Katoaga
kātoaga customary festival wallis futuna french overseas collectivity oceania polynesian culture ceremony good exchanged pig basket vegetable yam taro banigs tapa envelope filled banknote take place occasion religious festival political event enthronement sovereign national holiday private event wedding communion funeral ancient origin present many polynesian society katoaga obeys strict ritual protocol changed little since christianization wallis futuna th century begin catholic mass followed meal kava ceremony dance performed villager food brought inhabitant redistributed dignitary population gift allocated according rank person intended speech poem story oral tradition recited participating dignitary major customary celebration mobilize several village district require several week even month preparation katoaga customary obligation concern entire population follows logic gift countergift comparable potlatch good offered confer prestige giver oblige recipient give return without use monetary value recipient social status determined quality quantity good offered food object donated katoaga produced bring according gendered logic pig yam men banigs woman salaried wallisians futunians buying producer leading inflation donation indebtedness able offer good commensurate rank nevertheless contributes redistribution monetary wealth among population katoaga showcase social order wallisian futunansociety displaying person place hierarchy also constitutes political arena authority customary chief measured ability bring together large number people offer wealth redistributed ceremony also consecrates role customary king guarantor smooth running society acting intermediary world living ancestor god word kātoaga often spelled katoaga formed two wallisian term kātoa gather together aga place action take place refer entire customary ceremony strictly speaking distribution food term also used futunan linguist claire moysefaurie defines traditional ceremony food distribution village square throughout history wallis futuna katoaga ceremony endured even christianization territory th century anthropologist dominique pechberty point folklore tourist reclaiming cultural heritage regain lost identity origin katoaga specified part history polynesian festival first known katoaga western source described dutch navigator willem schouten jacob le maire visited futuna similar ceremony observed tonga called katoanga marquesas island th century also found rotuma name katoaga still practiced thcentury tonga polynesian society period tribal chief centralizes food supply redistributes according existing hierarchy wallis organization katoaga influenced tonga christianization festival held honor anniversary death religious dignitary celebrate first yam harvest honor chief son etc futuna katoaga often organized enthronement ceremony customary king christianization enthronement often took place war kingdom alo sigave katoaga constituted people thanks sovereign battle wage futunian katoaga known gasue taumafa le launiu meal consecration launiu coconut palm symbolizes title customary king christianization term taumafa became associated christ last supper anthropologist adriano favole symbolism meal preceding sacrifice found archaeologist anne di piazza katoaga played role organization agriculture futuna emergence irrigated tarodières enabled abundant tuber production result high yield probably reinforced competitive aspect katoaga katoaga may organized variety occasion religious festival feast patron saint parish st michael haafuasia st john baptist vailala st peter chanel halalo sacred heart tepa secular festival national holiday july territorial holiday july enthro nement political figure private occasion wedding first communion death ceremony numerous punctuate life population katoaga part series celebration bring family together good exchanged futuna katoaga organized enthronement customary king katoagas held less frequently kava ceremony take place every assembly noble aliki indeed katoaga long elaborate redistributive rite involves gathering large quantity wealth linked state harvest existence sufficient number pig katoaga requires great deal organization generally prepared several week even month advance often mobilizes several village district even entire population customary kingdom food offered requires planning throughout year rearing pig planting vegetable yam alocasia macrorrhizos song dance rehearsed different village may created occasion organization katoaga set customary minister district chief wallis village chief council fono council amount type food requested discussed decision passed representative various neighborhood village well representative young men takitaki tagata woman takitaki fafine several type katoaga futuna depending amount food required tagatafatogia adult male performs collective work village chief must bring basket food pig faiumu number traditional oven household kaiga used reference usually men oven tagatafatogia thus largescale katoaga status fatogia adriano favole translates citizenship confers right duty within village including right participate katoaga eve katoaga villager intensely busy pig shot eviscerated cooked buried oven men woman make necklace tiaré hibiscus flower basket food pig transported car ceremony site wallis katoaga begin earlymorning mass followed apéritif meal offered dignitary kava ceremony dance finally distribution food futuna two essential component katoaga distribution kava among chief distribution food leaving mass customary district village chief place offering umu central square malae right next church determine distributed according size larger pig higher rank recipient futuna important responsibility devolved aliki nobleman chief tui saakafu whose sole role among chieftain dignitary protocol order lavelua customary minister