A growing number of archaeological finds suggest the Americas were settled earlier than thought, and by at least two different groups of people. What's startling is that the oldest human remains look like Australian Aborigines.
Who were the first people to set foot in the Americas? For a long time, the answer to this question seemed as sharply defined as the end of the fluted hunting tools known as 'Clovis points' found in scattered sites across North America: humans colonised the Americas rather late in the history of human expansion.
After scampering about in trees for a few million years, anatomically modern humans emerged in Africa and promptly began migrating to the four corners of the world. The earliest ancestors expanded throughout Asia, arriving in Australia at least 50,000 years ago, Europe at least 45,000 years ago and western Melanesia at least 40,000 years ago. There, the eastward expansion came to a halt. The last two habitable continents remained out of reach across the wide open body of water we now call the Pacific Ocean.
Eventually, one group of humans, with distinctive Mongoloid features, around Northern Asia mastered the art of hunting mega fauna. During the last Ice Age, when the world's water was locked up in massive ice sheets and glaciers, the Bering Strait was drained to reveal the continental shelf between Siberia and Alaska. The ancestors of today's Native Americans followed the herds of mammoths, long-horn bison and horses on the final eastward expansion, arriving in the New World by about 11,200 years ago.
According to this traditional view, the big-game hunters of Mongoloid appearance continued their expansion southward, through an interior ice-free path formed by the retreating glaciers. When they reached what is today the western United States, they flourished. Their success is marked by the prolific stone hunting tools first found near the town of Clovis, New Mexico, in the 1930s. In less than 1,000 years, the Clovis people (as they're known) trekked from Alaska to the tip of South America, eventually founding all the indigenous populations of North and South America.
Modern research has suggested as a consequence of other archaeological evidence becoming available from ancient sites that predate the Clovis culture that other races initially settled along the west coast of the Americas. Indeed, later research has indicated that the people who left Africa in the initial mass colonisation event were not altered by the Pacific Ocean.
One example of this earlier settlement has been found from an ancient "Luzia woman" whose skeleton is held in the University of Sao Paolo, Brazil. This skeleton has a very projected space, with her chin sitting out further than her forehead. She has a long, narrow brain case, measured from the eyes to the back of the skull, a low nose and low orbits - the space where the eyes sit. Indeed, Luzia looks very much like an Australian aboriginal.
Luzia, however, was discovered a world away, thirteen metres underground in Central Brazil, in one of the many mine stone rock shelters that make up an extensive system called Lapa Vermelha. In the mid 1990s the bones were analysed and it was concluded that they all belonged to a single female who was named "Luzia" as a homage to a specimen of Australopithicus afarensis dubbed Lucy, one of the early hominids in Africa who walked on two legs instead of four. Exact carbon dating could not be performed on Luzia who died when she was in her early 20s because researchers did not have the protein collagen necessary to date human remains. However, the layers of the rock shelter in which she was found indicate that she lived between 11,000 and 11,500 years ago. Scientists have indicated that Luzia may well be the oldest human skeleton in the Americas.
Certainly Luzia is not alone. Several skeletal remains have since been analysed in seven archaeological sites from the far north as Florida in the USA and as far south as Chile. They all look most similar to sub-Saharan Africans, Australian Aborigines and some of the original populations of the Pacific Islands. What they don't look like is native Americans or East Asians. While Luzia may be the oldest human remains discovered in the Americas, she was not the first to be found.
As early as 1989, some scientists proposed the existence of a non-mongoloid migration into the Americas that pre-dated the Clovis culture. An examination of 38 skeletons from three sites in Brazil and Colombia dated from 6000 to 12,000 years ago. The research suggested a clear biological affinity between the early South Americans and the South Pacific population. This association suggested the conclusion that the Americas were occupied before the spreading of the classical mongoloid morphology in Asia. This conclusion was further strengthened by the analysis of a further 81 skeletons from Lagoa Santa.
Certainly, the conclusion raises the question of how on earth did a group of people who look like Australian Aborigines get all the way to Brazil at least 12,000 years ago. Research has shown that these people were in China about 20,000 years ago and that the mongoloid population that you see in Asia today is more recent. One possibility is that Luzia's "American Aborigines" shared a last common ancestor with the Australian aborigines in Southeast Asia with one group setting to the great southern land (Australia), arriving around 50,000 years ago. The other group wound their way through Asia and eventually made their way to Siberia, across the Bering Strait to Alaska. They did this thousands of years before the Clovis people.
