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Academic literature on the topic 'Tahitian French'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Tahitian French"

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Ferret, Sandrine. "IRONIC STEREOTYPES: DESCREET FEMINISM OF NATACHA LESUEUR." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 136–46. http://dx.doi.org/10.5604/01.3001.0012.9833.

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Sandrine Ferret Ironic banalities: the discreet Feminism of Natacha Lesueur Natacha Lesueur is a French photographer, who discreetly conforms with the feminist tendencies, starting from her earliest works realized in the 1990s. Her first photographs depict compositions, in which fragments of the body, the head, the bust, the legs, etc., are adorned with intricately composed pieces of food, sometimes creating mysterious alphabets. The colour photographs are exceptionally painstainkingly processed – re- fined – and disorient the viewer with the vision of body fragments staged in weird situations. On the exhibition entitled White shadows, in the Marc Chagall Museum in Nice in 2014, Natacha Lesueur presented a work realized during several trips to Tahiti. Moved by the similarity of the Tahitian landscapes to her own shots, she would ask herself a question, how to use visual means to depict the reality in which the women and men of Tahiti lived, the reality so distant from the postcards which we all see in front of our eyes. Her choice included adopting these schematic representations as a starting point, together with introducing elements of destruction connected with colonisation, and especially with nuclear tests. She also considered vo- luptuous looks cast at young Tahitian women (wahine) by the colonizers. Playing with the Tahitian exoticism in an exaggerated way, underta- king strategic topics and perspectives (the landscape and wahine), Nata- cha Lesueur stages these subjects in order to introduce distortions into their perception. The light of the stroboscope lamp or red lighting make the viewers embarrassed, as they also perceive typical pictures from the well- known categories: the paradise lagoon, the lewd native, light flashes or overly erotic dance. Lesueur’s work criticises depictions of the Tahitian exoticism, with which it enters into a dispute, thus deconstructing it. The article analyses in detail two video films, Omaï and Upa Upa, shown during the exhibition mentioned. At the same time it attempts to answer the question, in what way, while making use of special lighting in her work, Natacha Lesueur utilizes the feminist methodology, whose aim is to deconstruct identity.
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Ferret, Sandrine. "NATACHA LESUEUR, DES CLICHÉS IRONIQUES : UN FÉMINISME DISCRET1." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 136–47. http://dx.doi.org/10.5604/01.3001.0012.9854.

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Natacha Lesueur is a French photographer, who discreetly conforms with the feminist tendencies, starting from her earliest works realized in the 1990s. Her first photographs depict compositions, in which fragments of the body, the head, the bust, the legs, etc., are adorned with intricately composed pieces of food, sometimes creating mysterious alphabets. The colour photographs are exceptionally painstainkingly processed – refined – and disorient the viewer with the vision of body fragments staged in weird situations. On the exhibition entitled White shadows, in the Marc Chagall Museum in Nice in 2014, Natacha Lesueur presented a work realized during several trips to Tahiti. Moved by the similarity of the Tahitian landscapes to her own shots, she would ask herself a question, how to use visual means to depict the reality in which the women and men of Tahiti lived, the reality so distant from the postcards which we all see in front of our eyes. Her choice included adopting these schematic representations as a starting point, together with introducing elements of destruction connected with colonisation, and especially with nuclear tests. She also considered voluptuous looks cast at young Tahitian women (wahine) by the colonizers. Playing with the Tahitian exoticism in an exaggerated way, undertaking strategic topics and perspectives (the landscape and wahine), Natacha Lesueur stages these subjects in order to introduce distortions into their perception. The light of the stroboscope lamp or red lighting make the viewers embarrassed, as they also perceive typical pictures from the well- known categories: the paradise lagoon, the lewd native, light flashes or overly erotic dance. Lesueur’s work criticises depictions of the Tahitian exoticism, with which it enters into a dispute, thus deconstructing it. The article analyses in detail two video films, Omaï and Upa Upa, shown during the exhibition mentioned. At the same time it attempts to answer the question, in what way, while making use of special lighting in her work, Natacha Lesueur utilizes the feminist methodology, whose aim is to deconstruct identity.
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Debène, Marc. "Les Langues de Polynésie Française et la Constitution: Liberté, Egalité, Identité." Victoria University of Wellington Law Review 42, no. 2 (August 1, 2011): 307. http://dx.doi.org/10.26686/vuwlr.v42i2.5131.

