Category Archives: Polynesia

Head Heeb on the Rioting in Tonga

As usual, the Head Heeb offers some of the best analysis of unrest in the South Pacific, most recently the riots in Tonga.

If last year’s successful civil service strike was Tonga’s first revolution, then a second and more violent one began yesterday when widespread rioting broke out in the capital. As with the strike, the catalyst for the riots was a combination of economic distress and frustration over stalled political reforms. Unlike last year’s peaceful protests, however, the riots have left much of Nuku’alofa in a shambles – and, in contrast to the civil service walkout, they were targeted not merely at the royal family but at the entire governmental structure….

The final straw came when Prime Minister Feleti Sevele – ironically, Tonga’s first common premier – proposed adjourning parliament without voting on either of the reform packages, and instead establishing another committee to study the situation. Rioting broke out almost immediately in the capital and turned quickly to looting, with much of the commercial district sacked, including Sevele’s office and a shopping center owned by his family. There was also, as in the Solomon Islands this spring, an ethnic cast to the riots, with Chinese businesses reportedly targeted by the looters. Although no deaths or serious injuries have been reported, the violence grew beyond the ability of Tonga’s beleaguered police force to control.

In Tonga, it looks as if the Kiwis will take the lead in outside intervention.

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Of River Horses and the Sea Pigs of Tonga

Christian Science Monitor reporter Nick Squire recently filed a quirky story headlined In Tonga, pigs fish but don’t fly – yet.

TALAFO’OU, TONGA – Travelers who think they have seen it all should head to the island kingdom of Tonga for one of the Pacific’s strangest tourist attractions: “fishing pigs.”

Hogs on the archipelago’s main island, Tongatapu, have conquered their fear of the ocean and now forage at low tide for crabs, mussels, seaweed, and fish marooned in rock pools.

While piglets snuffle around a few yards from the beach, fully grown porkers wade into the turquoise sea up to their waists….

In the coastal village of Talafo’ou, what looks like a miniature hippo is half-submerged in the sea, 100 yards from the beach. In fact it is a huge black sow, that bears closer resemblance to a wild boar than any farm breed, rooting around the reef.

Although the pigs don’t swim, they do plunge their heads beneath the water for a few minutes at a time.

I wonder how long it would take for these swine to evolve into hippos–or porpoises. According to Wikipedia:

As indicated by the name, ancient Greeks considered the hippopotamus to be related to the horse. Until 1985, naturalists grouped hippos with pigs, based on molar patterns. However evidence, first from blood proteins, then from molecular systematics, and more recently from the fossil record, show that their closest living relatives are cetaceans – whales, porpoises and the like. Hippopotami have more in common with whales than they do with other artiodactyls (even-toed ungulates), such as pigs. Thus, the common ancestor of hippos and whales existed after the branch-off from ruminants, which occurred after the divergence from the rest of the even-toed ungulates, including pigs. While the whale and hippo are each other’s closest living relatives, their lineages split very soon after their divergence from the rest of the even-toed ungulates.

How would one render in taxonomic Greek the ‘sea pig’ equivalent of hippopotamus ‘river horse’? Hyenathalassa?

This reminds me of an article about the initial failures of machine translation that I remember from grad school in linguistics. The example I’ve never forgotten was translating the Russian for ‘guinea pigs’ a bit too literally as ‘maritime piglets‘ (or ‘sea SVINKI‘).

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Rapacious Rats Deforested Rapa Nui?

Pace Jared Diamond, who “described Rapa Nui as ‘the clearest example of a society that destroyed itself by overexploiting its own resources’,” new archaeological results from Rapa Nui (Easter Island) suggest that it may have been rats, not humans, who deforested Rapa Nui—and Oahu in the Hawaiian Islands.

For thousands of years, most of Rapa Nui was covered with palm trees. Pollen records show that the Jubaea palm became established at least 35,000 years ago and survived a number of climatic and environmental changes. But by the time Roggeveen arrived in 1722, most of these large stands of forest had disappeared.

