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Reciprocity, Redistribution and Prestige Among the Polynesians of the Society Islands

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Reciprocity, Redistribution and Prestige Among the Polynesians of the Society Islands FRENCH POLYNESIA ,-1977. Bulletin Statistiques Agricoles # 6, Papeete, 9 Tahiti. Service du Plan, Polynesie .Fran@se. 1965. Cinquieme Plan Quin-Quennal de Development de 1’Economic Agricole 1966-170. Publications du Service de l’Agricultureet des Eaux et Forets, 1965. Papeete, Tahiti. , 1970. Sixieme Plan de Development Economique Sociale. Publications du Gouvemment, Papeete, Tahiti. Tercimer, G., 1962. Rapport de ToumCe Pkdologique aux Iles Australes. Institut Francaise d‘OcCanie, Section de PCdologie, Nouvelle CalCdonie. Paris: ORSTOM. Thompson, V., and R. Adloff, 1971. The French Pacific Islands. Berkeley: University of Califomia Press. Watters, R.F., 1969. Koro: Economic Development and Social Change in Fiji.. London: Oxford Press. Ydelman, M., 1964, ‘Some Aspects of African Agricultural Development.’ In Economic Development for Africa South of the Sahara. E.A.G. Robinson, ed. London: MacMillan. Notes Claude Robineau 1. The French term for proprietor, proprihtaire, is used by Tubuaians when they are speaking Tahitian, apparently in preference to a Tahitian vernacular term for the concept. The use of French terms by islanders speaking Tahitian is common. For the most part, these terms refer to Western concepts or objects. I would suggest that the French term for proprietor may more closely fit (in the In a society so complex and so acculturated as Tahiti, the study of . minds of islanders) the contemporary emphasis on clear, individual use rights social phenomena, particularly the people’s behavior and the motivations than available Tahitian terms, and is thus widely used. behind what they do, does not work well without appealing to history, 2. TransportaGon and other commercialization costs are not paid directly by notably the history prior to the arrival of Europeans. Whatever upheavals fanners. Instead, they are paid by the Agricultural Service and then recovered Tahitian society may have experienced for almost two centuries, it is when the service on an additional price increment to the final selling tacks unthinkable that the institutions, the conduct, the old ways of thinking price of the potatoes in Papeete. have not left some traces today and that recourse to the past cannot serveY 3. I should mention that yields are not related to field size. They do vary from farmer to farmer, but this results from differences in cultivation skill and to explain present characteristics. That is most true of the Tahitian land/soil quality. economy and of the search for an explanation of present behavior. We 4. If mechanization were equally efficient in small fields as in large, one would have experimented with this method in studying ostentation phenomena expect the costs for a 0.5 ha field to be only half of the costs associated with a in the present economy (Robineau 1968). 1.0 ha field. In actuality, these costs are about the same. Referring to Table 2, On the practical level, this course of action brings up the problem one sees that the mechanization costs for each of these field sizes are about $280 of the Tahitian economy’s capacity for transformation in the face of (for the larger field it is slightly more). Thus in the case of the 0.5 ha field, half industrial societies in relationship to which eastern Polynesia is of this amount, or $140, is incurred solely due to tractor inefficiency. The small peripherally located. On the theoretical level, it raises the question of farmer’s profits are reduced by $140, or 12%of his total potential profit. evaluating- the validity of history as an explanatory factor for the The present text owes much to the exchanges of views I have had with the archaeologist, Bertrand Gkrard, both as to the state of the economy in the district of reference and the function of ostentation and the role played by the chief‘s eadquarters in this district. 180 181 - Rrriproriiy. rrdislribufion aiid pr~~ti~sp FRENCH POLYNESIA to it there is the Journal de hlaximo Rodriguez (Rodriguez 1930) that transformation of societies. In other words, does the present state of the describes the functioning of a fragment of this society in minute detail. Tahitian economy depend upon historical conditions that have been To start with, then‘, we propose to analyze the Journal, in order to explain remodelling it for 170 years or upon some intangible cultural datum i the relationships prevailing in Tahitian society at that time, and ’ other than Kistory? We think that this latter explanation, which we shall afterwards to carry out an analysis of the present relationships in the call “culturistic”, cannot give an adequate picture of Tahitian reality and district chosen. that the cultural state of reality, no matter how well set forth, must be Tahiti is said to be divided into districts, a term used in both integrated into