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The languages in use in French Polynesia alongside French are a matter of cultural and current political concern. For France it is a constitutional issue. Professor Debène provides the background to, and a close analysis of, the issue. Given the daily use of Tahitian languages with French in French Polynesia, one solution to these concerns is to do nothing. Another solution – the one here proposed – is to amend art 74 of the French Constitution to provide specifically for the use in overseas countries of both French and other languages. This would guarantee language freedom and well-organised local language education.
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Fayaud, Viviane. "A Tahitian Woman in Majesty French Images of Queen Pomare." History Australia 3, no. 1 (January 2006): 12.1–12.6. http://dx.doi.org/10.2104/ha060012.

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Moyrand, Alain. "Can the Polynesian Languages be Used in the Proceedings of the Assembly of French Polynesia?" Victoria University of Wellington Law Review 42, no. 2 (August 1, 2011): 299. http://dx.doi.org/10.26686/vuwlr.v42i2.5132.

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In 2010 the European Court of Human Rights rejected a petition relating to the right to use a Polynesian language in the Assembly of French Polynesia. This article considers the relationship between the French Constitution and the Organic Law, relating to the status of French Polynesia, and the use of languages other than French in the proceedings of the Assembly of French Polynesia. The consequences of case law for the use of a Polynesian language in the Assembly of French Polynesia are also examined. The article concludes is that there is no right to use a Polynesian language in the French Polynesian Assembly, but that the use of Tahitian and other Polynesian languages is a long established practice of the Assembly and that their use in a number of limited cases does not render the proceedings in which they are used invalid.
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Walkiewicz, Barbara. "Entre texte et image : réflexions sur la traduction des titres de tableaux de Paul Gauguin." Studia Romanica Posnaniensia 48, no. 4 (December 22, 2021): 91–106. http://dx.doi.org/10.14746/strop.2021.484.007.

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The aim of this article is to analyse the translation strategies used to translate Paul Gauguin’s painting titles from Tahitian and French to Polish. We will analyse the titles that the artist painted directly on the canvases by making them invariant just like the image itself. The translations analysed come from works on Gauguin’s art and Impressionism, published in Polish since the 1960s of the 20th century.
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Saura, Bruno. "The Tahitian churches and the problem of the french presence in 1991." Journal of Pacific History 26, no. 2 (November 1991): 347–57. http://dx.doi.org/10.1080/00223349108572673.

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Nocus, Isabelle, Philippe Guimard, Jacques Vernaudon, Mirose Paia, Olivier Cosnefroy, and Agnès Florin. "Effectiveness of a heritage educational program for the acquisition of oral and written French and Tahitian in French Polynesia." Teaching and Teacher Education 28, no. 1 (January 2012): 21–31. http://dx.doi.org/10.1016/j.tate.2011.07.001.

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Liebherr, James K., and David R. Maddison. "Colonisation of the Pacific by Bembidion beetles (Coleoptera : Carabidae), with description of Bembidion tahitiense, sp. nov. from Tahiti, French Polynesia." Invertebrate Systematics 27, no. 4 (2013): 439. http://dx.doi.org/10.1071/is13003.

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Bembidion (Sloanephila) tahitiense, sp. nov. is described from Mont Mauru, an isolated massif of Tahiti Nui volcano. Based on evidence from seven genes (four nuclear protein-coding, one mitochondrial protein-coding, two nuclear ribosomal), its sister group is the Australian B. jacksoniense Guérin-Méneville, with which it shares a synapomorphic spur on the ostium of the male genitalia. In contrast to B. jacksoniense, B. tahitiense is brachypterous, with rounded humeri, constricted posterior pronotal margins and convex body form. Examination of the seven genes in two species of the Hawaiian subgenus Nesocidium Sharp reveals that the sister group of Nesocidium is subgenus Zecillenus Lindroth from New Zealand. These two subgenera belong to the Ananotaphus complex, a clade inhabiting Australia, New Zealand and Hawaii. The relationships of the second Hawaiian subgenus, Gnatholymnaeum Sharp, are less clear, although Gnatholymnaeum belongs to the Bembidion series (along with Sloanephila and the Ananotaphus complex). Bembidion beetles colonised the Society and Hawaiian islands independently from source areas in the south-west Pacific. Based on parsimonious reconstructions of flight-wing configuration, the Tahitian and Hawaiian colonisations involved winged individuals. Colonisation of the Society and Hawaiian islands by carabid beetles of two other tribes – Platynini and Moriomorphini – follow the dispersal patterns hypothesised for Bembidion.
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Montgomery, Colleen. "From Moana to Vaiana: Voicing the French and Tahitian Dubbed Versions of Disney’s Moana." American Music 39, no. 2 (July 1, 2021): 237–51. http://dx.doi.org/10.5406/americanmusic.39.2.0237.

