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Teaiwa 1999 R.Pdf TIRAWATA IROUIA: RE-PRESENTING BANABAN mSTORlES A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFilLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN PACIFIC ISLANDS STUDIES MAY 1999 By Katerina Martina Teaiwa Thesis Committee: Haunani-Kay Trask, Chairperson Terence Wesley-Smith David Hanlon We certify that we have read this thesis and that, in our opinion, it is satisfactory in scope and quality as a thesis for the degree ofMaster of Arts in Pacific Islands Studies. THESIS COM~lITTEE Chairperson ii © Copyright 1998 by Katerina Martina Teaiwa iii My research is dedicated to all my ancestors and guardians, but especially my Nei Kaka (grandmother), Takeua ofEita village on Tabiteuea. iv ACKNOWLEDGE~NTS I would like to say thank you and ''I love you THIS much" to my mum and dad John and Joan who've sacrificed so much for their daughters, my talented and hardworking sisters Maria and Tere, and ikatuni nephew Manoa. Au karabaraba to all the relatives and friends who agreed to talk to me "in English" in Suva, Rabi and Banaba, especially Nei Bure, Bauro,Banto (Tebannang), Kaukau, Maia, Bokanawa, Temarewe, Arariki, Taiman, Rengaua, Tebuke, Namaraki, Christine, Tokobea, Willie, Kewekewe, Tenikoria, Taukoriri, Terikano, Nawaia, Aren, Turenga c., Fatiaki, Turenga S., Temanarara, Baterea, Toma, Alipate, Ioane, Alofa, Tireta. Au kaitau naba to the whole Teaiwa kainga-Takaia, Teruamwi, Terianako, Rakomwa, Tebarutu, Eritai, Taita, Tekarika, Terereieta, Tamaria and their families. I am unable to directly quote the names ofthose I interviewed because of the ''Human Subjects" policy of the University of Hawai'i, something I had to negotiate with regret after I had already done my research. THANKS also to my committee who put up with my last-minute approaches to work and especially those who let my focus be distracted with faith that I would still "finish." Mahalo to Karen Peacock, Luciano Minerbi, Mimi Sharma, Nicole Sault, Kehaulani Kauanui, Margaret Jolly, Elfriede Hermann and Wolfgang Kempf for their indispensable support and interest. I would like to acknowledge my most stimulating "choice" friend April Henderson (!!!!! girl). And finally thanks also to Michelle, Mariana, Krissy, ani, lli, Babli, Wouter, Jenz, Kuhio, Ann, Keith, Matiota, Kinai, the entire Pan Pacific Club 96­ 98, Kamatoa at BYU, Auntie Barbara, Carrie-Ann, Lisa, Jennifer and all my friends in Hawai'i. My final semester ofcourses at UHM was made possible through a scholarship provided by the Renee Heyum Foundation and for this I am very grateful. v TABLE OF CONTENTS ACKNOWLEDGEl\1ENTS , " .iv LIST OF ABBREVIATIONS vii PREFACE , '" .. ,,, '" ,, .ix CHAPTER 1: Introduction and Discussion 1 1. 1 Kawa and Agency 3 1.2 Contexts ofKawa 8 1.3 Negative Difference ; 12 1.4 Dominant Representations 16 1.5 Money and Land 18 1.6 My "Banaban" Father 23 1.7 Rabi 29 1.8 Personalizing Methodologies 32 1.9 Personalizing Decolonization .35 CHAPTER 2: ''Pre-History,'' Light, Darkness and Banaba 44 2.1 In the Beginning 48 2.2 Natin Anginimaeao 49 2.3 Te Bongiro Nakon Te Ota 52 2.4 Dependency and Pity 62 2.5 History, Memory and Relationships 65 2.6 Journey to Banaba , , '" 71 CHAPTER 3: Academic and Popular Representations ofBanabans 77 3.1 Our Father, Kurimbo 79 3.2 Strategic Harry Maude 86 3.3 Williams, Macdonald and the Business ofSerious History-Making 94 3.4 Binder's Tragic Treasure Islanders 100 3.5 Silverman's Issues 104 3.6 Teresia's routes and roots 115 3.7 Reflection 120 APPENDICES 122 REFERENCES 127 vi LIST OF ABBREVIATIONS aba land; people Auriaria the god ofthe sun; ancestral spirit and hero bangabanga cave or hole; underground water caves buto navel; centerlheart BPC British Phosphate Commissioners Buakonikai village on Rabi furthest away from Nuku e kawa teaba pity on us GEIC Gilbert and Ellice Islands Colony iango idea; thought I aid rawata I'm not burdened I-Matang person from Matang; European or white person kava grog;yaqona kainga site ofresidence usually for relatives kan tiroald show off; wanting attention maneaba meeting house~ traditionally with boti or sitting places according to genealogy maungatabu village meeting nakon (go) to Nareau one ofthe original ancient gods; the spider natin children Ne; Anginimaeao female ancestor from Bern who divided Banaban land Nuku main town on Rabi rawata heaviness; weight; physical or moral oppression RCL Rabi Council ofLeaders Tabakea the first ofall beings; the turtle tau to hold and keep (rights) ti aid kawa we're not pitied vii Ii rawata iroum because ofyou we are burdened Tabiang smallest village on Rabi Tahwewa largest village on Rabi, historically dominant Tituabine ancestral female spirit~ the stingray Uma village on Rabi between Tabiang and Nuku yago vessel~ canoe; body (Fijian) yaqona Piper methysticum; grog; kava; root drink viii PREFACE "Education