Papa’u Ani

On a typically warm morning in Vaitahu, Tehei and I set off from the house in search of a grassy plant called the kakaho, the expedition spurred forth by a conversation with Papa’u Ani held weeks ago. We find patches of kakaho sprouting alongside the single road leading down into the town center. Tehei reaches up the small embankment, and with his machete chops around fifteen stalks of the tall grass. We bundle the grasses in our arms and then walk to Papa’u Ani’s home, just up the hill. 

Fatieua Barsinas, who goes by the nickname Ani, is my oldest informant at the age of 84. He has a beautiful view of Vaitahu Bay, where sailboats often mix with small local fishing boats. When we arrive at Ani’s house he is filleting fish for an afternoon meal. Tehei asks him in Marquesan if he could show us how to construct the traditional fishing torch we had discussed a few weeks before, and so he pushes aside the pink fish flesh and takes the leafy kakaho into his arms. 

Ani ties the stalks together using the bark of a hibiscus tree (tumu fau). While matting down the leaves, he explains that ideally one would strip off the leaves and use only the thick stems of the grass. To prepare for a night fishing trip, he says they might construct five or six of these six to eight foot bundles, attaching dried coconut leaves to the top. Once out in the ocean they would stand the bundles up in the pirogue and light the coconut leaves. The fire burning in the darkness of the night would attract fish. The kakaho, being a very flammable grass, will spatter small sparks and flames on those sitting in the boat, Ani explains. “It’s dangerous,” he says, laughing and swatting at his clothes, imitating what it was like when the flames jumped out.

On July 2nd, 2019 Fatieua Barsinas, known lovingly has Papa’u Ani, passed away. My oldest friend, he had so many fishing stories stored in his memory, most of which I will never have the chance to hear. I am, however, so fortunate and so grateful to have met this wonderful man, a true fisherman, who had a great sense of humor. You will forever be remembered and forever missed, Ani.

It is an anthropologists job to get close to people, and often – especially for somebody studying tradition and changing cultures – elders become significant friends and knowledge-givers. In their old age they have many stories to share. In ethnographies I have often read anthropologists’ sadness at the loss of an important person who informed much of their research, but this is the first time I have experienced it. Anthropology is an emotional field of study; our hearts swell to the brink with incredible relationships, which makes us all the more breakable when these same relationships are inevitably ruptured, whether through leaving a field site, or through leaving this world.

The quote at the top is from my dissertation, titled “Change and Continuity of Fishing Practices in the Marquesas Islands.”

How Storytelling Makes Us Human

“The social function of shared stories gave rise to what we may call the ‘story memory’ of homo sapiens where our memories are both recalled and shared as stories, creating the ‘social memory,’ and hence identity, of groups. We now recall (through story memory) not only episodes of our own experiences, but also the experiences of long-ago others. This allows for human culture to develop over time in a way unimaginable in the non-hominid kingdom, and allows our stories to function as a vast reservoir of memories, experiences, and aesthetics. We humans now rely on stories, on our discrete categorizations of time, for much of our thoughts about the past. Not only are past events thought of and expressed predominantly in terms of stories, but also the future as well” (Thompson 2010:412).

What makes us human? Many philosophers, sociologists, anthropologists and biologists have asked this question, wondering if and how humans are different from the rest of the animal kingdom. In Tok Thompson’s (2010) essay, “The Ape that Captured Time” he conclusively states that stories are what makes us human: “Without the story, it is clear we would not be human” (412). He backs up this statement by looking at the narrative capabilities of animals and also the history of storytelling among early hominids. Thompson explains that while animals have narrative capabilities – as in, they may be able to narrate information that is presently happening – there is no evidence that they have the ability to tell stories – that is, the ability to communicate episodes from the past or the future.

Anthropologists in the field of multi-species ethnography have also looked at the differences between human and animal communication, exploring further how humans and animals can have inter-species communications. A good book to read if you are interested in this concept is Eduardo Kohn’s “How Forests Think.”

Thompson’s work has interesting implications also for the concept of traditional ecological knowledge, or TEK (which I explained in the previous post). Thompson and anthropologist Tim Ingold might have some very interesting conversations on the storied nature of experience and knowledge. Thompson writes, “Humans can pass down stories; animals do not, and, because of this, the capacity for animal cultures to develop complexity over multiple generations is much more limited” (Thompson 2010:412). Basically, stories are how we pass down information across generations in a meaningful and understandable way. In Ingold’s (2011) essay “Stories against classification,” he sees human knowledge as a matrix of relational stories, passed down and recreated through experience. Ingold writes, “To tell, in short, is not to represent the world, but to trace a path through it that others can follow” (Ingold 2011:162). Both anthropologists see stories as a way to transmit important knowledge from one generation to another.

The ability to connect the present to the past or future, and to communicate this to others, is found to be uniquely human. Stories are how this information is communicated, and we rely heavily on stories to understand our world and to pass information on to future generations. It seems right to say, then, that storytelling makes us human. “We are the only storytellers on Earth” (Thompson 2010:414).

References

Ingold, T. 2011. Stories against classification: transport, wayfaring and the integration of knowledge. In Being Alive: Essays on movement knowledge and description (pp. 156-179). London: Taylor and Francis.

Kohn, E. 2013. How Forests Think: Toward an Anthropology Beyond the Human. Berkeley, CA: Univ. of California Press.

Thompson, T. 2010. The Ape That Captured Time: Folklore, Narrative and the Human-Animal Divide. Western Folklore 69(3-4), pp. 395-120.

Hard-time foods of Japan’s popular classes

“I remember quite clearly, he continued with no change of expression, how I used to go into the mountains with my classmates after the war to collect locusts, which we would bring back to school and boil with shoyu. We also ate boiled silkworm larvae in those days, he said, and stopped only when the silk industry declined in the 1960s and the supply of insects dried up. It was hard-times food, but it was good food. It was part of our cuisine, but you would never know that now. It was the culture of the popular classes, he said, a culture rarely recorded and always forgotten” (Raffles 2010, p. 354).

From Hugh Raffles’ Insectopedia. I highly recommend this book to anyone interested in human-animal interactions (and more academically multispecies ethnography, although Insectopedia is not an ethnography) and the nature-culture divide. A great place to get some starting ideas about the ways our lives are entangled with the insects and other animals around us.

The last sentence is the reason I chose this quote, and the note I have written in the margin of this book reads “what other pieces of cultural memory and heritage around the world are left to be forgotten?” Just something to think about.

Final note – gotta love going outside and finding some insects! It’s amazing the multitude of these animals, from bees to dirt mites and all other critters. Makes me think back to an undergraduate biology study I performed on collembola (although not technically an insect, I believe, check out this blog post on these cute microscopic creatures).

A preying mantis hangs out in a garden in Minamata, Japan (photo taken September 2016)

References

Raffles, H. 2010. Insectopedia. New York, NY: Vintage Books.