Radiation leaked, fissures opened, and in some places the land sank below sea level. Italians like lively activities and romantic settings, so their cover is orange and has a fire-dancer, a colorful sunset, some overwater bungalows, and a table set with food that is serenaded by a man and woman holding a guitar and ukulele. Bougainville 1772, 218—19 A closer examination of Voyage autour du monde reveals that what Bougainville described for his European audience was tremendously exaggerated. From the island of Tahiti, Queen Pomare fled to Raiatea when her palace was surrounded. The mother is the symbol of the direct link, the parental link; the land is the mother.
I also learned that it was mandatory for visitors to carry Geiger counters and to wear special anti-radiation suits while there Constance Cody, personal communication, 1995. . Thus, I began new work in Tahiti in the early 1990s, a choice based on several factors. Tourism is an industry that—through the use of imagery—has extended the promotion of places both out into the natural world and back into our imaginations Norris 1994, 3—4. From a Polynesian way of thinking, land originates from its own essential being. Being in Tahiti with my family was an incredible bonus in many respects.
Many Polynesians, influenced by threats of losing French financial and technical assistance, were persuaded to vote in favor of continued ties Aldrich 1993, 176. Clearly Tahitians never considered that what they were doing—by and for themselves—might be of interest to others. As the sea swelled and retreated with each wave, it left behind scattered trash—rusty tin cans, plastic bottles, plastic bags, torn clothes, and broken rubber sandals. A year later, ignoring the Territorial Assembly and without a popular vote, President de Gaulle claimed sovereignty over Moruroa and Fangataufa map 3 , two uninhabited atolls about 700 miles east of Tahiti in the Tuamotu Archipelago Aldrich and Connell 1998, 185; Firth and Von Strokirch 1997, 343. In general, groups of people whose politics are in opposition to one another generate and inhabit spaces that reveal these contradictions. The European Renaissance, with its revolutionary concepts of space and time, set the stage for the Enlightenment, which focused on the conquest and rational ordering of space as an integral part of the modernizing project.
Many postcards depicted displays of French colonial infrastructure, power, and pride, such as a historic flag raising when land was possessed or the celebration of Bastille Day half a world away. French Polynesia is very diverse and there are places, like the Tuamotu Islands, that really look like this with the beautiful white-sand beaches. What was being dragged out into the street and being inserted into the social text was the battle over place—the clash between, on the one hand, the actions of foreign users and abusers of Tahitian land and, on the other, the feelings of Tahitians for whom te fenua embodies their roots, their nurturing mother, and their identity. It is, therefore, important to consider how this system operates so that a better understanding can be gained into how a sense of belonging and identity is communicated and maintained. European scientific projects and utopian visions, from the eighteenth century on, have greatly affected how Tahiti evolved as a physical place. This book engages with questions about the ways in which power entangles itself in place-related ways. Contents: Machine generated contents note: ch.
The relationship between métropole and colony is not simply one of unilateral domination but rather one that is always in a delicate balance of power. The new boulevards, lined with shops and cafés, brought people together in new ways Urry 1990, 137. The hosts showed exceptional hospitality while also enjoying each moment of the festivities. In 1880, King Pomare V abdicated, allowing France to annex Tahiti, and to change its status from a 40 chapter one protectorate to a colony. For Tahitians, the land abounds with ancestral fertility, and genealogical identity, and is a source of physical and spiritual nourishment.
Lefebvre has argued that every state is born from violence and that its power survives by further directing that violence. Regardless of what advertising tricks he tried for example, subtly inserting images of the Marquesas into montages with images of Bora Bora , nothing worked. The revival of this tradition was so significant that an oral historian from the Musée de Tahiti et ses Îles Museum of Tahiti and Her Islands on Tahiti had been sent to Huahine. When she laughed she showed all her teeth. They pressed us to choose a woman, and to come on shore with her; and their gestures. Kahn also weaves into her account, via the focus on place making, the struggles over representation of nature and the natural that are inseparable from struggles over natural resources.
It reminded me of the long history of appropriations of tikis by Europeans, starting when, for example, William Hodges placed one in the foreground of his 1776 painting Oaitepeha Bay fig. A causeway was also built to connect Motu Uta to the mainland, creating a large area that was used for a French naval base, an arsenal, customs offices, and other administrative services. How can nuclear weapons testing exist in a place that is promoted as a pristine paradise? Police tried to surround and arrest the demonstrators, many of whom were jailed. She showed me a book Bacchet 1999 , which consists of only photos, no text, and explained that all she had to do was open the book and turn the pages in front of customers without saying a word. Rarahu sticks to my skin like those labels on bottles that, no matter how much one moistens, rubs, or scratches, stay permanently affixed. To help realize this goal, people in France needed to become more aware of Tahiti and its strategic importance see Aldrich 1990, 242—44.
These depicted the civilized amenities of Tahiti under French rule: the arrival of the mail steamer; the mansard-roofed, veranda-encircled post office; tree-lined streets with names like rue de Rivoli; manicured public parks with benches and music pavilions; tennis courts; or fashionably dressed French men and women enjoying an outing on the beach with a horse-drawn cart. Although rationalizing that he was only manipulating the market, he seemed very aware that, in doing so, he was also reconfiguring the very image of Tahiti and Tahitian women. Nor did the hotel think of altering their program to include this perhaps once-in-a-lifetime kite-flying attraction. Miriam Kahn uses interpretive frameworks of both Tahitian and European scholars, drawing upon ethnographic details that include ancient chants, picture postcards, antinuclear protests, popular song lyrics, and the legacy of Paul Gauguin's art, to provide fresh perspectives on colonialism, tourism, imagery, and the anthropology of place. This particular Tahiti existed purely in the imagination.
It is at once their poetry and their glory captured for the ages; it is also their pseudo-knowledge of the colony. He developed many of his 18 introduction most seminal ideas while involved in the political debates and struggles of the French left during the 1960s. The supplement was used to transform the images people had in their minds—of darkness, destruction, and social chaos—into the message the government wanted to convey—of safety, security, and normality. Tahiti is a place that causes others to chuckle when I mention it as the location of my serious scholarly work. How does colonialism perpetuate and exploit these images? Tahitians, who previously farmed and fished and had little need for money, now had jobs with salaries that allowed them to purchase food and shelter. I sensed a strong desire on the part of the government to establish a tone of confidence and optimism at the meeting.