DOBES Archive

In this session the consultant talks about the local history of Hakau'i (Nuku Hiva), its name, locations, the tribes, their genealogy, personalities and historical persons (Temoana, Vaekehu etc.). The session also includes a rari (=indigenous chant) about a female warrior from Hakau'i. The conversation between the main consultant LK and TB (collector and field assistant) deals about several topics as e.g. about the different head dresses which were used.
In this session we hear the consultant sing a ruu (=traditional chant).
We hear a song about christianisation and elimination/ abolishment of non-Christian practices and places on Nuku Hiva islands.
In this session the consultant sings a Christian song about Adam and Eve (with the consultant's explanation).
In this session the consultant explains several Marquesan elegies: "ue pahevaheva", "ue 'ee'ee'ee" and "ue ha'aneinei" (or: "ue ha'ava'a"). Some of them are sung by the consultant. The explanation is mainly ancedotal.
In this session the consultant sings a traditional song (ru'u).
In this session the consultant sings the maha'u (more precisely a "maha'u kaukau vai"), the pig's song and a ruu to close our long session on this morning (see trick_lang1-MK, trick_lang2-MK, Keatunui-Mi, Pikivehine-Mi, local-hist-Mi, ue_enana-Mi). Singing in one form or the other is a former Marquesan custom to finalise an event.
In this session the consultant narrates the legend of Teiki Nono, a chief from Hiva 'Oa and his daughter who fell in love with a warrior from Nuku HIva visiting Hiva 'Oa to acquire the knowledge of how to cut red tufa (ke'etu). When the time comes to leave the island again, she wants to go with him to Nuku Hiva. He rejects the thought because it was a taboo for women to travel on canoes and he fears that if he breaks the taboo, they will all be killed and eaten. However, she goes with him, but before leaving Hiva 'Oa two old women by whom she was adopted, gave her two bowls of coconut. They tell her that she has to open the bowls of coconut once she has been thrown into the sea just before arriving at Nuku Hiva. The woman follows the instruction of the two old women and from the two bowls escape swarms of black sandflies (nono kia) and mosquitos (huerari) which invade Taipivai valley. This legend is supposd to explain why there are so many sandflies and mosquitos at Taipivai.
In this session the local legend of the humpbacked full moon is told (cf. v.d.Steinen (1933), "Die buckelige Mondnacht"). It actually explains the existence of an islet in the bay of Hanaiapa on Hiva 'Oa island, called Fatutue, which resembles the form of a head named by the French "tête nègre" (> upo'onika in modern Marquesan) (cf. also v.d.Steinen 1933: 369) . It tells the story of a mother with her daughter and two sons. At night during low tide the children fetch crabs and other seafood. After having returned back home the children offer the mother the seafood which she refuses to take. When all the children are fast asleep, the mother, called Tuapu'u (lit. 'humpback'), opens her back through a magic spell and fills all the caught seafood into her back which she eats secretly the next day. The same thing happens the following night. One of her sons gets suspicious and catches eels in the third night which he keeps alive. When the mother follows the same procedure, her back and intestines are eaten up by the living eels and she dies. Before dying she makes her daughter promise to plant a Kehi'a/Kehika-apple tree (Eugenia malaccensis) on her grave and further assigns the uppermost fruit/apple in the tree-top only to her daughter. After five days the tree already carries fruits which can be picked, and being reminded by her promise the daughter picks the uppermost fruit. At the moment of picking the fruit the tree collapses and the mother resurrects. Furiously she pursuits her children to the cape of Hanaiapa which breaks off the main land. This broken off piece of land is the islet Fatutue, also called upo'onika or tête nègre (cf. above). The story ends in that the mother fails to rejoin her children and finally dies in the sea.
In this session the consultant sings the vave, a welcoming song for visitors, of Naho'e (Hiva 'Oa).
This session contains the legend of Pake'eke'e, a powerful tribe of Tahuata island.
In this session the consultant sings a ruu about the arrival of the Germans on Nuku Hiva during the 1st World War.
In this session we hear a ru'u, an indigenous song, about a beautiful woman.
In this session the consultant gives some additional information about the legend/story of Paevao. Paevao is the younger sister of Keikahanui's wife who, after the legend, was killed at the location where the consultant is filmed. The story of Paevao is told in the legend of Keikahanui (see link).
In this session the consultant talks about Peahei's burial who was a big princess of Hapa'a on Nuku Hiva island (see link)
In this session the consultant narrates the story of Pepei'u, a woman from Taipivai.
In this session we hear an indigenous Marquesan song called rikohi.
In this session the consultant tells a version of Vaitotoku'a.
In this session the consultant tells one story of Tiu, a big Marquesan warrior of Hiva 'Oa. The story is accompanied with its rari (=indigenous song).
In this session the consultant tells a story of Tiu, a big warrior of Hiva 'Oa island (=South Marquesas). The story is accompanied by its rari which is an indigenous Marquesan song.