Tag Archives: language

Shark bait – Le vaiaso o le gagana Sāmoa (Samoan Language Week) 2013

Tu’i ipu (shark rattle) made by Tagaloa 1990.

Welcome to the sixth blog of our series celebrating le vaiaso o le gagana Sāmoa (Samoan Language Week) from 26-31 May 2013. This is a tu’i ipu – a rattle used by Samoan fishermen when they are hunting sharks. The Samoan word for shark is malie. The tu’i ipu is made from half shells of coconut threaded onto a wooden stick. Throughout the 20th century, fishermen would use baits and the tu’i ipu to attract the attention of sharks and lure them to their canoes. Using a specially prepared noose the fisherman aimed to have the shark swim through a rope noose. An account written by ethnologist Te Rangi Hiroa in 1930, describes the shark rattle and the noosing of a shark.

“There is no special care taken in making the rattles. Any shells and any suitable wood serve the purpose. They are used to attract attention by lowering the shells well down into the water and working the handle part violently up and down, care being taken to keep the shells submerged. A sound is made not by the shells clicking together but by the commotion of the water caused by the cups being drawn up and down. The commotion in the water, according to the Samoans, conveys the idea to the shark that there is a school of fish about. As it swims in the direction of the sound, another of the shark’s senses conies under the influence of the bait lures. When a shark is seen in the vicinity of the bait lures, the rattle is drawn up [….] The noose is lowered into the water with the hand above the surface and the loop at right angles to the canoe. The assistant manipulates the bait so as to draw the shark which follows it into the noose. As the shark’s head enters the noose, the expert’s right hand carries the loop back until it touches the shark’s dorsal fin.The dorsal fin is an anatomical landmark. The shark’s lower jaw is set well back and the noose must not be closed until it is behind the lower jaw. Immediately the right hand touches the dorsal fin, the expert knows that the noose is behind the lower jaw, so he pulls the rope taut with his left hand while the right holds the eye of the noose firmly against the side of the shark.”

The shark is usually killed with a club or spear. This technique was still in use in the late 2oth century.

Le vaiaso o le gagana Sāmoa (Sāmoan language week) : the fue – symbol of the Samoan orator

To celebrate le vaiaso o le gagana Sāmoa (Sāmoan language week) 26-31 May 2013, the Pacific Cultures curators are highlighting stories related to cultural treasures from Sāmoa.

This is a fue, an item of regalia important for a Sāmoan tulafale (orator). They use fue when they deliver lauga (oratorical speeches). High chiefs can also carry them but only when appearing as orators.

In Sāmoa, lauga is presented in two main settings, either indoors within a house or fale or outdoors on the malae (village green). There are different conventions for using the fue in these settings. For example, inside a fale, the tulafale delivers his speech sitting with their legs crossed. They will often make several movements with it before starting their speech. This may involve throwing it over the left and right shoulders before placing it on the floor. The speech is then delivered with the left wrist on one knee and the right palm on the floor in line with the buttock.

Fue are usually made from lengths of braided coconut fibre (sennit) attached to a short wooden handle. However, in the 1920s it had become the custom to use horse hair exclusively for high chiefs. The fue you see pictured was once owned by James Baxter Fleck (1869-1939) who served with the New Zealand Army Occupation Force in Western Sāmoa from 1915-1919. The other fue below, are examples from the Te Papa collections.

Fue (fly whisk) Gift of Mrs Alice Hunt, 2000

Elderly man with fue by photographer Thomas Andrews

Fue (fly whisk) Gift of Mrs Louisa Kronfeld, 1939

Fue (fly whisk) Gift of Dr Alex M Rutherford, 1954

Mata’afa [Iosefo Laiufi] in European dress and carrying a Fue (flywhisk). By photographer Thomas Andrew.

 

Mafutaga Tupulaga Tokelau, Porirua – revisited

This week we have celebrated the inaugural Tokelau Language Week (29 October – 4 November). The theme is Ke mau ki pale o Tokelau: Hold fast to the treasures of Tokelau. We have posted a blog each day highlighting cultural treasures from Tokelau in Te Papa’s collections.

Today, I want to share with you a photograph that relates to our second post this week about the Mafutaga Tupulaga Tokelau from Porirua. I recalled spotting it on a Facebook friends post several months ago so I invited him to share his memories of the photograph in this blog as it relates to this small collection presented to the museum in the 1986.

Tuluma (container) Mafutaga Tupulaga Tokelau from Porirua, 1986

My thanks to Kevin Sesale Setefano for sharing the photograph and the words below. Faka fetai!

