EASTERN PACIFIC RESEARCH FOUNDATION

The head of statue carved in red tuff, found by the EPRF team in May 2007

Report of the Archaeological Fieldwork Carried out on Raivavae, Austral Islands, French Polynesia May 15 June 7 2007
Participants : Edmundo Edwards, archaeologist, Mara Riroroko, assistant archaeologist, Alexandra Edwards, videographer, Betty Cox, volunteer.

The goal of our expedition was to map and record archaeological sites that had not been recorded previously on the island and shooting the remaining footage of our documentary on the Archaeology and History of Raivavae. During our stay we discovered the head of an ancient statue and also helped develop a joint educational project with the local Primary School. Our team reviewed some high inland areas in the Vaiuru caldera that E. Edwards thought had not been sufficiently covered during an earlier archaeological survey. To our surprise, after extensive exploration in several inland areas, only one new site was found. This site consisted of 4 small stone uprights next to the riverbed and close to a giant banyan tree. During the rest of our stay, we mapped three marae not previously recorded, in Vaiuru, Anatonu and Rairua districts. With this work, apparently all known archaeological sites have been mapped on the island, but of course they may be others that by their remoteness, or difficulty in their identification were not previously identified.

THE DISCOVERY OF A STONE STATUE During the clearing of a marae for photographic purposes, a stone statue was uncovered. When we were clearing of leaves and other detritus upon the god house of a marae, which had later become a cemetery, we found in the midst of some tombs the head of a statue carved out of red tuff laying between the roots of a tree hibiscus, which appears in the above photo. As we have no knowledge that any new statues have been found on Raivavae since the first half of last century, with the exception of the body of a statue we recorded last year, this is an extraordinary discovery. Probably it is also the best-preserved statue, as it was carved out of red tuff, a fairly hard stone, and due to the fact that it has remained buried. The photos do not do credit to its pristine state, but to the naked aye even the traces of ancient tool marks could be observed. The left ears as well as part of its head ornament (that do not appear complete in these photos) are lying next to it, together with another piece of carved tuff that presumably would form part of its body (See Photo 2). Based upon our observation of other stone statues found in this site, we presume that it is a standing figure with flexed knees which has its hands crossed upon its abdomen with a height of approximately 1.60 meters. Although E. Edwards extensively surveyed the site in 1989, this statue was not visible at the time, and most probably the tree growth unearthed this figure. We informed immediately Mrs. Tamara Maric, Director of the Department of Archaeology of the Service de la Culture in Tahiti about its discovery, and our apprehension that it could be destroyed or defaced. To remove it was controversial and there was no sure place in Raivavae to leave it, besides it would of become necessary to have the land owner consent if further work was to be carried out on the site, and we did not dispose of the necessary time or conditions to do this. Another mayor concern, is that the statue is lying between the roots of a medium size tree, and in the midst of several tombs, so to be able to extract it, means that the tree has to be uprooted and surely human skeletal remains will appear in association with the statues body. As the present population are very apprehensive about all human skeletal remains, this excavation can be quite problematic if not done with the necessary precaution, and our suggestion is to have a physical anthropologist present when this takes place, so the skeletal materials can be examined on the island, as it was our impression that there could be a strong opposition to have any skeletal remains removed for study. Due to all the above concerns, it was agreed with Mrs. Maric that at present, it was better to cover the head remains until there is time to uncover it properly, and its location would not be revealed until pertinent. Naturally, we would like very much to participate in this event, and hope that this will be programmed in the near future.

PHOTO 2 .- Head of statue in situ with presumably its body.

EDUCATIONAL PROGRAM. Probably one of the greatest accomplishments obtained during this season was the possibility of working together with the local primary school in retreaving ethnographic records, and implement courses geared to understand the importance of their past culture history and to preserve their archaeological monuments. For many years, E. Edwards has been trying to promote the preservation and appreciation of the archaeological history of Raivavae by the islanders, thus creating a source of pride and understanding of their past history. Unfortunately most of the grown ups show scarce interest in the past culture, as this interferes with their present Christian beliefs, brought to them by missionaries of the London Missionary Society (LMS) in the early 1800 hundreds. At the time they were taught that to talk about the past culture constituted a sin, and that all ancient stone figures represented demons that had to be destroyed. Since then most of the ancient cult places such as their marae became pig stays (a use that still continues up until today), and most statues of their ancient deified ancestors and gods were destroyed or converted into church benches. Sadly, much ethnographic data pertaining to the ancient belief system and many oral traditions were lost.