Research is still being undertaken as to the manner in which these early people crossed the Bering Strait with some archaeologists suggesting that North and South America were colonized by boats. At this time, archaeologists continued to piece together theories based on circumstantial evidence such as remains while geneticists examine population today and look for clues to their paths in mutations in the human DNA build-up in order to pinpoint when these mutations first appeared. Then, using particular mutations as markers, they can then trace the journey of different peoples back in time. In the case of Luzia, and her relative bones, DNA analysis is no easy task because the bones are so old that the DNA is highly degraded and contaminated with other human DNA, bacteria and viruses. While Brazil may have been too hot and wet to provide a good DNA sample, this problem does not exist at the southern tip of the continent.
As a result of the above, researchers are working from samples from the southern region using new sequencing technology that can directly read the ancient pieces of DNA. It is this research that will conclusively prove who reached the New World first. Could it really have been the common ancestor of the Australian Aborigines or even the Australian Aborigines themselves? Did they take the voyage across the vast Pacific in flimsy craft or did they brave the southern ocean to reach the tip of South America? Alternatively, did they perverse the distances up to Siberia and across the Bering Strait and all the way to southernmost Chile?
This Web site:
Australia - Aboriginal - America
http://www.janesoceania.com/australia_aboriginal_america/index1.htm
will be updated further when the results of ongoing research become available.
Domains:
http://www.janeresture.com/index.htm
http://www.janesoceania.com/index.html
http://www.ourpacificocean.com/index.htm
http://www.pacificislandsradio.com/index.htm
Showing posts with label Aboriginal. Show all posts
Showing posts with label Aboriginal. Show all posts
Tuesday, October 12, 2010
Tuesday, August 17, 2010
Indigenous Music Of Irian Jaya (West Papua) And Biak
Welcome Everybody!
You are all cordially invited to visit and comment, should you wish, on the content of my new Jane Resture's Blog. In this Blog, the very first of many, I would like to discuss and share with you some of the relevant, contemporary and, what I humbly consider, to be important issues regarding our beloved Oceania/Pacific Islands.
In this post, I would like, to once again, mention the incredible music of Irian Jaya (West Papua) in the context of the social environment in which the people of Irian Jaya now find themselves. The music most certainly encapsulates and preserves the cultural heritage of many of the facets of the lives of the indigenous Melanesian people of Irian Jaya and Biak.
NEWS AND VIEWS
(Extracted from Jane's Pacific Islands Radio
Newsletter (Island Music) of September/October 2007:
It is my great pleasure to able to
talk a little further about the incredible music
of West Papua (formally Irian Jaya) and, in
particular the music of Black Paradise, as
well as the music from Biak, one quite small
yet very beautiful island off the coast of West
Papua.
Ignored for centuries, the Melanesian island
of New Guinea (now West Papua - formerly
Irian Jaya - and Papua New Guinea) was like
a lost world, where stone age tribes once
practised cannibalism and where plant life is
found like nothing else on earth. It is a very
old civilisation with carbon dating of remnants
found on camp sites suggesting human
habitation for at least the last 40,000 years.
Indeed, West Papua is a land like no other.
Located on the western rim of the Pacific,
bordering independent Papua New Guinea,
West Papua is merely swimming and walking
distance from Boigu and Saibai islands, the
northern extent of Australia's boundary. It is
a wild and rugged country. It is also a place
where it is possible to stand on the summit of
a 5000m peak, surrounded by ice and snow
and look down on alpine valleys across to an
endless expanse of tropical rainforests and
island studded equatorial waters glistening
in the sun far below. A land that is home to
ancient cultures, including the oldest,
continually cultivating society in existence
and around 300 distinct indigenous groups,
each with their own language.
The traditional music of West Papua has its
origins in the complex and beautiful culture of
the Melanesian people of West Papua. Indeed,
culture is the glue that binds together the local
spirit and identity of each and every indigenous
group in West Papua. However, the oral traditions
of West Papuans have come under considerable
pressure and changed form as a result of the
growing influence of Christianity, the encroachment
of global culture, as well as Indonesian military
repression.
