DOBES Archive

In this session the consultant explains the genre ruu and rari, i.e. when people composed these songs for what purposes etc.. Mostly they are created due to some major event or personality in a certain community (e.g. see ruu_Purut-Mi2 in which the arrival of the Germans on the Marquesas during the 1st World War is sung about). The consultant also explains certain phrases of a ruu or rari (mostly in a sort of Marquesan 'trick language' or tahitianised Marquesan)
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 talks about how they lived in former times before modernisation set in on the Marquesas. She talks in particular about traditional food preparation.
In this session the consultant shows and explains one of the important locations of the Hina legend (see link). The location by sea is characterised by a crevice/fissure along the rocks. The place is called Mimi-o-Hina "urine of Hina" because according to the legend Hina had urinated at that place and the urine was so strong that it split the rock apart.
In this session the consultant gives some sample phrases of the obsolete Taipi dialect (eo avaangi).
In this session the consultant talks about an ancient Marquesan canoe which had been taken to the museum at Papeari on Tahiti. The session is filmed on the site where the canoe was found/kept in former times.
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 consultant explains how to prepare 'ape/kape, a type of taro/tubular root which is poisonous and causes skin irritations if not treated in the right way. The technique of how the toxin is removed is explained.
In this session the consultant talks about a site (=paepae "ancient foundations of houses") of a big Marquesan warrior, Puti'o, from Hiva 'Oa.
In this session the consultants talk about the stone of Huuti on Hiva 'Oa. Huuti was a man possessed by spirits (kaikaia/veinehae).
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 consultants talk about the living tiki Moeone, a stone figure on one of the sites at Hanapa'a'oa (Hiva 'Oa). In connection with this site the consultants also talk about several different skulls found near that site.
In this session the consultant talks about the early European contact period and the rebellion of the Marquesans (Temoana, Vaekehu, Tau'amataheva) against the French and the missionaries (Dordillon, Orai etc.). The talk about this site is rounded with a ruu, an indigenous song. The content of the ruu is Christian and reflects the adoption of old traditions and customs, such as the ruu, to Christian beliefs.
This is the legend of 'Ono, an important Marquesan warrior. The consultant narrates the second part of the legend.
In this session the consultant talks about an old woman from Hatihe'u (Nuku Hiva) called Upokoniu. This old woman is inhabitated by a so-called "veinehae", an errant spirit. It is the errant spirit of her grandson who died at the age of 7. The consultant recount what she was told by two other old people who were related to that old woman called Upokoniu.
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 talks about former taboos. Some taboos are illustrated in form of an anecdote of a water hole in Naho'e (Hiva 'Oa).
In this session the consultant talks about the historical figure Keatunui who was a former chief. The story is accompanied with a ruu, an indigenous song about this person. Also names of other families and their relation to each other are told.
In this session the consultants talk about life before modernisation in the 1960s and 1970s took place. They talk about traditional food preparation, treatment of new born babies (food and plant medication), about plant medicine in general, birth and after-birth treatment, cash crops and local currency.