As this community has remained in great isolation since then, some of these beliefs remain very strong, especially those related to their ancient belief system. In the past we were able to restore two marae thanks to the will of an extraordinary mayor Opotu, who had traveled world wide as a ship Captain, and who had an appreciation for his origins. Nevertheless this was done with great opposition of the pastors who considered at the time that these works were glorifying heathen. Therefore our only hope of changing this concept, and having them care for their past archaeological remains, was to be able to interest the children in their past culture history, with the hope that in the future, once they grow up, there will be a better understanding of their culture, and these archaeological sites will be preserved. Besides, as some of the youth that have pursued their studies in Papeete return to the island, there is a larger questioning about their present way of life, together with a greater desire for openness and a real interest in learning about their past. During our field work last year we had been able to establish contact with the Director of the local Primary School, Mr. Peni Adger, an extraordinary teacher, who succeeded in placing the local school as the highest graded in all of French Polynesia, and who was interested in setting up together with us a special school program to this means. Unfortunately at the time of our stay he was in Papeete so we could only talk about this briefly at the airport the day we left as he arrived on the same plane, and unfortunately he died shortly afterwards. Nevertheless we are very fortunate that his replacement Mr. Pita Nati, whose mother is from Raivavae, also has a profound interest in preserving all present aspects of their traditional culture, and of teaching this at school. As he mentioned to us People that do not know there origins, have no future and therefore he is all for developing local educational programs that will enhance their knowledge about their culture history thus bringing them Pride, honor and respect for their ancestors which will permit them to live a more satisfactory life in this modern world. Mr. Pita has so far collected everything he possibly could about Raivavae in the school library, and we offered to provide him with copies of all the material we have of Raivavae on Easter Island. This we will carry to the island during our September trip. Mr. Pita speaks fluent English and has begun to translate some of these publications into French. He has also started a photographic archive of all the archaeological sites contained in Edwards inventory, that is available through the school computer, and if he had the necessary elements he plans to start also making collections of their flora and fauna. His relationship with the other local schoolteachers and their interest in these subjects is admirable. We visited together one of the mayor archaeological sites Marae Unurau, and E. Edwards was able to explain and show them how this circumscribed settlement extended across the valley. First we visited the habitation areas, including the chiefs house and its relationship with the altar, then the agricultural terraces that tap into the small stream, the lowland taro fields in the swampy coastal plane, and the dock that existed upon the fringing coral reef. Edwards also explained all the oral history he knew about this site, on a Later visit we took a group of schoolchildren to visit another site, Marae Pomaovao and once again we talked about the site.

In the following days, another school teacher, showed us a 97 page notebook (Puta Tupuna) written by her grandfather in the language of Raivavae in the early 1900 hundreds, which contained a wealth of oral traditions, besides detailed drawings of how to build an ocean going double outrigger, which has not been previously described for Raivavae. These extremely well detailed drawings contained the names of each of its parts, as well as several drawings of different weapons with their name and instructions upon their manufacture and use. This was volume 1 of 5 notebooks and the ethnographic information they contain makes them extremely valuable. At first, she was not very willing to share this knowledge outside her family, but apparently she had decided that if her grandfather had written them, it was because his intentions had been to share his knowledge with the future generations, and therefore she became less apprehensive that she could be criticized by other family members. She is a present translating them, and we hope that in the near future these can be published in both languages. Mr. Pita Nati, had knowledge that other similar books were kept by other families and he was hopeful that in the future they also would be willing to share this knowledge and make them available for the school. Since the 1980s political changes in French Polynesia have triggered a larger appreciation in general about their past history and traditions, and a greater search in all of Polynesia, to establish a local identity, and preserve their native culture. Since then all of the local governments have emphasized this, and set up diverse resources by which they can reinforce those organizations dedicated to these means, such as the Service de la Culture, and their Ministry of Education. In the case of Raivavae there have special funds in the Ministry of Education to set up a special educational project, and Mr. Pita has asked us for assistance regarding archaeological and ethnographic subjects. Therefore it was agreed that during our coming visit we will work together in developing such a program. Edwards, has also offered to share with the School copies of all our photo and video archive on Raivavae, as well as equip the school with some necesarry equipment, such as a GPS which will permit them to put in the posaition of the archaeological sites that were surveyed, facilitating thus its retrieval. The school has very limited equipment so anything we can do to collaborate in this sense is urgent and will produce great results. We have at present two scanners on Easter Island that we are not using and that we could willingly give them to the school. Besides this, we would also like to try to set up an exhibition of selected photos taken by Stokes Expedition to Raivavae in 1928, and that are in the Archives of the Bishop Museum. These photos have never been seen in Raivavae and this exhibit would be a great opportunity to bring alive the past times, people would be able to recognize parents and grandparents, and it would position the school as the main cultural organization on the island, as well as increase local interest and awareness about the precariousness of Raivavae archaeological sites and of their importance in the future, specialy if since the building of