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Dissertations / Theses on the topic "Tahitian French"

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Choi, Yoon Ah. "Discourse analysis : A linguistic study of the French press's representation of the political crisis in Tahiti (2004-2005) - in Le Figaro, Le Monde and La Liberation." Thesis, University of Canterbury. School of Languages and Cultures/ French Department, 2006. http://hdl.handle.net/10092/885.

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French Polynesia went through a political crisis from 2004 to 2005 which constituted an important chapter in the history of this recently upgraded 'Pays d'Outre-mer'. After the general elections of May 2004 in Tahiti, a series of controversial events unfolded which created polarity among the local people and which destabilised the government. This research aims to study qualitatively how the Tahitian political crisis is constructed by the French press, namely, le Figaro, le Monde and la Libération. Based on the CDA framework and Halliday's systemic grammar, this research embarks on Foucault's idea of subjectivity which governs the formation of discourse, by examining the linguistic structure of the clause in the press representations. The analysis reveals that events and people from the crisis can be configured in different ways in the clausal structure, which is, to a certain degree, triggered by the subjectivity of newspapers. La Libération offers a socialist view of the crisis through its discursive constructions which are more inclusive of the local people and by showing Temaru's rise to power in an optimistic manner. As for the conservative newspaper le Figaro, power hierarchies can be observed in some representations while certain individuals' responsibilities are hidden in the clausal structure. Even le Monde, which claims to maintain a neutral ground, exposes its intellectual and critical conceits in the construction of clauses which represent Tahiti's recent political crisis.
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Close, Anne-Sophie. "Visions croisées dans la littérature du Grand Océan: approche comparatistes des littératures francophones et anglophones de Polynésie." Doctoral thesis, Universite Libre de Bruxelles, 2015. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209163.

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Ancrée dans les réalités du monde océanien contemporain et prenant comme thématique centrale les questions de la représentation de la terre et du lien à la terre, cette recherche doctorale consiste en une analyse comparative et écocritique des textes et contextes formant le champ particulier des littératures autochtones produites en Polynésie, tant en français qu’en anglais. Les problématiques environnementales et la question de l’attachement à la terre sont au cœur des œuvres littéraires polynésiennes contemporaines, tant francophones qu’anglophones, dont elles permettent de questionner la parenté. Le choix d’une approche critique novatrice et originale, basée sur les "postcolonial ecologies", permet de faire dialoguer « texte » et « monde » et d’ainsi toucher à l’universel. En s’attachant à certaines problématiques humanitaires et écologiques cruciales, dont l’urgence se fait de plus en plus pressante en cette ère où le réchauffement climatique et les pollutions multiples mettent en péril la survie de nombreuses cultures et écosystèmes, ce travail doctoral dépasse le domaine purement littéraire et réaffirme avec force le pouvoir de l’imagination poétique dans la réinvention d’un autre rapport au monde, plus juste socialement et écologiquement.

Par le choix de son objet autant que par celui de sa méthode, où le dialogue interdisciplinaire et interculturel occupe une place essentielle, cette étude se veut doublement novatrice. Elle embrasse plusieurs objectifs. Premièrement, faire connaître une production littéraire francophone largement méconnue, issue d’une aire géographique et culturelle spécifique (la Polynésie). Deuxièmement, renforcer le dialogue trans-océanique grâce à la confrontation des productions francophones et anglophones, et s’inscrire ainsi pleinement dans l’actualité de la recherche sur les littératures océaniennes. Troisièmement, usant des apports de ce dialogue et des outils proposés par l’analyse écocritique, poser la question de l’existence ou non d’un univers littéraire trans-linguistique et océanien. Quatrièmement, contribuer à enrichir et éclairer les théories littéraires écocritiques grâce aux spécificités et aux problématiques soulevées par les littératures polynésiennes. Œuvres littéraires et méthode critique s’inscrivent donc dans un processus d’échanges et de retours constant et dynamique, s’éclairant réciproquement afin de parvenir à une compréhension mutuelle plus profonde et féconde de nouvelles possibilités.