Music driven by global influences and the growing
commercialisation of indigenous music has severed
West Papuans' connections with their traditions and
roots. This resulted in an urgent need for organised
efforts to find forms of traditional Papuan music
which can retain the values, colour and identity of
each of the different indigenous groups from which
the music is derived. In this way, music and songs
will continue to be the substance that binds
indigenous groups together, as well as enabling
freedom of expression.
BLACK PARADISE
My humble comments on the above News and
Views were recognised by West Papuan artists
such as Arnold Ap and Eddie Mofu who formed
the cultural music group, Mambesak, to revitalise
traditional West Papuan dance, music and song.
Mambesak provided a certain colour, form and
inspiration for the birth of music and dance
groups throughout Papua, actively promoting
and strengthening West Papuan identity.
However, Arnold Ap and Eddie Mofu's popularity
and the conscious pride in being Papuan, Mambesak's
music engendered, brought them to the attention of
the Indonesian military who accused them of being
separatists - consequently, sadly and finally they
were murdered.
Twenty years after the killing of Arnold Ap, music
is still a potent source of cultural resistance in
West Papua. Just before he was murdered by Kopassus,
Indonesia's notorious special forces, renowned
West Papuan musician and anthropologist, as well
as the leader of the cultural music group, Mambesak,
wrote his last song: 'The Mystery of Life'.
Sitting beside an old portable tape recorder
in his prison cell, guitar in hand, Ap lovingly
recorded: 'The Mystery of Life'. In the closing words
of the song, Ap sang: "The only thing I desire and am
waiting for, is nothing else but freedom". Like his
music and life, the moving words came from the heart,
and gave voice to a desire that was at once personal
and political and, in particular, to his situation,
but something shared by all his fellow West Papuans.
Then Ap wrapped the cassette up, stuffed it into an
envelope, with words of consolation, and sent it to
his wife who had fled to a refugee camp in Papua
New Guinea. Together, with fellow musician Eddie
Mofu, Arnold Ap was languishing in jail, suspected
by the Indonesian military of having sympathy with
the West Papuan resistance movement, the OPM.
West Papua had been occupied by the Indonesian
military since the early 1960s, and the movement
for self-determination had taken root deep in the
hearts of West Papuans. In a place where contested
identities have become a site of struggle; music,
song and dance became weapons. The real crime of Mofu
and Ap was singing and dancing the traditional songs
of their people, thus promoting pride in Papuan
culture.
Each song is infused with this pride in being West
Papuan. To see it, you almost need to get inside the
song itself. And to do that is to begin to understand
something of West Papua. Through song, culture was
uplifted, and people's lives dignified. Lyrics and
tunes celebrate the mystery and natural beauty of
West Papua, retell traditional legends, impart
knowledge and wisdom, lament, laugh, rage, speak about
the ordinariness of daily life, and the struggles and
joys of relationships. They function as the glue that
invokes soul, animates spirit, and reinforces identity
through the medium of oral traditions.
In West Papua, music is everywhere. In so many
ways, it represents the irrepressible desire for life.
Every evening, as the sun goes down and the jungle
erupts in a cacophony of insects backed up by a
syncopating base line of frogs; and every morning,
when the air is still, one can hear the sound of music.
Songs of struggle, haunting laments, musical delights
in the natural beauty of the land of their ancestors,
and sultry love songs puncture the tropical heat.
Ukulele, guitar, snakeskin drums, and the distinct
four-part soaring harmonies of the Melanesian
Pacific work their way inwards, shaping identity,
weaving stories, and strengthening the courage of
a people determined to be free.
One Mambesak song: "Awin Sup Ine", proudly
featured on our flagship station, Pacific Islands
Radio, and beautifully sung in the enchanting Biak
language, is translated as follows: "At twilight,
the rays of the sun paint beautiful skyscapes,
stirring the eye and heart...". At these times,
the lyrics continue: "... one cannot help but recall
sweet moments from the past and feel again the bonds
of love that bind one to the land".
Other songs sound clear warning bells, and
evoke strong emotions. Many songs also have
sophisticated double meanings. One such
featured song, "Nit Pughuluok En", crafted by
Dani songman and widely respected elder, Chief
Yafet Yelamaken, tells of the departure of a
friend: "Who knows when you will be coming back",
the song goes: "My only hope is to pray that we
shall meet again. Travel safely". However, the
friend, as Chief Yelamaken's daughter explains,
can also be read as the Indonesian Government,
who, it is hoped, will ultimately will leave West
Papua. Tragically, Chief Yelamaken died in a spate
of fatal poisonings that felled many West Papuan
cultural and civil society leaders. Although it
has never been proven, many West Papuans feel
certain it was a political assassination organised
by the Indonesian military.
