Tahitian and French Influences in Easter Island, Or the Zoopal Mystery Solved Thanks to Grant Mccall Francesco Di Castri
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Rapa Nui Journal: Journal of the Easter Island Foundation Volume 13 Article 2 Issue 4 September 1999 Tahitian and French Influences in Easter Island, or the Zoopal Mystery Solved Thanks to Grant McCall Francesco di Castri Follow this and additional works at: https://kahualike.manoa.hawaii.edu/rnj Part of the History of the Pacific slI ands Commons, and the Pacific slI ands Languages and Societies Commons Recommended Citation di Castri, Francesco (1999) "Tahitian and French Influences in Easter Island, or the Zoopal Mystery Solved Thanks to Grant McCall," Rapa Nui Journal: Journal of the Easter Island Foundation: Vol. 13 : Iss. 4 , Article 2. Available at: https://kahualike.manoa.hawaii.edu/rnj/vol13/iss4/2 This Research Report is brought to you for free and open access by the University of Hawai`i Press at Kahualike. It has been accepted for inclusion in Rapa Nui Journal: Journal of the Easter Island Foundation by an authorized editor of Kahualike. For more information, please contact [email protected]. di Castri: Tahitian and French Influences in Easter Island Tahitian and French Influences in Easter Island, or the Zoopal Mystery Solved Thanks to Grant McCall Francesco di Castri INTRODUCTION present) and of tourists, sustainable development in the context I am very grateful and indebted to Grant McCall for his of an open global society, demographic pressure and distribu personal communication (28 July 1999, through Georgia Lee), tion, economic-ecological modeling, surprise-rich and non where he stated about the 'Zoopal' question as follows: Englert linear scenarios of development, usable and non-usable knowl in his annotated copy of "La tierra de Hotu Matu 'a ", which I edge, technological innovation as an adaptive feature, and read in the church in 1972-4, noted that this was a misreading above all - natural resources as a time-, space-, human-use-, ofthe original treaty or agreement. It should be "To 'opae" or and value-dependent anthropocentric concept. Two articles on councilor. In the late I880s, Rapanui society was organized "Decision-making in Easter Island" and "Debunking ecological along Tahitian lines, at leastfor outsider consumption... myths on Easter Island" are in preparation. I have been long puzzled about the denomination of The third aspect is in line with my own Tahitian and 'Zoopal' that appeared in the annexation act of 9 September French cultural attachment, acquaintance, and bias. It deals with 1888 for nine out of the twelve Rapanui signatories, the other the reciprocal influences of the Tahitian, French and Rapanui three being the Ari'i Atamu, Rupereto, and Pederiko Tadorna. cultures. Grant McCall underlines in his statement that the Ra This puzzle has represented for some colleagues and for me the panui society in the 1880s was organized along Tahitian lines. Zoopal mystery. I have often interrogated local Rapanui people The equivalent councilors in Tahiti at that time were largely about the significance of the term 'Zoopal', getting contradic designated by the French administration, as well as the Ari'i in tory and varied interpretations, none of them corresponding to Rapa Nui (Atamu means Adam) was selected on the ground of the very convincing clarification ofEnglert and McCall. his Catholic attachment, with a likely sponsorship ofthe French Since my first contacts with Easter Island in the early six ecclesiastic authorities ofTahiti. This article covers some issues ties, at that time dealing mostly with sheep ranching (di Castri related to this third aspect. et al. 1962), later with ecological aspects (di Castri 1964 and 1968, di Castri and Hajek 1976), and at present with scenarios THE PERIOD OF TAHITIAN INFLUENCE (1862-1888) for tourism development in an information society (di Castri During a part ofthe last century, particularly in the period 1997, 1998a, 1999), I have been convinced ofthe importance to between 1862 and 1888, there have been in Tahiti and in Easter explore and to deepen understanding on three rather unrelated Island several points of contact that shape a kind of convergent aspects as follows. history. This phase of the historical period of Rapa Nui that First, a clarification of what really happened that day of 9 could be called the period ofTahitian influence, intimately in September 1888, as a basic element to understand current termingled with a French presence, has been comprehensively forces in decision-making. Second, a critical analysis of the use reviewed and discussed by Corinne Raybaud in 1993 (see also and abuse of ecological concepts and principles, as applied to Conte Oliveros 1994, McCall 1980, Porteous 1981, and Rochna the peculiar microcosm of Rapa Nui, in order to debunk myths 1996). Only a few points will be underlined, synthesized and obscuring development issues. Third, an understanding of the interpreted in this article, for the sake of looking forward to long