It is not a new observation that virtually all of the shells housing palm seeds found in caves or archaeological excavations of Rapa Nui show evidence of having been gnawed on by rats, but the impact of rats on the island’s fate may have been underestimated. Evidence from elsewhere in the Pacific shows that rats have often contributed to deforestation, and they may have played a major role in Rapa Nui’s environmental degradation as well.

Archaeologist J. Stephen Athens of the International Archaeological Research Institute conducted excavations on the Hawaiian Island of Oahu and found that deforestation of the Ewa Plain took place largely between 900 and 1100 A.D. but that the first evidence of human presence on this part of the island was not until about 1250 A.D. There were no climatic explanations for the disappearance of palm trees, but there was evidence that the Polynesian rat (Rattus exulans), introduced by the first human colonists, was present in the area by about 900 A.D. Athens showed that it was likely rats that deforested large areas of Oahu.

Paleobotanists have demonstrated the destructive effect of rats on native vegetation on a number of other islands as well, even those as ecologically diverse as New Zealand. In areas where rats are removed, vegetation often recovers quickly. And on Nihoa Island, in the northwest Hawaiian Islands, where there is no evidence that rats ever became established, the island’s native vegetation still survives despite prehistoric human settlement.

Whether rats were stowaways or a source of protein for the Polynesian voyagers, they would have found a welcoming environment on Rapa Nui—an almost unlimited supply of high-quality food and, other than people, no predators. In such an ideal setting, rats can reproduce so quickly that their population doubles about every six or seven weeks. A single mating pair could thus reach a population of almost 17 million in just over three years. On Kure Atoll in the Hawaiian Islands, at a latitude similar to Rapa Nui but with a smaller supply of food, the population density of the Polynesian rat was reported in the 1970s to have reached 45 per acre. On Rapa Nui, that would equate to a rat population of more than 1.9 million. At a density of 75 per acre, which would not be unreasonable given the past abundance of food, the rat population could have exceeded 3.1 million.

The evidence from elsewhere in the Pacific makes it hard to believe that rats would not have caused rapid and widespread environmental degradation. But there is still the question of how much of an effect rats had relative to the changes caused by humans, who cut down trees for a number of uses and practiced slash-and-burn agriculture. I believe that there is substantial evidence that it was rats, more so than humans, that led to deforestation.

Our work on Anakena, as well as previous archaeological studies, found thousands of rat bones. It seems that the Polynesian rat population grew quickly, then fell more recently before becoming extinct in the face of competition from rat species introduced by Europeans. Almost all of the palm seed shells discovered on the island show signs of having been gnawed on by rats, indicating that these once-ubiquitous rodents did affect the Jubaea palm’s ability to reproduce. Reason to blame rats more than people may also be revealed in the analysis of sediments obtained at Rano Kau, which, like the Hawaiian evidence, appears to show that the forest declined (leaving less forest pollen in the sediment) before the extensive use of fire by people.

via Arts & Letters Daily

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Diaspora Month at the Head Heeb

The Head Heeb devoted special attention to diaspora during May. His last post on that topic concerned the Maori diaspora in Australia. Here’s a short extract.

The exact size of the Maori diaspora is difficult to determine, but it appears to be growing rapidly. The New Zealand statistical bureau estimates that, by the mid-1980s, some 27,000 Maori were living in Australia, representing “just over 6 percent of the New Zealand Māori descent population at that time.” By the time of the 2001 Australian census, this number had grown to 72,956. Given that the ancestry question in the Australian national census relies on self-identification and that respondents may select up to two ancestries, this figure may understate or (more likely) overstate the size of the Maori minority in Australia, but it indicates at minimum that 20 percent of New Zealand-born Australians self-identify as Maori. This, in turn, means that (1) Maori form a greater proportion of the New Zealand-born population in Australia than they do in New Zealand, and (2) between 1986 and 2001, Maori emigrated to Australia at a considerably faster rate than white New Zealanders.

