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This collection deals with an ancient institution in Eastern Polynesia called the rahui, a form of restricting access to resources and/or territories. While tapu had been extensively discussed in the scientific literature on Oceanian anthropology, the rahui is quite absent from secondary modern literature. This situation is all the more problematic because individual actors, societies, and states in the Pacific are readapting such concepts to their current needs, such as environment regulation or cultural legitimacy. This book assembles a comprehensive collection of current works on the rahui from a legal pluralism perspective. This study as a whole underlines the new assertion of identity that has flowed from the cultural dimension of the rahui. Today, rahui have become a means for indigenous communities to be fully recognised on a political level. Some indigenous communities choose to restore the rahui in order to preserve political control of their territory or, in some cases, to get it back. For the state, better control of the rahui represents a way of asserting its legitimacy and its sovereignty, in the face of this reassertion by indigenous communities

International audience ; This collection deals with an ancient institution in Eastern Polynesia called the rahui, a form of restricting access to resources and/or territories.While tapu had been extensively discussed in the scientific literature on Oceanian anthropology, the rahui is quite absent from secondary modern literature. This situation is all the more problematic because individual actors, societies, and states in the Pacific are readapting such concepts to their current needs, such as environment regulation or cultural legitimacy. This book assembles a comprehensive collection of current works on the rahui from a legal pluralism perspective. This study as a whole underlines the new assertion of identity that has flowed from the cultural dimension of the rahui. Today, rahui have become a means for indigenous communities to be fully recognised on a political level. Some indigenous communities choose to restore the rahui in order to preserve political control of their territory or, in some cases, to get it back. For the state, better control of the rahui represents a way of asserting its legitimacy and its sovereignty, in the face of this reassertion by indigenous communities.

International audience ; This collection deals with an ancient institution in Eastern Polynesia called the rahui, a form of restricting access to resources and/or territories.While tapu had been extensively discussed in the scientific literature on Oceanian anthropology, the rahui is quite absent from secondary modern literature. This situation is all the more problematic because individual actors, societies, and states in the Pacific are readapting such concepts to their current needs, such as environment regulation or cultural legitimacy. This book assembles a comprehensive collection of current works on the rahui from a legal pluralism perspective. This study as a whole underlines the new assertion of identity that has flowed from the cultural dimension of the rahui. Today, rahui have become a means for indigenous communities to be fully recognised on a political level. Some indigenous communities choose to restore the rahui in order to preserve political control of their territory or, in some cases, to get it back. For the state, better control of the rahui represents a way of asserting its legitimacy and its sovereignty, in the face of this reassertion by indigenous communities.

This collection deals with an ancient institution in Eastern Polynesia called the rahui, a form of restricting access to resources and/or territories. While tapu had been extensively discussed in the scientific literature on Oceanian anthropology, the rahui is quite absent from secondary modern literature. This situation is all the more problematic because individual actors, societies, and states in the Pacific are readapting such concepts to their current needs, such as environment regulation or cultural legitimacy. This book assembles a comprehensive collection of current works on the rahui from a legal pluralism perspective. This study as a whole underlines the new assertion of identity that has flowed from the cultural dimension of the rahui. Today, rahui have become a means for indigenous communities to be fully recognised on a political level. Some indigenous communities choose to restore the rahui in order to preserve political control of their territory or, in some cases, to get it back. For the state, better control of the rahui represents a way of asserting its legitimacy and its sovereignty, in the face of this reassertion by indigenous communities.

International audience ; This collection deals with an ancient institution in Eastern Polynesia called the rahui, a form of restricting access to resources and/or territories.While tapu had been extensively discussed in the scientific literature on Oceanian anthropology, the rahui is quite absent from secondary modern literature. This situation is all the more problematic because individual actors, societies, and states in the Pacific are readapting such concepts to their current needs, such as environment regulation or cultural legitimacy. This book assembles a comprehensive collection of current works on the rahui from a legal pluralism perspective. This study as a whole underlines the new assertion of identity that has flowed from the cultural dimension of the rahui. Today, rahui have become a means for indigenous communities to be fully recognised on a political level. Some indigenous communities choose to restore the rahui in order to preserve political control of their territory or, in some cases, to get it back. For the state, better control of the rahui represents a way of asserting its legitimacy and its sovereignty, in the face of this reassertion by indigenous communities.

AbstractFrom a comparative perspective between New-Zealand (Aotearoa) and Tahiti, indirect and direct administration during the colonial period (1840–1880) have produced similar effects: the acknowledgment of local custom in an effort to eradicate it. Polynesian answers were very similar: war or passive resistance, with more or less success. As far as the results of colonial policies are concerned, land spoliations were significant in both cases, though perhaps more important in New-Zealand then in Tahiti. The development of these Polynesian societies, as they take into account their cultural histories, will become a subject of increasing importance.

