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Lakiloko Keakea at work (Images: Haru Sameshima)
Lakiloko Keakea at work (Images: Haru Sameshima)

PartnersOctober 11, 2018

The Single Object: Lakiloko and the functional beauty of Tuvalu art

Lakiloko Keakea at work (Images: Haru Sameshima)
Lakiloko Keakea at work (Images: Haru Sameshima)

Lakiloko Keakea is the first Tuvaluan artist to have a solo exhibition, now showing at Objectspace, Madeleine Chapman explores the beauty and purpose of Tuvalu art. 

The Single Object is a series exploring our material culture, examining the meaning and influence of the objects that surround us in everyday life.

Like a lot of artists, Lakiloko Keakea creates her masterpieces in a dressing gown. She has a few, but on the day I visit she’s wearing pink. Pink dressing gown, slippers and the stamina to stand for the entirety of my ninety-minute visit. She stands because she’s working. A metal frame – 1.8m across – takes up the centre of her living room and she’s stood alongside it for three weeks, working. Her hands are in constant motion, pulling a roll of blue yarn; wrapping it around the frame; stretching it between bars; tying what looks like knots throughout the space.

While Lakiloko is working, her granddaughters Loleta and Patricia translate my questions. Lakiloko doesn’t speak much, and only in Tuvaluan, but when she does, her hands never stop moving. Watching her is watching a master at work. The rhythm in her movements is soothing.

I tell Loleta that I am Tuvaluan – an obligatory disclaimer whenever you meet someone with a shared heritage – and she asks me what island I’m from. Ashamed, I say I don’t know. I’m Tuvaluan but have always known myself to be Samoan since my Tuvaluan ancestor – my grandfather – had moved to Samoa early and lived there his whole life. Mum had told me before but I’d never bothered to learn more or even remember the name of my grandfather’s birthplace. “What’s his name?” Loleta asks. I tell her and she shakes her head. “What about his father’s name?”

“Vailei,” I say.

“Vailei sounds like a Nanumea name.”

I recognise it as soon as she says it and know she’s right. I’m from Nanumea, and I tell her so.

“Grandpa’s from Nanumea so what’s the bet we’re probably related. If you’re hungry and you’re around here just come by.”

Lakiloko’s granddaughter Patricia dancing at the opening of Fafetu. (Image: David St George)

Lakiloko Keakea was born on the island of Nui in 1949, before Tuvalu was Tuvalu. Back then it was a part of the Gilbert and Ellice Islands until 1976 when the colony ceased to exist and the separate colonies of Kiribati and Tuvalu were formed. The culture of Tuvalu is greatly influenced by the cultures of the islands surrounding them. Even the language is a collaboration, if you will, of Samoan, Tongan, Tokelau, and Kiribati.

In 1957, Lakiloko moved to Niutao, where she soon learned the art of kolose, a transliteration of ‘crochet’. But while the technique stems from European crochet, it has been modified and elevated to be distinctly Tuvaluan. As Loleta says, “I’ve been around grandma’s crochet all my life and it doesn’t look like” – her voice drops to a whisper – “white people crochet.”

The art of kolose. Some – many – would call it a craft, or even traditional handicrafts. Kolose is an art form. It’s a distinction that feels pedantic but highlights the dismissal of Pacific art for decades. Writer Albert Wendt first addressed the issue in 1994, when advising Te Papa Tongarewa. He later elaborated to Te Papa’s senior curator – Pacific cultures Sean Mallon, saying “I came to feel very uncomfortable with terms such as traditional, folk history, folk art…Colonial scholars and researchers used them whenever they referred to us but not to their cultures. Traditional inferred our cultures were/are so tradition-bound they were static and slow to change; that they weren’t dynamic and growing and changing; that because they were slow to change and fixed in history they were ‘simple and easy to understand.’”

A fellow member of the Fafine Niutao I Aotearoa arts collective embraces Lakiloko in front of her largest Fafetu work to date. (Image: David St George)

There’s a westernised approach to art that suggests the best art is only for observing. The most valuable pieces of art are never touched, let alone serve a practical purpose. In Tuvalu, as in all Pacific islands, art is made to be worn, used, sat on, lived in. The dual purpose of Pacific art as both a thing of beauty and a thing of purpose does not diminish its value, it elevates it.

The kolose, named for the technique, is a garment worn by Tuvaluan women. But while it’s a formal piece of clothing – filled with the brightest colours you can imagine – it’s not often worn on display. “Even though it’s so beautiful, we wear it on the inside of things, close to our skin,” says Loleta. “Which is really strange but that’s where we keep our art, close to our skin.”