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Slavery Conviction in Samoa

The Honolulu Star-Bulletin of 23 June 2005 reports on the sentencing of a man convicted of enslaving Vietnamese and Chinese workers in Samoa.

An American Samoa factory owner convicted of what federal prosecutors call the biggest “modern-day slavery” case in U.S. history was sentenced yesterday to 40 years in prison.

In February 2003 after a four-month trial, a jury here found Kil Soo Lee, 52, guilty of 14 counts, including conspiracy, involuntary servitude, extortion and money laundering. The case involved 300 Vietnamese and Chinese immigrant workers, the largest number of victims of involuntary servitude, prosecutors said.

U.S. District Judge Susan Mollway said the 40 years, which reflected consecutive terms well above the guideline range, was appropriate given the physical, psychological and financial harm the workers endured and continue to suffer to this day. Lee was facing a range of 30 years to life.

She also noted Lee showed “greed, arrogance and contempt for American law” for disregarding an order by the U.S. Department of Labor that he run a legal workplace and pay the workers back wages.

Lee recruited Chinese and Vietnamese workers, ranging from their early 20s to their 40s, to work in his factory producing garments for major U.S. retailers. The workers incurred large debts to pay export labor companies up to $5,000 each to work at Daewoosa Samoa Ltd. in Pago Pago from March 1999 to November 2000.

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Literacy, Emotion, and Authority on a Polynesian Atoll

Is writing just speech in a different medium? Is writing more authoritative, objective, and reliable than speech? Can a text be understood without its context? Not in the literacy practices of the Polynesian atoll in Tuvalu, according to a book by anthropologist Niko Besnier.

The chief value of a good ethnographic description lies not in what its readers learn about others, but in what they learn—or unlearn—about themselves. Besnier (B) provides the ingredients for a healthy dose of unlearning in this useful and stimulating attempt both to describe the roles of literacy on Nukulaelae in Tuvalu and to offer a broader comparative and theoretical perspective, as the series title implies. This work is especially valuable in casting doubt on several assumptions that linguists too rarely question about the written vs. spoken word: (1) that writing is just speech in a different medium; (2) that writing is more authoritative, objective, or reliable than speech; and (3) that a transcribed text can be understood without its context.

B starts with a useful introduction to literacy theory (1–20) and concludes with a very stimulating comparative-ethnographic discussion (169–187). He contrasts two primary approaches: “the autonomous model” primarily articulated in a series of works by Jack Goody, and “an ideological model” primarily articulated in works by Brian Street. (The choice of determiner already reveals B’s sympathies, since it implies that the former has begun to lapse into rigor mortis, while the latter is still growing in new directions.) According to B, the autonomous model proposes that literacy itself is a causal (or at least enabling) factor that explains the differences often described (or imagined) between preliterate and literate individuals, societies, and cultures (2–3). Critics, including B, “find highly suspect the uncanny resemblance between middle-class academic ways of viewing literacy … and the social, cultural, and cognitive characteristics purported to be the consequences of literacy” (3). They argue instead that “literacy should be viewed not as a monolithic phenomenon but as a multi-faceted one, whose meaning … is crucially tied to the social practices that surround it and to the ideological system in which it is embedded” (3). B thus concentrates on the two most important products of literacy on Nukulaelae: letters and sermons.

Although whalers first visited Nukulaelae as early as 1821, literacy was first implanted by Samoan teachers and pastors dispatched by the London Missionary Society (LMS) in the 1860s. Conversion to Protestant Christianity was swift and thorough, but the language of religion and literacy remained primarily Samoan for a hundred years thereafter. Western missionaries rarely visited and the Bible was not fully translated into a dialect of Tuvaluan until 1987. Although English has by now supplanted Samoan as the model for literacy practices, few residents of Nukulaelae command it as well as their ancestors did Samoan. (Those who do so are likely to have learned it elsewhere and to seek salaried work that takes them elsewhere.)