RéSUMé. — Cet article propose d'analyser le sens de l'appropriation des médias (radio, télévision) dans une société traditionnelle du Pacifique, la Polynésie française, du point de vue d'une anthropologie de l'identité. Un média comme la radio est réapproprié dans le sens d'une logique traditionnelle. Il en est de même pour la télévision dont les images font l'objet d'un processus de distanciation critique (contrôle social, moquerie, rire) en zone rurale. Ce double processus nourrit les traditions plus qu'il ne les bouleverse. La situation est différente en zone urbaine où les structures sociales de l'identité se sont affaiblies. L'identification aux messages véhiculés en particulier par la télévision y est plus nette et contribue à transformer le rapport de la société polynésienne à la culture. Concernant la production locale, l'image projetée correspond de plus en plus à une culture folklore qui n'a plus rien à voir avec une culture vécue. Toute la question est alors de savoir comment se négocieront les rapports entre société, culture et communication.

International audience ; In an age of dramatic environmental and ecological challenges, the dynamics of sovereignty associated with the conservation of natural resources in Oceania are in flux. This article draws on the transformative work of Tongan anthropologist and political philosopher Epeli Hau'ofa to articulate characteristics of an Oceanian Sovereignty that illuminate ongoing conceptual shifts around conservation in this region. In the wake of intensifying and accelerating environmental challenges from global warming and other hazard drivers, understanding Indigenous peoples and local communities' deeply rooted and emerging perceptions and conceptions of rights over, responsibilities towards, and respect for, nature is a critical context for necessary transformations within conservation science, policy and practice. The articulation of sovereignty that we identify in Hau'ofa sheds light on how Oceania's peoples are asserting rights to make choices about the environmental futures of ocean and island spaces. Oceanian Sovereignty emphasises past, present and future obligations enacted though sustainable use in partnership with an ancestral ocean deeply embedded in cultural identity as a basis of governance rather than in legal and political arguments grounded in the constitutions of states. The resultant nature politics are exemplified in what we term tidal thinking. Tidal thinking refers to Indigenous and local peoples' fluid responses to current challenges around conservation and sustainable management of island and ocean futures and the linked wellbeing of human and non-human entities within them. We conclude with a number of conservation practice, governance, and policy implications that tidal thinking around Oceanian Sovereignty entails.

International audience ; In an age of dramatic environmental and ecological challenges, the dynamics of sovereignty associated with the conservation of natural resources in Oceania are in flux. This article draws on the transformative work of Tongan anthropologist and political philosopher Epeli Hau'ofa to articulate characteristics of an Oceanian Sovereignty that illuminate ongoing conceptual shifts around conservation in this region. In the wake of intensifying and accelerating environmental challenges from global warming and other hazard drivers, understanding Indigenous peoples and local communities' deeply rooted and emerging perceptions and conceptions of rights over, responsibilities towards, and respect for, nature is a critical context for necessary transformations within conservation science, policy and practice. The articulation of sovereignty that we identify in Hau'ofa sheds light on how Oceania's peoples are asserting rights to make choices about the environmental futures of ocean and island spaces. Oceanian Sovereignty emphasises past, present and future obligations enacted though sustainable use in partnership with an ancestral ocean deeply embedded in cultural identity as a basis of governance rather than in legal and political arguments grounded in the constitutions of states. The resultant nature politics are exemplified in what we term tidal thinking. Tidal thinking refers to Indigenous and local peoples' fluid responses to current challenges around conservation and sustainable management of island and ocean futures and the linked wellbeing of human and non-human entities within them. We conclude with a number of conservation practice, governance, and policy implications that tidal thinking around Oceanian Sovereignty entails.

International audience ; En s'appuyant sur l'exemple du mot « peuple » dans la Constitution, la présentation de ce colloque nous rappelle l'ambiguïté de certains termes pourtant familiers. Il est proposé de « creuser le sens de ces notions plus compliquées qu'elles ne paraissent». Cependant, quelle que soit la langue considérée, nous aurons beau creuser, en diachronie comme en synchronie, nous ne sommes pas assurés de trouver, en-dessous du foisonnement de surface, un socle sémantique stable. Car stabilité et déformabilité sont deux propriétés antagonistes constitutives du langage humain. Le linguiste Antoine Culioli (1990) rappelle avec ironie que « la compréhension est un cas particulier du malentendu». Les technolectes, ces usages lexicaux et discursifs spécialisés d'un domaine de connaissance particulier, tentent de stabiliser durablement les signifiés des concepts. Ils y parviennent parfois, un certain temps, mais la plupart des notions du lexique sont plastiques. Elles le sont d'autant plus si elles sont manipulées régulièrement par la communauté des locuteurs.