MUSIC OF BIAK
This most interesting album features the music of
one small island, Biak, that lies just off the
northern coast of West Papua, Indonesia's easternmost
province. Biak has a long history of encounters with
outsiders from Europe and other parts of Indonesia -
a history that continues to unfold as Biak has become
one of the main ports of entry by air to Indonesia for
travelers from North America.
The album focuses on three genres: two contemporary
types of song are contrasted with the older wor, a genre
that is "in decline" but is still remembered by many. The
two newer genres, yospan and church songs, which have
largely replaced wor at celebrations, display considerable
foreign influence.
Certainly, the three genres have contrasting sounds. Most
of the album is devoted to wor. Seventeen of the 72 tracks
exemplify this genre. Divided into dance, non-dance, and
narrative categories, they supply a richer representation
of this genre than most listeners will probably want or need.
Characterized by choral singing (almost exclusively male
on these tracks) and drumming, the differences between
one track and the next are not consequential for the
uninitiated ear. But the wealth of contextual information,
provided for these songs, enables one to appreciate
some of their significance.
The men form into two opposing choruses that compete
for attention - one group "beginning their verse before
the [other] singers are finished, and the [other] singers
retaliating to 'steal back' the song". Within each group,
singers also strive to stand out.
The four examples of church songs offer a stunning
contrast to the wor: sung in five part harmony by female
choirs, these performances are evidence of the deep
influence of Christianity and the long reach of European
missionary and colonial power. Sonically beautiful, these
tracks closely resemble Christian choral singing from
various areas of Africa and other parts of the world.
Yospan, represented by a medley of four songs in the
final track on this album, is a recent dance genre,
created from two other types of dance, one fast and
one slow. The fascinating history of this hybrid
involves government policy, imitations of Dutch
warplanes, and various other seemingly incongruent
elements.
On Biak, dance remains the centrepiece of celebrations.
It is accompanied by an ensemble of guitars, homemade
ukuleles and drums, and a giant bass guitar, the strings
of which are beaten with a stick. This is an amateur form
of expression that is open to all members of Biak society.
Indeed, wor and yospan are based on the same resilient
principles. In a conventional framework of words (wor)
or motions (yospan) both present the foreign as a startling
source of inspiration to be mobilized and circulated locally.
In addition, both genres embody the aesthetic of surprise.
Pacific Islands Radio is very pleased to be able to feature
on the playlist on our Flagship station, the incredible music
of Black Paradise, along with a selection of Music of Biak.
This latter selection (Music of Biak) includes two church
songs and two party hymns. The church songs and party
hymns represent the range of Christian themes addressed
in Biak hymns.
That's all for now with best wishes to all. Have a great
and blessed day!
For further information, please check out my four Domains and associated Web pages:
www.janeresture.com
www.janesoceania.com
www.ourpacificocean.com
www.pacificislandsradio.com
You are all cordially invited to visit and comment, should you wish, on the content of my new Jane Resture's Blog. In this Blog, the very first of many, I would like to discuss and share with you some of the relevant, contemporary and, what I humbly consider, to be important issues regarding our beloved Oceania/Pacific Islands.
In this post, I would like, to once again, mention the incredible music of Irian Jaya (West Papua) in the context of the social environment in which the people of Irian Jaya now find themselves. The music most certainly encapsulates and preserves the cultural heritage of many of the facets of the lives of the indigenous Melanesian people of Irian Jaya and Biak.
NEWS AND VIEWS
(Extracted from Jane's Pacific Islands Radio
Newsletter (Island Music) of September/October 2007:
It is my great pleasure to able to
talk a little further about the incredible music
of West Papua (formally Irian Jaya) and, in
particular the music of Black Paradise, as
well as the music from Biak, one quite small
yet very beautiful island off the coast of West
Papua.
Ignored for centuries, the Melanesian island
of New Guinea (now West Papua - formerly
Irian Jaya - and Papua New Guinea) was like
a lost world, where stone age tribes once
practised cannibalism and where plant life is
found like nothing else on earth. It is a very
old civilisation with carbon dating of remnants
found on camp sites suggesting human
habitation for at least the last 40,000 years.