Mafutaga Tupulaga Tokelau from Porirua 1986

Malo ni Tokelau,

This is a photo taken at the Iulio and Silila Setefano family home in Warspite Avenue, Porirua, back in 1986 where a Tokelau project workshop programme was held over the duration of a month.

The Tokelau government funded an art and craft project development by Alepano Savelio involving the Tokelau traditional craftsmen shown in the photo. This was to be displayed in the National Museum, which was on Buckle St, Wellington at the time. It was the first display of Tokelau crafts to be done there and ceremonies took place.

The elder craftsmen from Atafu, Nukunonu and Fakaofo Tui Tokelau are very unique, and range in their styles and techniques. They make the treasures and survival tools that have been taught over many generations in Tokelau and that continue to this day, so we can teach our young people in New Zealand the crafts for their journeys and pathways to come.

As the young people in the photo, Savelio Ioane and myself (Kevin Sesale Setefano) we were helping and supporting the elders with the traditional project. For us, it was about active listening and the importance of understanding workmanship, understanding how Tokelau tools can keep us alive. These were important survival skills in order for our kaiga (family) to support themselves through daily living in Tokelau. The project was very interesting and at times entertaining. As the elders told their stories and worked on the crafts, they had hilarious discussions between themselves as they shared their versions of the Tokelau culture with each other.

Tokelau arts and crafts will continue on if the traditional workmanship and skill sets are passed on to younger generations. Tokelauans’ have moved around the world and have needed to learn other skills and undertake education to survive in the European world. However, the knowledge and education that I received will never be forgotten and will be passed down to next generation to carry on.

Finally, I say faka fetai to the Elders and Tokelau people

Aloha lahi atu koutou and Kaiga

God Bless

Kevin Sesale Setefano

Te Vaiaho o te Gagana Tokelau: Tokelau Language Week

This week is the inaugural Tokelau Language Week (29 October – 4 November). The theme is Ke mau ki pale o Tokelau: Hold fast to the treasures of Tokelau. To celebrate, the Pacific Cultures team will post a blog each day highlighting cultural treasures from Tokelau in Te Papa’s collections. Today, in this first blog post we offer a short environmental profile of Tokelau and finish with one of Tokelau’s creation stories.

Tokelau- low-lying atolls
Tokelau is comprises of villages on three main low-lying atolls – Atafu, Fakaofo and Nukunonu.A low coral atoll is formed from a coral reef that has grown on top of a submerged volcano. The actual land rises only a few metres above sea level. This land consists of sand and coral that has built up on the surface of the reef. The three main islands of Tokelau all sit on extinct volcanic peaks.

Agate, Alfred T 1812-1846. Agate, Alfred T 1812-1846 :Cocoanut grove at Fakaafo or Bowditch I. / painted by A.T.Agate; engr. by J Smillie. Philadelphia, [s.n.], 1849.. Ref: A-282-007. Alexander Turnbull Library, Wellington, New Zealand. http://beta.natlib.govt.nz/records/22754561

Food and water on Tokelau
Low coral atolls like Tokelau have no surface fresh water. The people had to dig wells to a lens-shaped natural reservoir of fresh water trapped beneath the sand. This precious resource is replenished by rain. For food, Tokelauans in earlier times depended on the native pandanus and coconut trees, as well as introduced plants such as swamp taro (which they grew in ponds dug down to the freshwater level) and breadfruit. Marine resources and activities like fishing were also vital. Tokelau people have developed a unique system of sharing out food among all members of the community. This is called inati.

Toki (hafted adze)

Toolmaking on Tokelau
The only ‘rock’ in Tokelau is coral, so the people used shell and bone for tools. Occasionally they obtained stone tools from other islands, like Samoa. This adze’s handle is modern, but its blade is of a type used by generations of people on low coral atolls. For many Pacific toolmakers, clam shells made a good alternative to stone.

Toki (shell adze blade)

Nukunonu, Tokelau 1981. From the series: Polynesia Here and There (photographer Glenn Jowitt)

How the Tokelau Islands were created
Three brothers lived in Tonga. Their names were Mauimua, Mauiloto, and Mauimuli. They were out fishing one day when Mauimua’s hook caught on the roots of a coconut tree at the bottom of the sea. When he tried to free his hook, he pulled up an island. All three brothers were amazed, and called this island Fakaofo – ‘surprise’.

Later, Mauilotu’s hook caught on the roots of a nonu tree. He pulled up another island, and the brothers named it Nukunonu.

Finally, Mauimulu’s hook caught on the roots of a kanava tree. The island he pulled up was full of kanava trees. The brothers called it Atafu.

