the 1770 Spanish Treaty of Annexation or through knowledge of European writing acquired elsewhere. They cite various reasons including the lack of attestation of rongorongo prior to the 1860s, the clearly more recent provenance of some of the tablets, the lack of antecedents, and the lack of additional archaeological evidence since its discovery. Others argue that it was merely a mnemonic list of symbols meant to guide incantations. Whether rongorongo is merely an example of trans-cultural diffusion, or a true indigenous Austronesian writing system (and one of the few independent inventions of writing in human history) remains unknown and may never be known.
In Southeast Asia, the first true writing systems of pre-modern Austronesian cultures were all derived from the Grantha and Pallava Brahmic scripts, all of which are abugidas from South India. Various forms of abugidas spread throughout Austronesian cultures in Southeast Asia as kingdoms became Indianized through early maritime trading. The oldest use of abugida scripts in Austronesian cultures are 4th century stone inscriptions written in Cham script from Vietnam. There are numerous other Brahmic-derived writing systems among Southeast Asian Austronesians, usually specific to a certain ethnic group. Notable examples include Balinese, Batak, Baybayin, Buhid, Hanunó'o, Javanese, Kulitan, Lontara, Old Kawi, Rejang, Rencong, Sundanese, and Tagbanwa. They vary from having letters with rounded shapes to letters with sharp cuneiform-like angles; a result of the difference in writing mediums, with the former being ideal for writing on soft leaves and the latter ideal for writing on bamboo panels. The use of the scripts ranged from mundane records to encoding esoteric knowledge on magico-religious rituals and folk medicine.
In regions which converted to Islam, abjads derived from the Arabic script started replacing the earlier abugidas at around the 13th century in Southeast Asia. Madagascar, as well, adopted the Arabic script in the 14th century. Abjads, however, have an even greater inherent problem with encoding Austronesian languages than abugidas, because Austronesian languages have more varied and salient vowels which the Arabic script can not usually encode. As a result, the Austronesian adaptations such as the Jawi and the Pegon scripts have been modified with a system of diacritics that encode sounds, both vowels and consonants, native to Austronesian languages but absent in Semitic languages.
With the advent of the Colonial Era, almost all of these writing systems have been replaced with alphabets adapted from the Latin alphabet, as in the Hawaiian alphabet, Filipino alphabet, and Malay alphabet; however, several Formosan languages had been written in zhuyin, and Cia-Cia off Sulawesi has experimented with hangul.
In modern times, tattoos are usually associated with Polynesian culture, due to the highly influential accounts of James Cook in his explorations of the Pacific in the 18th century. Cook introduced the word "tattoo" (archaic: "tattaow", "tattow") into the English vocabulary, from Tahitian and Samoan tātau ("to tap"). However, tattoos exist prominently in various other Austronesian groups prior to contacts with other cultures.
Tattoos had various functions among Austronesian societies. Among men, they were strongly linked to the widespread practice of head-hunting raids. In head-hunting societies, tattoos were records of how many heads the warriors had taken in battle, and was part of the initiation rites into adulthood. The number and location of tattoos, therefore, were indicative of a warrior's status and prowess.
Among the Indigenous Taiwanese, tattoos were present for both men and women. Among the Tayal people, facial tattoos are dominant. They indicated maturity and skill in weaving and farming for women, and skill in hunting and battle for men. Like in most of Austronesia, tattooing traditions in Taiwan have largely disappeared due to the Sinicization of native peoples after the Chinese colonization of Taiwan in the 17th century, as well as conversion to Christianity. Most of the remaining tattoos are only found among elders.
One of the earliest descriptions of Austronesian tattoos by Europeans was during the 16th century Spanish expeditions to the Philippines, beginning with the first voyage of circumnavigation by Ferdinand Magellan. The Spanish encountered the heavily-tattooed Visayan people in the Visayas Islands, whom they named the "Pintados" (Spanish for "the painted ones"). However, Philippine tattooing traditions have mostly been lost as the natives of the islands converted to Christianity and Islam, though they are still practised in isolated groups in the highlands of Luzon and Mindanao. Philippine tattoos were usually geometric patterns or stylized depictions of animals, plants, and human figures. Some of the few remaining traditional tattoos in the Philippines are from elders of the Igorot peoples. Most of these were records of war exploits against the Japanese during World War II.