Indeed, West Papua is a land like no other.
Located on the western rim of the Pacific,
bordering independent Papua New Guinea,
West Papua is merely swimming and walking
distance from Boigu and Saibai islands, the
northern extent of Australia's boundary. It is
a wild and rugged country. It is also a place
where it is possible to stand on the summit of
a 5000m peak, surrounded by ice and snow
and look down on alpine valleys across to an
endless expanse of tropical rainforests and
island studded equatorial waters glistening
in the sun far below. A land that is home to
ancient cultures, including the oldest,
continually cultivating society in existence
and around 300 distinct indigenous groups,
each with their own language.
The traditional music of West Papua has its
origins in the complex and beautiful culture of
the Melanesian people of West Papua. Indeed,
culture is the glue that binds together the local
spirit and identity of each and every indigenous
group in West Papua. However, the oral traditions
of West Papuans have come under considerable
pressure and changed form as a result of the
growing influence of Christianity, the encroachment
of global culture, as well as Indonesian military
repression.
Music driven by global influences and the growing
commercialisation of indigenous music has severed
West Papuans' connections with their traditions and
roots. This resulted in an urgent need for organised
efforts to find forms of traditional Papuan music
which can retain the values, colour and identity of
each of the different indigenous groups from which
the music is derived. In this way, music and songs
will continue to be the substance that binds
indigenous groups together, as well as enabling
freedom of expression.
BLACK PARADISE
My humble comments on the above News and
Views were recognised by West Papuan artists
such as Arnold Ap and Eddie Mofu who formed
the cultural music group, Mambesak, to revitalise
traditional West Papuan dance, music and song.
Mambesak provided a certain colour, form and
inspiration for the birth of music and dance
groups throughout Papua, actively promoting
and strengthening West Papuan identity.
However, Arnold Ap and Eddie Mofu's popularity
and the conscious pride in being Papuan, Mambesak's
music engendered, brought them to the attention of
the Indonesian military who accused them of being
separatists - consequently, sadly and finally they
were murdered.
Twenty years after the killing of Arnold Ap, music
is still a potent source of cultural resistance in
West Papua. Just before he was murdered by Kopassus,
Indonesia's notorious special forces, renowned
West Papuan musician and anthropologist, as well
as the leader of the cultural music group, Mambesak,
wrote his last song: 'The Mystery of Life'.
Sitting beside an old portable tape recorder
in his prison cell, guitar in hand, Ap lovingly
recorded: 'The Mystery of Life'. In the closing words
of the song, Ap sang: "The only thing I desire and am
waiting for, is nothing else but freedom". Like his
music and life, the moving words came from the heart,
and gave voice to a desire that was at once personal
and political and, in particular, to his situation,
but something shared by all his fellow West Papuans.
Then Ap wrapped the cassette up, stuffed it into an
envelope, with words of consolation, and sent it to
his wife who had fled to a refugee camp in Papua
New Guinea. Together, with fellow musician Eddie
Mofu, Arnold Ap was languishing in jail, suspected
by the Indonesian military of having sympathy with
the West Papuan resistance movement, the OPM.
West Papua had been occupied by the Indonesian
military since the early 1960s, and the movement
for self-determination had taken root deep in the
hearts of West Papuans. In a place where contested
identities have become a site of struggle; music,
song and dance became weapons. The real crime of Mofu
and Ap was singing and dancing the traditional songs
of their people, thus promoting pride in Papuan
culture.
Each song is infused with this pride in being West
Papuan. To see it, you almost need to get inside the
song itself. And to do that is to begin to understand
something of West Papua. Through song, culture was
uplifted, and people's lives dignified. Lyrics and
tunes celebrate the mystery and natural beauty of
West Papua, retell traditional legends, impart
knowledge and wisdom, lament, laugh, rage, speak about
the ordinariness of daily life, and the struggles and
joys of relationships. They function as the glue that
invokes soul, animates spirit, and reinforces identity
through the medium of oral traditions.
In West Papua, music is everywhere. In so many
ways, it represents the irrepressible desire for life.
Every evening, as the sun goes down and the jungle
erupts in a cacophony of insects backed up by a
syncopating base line of frogs; and every morning,
when the air is still, one can hear the sound of music.
