DOBES Archive

In this session we hear the consultant sing a ruu (=traditional chant).
In this session the consultant explains how copra is produced. The video clip show the hut where coconut meat is smoked and dried. She explains all the details of the hut and its function with respect to copra production as well as the technique used to smoke and dry coconut meat.
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).
This is the local Marquesan version of the legend of Hina, a figure in Polynesian mythology (see also link). The narrator gives detailed accounts of all the important places (+place names) of Hina in the valley of Motopu (Tahuata) where Hina was supposed to have reigned.
In this session the consultants narrate about their life at Moto'ua (Hiva 'Oa) from the 1950s onwards before modernisation set in in the 1970s and 1980s. They talk about their self-sufficiant lives, their diets, school life, travelling on the island, and in particular about birth-giving, treatment with plant medicine after birth and the diets of infants. In the final part they depict life after the 1980s when modernisation set in with electricity, TV, fridges etc. available.
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.
This is the legend of 'Ono, an important Marquesan warrior. The consultant narrates the second part of the legend.
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 tells one of the stories connected with the big warrior Putio from Hiva 'Oa.
In this short session the consultant explains the two songs she has sung before (see "ruu1-Mit" and "ruu2-Mit"). She recounts the lyrics of the song.
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 see how a medicine for infants is prepared out of plants and crabs. The end product is a cooked coconut oil with plant ingredients which is used for purification purposes, in particular when the infant suffers from diarrhoea and stomach trouble.
In this session the consultant talks about his employment at the CEP at Mururoa during the 1960s and 1970s. He also describes changement of life for the local population since the installation of the CEP (=Centre d'Expérimentation du Pacifique), the atomic testing ground in French Polynesia.
This is one of the stories of the big warrior Puti'o of Hiva 'Oa. It describes his end at Puama'u when his head was smashed into many pieces. There is a stone with which Marquesans used to make fire was said to be - according to that legend - the skull of Puti'o. This stone/crystall is only found on two terrains in Puama'u.
In this session we hear a ru'u, an indigenous song, about a beautiful woman.
In this session the consultant tells the story of the female spirit Tapu - incorporated as a woman - from Havaiki. Tapu interacts with the people of Hanapa'a'oa at Hiva 'Oa.
The consultant tells a story about a "living" tiki at Vaipuha (next to Motopu, Tahuata) which was taken when people went fishing. He was supposed to make them catch a lot of fish. The story is about breaking certain taboos and its consequences.
In this document we see how the consultant catches Seegurke/limace de mer (oo'i) on a reef and prepares it to be eaten.