Teeth blackening was the custom of dyeing one's teeth black with various tannin-rich plant dyes. It was practiced throughout almost the entire range of Austronesia, including Island Southeast Asia, Madagascar, Micronesia, and Island Melanesia, reaching as far east as Malaita. However, it was absent in Polynesia. It also existed in non-Austronesian populations in Mainland Southeast Asia and Japan. The practice was primarily preventative, as it reduced the chances of developing tooth decay similar to modern dental sealants. It also had cultural significance and was seen as beautiful. A common sentiment was that blackened teeth separated humans from animals.
Austronesian architecture is highly diverse, often with striking designs; but they all share certain characteristics that indicate a common origin. The reconstructed Proto-Austronesian and Proto-Malayo-Polynesian forms of various terms for "house", "building", or "granary" among the different linguistic subgroups of Austronesians include *Rumaq ("house");[note 4] *balay ("public building", "community house", or "guest house");[note 5] *lepaw ("hut", "field hut", or "granary");[note 6] *kamaliR ("bachelor's house" or "men's house");[note 7] and *banua ("inhabited land" or "community territory").[note 8]
The most ubiquitous common feature of Austronesian structures is the raised floor. The structures are raised on piles, usually with the space underneath also utilized for storage or domestic animals. The raised design had multiple advantages, they mitigate damage during flooding and (in very tall examples) can act as defensive structures during conflicts. The house posts are also distinctively capped with larger-diameter discs at the top, to prevent vermin and pests from entering the structures by climbing them. Austronesian houses and other structures are usually built in wetlands and alongside bodies of water, but can also be built in the highlands or even directly on shallow water.
Building structures on pilings is believed to be derived from the design of raised granaries and storehouses, which are highly important status symbols among the ancestrally rice-cultivating Austronesians. The rice granary shrine was also the archetypal religious building among Austronesian cultures and was used to store carvings of ancestor spirits and local deities.
Another common feature are pitched roofs with ornamented gables. The most notable of which are the saddlebacked roofs, a design common for longhouses used for village meetings or ceremonies. The overall effect of which is reminiscent of boats, underlining the strong maritime connections of Austronesian cultures. The boat motif is common throughout, particularly in eastern Indonesia. In some ethnic groups, the houses are built on platforms that resemble catamarans. Among the Nage people, a woven representation of a boat is added to the ridge of the roof; among the Manggarai people, the roofs of houses are shaped like an upside-down boat; while among the people of Tanimbar and eastern Flores, the ridge itself is carved into a representation of a boat. Furthermore, elements of Austronesian structures (as well as society in general) are often referred to in terminologies used for boats and sailing. These include calling elements of structures as "masts", "sails", or "rudders" or calling the village leaders as "captains" or "steersmen". In the case of the Philippines, the villages themselves are referred to as barangay, from an alternate form of balangay, a type of sailboat used for trading and colonization.
The Austronesian house itself also often symbolizes various aspects of indigenous Austronesian cosmology and animism. In the majority of cases, the loft of the house (usually placed above the hearth), is considered to be the domain of deities and spirits. It is essentially a raised granary built into the structure of the house itself and functioned as a second floor. It is usually used to store sacred objects (like effigies of granary idols or deceased ancestors), heirlooms, and other important objects. These areas are usually not part of the regular living space, and may only be accessible to certain members of the family or after performing a specific ritual. Other parts of the house may also be associated with certain deities, and thus certain activities like receiving guests or conducting marriage ceremonies can only be performed in specific areas.
While rice cultivation wasn't among the technologies carried into Remote Oceania, raised storehouses still survived. The pataka of the Māori people is an example. The largest pataka are elaborately adorned with carvings and are often the tallest buildings in the Māori pā. These were used to store implements, weapons, ships, and other valuables; while smaller pataka were used to store provisions. A special type of pataka supported by a single tall post also had ritual importance and were used to isolate high-born children during their training for leadership.
The majority of Austronesian structures are not permanent. They are made from perishable materials like wood, bamboo, plant fiber, and leaves. Similar to traditional Austronesian boats, they do not use nails, but are traditionally constructed solely by joints, weaving, ties, and dowels. Elements of the structures are repaired and replaced regularly or as they get damaged. Because of this, archaeological records of prehistoric Austronesian structures are usually limited to traces of house posts, with no way of determining the original building plans.