As in many other parts of the world, literacy was introduced to Nukulaelae primarily for evangelistic purposes. Although some thus consider it to be an unredeemably nefarious hegemonic technology, the islanders quickly put it to use for a very important socioeconomic function of their own: keeping in touch with their far-flung networks of relatives and friends, benefactors and beneficiaries. Virtually all adults on the atoll are able to read and write their native language in a rough-and-ready orthography based on Samoan, which lacks only the geminate consonants found in Tuvaluan and several other Polynesian outliers and thus affords no consistent means to write them. Whenever the government ship arrives in Nukulaelae on its unpredictable rounds (at perhaps monthly intervals), the island becomes a hive of activity as people feverishly prepare to receive and then dispatch passengers, packages, and letters by the time the ship leaves the next day. Letters serve the purpose of renewing emotional as well as economic ties across long distances. They tend to be read and written late into the night in the same emotionally charged state that characterizes traditional farewells and returns. If anything, letters often display an even greater emotionality than is socially acceptable face-to-face. Cousins of opposite gender, for instance, are supposed to avoid each other’s presence, and yet letters between them “display as much affect as any other letter” (108). Nukulaelae Islanders thus appear to “define letter writing and reading as affectively cathartic contexts” (111). At the same time, letters undertake the more prosaic task of listing the contents of accompanying packages or the material needs of the writers that their correspondents are invited to fulfill. But here too, letters cannot be considered more objective and reliable than speech. Letters are often lost, damaged, delayed, or misunderstood, so the most authoritative and reliable way to send a message is for someone to deliver it in person and to explain the context in which it was written and answer any questions the recipient might have.

The written word is considerably more authoritative in religious contexts, with the printed Bible the most authoritative of all. However, written tracts distributed by competing religious groups are not accorded the same degree of respect. The authorship of a message confers authority and legitimacy more than its medium….

SOURCE: Review of Literacy, emotion, and authority: Reading and writing on a Polynesian atoll, by Niko Besnier (Cambridge: Cambridge U. Press, 1995) in Oceanic Linguistics 35 (1996): 148-151

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Tonga court jester ‘to pay $1m’

The BBC reports that “Tonga’s former court jester has agreed to pay $1m to settle a legal dispute with the Pacific state, lawyers for the ex-jester have told AFP news agency.”

Court jesters are a very rare breed these days….

The island nation has for almost two years accused the king’s former jester – American national Jesse Bogdonoff – of mismanaging a $26m trust fund. Tonga alleged Mr Bogdonoff invested unwisely and took inflated commissions. But they have now come to an out of court settlement under which neither side has to admit any liability….

The row centred around Tonga’s claim that Mr Bogdonoff, who says he is the world’s only court jester, cheated King Taufa’ahau Tupou IV and his government out of the money the country made from selling citizenship to Hong Kong Chinese people ahead of the 1997 handover of the former British colony to Chinese rule….

The scandal is said to have caused great anguish for Tonga’s 85-year-old King, who reigns over 100,000 people across 170 coral islands in the South Pacific.

“It’s good to be the king,” quoth the jester Mel Brooks, but it’s no joke for those who have to endure the whimsical rule of doddering despots and their court favorites.

Head Heeb has been tracking other recent developments in the sad decline of this anachronistic kingdom; and Peter Wagner’s interview with Tongan Prince Ulukalala Lavaka Ata in the Pacific Islands Report offers another perspective on current political tensions among Tongans.

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Samoan Slavery Sentencing Stalls

The end of the biggest human trafficking case in U.S. history seemed imminent, with Attorney General John Ashcroft calling a news conference to proclaim victory over “an assault on the nation’s core beliefs.”

Ashcroft announced Thursday that the South Korean owner of an American Samoa factory engaged in modern-day slavery would learn his fate in hours — and the sentence of seven Texas men who repeatedly raped women smuggled into the country had already been decided.