Those who show a particular skill, whether in kolose or weaving the fine mats, have a responsibility to provide those things for the family and community. Lakiloko has always been the best at kolose, and as such, designed and made the unofficial uniform of the Fafine Niutao I Aotearoa (Women of Niutao in Aotearoa). Fafine Niutao I Aotearoa is a New Zealand-based arts collective, with around 100 members. A core group of elder members meet every Thursday at the Pacifica Arts Centre in Henderson. The gatherings are social but ask any child of a Polynesian woman and they’ll tell you there’s no such thing as social gatherings. If the women are gathering, work will be done.

The intricate detail of the kolose by Fafine Niutao I Aotearoa(images: Madeleine Chapman)

Lakiloko’s husband disappears into a side room and reemerges with the kolose, placing it down next to me. At first glance it looks like the crochet I’ve seen throughout my life: thick wool woven together in large stitches. But on closer inspection I see that what I’d observed as a single strand of thick wool was in fact a dozen tiny pieces of thread woven and knotted together. This is what Loleta meant when she said her grandma’s kolose was different from white people crochet. The design is precise, down to single, barely visible, stitches. There’s shapes, lettering, and endless colours. I ask how she designs them and both her granddaughters shrug. “She just makes it up as she goes along,” says Patricia. So how does she know when to change colour or direction? “She counts.” I look down at the seemingly infinite number of stitches and suddenly feel tired.

There’s a repetitive nature to Pacific art forms that rewards persistence and patience. Abstract bursts of inspiration will only get you so far; your body must carry you the rest of the way. It’s no surprise that the women are the ones who create art daily. Patricia explains, with equal admiration and exasperation, that if it weren’t for her grandkids, Lakiloko would work until the project was finished, no matter how long it took. For the last two years Lakiloko has been working on 40 fafetu for her first ever solo exhibition at the Auckland gallery Objectspace. The fafetu that Lakiloko is working on in her living room is the final work for the exhibition and is her biggest yet, perhaps the biggest ever. But even the biggest project is treated to the same approach.

“It’s been three weeks now,” says Patricia. “We have to remind her to eat, to take her pills, to have a shower, to sleep.” The description reminds me of my mum, who always insists on working “until it’s dark”, then turns on a flashlight and insists it’s still light. When I tell them this, Loleta nods knowingly. “That’s the Tuvalu in her.”

Lakiloko works on the fafetu for upwards of 12 hours a day, every day. She doesn’t listen to music, doesn’t have the TV on in the background, and doesn’t talk unless absolutely necessary. I ask her what she thinks about all day while her hands are working. “If you do something, make sure you do it and finish it. I just think about getting it done.”

Some of the fafetu currently on display at Objectspace (images: Haru Sameshima)

As if on cue, her husband walks to the kitchen to make them both a hot drink. He pulls out, no exaggeration, the two biggest mugs I’ve ever seen and fills them with coffee. There must be at least three standard cups in each one. “She goes through about three of those a day,” says Patricia. “She’s a real artist,” adds Loleta, laughing. Lakiloko rethreads her needle.

For someone with vision in only one eye, Lakiloko has incredible depth perception. Every needle thread is precise and very rarely does she miss a stitch. But despite her perfectionism, she welcomes collaboration. Patricia did a little bit of work on one of the sections. Loleta tells how their grandpa tried to help by completing a tiny portion, only for Lakiloko to redo the whole thing because he’d done it wrong. Lakiloko might be the artist whose work is on display, but the usual practice is to collaborate within the Tuvalu community. Because the vast majority of works are made collectively for the benefit of the community members.

I meet the community at the Ranui Seagulls clubrooms. For one Saturday after the rugby league season is over but before the cricket season begins, lies Tuvalu. Not all nine islands of Tuvalu; on this particular Saturday, the descendants of just one, Niutao, have gathered for their annual reunion.

I stand out in the crowd. Everyone is in uniform, either yellow and green, or yellow and blue. I count myself lucky that I just happened to pick out a yellow lavalava to wear. Today’s festivities are a friendly competition between the two sides of the island, with sports, singing and dancing just a few of the events. But in the end there’s no real winner. The competition is simply something to do, an excuse to get together.

I’m here for this profile – gathering background on Lakiloko – but for my own selfish reasons too. I’m here on a Saturday because I’ve never experienced Tuvaluan culture before, a culture I’m very aware I’m a part of and yet have managed to, if not avoid completely, at least ignore for most of my life.