Doctorat en Langues et lettres
info:eu-repo/semantics/nonPublished

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Bessard, Rudy. "Pouvoir personnel et ressources politiques : Gaston Flosse en Polynesie francaise." Thesis, Pau, 2013. http://www.theses.fr/2013PAUU2011/document.

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L’entrepreneur politique tend à dominer un espace sociopolitique par le jeu stratégique d’une matrice de ressources politiques. Ainsi, le leadership du notable Gaston Flosse, dans la collectivité d’outre-mer de Polynésie française, présente les facettes d’un pouvoir personnel en République. Ce type de domination de l’espace polynésien est mis en évidence par la plasticité d’un leadership politique autoritaire, fondé sur de multiples ressources matérielles et symboliques. L’étude de ce leadership politique interroge l’exercice de la démocratie représentative à Tahiti et dans la Vème République
The strategic mobilization of multidimensional political resources allows the political leader to take power in a political space. Then, the leader uses a combination of political capacities to keep the power and extend his domination. Thus, the political leadership of the Boss Gaston Flosse, in the overseas collectivity of French Polynesia, has become a personal rule inside the French Republic. The domination of the Polynesian sociopolitical space is illustrated by the plasticity of an authoritarian leadership, which questions the expressions of democracy in Tahiti, and in the French political regime
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Love, Susan Betty. "Tahitian French: the vernacular French of the Society Islands, French Polynesia. A study in language contact and variation." Phd thesis, 2006. http://hdl.handle.net/1885/12628.

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The study oflanguage contact has expanded and consolidated over recent years, with theoretical approaches moving beyond a traditional pidgin and creole classification to encompass a wider variety of languages from a variety of contact situations. Studies of migrant language, mixed and restructured varieties and new vernaculars have contributed to a growing understanding of language contact and language change, and to a growing number of labels for the new varieties. This study examines one such variety, the French spoken by the Polynesians of the Society Islands, French Polynesia. It is argued that this variety exhibits a number of features which place it in the category of contact languages, but also that it does not fit neatly within the subcategories defined by current labels. Tahitian French, as we call this vernacular, is the result of contact between a small but dominant minority of French immigrants with a relatively homogeneous majority of Polynesians in their own islands. The sociolinguistic situation does not provide the classic multiple-substrate or displaced population scenarios of pidgins and creoles, nor does the language display the criteria of indigenised or restructured varieties. Additionally, both the prestige administrative language, French, and the local vernacular, Tahitian, still remain in active use, forming three poles of linguistic and social influence. Tahitian French is a continuum varying from an acrolect approaching colloquial French to a basilect heavily influenced by features from Tahitian. It has a set of stable features while admitting more variation than standard spoken French. It is used as a socially marking identity vernacular and its use is contextually defined, with many speakers able to choose and adjust their range of the continuum based on these factors. This thesis begins with an introduction to the historical and social situation of French Polynesia, followed by an examination of the current literature on the islands and the field oflanguage contact. The core of the work is a linguistic description of the phonology, lexicon and granunatical features of Tahitian French. For this section, a comparative approach is taken in order to clearly analyse the differences between standard French and Tahitian French. The influence of Tahitian is assessed through comparison with colloquial Tahitian structures and numerous transfer features are described. The description is extensively illustrated with examples of Tahitian French recorded during two field trips to Tahiti and the Society Islands. Following the descriptive section, a discussion of sociolinguistic factors situates the linguistic data, complemented by a series of case studies on individual speakers with selected texts presented in the Appendices. A detailed examination of the central themes of the thesis and analysis of the models presented then draw out the theoretical implications of the study. A short concluding chapter situates the study and expands the scope of the thesis.
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Stillman, Amy K. "Hīmene Tahiti ethnoscientific and ethnohistorical perspectives on choral singing and Protestant hymnody in the Society Islands, French Polynesia /." 1991. http://catalog.hathitrust.org/api/volumes/oclc/30132860.html.