bishop senior administrator deputy senator elected territorial representative religious men woman education representative administrative department head village chief generally seated terrace sheltered wind sun opposite representative noble family offer kava seated mat dance also take place good offer placed behind dancer spectator various village seated one side donated foodstuff displayed central square malae gift seen best advantage mass kava ceremony take place major importance custom especially royal kava ceremony follows strict protocol welldefined role actor wallis crushed kava root presented lavelua kava stirred finally filtered liquid collected container called tanoa distributed coconut cup various notable present order distribution kava cup determined rank dignitary alternating noble aliki commoner tua master ceremony responsible announcing turn person kava distributed called clap hand three time receive cup lavelua always first cup prefect last ceremonial punctuated codified speech exchanged different actor stage ceremony talking smoking moving allowed observer seated sacred moment command respect guard charge enforcing instruction futuna kava ceremony little different woman excluded ceremony still observe whereas wallis woman certain rank right take part ceremony futuna katoaga opportunity recite poem song oral tradition form heart ceremony like miō spoken distribution kava customary king story fakamatala tale fagana recount deed action warrior recounting history futuna within text titlebearing chief aliki find primary source authority prestige another speech fakamisimisi proclaimed chief outside village celebrates work carried futunans thanks chief people abundance beauty product display kava group dancer different village parish perform dignitary katoaga occasion dance competition last several hour spectator may reward dancer slipping pacific franc bill hair clothing according dominique pechberty practice date back american presence wallis monetarization wallisian economy however bill slipped clothing recovered dancer money placed headdress collected redistributed equitably among participant ceremony song accompany dance generally created occasion recall oral tradition history contrary everyday life speech introduces offering share announced aloud collected recipient order distribution rigorously descending largest pig basket reserved highestranking dignitary wallis feast come end around midday various participant return home katoaga main good offered basket vegetable yam alocasia macrorrhizos fruit banana placed grilled pig covered banig containing bark cloth tapa pig eviscerated cooked usually annealed afterwards eaten futuna covered turmeric preserve better pig stuffed breadfruit leaf make look bigger kava plant also brought good called koloa wallisian gendered pig yam brought men banigs prepared woman handicraft made woman brought major festival pig farming important marker masculinity wallisians keep pig family give pig varying size depending title head family generosity mean since western product bag rice tin meat cigarette bottle cocacola also display along envelope stuffed money reflect population changing consumption pattern good particularly demand salaried worker afford buy good symbolic value foot kava hierarchically important ahead pig next come food basket containing yam taro banana plant certain status exposed quality tuber fruit take precedence number symbolic scale continues western good product womens labor banigs perfumed oil turmeric come last hierarchy hierarchy good presented overlap social hierarchy value good exchanged follow monetary logic possible buy banigs pig katoaga case equivalent sum money replace day distribution value measured used pig whose meat turn sun end dump food consumed banigs used bedding lose value good expression social relationship giver receiver contrast western concept individual anne di piazza describes production taro yam intended gift production social ritual purpose general villager get back less food given largest share going authority often outside village good continue circulate within family group kaiga redistributed unless eaten collective meal katoaga opportunity men woman work harder field handicraft reinforce cooperation extended member family anthropologist patrick vinton kirch ceremony exchange good force inhabitant produce would suffice subsistence always surplus offer turn shape agricultural production byproduct banigs tapa anthropologist paul van der grijp explains production pig yam men banigs tapa woman activity determines value eye community pride giving one production accompanied shame enough give buy necessary good compensate conception work largely explains failure attempt create central market wallis society market exchange remains limited nevertheless generalization salaried employment work french administration brought change attitude work land gaue kele falling disuse among new generation salaried wallisians futunans dont necessarily opportunity time raise pig farm buy ceremonial good local entrepreneur specialize raising pig demand animal high traditional festival approach large pig cost pacific franc many family go debt meet customary obligation tuber banigs tapa also bought producer sale constitutes important informal market katoaga play role sharing redistributing wealth society accumulate hoarding anthropologist sophie chavedartoen note term wealth money equivalent wallisian language translation problematic good offered katoaga monopolized customary chief correspond personal wealth contrary offered villager name chief agricultural fishing product often distributed within family outside customary ceremony katoaga meet requirement food distribution however european consumer good donated employee katoaga ceremony enable circulation ceremony play important role redistribution