“Today, Kil Soo Lee faces the laws — and the justice — of the United States,” Ashcroft said of the former owner of the Daewoosa Samoa Ltd. Factory in American Samoa.

Yet in federal court in Honolulu, some 4,800 miles away from Washington, Lee’s sentencing, already delayed seven months, was put off for nearly four more months.

The U.S. Dept. of Justice press release from February 2003 reports the convictions, and The Guardian spells out more of the appalling details.

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The German Pacific "Gutpela Taim Bipo"

Germany acquired its colonial empire in the Pacific beginning in the 1880s and lost it abruptly in 1914. Conventional wisdom usually assumes that one colonial administration was as bad as another and that colonial transitions usually made little difference to the indigenous population. However, the new military administrators who took over from the Germans in Micronesia, Samoa, and New Guinea ran so roughshod over their new territories that the inhabitants of all three regions soon began to look back on German times as the good old days–at least according to a meticulously researched revisionist history of that transition entitled The Neglected War: The German South Pacific and the Influence of World War I, by Hermann Joseph Hiery (U. Hawai‘i Press, 1995).

While Germany’s African colonies were governed by aristocrats, often with the aid of sizable contingents of Schutztruppe (colonial troops), the farflung Pacific colonies were governed by administrators drawn from the middle class, with the aid of tiny police forces.

In New Guinea they replaced the “Perpetuum Bellum Melanesicum” with a Pax Germanica, which attracted more and more unpacified Melanesians. But they also generally let Melanesian villagers settle their own disputes in traditional ways, often by compensation for damages rather than by the trial and conviction of offenders before German courts. This was in marked contrast to the later Australian administration, under whom flogging, the pillory (“Field Punishment No. 1”), and public executions became not only far more common, but far more arbitrarily applied. The Australians also began to dispossess indigenous plantation owners and to impose new restrictions on native dress and education. (For instance, New Guineans were prohibited from speaking proper English and from wearing nonnative garments on the upper half of their bodies.)

In Micronesia, the laissez-faire attitude of the German administration gave way to the much more hands-on approach of the Japanese, who modernized the island economies with unprecedented force and speed. By 1921, the value of exports from Micronesia had already exceeded the value of imports. (And by 1940, the population of Micronesia was over 50% of foreign origin.) The islanders were forced to assimilate to Japanese norms in every respect.

Perhaps the most incompetent new administrator, however, was Col. Robert Logan, New Zealand’s military governor of German Samoa. Whereas Wilhelmine Germany and oligarchical Samoa had shared basic values about social hierarchies and ritual forms of behavior, “the Samoans perceived the ‘democratically’ undifferentiated behavior of New Zealanders as an insult and expression of open disregard for Samoan mores” (p. 250). During the war years, New Zealand bled dry the Samoan treasury, and the fiercely anti-Chinese and anti-American Logan also issued discriminatory edicts against their representatives in Samoa. Worst of all, Logan allowed an influenza-infected ship from New Zealand, the Talune, to dock in 1918, then stubbornly refused either to implement strict quarantines, as the American administrator had done in eastern Samoa, or to accept American medical aid. “Rarely would anti-American prejudice have more disastrous consequences than in Samoa under New Zealand occupation” (p. 174). As a result, about 20% of the population of western Samoa died, while eastern (American) Samoa escaped virtually unscathed. (New Zealand Prime Minister Helen Clark issued an apology to Samoa in 2002.)

Among the many other gems Hiery’s archival research unearths is a dispirited quote from Woodrow Wilson recorded in the minutes of a meeting at Versailles on 28 January 1919: “the question of deciding the disposal of the German colonies was not vital to the world in any respect.” He seems to have anticipated by exactly half a century Henry Kissinger’s alleged comment about Micronesia in 1969: “There are only 90,000 people out there. Who gives a damn?”

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