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Newell, Jennifer Elizabeth. "Tahitians, Europeans and ecological exchange 1767-1827." Phd thesis, 2005. http://hdl.handle.net/1885/149769.

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Gonschor, Lorenz R. "Law as a tool of oppression and liberation: institutional histories and perspectives on political independence in Hawaiʻi, Tahiti Nui / French Polynesia and Rapa Nui." Thesis, 2008. http://hdl.handle.net/10125/20375.

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Cahyarini, Sri Yudawati [Verfasser]. "Paired δ18O [delta-18-O] and Sr-Ca records of Porites corals from Tahiti (Frensch Polynesia) and Timor (Indonesia) / vorgelegt von Sri Yudawati Cahyarini." 2006. http://d-nb.info/980883342/34.

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Owczarska, Małgorzata. "PRZEBUDZENIE KULTUROWE NA TAHITI. TOŻSAMOŚĆ, ŚRODOWISKO i MOBILNOŚĆ W DZIAŁALNOŚCI STOWARZYSZEŃ TAHITAŃSKICH." Doctoral thesis, 2015. https://depotuw.ceon.pl/handle/item/1275.

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Niniejsza praca opowiada o utracie i odbudowie własnego sposobu konstruowania świata przez Mā’ohi – rdzennych mieszkańców Tahiti, oraz osadza je w szerszym kontekście globalnych problemów ekologicznych. We współczesnym Tahiti, mieszkańcy borykają się z kryzysem tożsamości kulturowej (będącym wynikiem kolonializmu) i globalną destabilizacją ekologiczną. Oddolną odpowiedź na te problemy wypracowują stowarzyszenia tahitańskich aktywistów. Opisuję historię dwóch z nich – Haururu zajmującego się starymi polinezyjskimi świątyniami w dolinie Papeno’o; oraz Fa’afaite te Ao Mā’ohi, które pracuje na rzecz odnowy polinezyjskich tradycji żeglarskich. Ich działalność wpisuje się w lokalny ruch odnowy rdzennej kultury, jak również w światowy aktywizm ekologiczny. W rzeczywistości bowiem nie mamy do czynienia z odrębnymi problemami. Stawiam tezę, że ochrona środowiska i przebudzenie kulturowe Mā’ohi są obecnie jednym zjawiskiem, wypływającym z polinezyjskiej ontologii, a jednocześnie wyrastającym z dzisiejszych największych problemów i potencjału ich rozwiązywania. Członkowie stowarzyszeń starają się rehabilitować nierozerwalny, podtrzymujący życie i tożsamość wyspiarzy węzła relacji (nati) pomiędzy ziemią, morzem i ludźmi. Odnowa wielowymiarowych relacji z lądem i oceanem, historią, duchowością, praktykami i wiedzą przodków w warunkach postkolonializmu, globalizacji i zmian klimatycznych jest jednym z podstawowych założeń współczesnego aktywizmu na Tahiti, a szerzej Polinezji. Zadam sobie pytanie o to, jak rekonstruuje się dziś te więzi oraz co oznacza w tym procesie stara polinezyjska świątynia – marae oraz va’a – pełnomorska piroga żeglowna. Aktywiści odwołują się bowiem do wiedzy, wartości i historii ich przodków (tupuna), łącząc je z współczesnymi technologiami, czy ideałami, aby kształtować bezpieczniejszą przyszłość dla nadchodzących pokoleń. Tożsamość Mā’ohi, środowisko, postkolonializm oraz szeroko rozumiana mobilność zaczynają tworzyć interesujący splot relacji, odgrywający kluczową rolę w opisywanych zjawiskach. Pierwsza część pracy wprowadza czytelnika w inspiracje teoretyczne, na kanwie których powstał tekst (również tych wywodzących się z myśli tahitańskiej). Opisuję w niej też historyczny kontekst formułowania się dzisiejszej postkolonialnej rzeczywistości wyspy. Druga część skoncentrowana jest na działaniach stowarzyszenia Haururu, jako przykładzie wiązania wielowymiarowych relacji wyspiarzy z ziemią. Nie ogranicza się to jedynie do praktycznych przejawów troski o lokalne plaże, rzeki, dolinę czy góry. Aktywiści odwołują się do mitologii i podań tahitańskich, tańców i pieśni, lokalnych przestrzeni czy duchowości, aby zmagać się o własną tożsamość, rehabilitować tubylcze historie oraz odzyskać kontrolę nad stworzoną przez kolonializm i chrystianizację wyspiarską rzeczywistość. Ma to polegać głównie na pojednaniu się i ponownym połączeniu z własną ziemią. W drugiej trzeciej pracy przedstawiam Polinezyjczyków jako spadkobierców voyaging culture/ voyaging people (kultury podróży, ludu podróży), w której dalekosiężne wyprawy morskie, stanowią jedną z podstaw ontologii. Zadam pytanie, czym jest mobilność rdzennych Polinezyjczyków w świecie współczesnym oraz jakie ma znaczenie dla wyspiarzy w globalnych zmaganiach z destabilizacją środowiska? Dzięki odrodzeniu zapomnianej