the airport part of their economy will be derived from tourism. This cultural event we would try and tie in with a series of lectures about different aspects of Raivavae. To this means it would be necessary to contact the Bishop Museum and find out which would be their disposition, and if this works out, then travel to Hawaii to select the photos to be used. I understand that there exists an agreement between the Territory and the Bishop Museum to this respect, but if enyone of you has information of how this operates or further suggestions please let us know. In the neanwhile, we decided that next September, during our stay, we will organize a drawing contest at school and the subject will be Life in past times. Which is a very interesting subject as it can provide us with many clues of how to develop our educational programs. We have promised to provide the necessary prizes for this competition. Mr. Pita and the schoolteachers told us that starting next year they would like each class to adopt an archaeological site, where the students would be responsible for the maintenance of the sites while also trying to learn more about the marae from town elders. Mr. Pita hoped that in the future we would be able to restore one of these sites with their collaboration, even if it was only a small household, because his interest was to raise awareness of the richness of the local culture. EPRF DOCUMENTARY During our last stay we started recording a documentary on Raivavae, based on a script written by Alexandra Edwards on the Archaeology and History of Raivavae, however, due to the weather conditions and other factors we were unable to complete the filming for our documentary at the time. During this expedition we were able to shoot the missing scenes. The finished documentary will be 45 minutes long and will be released in DVDNTSC format, in English. The proceeds will be used to further promote our work on the island.. CANADIAN BROADCASTING CORPORATION (CBC) DOCUMENTARY After we finished our programmed work, we were joined by a team from CBC, who had traveled especially to Raivavae to film some of the work carried out by E. Edwards during the archaeological survey of Raivavae as well as other important aspects of life on the island today. This forms part of an hour long video documentary, that CBC was doing on the archaeological work carried out by E. Edwards in French Polynesia, so therefore another part of this documentary was filmed in the Papenoo valley in Tahiti, and the remaining in Nuku Hiva, Marquesas Islands. This documentary forms part of a series entitled The Nature of Things Adventures in Science to be aired next year in Canada. So far two chapters have been filmed, the first one related to nomad hunter-gatherers groups in Burma, and this one on Polynesia. The third one is on new discoveries in Egypt. As CBC has agreements with Canal + in France and with the Discovery and National Geographic

channels world wide, most probably this documentary will have a very wide distribution, and our participation as a Foundation is recognized in it. PETROGLYPHS Two new petroglyphs were located upon the court slabs of Marae Mauna Oto (VAI 282) These had not been previously recorded because they only became visible once the lichen that was covering them pealed off. Their locations are indicated upon the site map.

MAP 1.- Location of petroglyphs at VAI 282 Petroglyph 1 The depiction of a stylized human face, located upon the side of a mayor slab on the east side of the court enclosure. The figure only is visible with the right lighting. This was not recorded only photographed (see photo 3). As the rock is quite soft, it will probably erode very fast if not treated.

Petroglyph 2 Placed upon a small slab on the south side of the enclosure. A rhomboid figure with a smaller rhomboid figure attached to its lower corner.

PHOTO 3.- Rhomboid figure on slab

PHOTO 4.- Petroglyph of human face

Petroglyphs at RRA 160 We returned to this site to try and photograph the petroglyphs by night, and we were very surprised to discover that they do not exist anymore. Petroglyphs, A, B, C, D, E, were destroyed by a forest fire. The only recordings that remain are those in the archaeological Survey (page : 80 - 81) Petroglyphs F and G were removed from the site, without the authorization of its owner, but luckily they were saved and they are now in the house of Mr. Vivi Tevatua.