Na tupu vehea te atu fenua ko Tokelau

Na iei te kau uho e toka tolu na ola ake i Tonga. Ko o latou igoa ko Mauimua, Mauiloto ma Mauimuli. Na fai to latou faiva i te tahi aho oi lave ai te kafilo a Mauimua ki ni aka e o he niu nai te takele o te tai. Kae taumafai ia ke fakato tana kafilo, na ia fufutia ake ki luga he fenua. Na ofo lele te kau uho, oi fakaigoa ai e ki latou te fenua ko Fakaofo.

Fai fai lava to latou faiva kae lave te kafilo a Mauiloto ki na aka o he nonu. Fufuti ake ki luga tana kafilo ko he tahi fenua, ma na fakaigoa e ki latou ko Nukunonu.

Mulimuli ake, kae lave te kafilo a Mauimuli ki na aka o he kanava. Ko te fenua na ia fufuti akea ki luga e tumu ina kanava. Na fakaigoa ai e ki latou ko Atafu.

Tokelau-the facts

Total land area: 12 square kilometres
Highest point: 5 metres above sea level
Annual rainfall: 1600 millimetres
Population in the year 2011: 1205
Around 6819 Tokelauans now live in New Zealand. There are small communities in locations such as Samoa, Hawaii and Australia.

1920s taoga (treasures) from Niue

Welcome to the third blog in our series focusing on Niue taoga (treasures) from Te Papa’s collection for Vagahau (Language) Niue Week (6-13 October).

Titi (skirt); Niue; FE006396; Purchased 1973; Te Papa

Titi (skirt); Niue; FE006396; Purchased 1973; Te Papa

This titi (skirt) was collected in the 1920s by H W Cockerill a telegraphic engineer for the General Post Office who helped install a wireless telephone station on Niue. The titi, one of several are made of natural hibiscus bast fibres dyed in pink, red and green,and decorated with rosettes. They indicate a preference at the time for dying natural materials. This is similar to Cook Islands dance costumes from the same period.

Titi (skirt); FE006399; Purchased 1973; Te Papa

Titi (skirt); FE006399; Purchased 1973; Te Papa

Along with the titi, Cockerill acquired other items including tablemats, iliili (fan) and the lei (necklace) below.

Lei (necklace); Niue; FE006400/1; Te Papa

Lei (necklace); Niue; FE006400/1; Te Papa

Since the beginning of New Zealand annexation in 1901, New Zealanders such as Cockerill visited the island for work, travel and leisure. In 1973, Cockerill’s collection was acquired from his son, and provide a snapshot of items produced in that period.

Tauhunu – a vessel carrying culture

 Tauhunu

As part of Cook Islands language week we are highlighting artefacts from the Cook Islands collections. One of the treasures we look after here at Te Papa is a stunning canoe that appears at the entrance of the exhibition Tangata o le Moana: the story of Pacific people and New Zealand on level four. This vaka (outrigger canoe) is from Manihiki in the northern Cook Islands and is one of only three such vaka that survive in museums worldwide. It is called Tauhunu after the main village on Manihiki.

On the water

Originally, Tauhunu would have had an outrigger for stability. It would have been paddled mostly, but it could also have been sailed, mainly inside the lagoon. Removing the outrigger would have allowed it to be used as part of a double canoe. Here are models of what an outrigger canoe and double canoe would have looked like.

vaka (model outrigger canoe) Manihiki, Cook Islands

 

vaka (model double hulled canoe) Manihiki, Cook Islands

Making Tauhunu

Tauhunu is made from wood lashed together with sennit (coconut husk fibre) and is decorated with inlaid pieces of pearl shell. Canoe building continued on Manihiki until recently, but modern vaka do not match the quality of workmanship of Tauhunu.

Tauhunu
8860mm (Length) x 430mm (Width) x 1050mm (Height)

Tauhunu in New Zealand

Tauhunu was displayed at the New Zealand International Exhibition of Arts and Industries, held in Christchurch in 1906. It was sent there by Lieutenant-Colonel Gudgeon, a New Zealander who was Resident Commissioner in the Cook Islands at the time. It was bought for the DominionMuseum, Te Papa’s predecessor, in 1907. Unfortunately, nothing more is known about the history or makers of Tauhunu.

Reconnecting with Manihiki

In 2006, the Manihiki community celebrated the hundredth anniversary of the arrival of Tauhunu in New Zealand. They presented Te Papa with the gift of a pearl necklace to mark the occasion. The event renewed the connection between the people of Manihiki and their rare cultural treasure.