as a process of alienation produces a gallery of active stars and an undifferentiated mass ofgrateful admirers." This statement by Ngugi Wa Thiongo in one of the most inspiring books I have ever read, ''Decolonising the Mind" (1981), is something that haunts me constantly. Higher education, especially for people of color, is a privilege in the United States so you can imagine what it means in the South Pacific. Whenever I go back home to Fiji I find I have less and less in common with my friends and this is disconcerting. Ironically it is the development of a particularly critical and challenging approach to History, Literature, Art and the Social Sciences that creates the self-conscious and potentially lonely individual scholar. Does it have to be this way? I think not, but it is up to students and teachers alike to create a flexible and creative intellectual space in which we can negotiate the rapidly expanding, complex web of issues in Oceania. Thanks Tere. ix CHAPTER 1: INTRODUCTION AND DISCUSSION During the year 1900 During the year 1900 There came there came on Ocean Island There came on Ocean Island Te Kambana ae te BPC The company, the BPC Ao an tanimai ao kareke matam Face andlook this way, world Te universe, ba te lam ae mainaina At these clever white skins Te tia rabakau, ni kaminoa boon te To confuse us with the price ofphosphate Phosphate...Nakoia ake ngkoa Our ancestors oflong ago Its gave its price the BPC Its gave itsprice the BPC One poundnote 24penny One poundnote 24penny They said, they said They said, they said Ti tangira 24penny bae plenty riki kanoana We'll take the 24penny it must have Ao an tanimai ao kare matam tei Buritan 0, more value. Face us andlook this You really gave a badresult Way Oh British, you really gave a Nakoia student ofOcean Island. Badresultfor the students ofOcean Island longago How pity...howpity...Oh How pity... how pity... Oh They misunderstoodthe value ofmoney! They misunderstoodthe value ofmoney Our ancestors! Ake ngkoa ngkoa Our ancestors! Oflong ago. Oh gentlemen and Ten Tebuke Oh gentlemen and Ten Tebuke May God bless you till the end May godblessyou till the end E Matoatoa te case be brave ni karokoa rekena Your case is strong, be brave, don't Ao an tanimai ao kareke matam iaon abam lose heart. Face this way our homeland, Ba tia reimaurua ibuakon te iango e kakaoti we are struggling through the emerging Ibuakon te nangae almost dull ideas anddull clouds. Come back Ao an oki mai ao kareke matam andface our homeland, we are Iaon abam, ba tia reimaurua i buakon teiango struggling through the emerging ideas Ae kakaoti ibuakon te nangae almost dull anddull clouds Song sung by the Banaban Dancing Group at every annual celebration ofthe December 15th landing on Rabi. 1 With respect to the Banaban phosphate mining case, an Historical review reveals the complex integration of native, foreign, individual and group interests at several economic and political levels. It is amazing how far the phosphate trading empire stretched across the globe and left its stamp on the personal lives of many people, of many kinds, during a century marked by two world wars and rapidly increasing industrial innovations. How small the activities of phosphate islanders must seem at this grand level. How much smaller the voice of one Banaban descendent concerned with these concerns might be in academia. I did not approach the Banaban question in any comparative fashion because I am not ready to ignore my own personal experiences of Banaban History and histories in favor of purely objective, poetic or political analysis. I admit I fall unwillingly into that emerging mass of native voices who just want to 'lell our own stories" (any way we want). This step towards Banaban scholarship is not an easy task. It is tantamount to stepping off a cliff. I'm still falling and there just seems to be no groundling in this plunge. I'm not proficient enough in academic theory (ofany kind) or familiar with every study conducted on a Pacific population to pretend to present something that isn't really just about what I am imagining and responding to on this journey. This paper IS about what I am thinking and the resulting interpretations and reactions often come out in running reels. These are images and words that run as fast as anything would when you're hurtling by at a hundred miles an hour. I then deliberately submit an interpretive lens through which a Banaban history is revealed in all its appropriate disordered entirety, held only together by its pensive gesturing towards the process of "decolonization" that marks much contemporary scholarship within Pacific 2 Studies. In my case, the notions ofpity, kawa, and burden, rawata, are convenient tools within the Banaban narrative but I admit up front that my approach leaves room for many more questions than answers.
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