MAPPED STRUCTURES

PHOTO 5.- View from NW corner of enclosed court towards the god house and tombs on ocean side.

RRA 162 Marae Te Hau Rere Matariu. This marae was sketched by Stimson in 1928, but was not recorded in our previous survey because of bad weather. The marae is located upon a land named Temapuna that lays upon the alluvial flat facing Rairua at the foot of mount Taamora. About 100 meters to the right of this altar, in front of the mouth of the Vaiparauri stream, lay two large basalt slabs upon the fringing reef that are said to indicate the ancient boundary of the Harapae group on the lagoon side. This altar has a very large Baringtonia speciosa tree growing in close proximity, as appears to be the case with most of these altars on Raivavae and in the Cook islands. The almonds of this tree was grated and then used to stun the fish in the lagoon and its association with these structures appears to not be coincidental.

Map 2.- RRA 162 Marae Te Hau Rere Matariu

It is the largest marae built in the Harepae section of the island and could have been the seat of its chiefery. According to an oral tradition recorded by Stokes, this marae was built by an important aito or warrior named Paimoana, that could of been the chief of the section at the time, and that was reported to have exclaimed on the completion of the marae: Ua tu te hau o Paimoana, te hau rere matariu (no translation). Stimson mentions that this was part of a tale, but we were not able to obtain any further mention of it from any of our informants, so probably its meaning in a wider context was lost. There is no doubt that Paimoana must of felt very proud of its completion, as it would of been one of the most outstanding altars of this land. The marae was built upon a leveled terrace that probably demanded some filling on its coastal side, where its god house was located. Today the marae lies partially destroyed by the pass of time but also as the consequence of human activity. Many of the stones of the courtyard facing the hill side have been removed probably to be reused in some other modern construction, as some of them are pilled up or resting upon smaller stones to make it easier to pick them up and transport. Due to this, it is impossible without further excavation to determine the exact length of this structure, but its width appears to vary between 8.80 to 9 meters upon the west end of the court, meanwhile

its probable length could lay between 26 and 27 meters or have a ratio of 1:3 of its widths, that is not uncommon for these structures in Raivavae. The south wall of the court, where probably the main entrance was located, had four very large trapezoidal coral slabs uprights, measuring between 3 to 3,20 meters in height, interspersed by some basalt uprights that lay in the vicinity. These basalt slabs measure between 1.to 1.5 meters in height, so they were smaller than the coral ones and all have a pointed or irregular top edge, which would contrast with the coral ones that are straight ended. These slabs could have been obtained at the foot of the slope behind the altar, or in its vicinity, as they appear to be abundant in that locality. The coral slabs could of been cut out from the fringing reef in front of this marae, but oral tradition mentions that these slabs were obtained from the outer reef and brought there. Nevertheless, we surveyed the reef in front of this altar and in its neighborhood, and no cuts could be observed in the coral bed, and at a closer look, the coral appeared to have a different consistency than those of the slabs, suggesting that these would of been obtained elsewhere and brought there as mentioned in this tradition. This operation would of been very time consuming and demanded a great amount of labor, because the largest coral slab, located upon the west end wall of the court, measures 2 by 6 meters in length by approximately 0.40 m in width, with a volume of approximately 4.8 m2 and a weight of 9 to 12 tons. The remaining slabs would weigh between 5 to 7 tons and probably come from the same source as they present similar characteristics. The transport of these colossal coral slabs would of demanded the construction of special boats or pontoons, to bring them across the lagoon.

PHOTO 6.- Photo showing NW corner of court. Big coral slab to the left measures 6 m. in length by 2 in width.

The location of the doorways connecting the court with the god house could not be determined. The slab uprights at the east end of the court have now fallen and lay scattered, between the growth of a tree hibiscus and a Tahitian chestnut. This end had only one coral