sztuki żeglowania współcześni aktywiści starają się zredefiniować postrzeganie oceanu i powrócić do zamieszkiwania morza. Tym samym odniosę się do ogólnych pytań o relacje człowieka z naturą oraz o to, co oznacza zamieszkiwać wyspę i ocean. Praca ma też na celu zademonstrowanie wyspiarskich sposobów na rozwiązanie globalnych problemów ekologicznych. Niewątpliwie można z nich czerpać na poziomie międzynarodowym, jako z dobrych praktyk opartych na głębokiej, a jakże dziś potrzebnej myśli, przeformułowującej postrzeganie miejsca człowieka w świecie. The thesis tells the story of losing and reconstructing the indigenous Tahitian ways of understanding and inhabiting the island and the sea. It is highly related to the wider context of global ecological problems. The Tahitians are suffering from postcolonial identity crises and the global climate destabilization. The island’s activists are trying to address these issues. I describe two associations: Haururu that guards the ancient Polynesian temple complex in the Papeno’o Valley, and Fa’afaite te Ao Mā’ohi that works for the renewal of the Polynesian sailing traditions. The activities of both organizations are part of grassroots, local movement for cultural renewal and global ecological activism. It is not surprising, since both of the concerns, cultural and environmental, are actually one issue. I argue that caring for the environment and the Mā’ohi cultural awakening are one phenomenon that originates from the Polynesian ontology, and at the same time, comes from the need to resolve the most urgent, contemporary crises. The members of the associations are trying to rehabilitate inextricable, life and identity-sustaining bonds of relations (nati) between the land, the sea and the people. The renewal of multidimensional relations with the island, the ocean, the history, the spirituality, the practices, and the knowledge of the ancestors in the postcolonial, global and climatically unstable reality is one of the core concerns for Tahitian, and wider Polynesian, activism. I asked the question of how the islanders reconstruct these bonds, and what the marae (ancestral temple) and the va’a (voyaging canoe) mean to the process. The activists are combining their tupuna (ancestors’) values, knowledge and history with contemporary technologies and ideals to build a better future for generations to come. Mā’ohi identity, environment, postcolonialism, and mobility interweave into a knot of relations that play the key role in the described processes. The first part of the text introduces my theoretical inspiration including those coming from Tahitian thought. I refer, as well, to the historical context of Tahitian postcolonialism. The second part focuses on the activities of Haururu as an example of the bonding multidimensional relations of the islanders with the land. It is not limited to practical caring for the valley, rivers, mountains or littoral zone. The activists draw from Tahitian mythology, local legends, they dance and chant, redefine spaces and invoke ancestral spirituality. In this manner they struggle for their identity, rehabilitation of indigenous history, and to regain control over the island reality that has been structured by colonialism and Christianization. They search for reconciliation and reconnection to the land. In the third part the Polynesians are described as heirs to the voyaging culture/ voyaging people, for whom the most important ontological statements are connected to long distance seafaring. I will reflect on indigenous, Polynesian, mobility today and what its significance is for the environmental and the cultural struggle. I think that by reinstituting the forgotten art of their ancestors’ navigation and sailing, the activists reframe people’s perception of the ocean and enable them to reclaim their ability to inhabit the sea. The described above reflection introduces more general questions about human–nature relations and the meanings of inhabiting an island or a sea. I try to underline the islanders’ input in resolving the global ecological problems with practices that draw from profound, and I think internationally needed, thought that redefines the human position in the World.
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Binarová, Moe. "Ustavení a rozvrácení exotického mýtu." Doctoral thesis, 2014. http://www.nusl.cz/ntk/nusl-342263.