Songs of struggle, haunting laments, musical delights
in the natural beauty of the land of their ancestors,
and sultry love songs puncture the tropical heat.
Ukulele, guitar, snakeskin drums, and the distinct
four-part soaring harmonies of the Melanesian
Pacific work their way inwards, shaping identity,
weaving stories, and strengthening the courage of
a people determined to be free.
One Mambesak song: "Awin Sup Ine", proudly
featured on our flagship station, Pacific Islands
Radio, and beautifully sung in the enchanting Biak
language, is translated as follows: "At twilight,
the rays of the sun paint beautiful skyscapes,
stirring the eye and heart...". At these times,
the lyrics continue: "... one cannot help but recall
sweet moments from the past and feel again the bonds
of love that bind one to the land".
Other songs sound clear warning bells, and
evoke strong emotions. Many songs also have
sophisticated double meanings. One such
featured song, "Nit Pughuluok En", crafted by
Dani songman and widely respected elder, Chief
Yafet Yelamaken, tells of the departure of a
friend: "Who knows when you will be coming back",
the song goes: "My only hope is to pray that we
shall meet again. Travel safely". However, the
friend, as Chief Yelamaken's daughter explains,
can also be read as the Indonesian Government,
who, it is hoped, will ultimately will leave West
Papua. Tragically, Chief Yelamaken died in a spate
of fatal poisonings that felled many West Papuan
cultural and civil society leaders. Although it
has never been proven, many West Papuans feel
certain it was a political assassination organised
by the Indonesian military.
MUSIC OF BIAK
This most interesting album features the music of
one small island, Biak, that lies just off the
northern coast of West Papua, Indonesia's easternmost
province. Biak has a long history of encounters with
outsiders from Europe and other parts of Indonesia -
a history that continues to unfold as Biak has become
one of the main ports of entry by air to Indonesia for
travelers from North America.
The album focuses on three genres: two contemporary
types of song are contrasted with the older wor, a genre
that is "in decline" but is still remembered by many. The
two newer genres, yospan and church songs, which have
largely replaced wor at celebrations, display considerable
foreign influence.
Certainly, the three genres have contrasting sounds. Most
of the album is devoted to wor. Seventeen of the 72 tracks
exemplify this genre. Divided into dance, non-dance, and
narrative categories, they supply a richer representation
of this genre than most listeners will probably want or need.
Characterized by choral singing (almost exclusively male
on these tracks) and drumming, the differences between
one track and the next are not consequential for the
uninitiated ear. But the wealth of contextual information,
provided for these songs, enables one to appreciate
some of their significance.
The men form into two opposing choruses that compete
for attention - one group "beginning their verse before
the [other] singers are finished, and the [other] singers
retaliating to 'steal back' the song". Within each group,
singers also strive to stand out.
The four examples of church songs offer a stunning
contrast to the wor: sung in five part harmony by female
choirs, these performances are evidence of the deep
influence of Christianity and the long reach of European
missionary and colonial power. Sonically beautiful, these
tracks closely resemble Christian choral singing from
various areas of Africa and other parts of the world.
Yospan, represented by a medley of four songs in the
final track on this album, is a recent dance genre,
created from two other types of dance, one fast and
one slow. The fascinating history of this hybrid
involves government policy, imitations of Dutch
warplanes, and various other seemingly incongruent
elements.
On Biak, dance remains the centrepiece of celebrations.
It is accompanied by an ensemble of guitars, homemade
ukuleles and drums, and a giant bass guitar, the strings
of which are beaten with a stick. This is an amateur form
of expression that is open to all members of Biak society.
Indeed, wor and yospan are based on the same resilient
principles. In a conventional framework of words (wor)
or motions (yospan) both present the foreign as a startling
source of inspiration to be mobilized and circulated locally.
In addition, both genres embody the aesthetic of surprise.
Pacific Islands Radio is very pleased to be able to feature
on the playlist on our Flagship station, the incredible music
of Black Paradise, along with a selection of Music of Biak.
This latter selection (Music of Biak) includes two church
songs and two party hymns. The church songs and party
hymns represent the range of Christian themes addressed
in Biak hymns.
That's all for now with best wishes to all. Have a great
and blessed day!
For further information, please check out my four Domains and associated Web pages:
www.janeresture.com
www.janesoceania.com
www.ourpacificocean.com
www.pacificislandsradio.com
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