lasting influences from Tahiti (and more indirectly from their consequences on the present and future ofEaster Island. France) on Rapanui culture, social organization, and land use, I argue here that this influence, for the best or the worst, as an element to build-up future scenarios. has extended up to recent times and even at present, by modify On the first aspect, I am pleased to know that Grant ing to a very large extent Rapanui memory, culture, language, McCall intends to do a special paper on the treaty. This would folklore and-above all--environmental perceptions and social be very timely at present, when a new distribution of lands to aspirations. From 1944 to 1958, 41 Rapanui tried to escape the Rapanui people is about to happen, although one can won their island prison in open fishing boats in the direction of Ta der whether and to what extent the small extensions of five hec hiti and the Tuamotus, and half ofthem disappeared at sea. Still tares (parcelas) to be distributed, with uneven fertility potential in the middle of 1960s, most Rapanui people considered Tahiti and almost no infrastructures, can be settled, cultivated, and as a kind of lost paradise. The larger Rapanui Diaspora, of sev exploited. eral hundreds of persons, still lives in the Pamatai quarter of On the second aspect, which corresponds better to my Faaa (near Pape'ete). Almost all Rapanui islanders have close own scientific background on ecological management as a basis relatives in Tahiti or other parts of French Polynesia. They for development and decision-making (di Castri et al. 1984a share with them the aspiration towards a greater autonomy, or and 1984b, di Castri 1998b, di Castri and Glaser 1979, di Castri the rejection ofthe past French nuclear policy in the Pacific. and Younes 1996, Brookfield 1980), several concepts and prin The autochthonous Rapanui cultural patterns, partly or ciples should be critically revisited in Easter Island. Concepts largely superimposed with the Tahitian ones during the last 150 include those ofcarrying capacity oflocal populations (past and years or so, but still keeping a Polynesian nature, are at present Rapa Nui Journal 100 Vol. 13 (3) September 1999 Published by Kahualike, 1999 1 Rapa Nui Journal: Journal of the Easter Island Foundation, Vol. 13 [1999], Iss. 4, Art. 2 flooded by Chilean cultural influences. This is mostly because litical forces (the concurrent colonial expansion ofFrance), of the ovelWhelming impact of Chilean media, the progres and religious forces (the very powerful congregation ofthe sively vanishing Rapanui-Polynesian language, the increased Sacres-Cceurs, with headquarters at Rue de Picpus in rate of migration of Chilean people from the continent to cover Paris). service activities related to an expanding economic growth, the As a consequence, the original cultural patterns are more larger number of Chilean tourists, and also the effects of the forgotten and absent in Easter Island, and more difficult to be Chilean indigenous law (Ley Indigena), which is considered to retrieved, identified and recuperated, than nowhere else in this be more favorable for local people than equivalent laws in vast region. The records obtained from the Rapanui survivors French Polynesia. The value system of the Rapanui society is are the poorest in all inhabited Polynesia (Buck 1938, Metraux shifting accordingly from a Polynesian to a Chilean one. In this 1940). Even the memory of comparatively recent events, (e.g., respect, it is interesting to note some dichotomy that emerges in contacts with the first Europeans or Captain Cook's voyages) is the appreciation of the present social and economic situation of absent in Rapa Nui, while it is very present in minds of people Easter Island, between Rapanui living in the island and their from Tahiti, Huahine or Hawai'i, where Cook is still called French-Polynesian Diaspora in Tahiti (see also Barria 1999). Tute. No native population in Polynesia has been subjected to Following Buck (1938), I take the Tahitian coverage in a such a succession of disintegrating influences as the people of broad sense as applied to all Society Islands, not only Tahiti Rapa Nui. In addition, memory in Polynesia is primarily linked and the Windward Islands, but also the Leeward (Sous-le-Vent) to land occupation and possession. Rapanui people have lost Islands, including Ra'iatea (called also Hava'i,fanau'rafenua, their memory, not only because of internecine wars and Peru the birthplace of lands of all Polynesians). This is the center of vian slavery raids, but also because of land dispossession by the Polynesian triangle, of which Rapa Nui is the apex. Some Tahitian farmers, Catholic missionaries, the Chilean govern times, the sense is even broader, covering the rest of French ment, and the sheep ranching company. Polynesia (Gambier, Austral, Tuamotu and Marquesan Islands). The political convergence refers to the role played by France at that time in the southern-eastern Polynesia, and the CONVERGENT AND DIVERGENT HISTORICAL EVOLUTION attractiveness of its power.