a dynamic structuring that is inherent in human societies English and French to translate the Tahitian term mata’ina’a. These and that our historical perspectives attempt to explain. districts, which group together one thousand or more inhabitants, Tahiti is known to harbour a markedly pluralistic culture. As I. correspond to historical divisions of the island; their present boundaries a result of the processes of acculturation and colonization that marked the were set some hundred years ago. Thus, what is called in Tahiti the end of the nineteenth century, one could observe the establishment and Taiarapu Peninsula (La Presqu’ile) or Tahiti-iti [Lesse; Tahiti] and peopling of European and Chinese colonies and a widespread racial which, at the time Maximo Rodriguez wrote the Journal, was Teva-i-tai admixture in the population, more so than in the other islands of central brings togethe; five districts, each with an elected council and chief Polynesia. Aside from foreigners, described as popa’a and as tinito,’ the (tauana). These districts correspond to five parishes of the Evangelical population is made up of two distinct groups: the ta’ata tahiti, or ta’ata. Church, each with representative institutions (assemblies of believers and ma’ohi whom we will call “Polynesians”,z and the ta’ata ’aja pofla’a who de acon^).^ It is one of these districts that we shall take as an example. are generally called demis [half-breed, half-castel.3 This distinction, II. The Journal de Maximo Rodriguez (Rodriguez 1930) relates theoretically based on cross-breeding, is more cultural than biological, on the stay in Tahiti, during ten months in 1775, of a Mission of Spanish which point all of the authors agree.(Finney 1965; Moench 1963; Ottino priests who had been sent out by the Catholic Church and the vice-royalty 1965, 1972). We will leave aside the phenomenon of class that some have of Lima to evangelize the Polynesians. Maximo Rodriguez was an officer tried to read into it (Panoff 1964: 126-133) as being irrelevant for the rest in this Mission, an interpreter who took care of relationships with the of the exposition. local authorities and who was given the task of observing what went on What is of interest for us to observe here is that the demis are in the indigenous society and the customs prevailing there. Rodriguez located on the borderline between two cultures, assuming traits from both made daily notes of his relationships with the inhabitants, visits that he cultures at once and utilizing the potentials of both. They consider paid or received, the trips that he undertook, and the incidents that did themselves as being Tahitians and are considered by everyone as belorig- not fail to arise within the population while the Spanish vessels were ing to Tahiti because of their attachment to certain specific values, resent or, after their departure, with the Mission and its members. notably competition and prestige (Robineau 1968). However, they are The Journal’s value lies in the fact that its author, who seems to distinguished from “natives” [indigenes] (a French term still used ave been a good observer, to have had a balanced and open character, ‘ currently in Tahiti) by their mastery of the workings of modern economy, d to have been capable of adapting easily to a foreign world, very their avidity for work for profit, their business sense, and their desire to uickly became a friend of the art’i or Tahitian [great chiefs] who had accumulate. Confronting a Polynesian community, a dynamic demi arcelled out the governing of the island among themselves. For them he installed in a village plays the role of animator. This is very clear-cut on came a highly appreciated mediator and spokesman concerning the economic level, so much so that a notable‘ Tahitian of this sort from nts that occurred during this ten-month stay on Polynesian soil. :the neighbouring island of Moorea, who is Polynesian of blood, the ships were present, there were numerous minor incidents, language, and culture is attached to these values that, from the so sailors’ escapades, and when the Spaniards’ numbers were reduced economic point of view, he is a demi because, this level, he‘behaves on members of the Mission, the climate tended to deteriorate because just lilce a 50pa~a.4 ow-mindedness, blindness, and unawareness of the fathers who Field studies were made in a rural district of Tahiti where-e we the Mission itself. They limited themselves to praying and analyzed the internal economic relationships. A few years ago, a study 01 the garden which had been set aside for them and had the . fishing, one of the main activities of this district, was conducted there t and most infrequent contacts possible with ’the neighbouring (Ottino 1965). Besides this, the community was noteworthy as having ahitians. Materially speaking, they were “hangers-on” in the Tahitian been the location of the exploits of the Spanish Catholic Mission that, nearly two hundred years ago, came to evangelize the Tahitians.
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