Easter Island (Rapa Nui) has for decades been characterized as one of Polynesian culture’s most isolated and remote outposts, where the giant moai statues are located and were ᴀssumed to have developed in isolation after being settled around CE 1200.

Moai statue on Easter Island. Credit: Diego Gonzalez

This history is being rewritten by new Uppsala University research published in Antiquity, with evidence that Rapa Nui was not a pᴀssive recipient of cultural traditions, but an active participant in the molding of ritual architecture in East Polynesia.

Led by Professors Paul Wallin and Helene Martinsson-Wallin, Swedish researchers analyzed archaeological data and radiocarbon dates from ritual sites, settlements, and monumental structures throughout Polynesia. Their findings challenge the belief that cultural development followed a simple west-to-east trajectory from Tonga and Samoa to the outermost reaches of Polynesia, including Hawaiʻi, New Zealand, and Rapa Nui.

Marae with ahu on Mo’orea, Windward Society Islands (pH๏τograph by P. Wallin). Credit: Wallin, P., & Martinsson-Wallin, H. Antiquity (2025)

“The migration process from West Polynesian core areas such as Tonga and Samoa to East Polynesia is not disputed here,” the researchers wrote. “Still, the static west-to-east colonization and dispersal suggested for East Polynesia, and the idea that Rapa Nui was only colonized once in the past and developed in isolation, are challenged.”

Late megalithic marae called Taputapuatea, Raiatea, Leeward Society Islands (pH๏τograph by P. Wallin). Credit: Wallin, P., & Martinsson-Wallin, H. Antiquity (2025)

Instead, the researchers identified three distinct phases in the development of ritual spaces:

Early Expansion (c. CE 1000–1300): This phase is similar to the traditional west-to-east movement when settlers established simple ritual sites marked by stone uprights. These were ᴀssociated with burial and communal feasting, suggesting far-reaching ideological continuity borne by early voyagers.

Formalization and Reverse Diffusion (c. CE 1300–1600): More complex ritual architecture—like the marae and ahu temple platforms—emerged first on Rapa Nui, rather than in the central Polynesian islands. The ritual complexes then diffused back westward through established maritime networks, a reversal of the cultural flow previously ᴀssumed.

Easter Island was not isolated: new study reveals Rapa Nui’s role in Polynesian culture. Public Domain

Hierarchical Monumentalism (c. CE 1350–1800): During this last phase, social stratification on islands like Rapa Nui, Tahiti, and Hawaiʻi fueled the development of gigantic stone structures used to symbolize power and authority. The moai statues of Rapa Nui—giant human figures made of volcanic rock and erected on sacred platforms—became characteristic of this period.

The authors further note that ahu—rectangular stone platforms on which the moai were placed—are found across other Polynesian islands under the broader term marae, which is further evidence of a shared ritual foundation that emerged dynamically and in a multidirectional fashion.

Credit: Andrea Vera Sᴀsso

This study stands in stark contrast to the general presumption that Rapa Nui developed in isolation after a single wave of settlement. Instead, there are signs of multiple settlements and ongoing cultural exchange through seafaring networks. The researchers note that the Polynesians were skilled sailors.

These great “interaction networks” not only allowed for the migration of people but also the transmission of ideas, traditions, and monumental architectural styles over thousands of miles of ocean. The emergence of sacred temple complexes on Easter Island, once thought to be unique and isolated, now appears to be a strong influence that rippled back across East Polynesia.

Easter Island is now a UNESCO World Heritage Site, well known for its moai statues. But thanks to this research, it can now be hailed as a cultural innovator.

More information: Wallin, P., & Martinsson-Wallin, H. (2025). From ritual spaces to monumental expressions: rethinking East Polynesian ritual practices. Antiquity, 1–16. doi:10.15184/aqy.2025.10096