Indirect evidence of traditional Austronesian architecture, however, can be gleaned from their contemporary representations in art, like in friezes on the walls of later Hindu-Buddhist stone temples (like in reliefs in Borobudur and Prambanan). But these are limited to the recent centuries. They can also be reconstructed linguistically from shared terms for architectural elements, like ridge-poles, thatch, rafters, house posts, hearth, notched log ladders, storage racks, public buildings, and so on. Linguistic evidence also makes it clear that stilt houses were already present among Austronesian groups since at least the Late Neolithic.
Arbi et al. (2013) have also noted the striking similarities between Austronesian architecture and Japanese traditional raised architecture (shinmei-zukuri). Particularly the buildings of the Ise Grand Shrine, which contrast with the pit-houses typical of the Neolithic Yayoi period. They propose significant Neolithic contact between the people of southern Japan and Austronesians or pre-Austronesians that occurred prior to the spread of Han Chinese cultural influence to the islands. Rice cultivation is also believed to have been introduced to Japan from a para-Austronesian group from coastal eastern China. Waterson (2009) has also argued that the architectural tradition of stilt houses is originally Austronesian, and that similar building traditions in Japan and mainland Asia (notably among Kra-Dai and Austroasiatic-speaking groups) correspond to contacts with a prehistoric Austronesian network.
The religious traditions of the Austronesian people focus mostly on ancestral spirits, nature spirits and gods. It is basically a complex animistic religion. Mythologies vary by culture and geographical location but share common basic aspects such as ancestor worship, animism, shamanism and the beliefe in a spirit world and powerful deities. There is also a great amount of shared mythology and a common belief in Mana.
Currently, many of these beliefs have gradually been replaced. Examples of native religions include: Anito, Sunda Wiwitan, Kejawen, Kaharingan or the Māori religion. Many Austronesian religious beliefs were incorporated into foreign religions introduced unto them, such as Hinduism, Buddhism, Christianity and Islam.
Balinese small familial house shrines to honor the households' ancestors
Slit drums are indigenous Austronesian musical instrument that were invented and used by the Southeast Asian-Austronesian, and Oceanic-Austronesian ethnic groups.
Gong ensembles are also a common musical heritage of Island Southeast Asia. The casting of gong instruments are believed to have originated from the Bronze Age cultures of Mainland Southeast Asia. It spread to Austronesian islands initially through trade as prestige goods. However, Mainland Asian gongs were never used in ensembles. The innovation of using gong sets is uniquely Austronesian. Gong ensembles are found in western Malayo-Polynesian groups, though they never penetrated much further east. There are roughly two gong ensemble traditions among Austronesians, which also produced gongs in ancient times.
In western Island Southeast Asia, these traditions are collectively known as Gamelan and is centered on the island of Java in Indonesia. It includes the Celempung of the Malay Peninsula, Talempung of northern Sumatra, Caklempung of central Sumatra, Chalempung of southern Sumatra, Bonang of Java, Kromong of western Kalimantan, Engkromong of Sarawak, and Trompong of western Nusa Tenggara.
In eastern Island Southeast Asia, these traditions are known as Kulintang and is centered in Mindanao and the Sulu archipelago of the southern Philippines. It includes the Kulintangan of Sabah and Palawan, Kolintang of northern Sulawesi, Kulintang of Halmahera and Timor, and the Totobuang of the southern Maluku Islands.
An Indonesian gamelan ensemble
Genetic studies have been done on the people and related groups. The Haplogroup O1 (Y-DNA)a-M119 genetic marker is frequently detected in Native Taiwanese, northern Philippines and Polynesians, as well as some people in Indonesia, Malaysia and non-Austronesian populations in southern China. A 2007 analysis of the DNA recovered from human remains in archeological sites of prehistoric peoples along the Yangtze River in China also shows high frequencies of Haplogroup O1 in the Neolithic Liangzhu culture, linking them to Austronesian and Tai-Kadai peoples. The Liangzhu culture existed in coastal areas around the mouth of the Yangtze. Haplogroup O1 was absent in other archeological sites inland. The authors of the study suggest that this may be evidence of two different human migration routes during the peopling of Eastern Asia; one coastal and the other inland, with little genetic flow between them.