slab, but had a very large pointed basalt upright probably located in its center, opposite the large coral slab of its west end. This location could of been intentional, as it is observed in other marae on Raivavae. The court was paved with loosely adjusted basalt stones measuring between 0.25 to 0.40 m in diameter with its flat side facing up. In the center of the court lays a coral slab with a very odd form which has some peculiar cup type depressions upon its upper surface, and six natural appendages that extend from one of its sides, like fingers, meanwhile its other edges show marks that they were quarried. There is no doubt that the builders intended to preserve these natural features of the block, and therefore its transport would of posed additional care, so they would not break off. The origin of such slab is unknown, but probably it formed part of a coral layer that was not cemented well will the one underneath. The original location of this slab in the altar is also unknown, but if it was included as un upright upon any of the surrounding court walls, these features would of been diminished, so it was my impression that this slab could of been free standing in the center of the court, such as one in marae Pomaovao. On Raivavae the islanders believe that these freestanding uprights were measuring stones, and if a young man was as tall as the stone, he automatically was appointed a warrior. Similar stories are told of other such upright in the Society Islands, specially in Raiatea, which could of been the origin of such tale, as we know that it was customary for the inhabitants of Raivavae to travel there in past times. The south interior wall of the court has only one slab remaining upright and there is indications that they could of been an entrance to the god house located on the sea side of the altar close to the east end, about 2 meters westwards of the remaining upright, where there is a alignment of three stones that delimits the pavement edge. This side of the court has smaller uprights than the others, which is characteristic to all the Raivavae marae. Behind the court, contiguous to where the god house must of stood, and perpendicular to its axis and slightly off center, there is an alignment of well cut coral slabs, standing on edge with a height of 0.70 m that extends for approximately 14 meters towards the lagoon. Some of these coral slabs are now fallen due to the growth of the roots of a large kapok tree growing in this area. Stimson believed that this coral alignment was part of an alleyway leading from the lagoon to the marae, but our impression is that this could of been originally part of the structure of the an ahu which was latter dismantled and reused in the arrangement of a small cemetery that was later installed in this area as occurred with many marae. Once the epidemics hit the island, after conversion to Christianity in 1829, it became customary to bury the most prominent members of the community in their marae, usually in the part in which its god house was located or behind the altar or its ahu, that was located next to one of the sides of the god house. These tombs are delimited by a basalt, coral and red scoria curbing in some of the cases associated with prismatic basalt uprights. Some of the tombs because of its reduced size could belong to children.

PHOTO 7.- Unusual coral slab in center of court.

We did not find any large pieces of red scoria that could indicate that this altar had stone statues built out of such material, only a small curbing upon one of the tombs. In the vicinity of the altar we observed some worked pearl shell that had been brought to the surface by land crabs there it is possible that there could be a buried midden.

Photo 8.- View of location of god house and tombs.

Site RRA 33

Marae Utamae

MAP 3.- Field map of Marae RRA 33

At the time of Stokes visit the altar was in better conditions than at present, and it was used as a pig stay just as today. As Stokes mentions that it was used by a chief, we can suppose that this was the chiefly marae of the xxx group. The marae is located upon an artificially leveled ground about 18 to 20 meters from the sea shore. It occupies an area of 18 by 20 m that can be divided into three main structures, starting from north to south. These structures are united on the east side by a continuous wall of upright slabs measuring 16 m in length. Further inland there are several alignments of small basalt uprights, some aligned and on the west side there is a large mound of coral ruble that I could not identify if it was old or if it had been piled there when they built an abandoned house that is located about 20 meters away from the north west corner of the structure. The first structure is a large pavement of irregular pieces of basalt, well adjusted, with its flat face laying upwards, and measuring between 13 meters in length by 4.5 meters in width. This pavement covers 5/6 of the length of the enclosed court, and starts at its east end. (All of these measurements are of course approximate, because as the structure is now partly covered by soil and has a large number of hibiscus trees growing upon it, it is impossible to obtain more precise figures without clearing it of its vegetation), This pavement on its back side is attached to the alignment of uprights that form part of the North wall of the enclosed court, and is delimited on both extremities by a row of uprights, measuring between sixty to 80 centimeters in height. The front of the pavement was delimited by 7 uprights of about the same height as those mentioned, but that do not form a contiguous line. If this pavement was roofed or not cannot be determined so far.

PHOTO 9.- Partial view of the South West end of God House with Cemetery. Tombs are marked by basalt curbing and uprights.