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The present dissertation outlines the main phases of the development of exoticism: its evolution from the discovery of Tahiti and its basic manifestations and transformations in French and Czech literature from the end of the eighteenth century to the 1930's. It focuses on the birth of the myth of Tahiti as a heavenly place (Bougainville), on its immediate philosophical interpretation in the period of Enlightenment (Diderot) and on its transposition to literature in a broader shape. At times, the island of Tahiti was gradually vanishing from the exotic myth behind another, more indefinite, exotic and ideal place, culture etc., while at other times, the presence of Tahiti was absolutely crucial. In the first half of the nineteenth century, the myth of the exotic paradise renewed literature and enriched it with new themes and motives (Chateaubriand, Romanticism), which, however, led progressively to the creation of simplified schemes and clichés. These, due to their repetitive nature, degraded the image of the myth (Loti). Although the superficial and unsophisticated adaptation of exoticism lasted until the twentieth century (Havlasa, Novák), in the meantime, from the second half of the nineteenth century, the myth of Tahiti was being radically reassessed and transposed to literature in a new way....
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Books on the topic "Tahitian French"

1

tahitienne, Académie. Dictionnaire tahitien-francais =: Fa'atoro parau Tahiti/Farāni. Papeete, Tahiti: Académie tahitienne, 1999.

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2

Lemaître, Yves. Lexique du tahitien contemporain: Tahitien-français, français-tahitien. Paris: Editions de l'ORSTOM, 1995.

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3

Early Tahitian poetics. Boston: De Gruyter Mouton, 2013.

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4

Jaussen, Tepano. Dictionnaire de la langue tahitienne. 6th ed. Papeete: Société des études océaniennes, 1987.

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tahitienne, Académie. Petit lexique du vocabulaire technique: Français-tahitien, tahitien-français. 2nd ed. Papeete: Académie tahitienne, 1987.

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tahitienne, Académie. Dictionnaire tahitien: Dictionnaire Francais-Tahitien. Tome 1 (A-D) =. Papeete, Tahiti: Académie Tahitienne, Fare Vana' a Edition preparatoire, 2008.

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tahitienne, Académie. Dictionnaire tahitien: Dictionnaire Francais-Tahitien. Tome 1 (A-D) =. Papeete, Tahiti: Académie Tahitienne, Fare Vana' a Edition preparatoire, 2008.

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tahitienne, Académie. Dictionnaire tahitien: Dictionnaire Francais-Tahitien. Tome 1 (A-D) =. Papeete, Tahiti: Académie Tahitienne, Fare Vana' a Edition preparatoire, 2008.

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Charousset, Aimeho. L'Assemblée des 3 peuples: Légende poétique pour les générations futures / texte de Aimeho ite raravaru Charousset ; photographies de Patrick et Cécile Dancel ; conception de Dominique Morvan et Patricia Campagno. Papeete, Tahiti: Editions Univers Polynesiens, 2008.

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Paia, Mirose. Tahitien: Ia ora na : méthode d'initiation à la langue tahitienne. 3rd ed. [Paris]: Bibliothèque publique d'information Centre Pompidou, 2003.

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Book chapters on the topic "Tahitian French"

1

"Section XIII. Index tahitien / Tahitian finderlist." In Linguistic Atlas of French Polynesia / Atlas linguistique de la Polynésie française, 2525–54. De Gruyter Mouton, 2015. http://dx.doi.org/10.1515/9783110260359.2525.

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2

"4 French Agendas: Nuclear Colony and Welfare State Colonialism." In Tahitian Transformation, 51–68. Lynne Rienner Publishers, 1992. http://dx.doi.org/10.1515/9781685856083-006.

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3

McKay, David O. "The Tahitian Mission." In Pacific Apostle, edited by Reid L. Neilson and Carson V. Teuscher, 103–12. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042850.003.0006.

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McKay and Cannon’s unanticipated repose in the United States was bittersweet; the surprise of seeing loved ones momentarily alleviated their homesickness, yet both knew more than eight months would pass before they would reunite with their families. After returning to San Francisco, they resumed their journey to the South Pacific. They arrived in Papeete, French Polynesia, on April 9, 1921, for their tour of the Tahitian Mission, which included several islands across the Pacific. McKay and Cannon’s stay in Tahiti was brief; they spent only three days traveling through Papeete and Rarotonga before heading onward to New Zealand. The archipelago had a profound impact on McKay, who observed firsthand the challenges of missionary work, costly transportation, and the severity of the weather.
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Fullagar, Kate. "Man on a Mission." In The Warrior, the Voyager, and the Artist, 132–59. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300243062.003.0007.