FE012492 pearl necklace Gift of Mr Kora Kora, 2010

Taku reo ko toku akairo: celebrating Cook Islands language week 2012

Cloak; FE000628; Gift of Te Aia Mataiapo, 1872; Te Papa

Cloak; FE000628; Gift of Te Aia Mataiapo, 1872; Te Papa

To celebrate Cook Islands language week (6 -10 August), the Pacific Cultures team will be blogging about collection items from the Cook Islands. Language is a key element of culture and helps us give meaning to things we use and create in everyday life – from artworks to costume to performance and song. Keep an eye on the Te Papa blog over the next seven days, for insight into the language and culture of the Cook Islands!

A highlight of this week will be back of house tours of the Pacific Cultures Collection store room.

Dates: Wednesday 8 August 2012 and Friday 10 August 2012
Time: 12 noon
Meeting place: Front entrace foyer of the Museum of New Zealand  Te Papa Tongarewa

Bookings to be made to Grace Hutton on (04) 381 7221 or graceh@tepapa.govt.nz

For more information about Cook Islands language week, please view the Ministry of Pacific Island Affairs website link below:
http://www.mpia.govt.nz/celebrate-cook-islands-language-week-6-10-august-2012/

Read more about a Cook Islands dance costume in Te Papa’s collection:
http://blog.tepapa.govt.nz/2010/03/26/dance-costume-cook-islands-style/

Meitaki Ma’ata!

Celebrating Samoan Language Week

 Sunday 27 May to Saturday 2 June 2012.

Over the next week the Pacific Cultures team will be blogging about collection items from  Sämoa that relate to the theme of this years  Sämoan Language week  “O le Vāfealoa’i” “Strong and Respectful Relationships”.

According to the Human Rights Commission website “Samoan Language Week was first promoted by Radio Niu FM as part of a series of Pacific language weeks leading up to Māori Language Week. Since 2007 it has been promoted in schools by the Association for the Teaching of Samoa in Aotearoa, FAGASA Inc , Faalapotopotonga mo le Aoaoina o le Gagana Samoa i Aotearoa.”  Sämoan language week is now celebrated in New Zealand, Australia, USA and in  Sämoan communities across the world.

Language is a key element of culture and helps us give meaning to things we use and create in everyday life – from artworks to costume to performance and song. Keep an eye on the Te Papa blog over the next seven days, for measina a Sämoa (cultural treasures of Sämoa).

This type of necklace is called an ‘ulafala. It is most often worn by Samoan tulafale (orator chiefs). In the context of oratory performances, ‘ulafala are important markers of social status. In other social and ceremonial situations they can help identify a special guest or simply act as an attractive adornment. ‘Ulafala are made from segments of the pandanus fruit described by botantists as carpels, phalanges, or keys. The colour of the fruit spans a range from yellow through to orange and red when ripe. Red is a colour associated with high rank. This ‘ulafala has been painted bright red, making it difficult to miss at any ceremony or function.

To read more about ‘ula fala go here
http://collections.tepapa.govt.nz/objectdetails.aspx?oid=222948&term=ula+fala

Avatar and the Pacific language connection

It seems the language of the Na’vi, the indigenous people of the planet Pandora, may be the latest addition to the family tree of Pacific languages. In recent publicity surrounding James Cameron’s blockbuster film Avatar, it was revealed that the development of the Na’vi language was influenced by Maori language. As reported by Charlie Gates of The Press “Cameron used language expert Paul Frommer, of the University of Southern California in Los Angeles, to mould the alien language, mixing Maori with languages from Europe and Africa.”

In the Pacific, there is a ‘family tree’ of languages. When groups of people left their homeland and settled in new places in the Pacific, their languages began to change. Over hundreds of years, languages became quite distinct from the original language, or ‘proto-language’, of those languages left at home.

By comparing the sounds, words, and sentence structures of modern Pacific languages, linguistics researchers can trace historical relationships between different Pacific peoples and create what you could describe as ‘family trees’.  They can even reconstruct proto-languages that no longer exist. This gives us insights into the lives of the people who spoke those languages, sometimes thousands of years ago.

The connections between Pacific Islands languages have been important for telling stories here at Te Papa. In the exhibition Tangata O le Moana: the story of Pacific people in New Zealand language is an important strand of evidence highlighting the connections between Maori and their Pacific ancestors. For example, vaka, va‘a, and wa‘a are all words for canoe in various languages of the eastern Pacific. The Maori term is waka. Similarly fale, hale, ‘are and the Maori word whare are terms for house.

Next time you come to Te Papa visit the language barrel interactive in the Tangata O le Moana exhibition. Line up similar words in four Pacific languages, and listen to hear how they are spoken. You won’t hear Na’vi but you can decide for yourself whether Maori really is the proto-language of the native peoples of Pandora.

See the original news article


http://www.stuff.co.nz/the-press/news/3248069/Avatar-language-based-on-Maori

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