The enclosed central court has a total length of 17m. by a width of 4.50 meters. It has a similar pavement to the above one, and the slabs that surround the enclosure are fairly large measuring an average of 1.30 meters in height, the largest ones being located on the wall that faces the god house. These measure 2.10 and 2 meters in height. What is different from most other marae on Raivavae, is that the court apparently was later divided by a wall of

uprights, towards its east extremity into a smaller rectangular enclosure measuring 4.5 by 4.5 meter. To enter this enclosure there was an opening located a little of center, that led into a short passage measuring 1.5 meters in length by 50 centimeters in width. This passage was enclosed by basalt uprights measuring 60 to 70 centimeters in height that formed two small nearly identical chambers inside the smaller enclosure. If this enclosure was connected to the god house is difficult to determine because of the present vegetation.

PHOTO 10.- Partial view of the enclosed court from god house.

As mentioned above, there are several openings into the central court, and they all measure between fifty and sixty centimeters in width. There main one appears to be located a little of center its north wall, a second one is located on the east side of the enclosed court, and a third one, connect the enclosed court with the small enclosed space on its east end, and then another entryway connected the enclosed court with its god house located on the sea side. Stokes informants specified the uses of the entryways to the court:

PHOTO 11.- South West end of court enclosure.

The openings in the north wall were passages, the middle one being used by the chief alone, the west one by those under him. When the chief wished his lieutenant or men to attend they were called and entered the west gate. As the number of passages does not correspond with Stokes description, we suppose that his informants are referring that the chief would enter the enclosure by the only entrance located off center on the north wall of the main enclosure, from the paved area, and that the rest would enter the main enclosure through its west opening. The use of the smaller enclosure located forwards the east end of the main enclosure is not explained. The god house was located on the ocean side of the structure and probably run all the length of the structure. This area as in most marae has been converted into a cemetery, and there are many tombs laying there, some with coral or basalt curbing others have basalt prisms uprights. As all this activity occurred after the altar was abandoned in the 1830s, and the people had converted to Christianity, we did not map these tombs in detail, as it would of taken a very long time to do so.

PHOTO 12. East end of enclosure on god house side

ANA 58 Marae Pioi

Map 4.- ANA 58 Marae Pioi

This marae is located upon the coastal plain and has been used as a pig stay for a long time, so most of its slabs have fallen and others have been removed, most probably to be used in the construction of the house next to it. Most of the structure is now covered by a very dense vegetation of hibiscus trees. It is located about 30 meters away from the fringing reef and as many other marae placed upon the coastal plain it is facing inland and the god house is located upon its coastal side. The marae court measures approximately between 18 to 20 meters in length by approximately 10 meters in width, and the slabs of its walls are not very large in size, and measure between 40 centimeters to one meter in height. The interior of the court was paved with irregular basalt slabs measuring between 30 to 40 centimeters in diameter placed with its flat side upwards and well adjusted. Most of it is now gone, and some examples remains in some small areas covered by soil. As it is very destroyed we could not determine its access or how it connected to the god house. The area were the god house was located is a sandy soil and its dimensions could not be inferred. As in most other god houses, this one also has several tombs located upon this area.

PHOTO 13. Aspect of the vegetation that covers the marae.

Acknowledgments We would like to thank our friends and collaborators in French Polynesia who made this expedition possible. They are: Mrs. Natacha Maric at the Service de la Culture, for her assistance and help; Mr. Pita Nati, Director of the Elementary School in Mahanatoa, for his help and enthusiasm in salvaging the ethnological past and for his interest in developing a special school program for Raivavae; and finally our friends on Raivavae Reuben and Henrietta Paaeho, Odile and Terani Tamaititahio Claudine Teehu and her father Georges Mahaa, Amedee Tevatua, and last but not least, Yves Daoulas. We would also like to thank very specially all those members of our Foundation who contributed funds towards this and past expeditions to Raivavae. To Frank Weil, Reuben Sandler, Rowland and Patricia Rebelle, Mary G. McGrath, Norman Baker, William M. Crawford, and Lynn Danaher our most sincere thanks. If it had not been for your effort it would of not been possible to return this year to Raivavae. Special Thanks to Bob Lemker, for assuring all the logistics involved and for his continuous support to our research projects. Although we have not been able to accomplish all of our goals yet, because we have encountered more difficult than expected, we have progressed greatly in our knowledge of Raivavae, and we have made significant discoveries such as two statues, the only new ones found since 1937. Hopefully during our next visit this coming September will be a further step towards our objectives. We hope to be able to count on you in the future to be able to continue our work in Raivavae. Once again many thanks. The Raivavae Team