monetary resource money collected donated catholic mission village cooperative anthropologist paul van der grijp note since introduction salaried employment wallis futuna inflation donation ever larger example katoaga ono pig exhibited made possible increasing monetarization wallisian futunan economy thanks job provided french administration money order sent wallisians futunians new caledonia nevertheless majority futuna family access service practice subsistence farming anthropologist adriano favole see evergrowing donation response emergence major economic inequality salaried nonsalaried worker anthropologist dominique pechberty katoaga akin potlatch analyzed marcel mauss ceremony gift countergifts wealth circulates confers prestige give thus possession material good rather ability give large quantity establishes person honor conversely someone arriving big party small pig ridiculed hand gift mandatory maintain one rank thing given source mana power obliges giver give back possible greater splendor gift also serve ostentatious purpose enabling noble aliki show power chief authority measured number relation mobilize ceremony adriano favole point participation katoaga requirement wishing enter politics katoaga represents political arena customary chief compete wanting organize ceremony dazzling others futuna katoaga even scene oratorical clash rival chief traditional chief hesitate go debt merchant buy distribute large quantity food community consolidate power maintain rank katoaga ceremony thus reveal constant evaluation social relation ceremony member community work preserve even increase status modus operandi wallisian futunansocieties explains particular weak power french administration start wallis futuna protectorate integrated ceremonial exchange sophie chavedartoen point villager take part preparation katoaga according support wish show chief community katoagas thus opportunity demonstrate unity population behind chief authority exercise chief authority lie possession even free disposal wealth lie ability gather agreement community large amount wealth distribute manifesting good order social relation general prosperity end participating villager receive little way material benefit share pig yam nevertheless symbolic gain significant confirm individual place within society gathered around chief protected ancestor god increase personal prestige importance one gift adriano favole point futuna participation katoaga affirms membership social collectivity right responsibility – particularly linked work – entail hand grandeur katoaga reflects wellbeing prosperity island reveals skill strength men woman organizing village nevertheless archaeologist anne di piazza relationship chief villager also economic one based gift countergift every gift call return possible surplus circuit exchange cannot interrupted always katoaga delay thus difficult leave customary exchange network pain losing social status participation katoaga therefore binding customary obligation favole katoaga constitute cosmopoiesis rite insofar aspire construct poiêin order cosmos world men nature definition hierarchical category katoaga enshrines hierarchy futunan society king sau head king allencompassing principle supreme guarantor social order fecundity nature kava katoaga confirm cosmological character kingship theorized marshall sahlins polynesian culture wellbeing population life king alignment cosmic force linked chavedartoen point katoaga express recognition customary chief role mediator world living world dead well god generally speaking social order cosmic order go hand hand wallisian futunan society role customary authority guarantee respect rule maintain order dominique pechberty belief ceremony enshrines essential value wallisian culture adriano favole classifies katoaga one politics tradition custom put stage without essentialization past ceremony evolve incorporate new element money christian religion adriano favole preparation execution katoaga also responds search particular aesthetic spectacle offered village square covered reddened pig illuminated first pale light sun basket made woven coconut leaf bark cloth decorated local ink banner cloth rising near beach considered utmost beauty local celebrated fakamisimisi poem declaimed participant customary chief describing various good brought metaphor search beautiful sublime also reflected participant clothing finery flower necklace tattoo perfume constitutes kind artistic ennoblement daily work wallisian futunancommunity new caledonia katoaga much less common wallis futuna fact wallisians futunians salaried job city cannot cultivate land live place chieftaincy linked uvea futuna set according village district origin geographical dispersal village unity longer exists result exercise custom loses meaning context custom take folkloric aspect around dance good exchanged katoaga perceived costly expense hierarchy often ignored younger generation adopted western lifestyle money social success taken precedence traditional value however katoaga still practiced family important occasion – pig banigs usually bought occasion family network still active especially remained home island potlatch dance wallis futuna politics wallis futuna pechberty dominique le katoaga journal de la société de océanistes french – doijso retrieved december favole adriano le fakamisimisi de futuna ou lesthétique du travail quotidien journal de la société de océanistes french – – doijso retrieved december van der grijp paul projets de marché et représentations locale du travail à wallis en polynésie occidentale french vol actes de congrès nationaux de sociétés historiques et scientifiques retrieved december chavedartoen sophie pardelà la monnaie accumulation et circulation cérémonielles de richesses à wallis polynésie occidentale revue numismatique – doinumi retrieved december