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Like 1 & 2, this chapter sketches the broad shape of Ra’iatean society through the story of Mai’s ancestry and childhood, once again thwarting common assumptions about who gets remembered as an object of anthropology and who gets granted the dynamism of history. Mai was born around 1753 on Ra‘iatea in the Tahitian archipelago. When Mai is ten his homeland is overtaken by marauding Bora Borans; his father is killed and his remaining family flees to Tahiti. From his teens, Mai harbours a lifelong obsession to avenge his rightful inheritance. Through the late 1760s, Mai witnesses British and French ships “discover” his islands. Rather than a menace, however, he decides they represent the means to enact his vengeful dream. Mai secures a berth for himself to Britain via James Cook’s second Pacific expedition. If Ostenaco’s life mirrors eighteenth-century Cherokee society and Reynolds’s life represents the conflicts within his world, then Mai’s life is that of the outsider to his own culture, looking in. His view of eighteenth-century Ra‘iatea is filtered through the experiences of a refugee from it—crucially a refugee created by internal politics rather than European forces. Mai’s life is most characterised by a determination to use foreign empire for his own ends as much as possible.
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"FRENCH ASCENDANCY." In Tahiti Nui, 255–98. University of Hawaii Press, 2019. http://dx.doi.org/10.2307/j.ctv9zcm31.16.

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"Tahiti (Society Islands, French Polynesia)." In Asia and Oceania, 805–9. Routledge, 2012. http://dx.doi.org/10.4324/9780203059173-182.

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Bendrups, Dan. "Polynesian Pathways." In Singing and Survival, 107–32. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190297039.003.0005.

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This chapter considers interactions between the Rapanui and other Polynesians, and the impact of these interactions on Rapanui music. The relationship to Polynesia, especially Tahiti and, more recently, New Zealand and Hawaii, is central to contemporary Rapanui constructions of identity and provides a counterpoint to prevailing cultural influence from Chile. This has been manifested in musical choices, including the adoption and adaptation of particular elements of pan-Pacific performance practice. However, as this chapter reveals, the influence is long-standing, dating back to the 1860s, when the arrival of missionaries, together with their Polynesian assistants, enabled a physical and cultural link to French Polynesia.
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Bachimon, Philippe. "The contrasted image of colonial Tahiti: between English and French-speaking artists." In The Asian side of the world, 513–17. CNRS Éditions, 2012. http://dx.doi.org/10.4000/books.editionscnrs.12759.

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Verwer, K., and H. Braaksma. "Data report: petrophysical properties of "young" carbonate rocks (Tahiti Reef Tract, French Polynesia)." In Proceedings of the IODP. Integrated Ocean Drilling Program, 2009. http://dx.doi.org/10.2204/iodp.proc.310.203.2009.

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Rougerie, Francis, Renaud Fichez, and Pascale Déjardin. "Geomorphology and Hydrogeology of Selected Islands of French Polynesia: Tikehau (Atoll) and Tahiti (Barrier Reef)." In Developments in Sedimentology, 475–502. Elsevier, 2004. http://dx.doi.org/10.1016/s0070-4571(04)80037-2.

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Conference papers on the topic "Tahitian French"

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Anselme, Brice, and Frederic Bessat. "Coastal Vulnerability to Sea Level Rise on Tahiti Island, French Polynesia." In Solutions to Coastal Disasters Congress 2008. Reston, VA: American Society of Civil Engineers, 2008. http://dx.doi.org/10.1061/40968(312)4.

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Serafini, J., L. Sichoix, J. P. Barriot, and A. Fadil. "Correlation and causal relationship between GPS water vapor measurements and rainfall intensities in a tropical region (Tahiti-French Polynesia)." In SPIE Remote Sensing, edited by Evgueni I. Kassianov, Adolfo Comeron, Richard H. Picard, and Klaus Schäfer. SPIE, 2011. http://dx.doi.org/10.1117/12.897988.

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