Here in the clubrooms, it’s impossible to ignore. No one speaks English. They can speak English, but the culture is so strong that even the teenagers speak Tuvaluan to each other. I suddenly feel very European. Marama T-Pole, promoter of Tuvalu art and facilitator for Lakiloko, acts as my translator. Being from the same community, Marama has been instrumental in getting Lakiloko’s work into public spaces and has subsequently shown the community another career path. “I wasn’t aware of what it would do for some of our young New Zealand-born Tuvaluans, seeing the work up there. I was more wanting to show the work to non-Tuvaluans so they could see what was happening within our communities.”

Lakiloko’s granddaughter Patricia has her outfit adjusted (image: Madeleine Chapman).

While this has certainly happened – groups of North Shore women visited their Takapuna exhibition and marvelled at the seamless crochet works – it’s helped the community deeper understand the beauty around them.

“There was a New Zealand-born Tuvaluan girl who came to the Mangere exhibition [in 2015] and just stood there looking up at the walls, amazed.

“I know it sounds awful but a lot of us never really appreciated the artwork around us until we saw them elevated within a mainstream context.”

I look down at the fine mat – lopa – we’re sitting on. It’s made with pandanus leaves and is purple and white, with flowers and vines weaved throughout. The next lopa over is red and yellow and covered in geometric designs. There’s a bag against the wall with kolose in it, and an older woman weaving next to it. In the middle of the room, the two sides are gathering to sing and dance. They’ve been practising for months and wear intricate costumes of kolose, fine mats, and headbands made with woven flowers. The drummers on each side form an inner-facing circle and start a beat. The singers gather closer as the tempo builds. When they sing, they sing not to an audience, but to each other.

And when I leave the gathering nearly three hours later, the community will still be singing; wearing their kolose; standing on their lopa; living through their art.

Ant Broadhead and some very big fish (Image: supplied).
Ant Broadhead and some very big fish (Image: supplied).

PartnersOctober 10, 2018

The community that finds peace (and a feed) holding their breath beneath the sea

Ant Broadhead and some very big fish (Image: supplied).
Ant Broadhead and some very big fish (Image: supplied).

Simon Day sat down for fish tacos, beers and yarns with spearo Ant Broadhead. 

Ascension Island is a chunk of volcanic rock in the middle of the Atlantic Ocean. It’s 2,250km from the coast of South America and 1,600km from Africa. Other than the island and its British air force base, there’s almost nothing anywhere near this isolated piece of land, except for fish. Lots of really big fish. It was here where Ant Broadhead missed his tuna.

Broadhead is a “spearo” – the endearing term avid spear fisherman use to refer to other members of their tribe. There’s a spark that lights in Broadhead’s eyes as soon as he starts talking about spearfishing. He can’t help his mouth bending at the corners in a smile when he speaks about his love for the sea. It’s the look of someone desperately passionate about something. With a beer in hand, it seems like he could talk endlessly about his adventures beneath the water.

He’s a broad, tall Kiwi lad, with salt and pepper hair and a dark curly beard. He’s always been passionate about the ocean and he grew up boating, fishing and diving. It was while doing his diving instructor’s certificate that he saw his friend playing around with a speargun, and he thought he’d give it a go. He’s been a spearo ever since.

Beers on the beach after a long swim (Image: supplied).

He’s a purist, and this meant when he picked up a spear, his dive tanks were put on the shelf. Traditionally the sport of spear fishing is all about hunting only using breath hold. You take a big gulp on the surface, dive down to swim around and see what you can see, and maybe shoot something. In New Zealand it is not illegal (or frowned upon by the community) to take a spear while using tanks – each to his own – but the purist way of doing things has evolved around breath hold.

In the water, Broadhead found something almost completely unattainable anywhere else in life: the sanctity of feeling completely alone. Combined with the intensity and euphoria of the hunt and the physical test of holding your breath, it was the perfect sport for him.

“Free diving is the only time you have silence, and a bit of peace alone with your own thoughts. It’s pretty special,” Broadhead says.

“There are so many different challenges involved in the sport. It’s a solo sport. When you’re in the water it’s only you and your thoughts. You are competing against yourself, you’re competing against the environment, and you’re competing against another species. Just being in the ocean is epic.”

Resting on the surface, Broadhead can hold his breath for nearly five minutes. But when he’s on a hunt, expending oxygen through activity, and with the addition of adrenaline, this reduces his hold to 60 to 90 seconds. Under the stress of a big hold, it’s a unique physical experience.

“When you hold your breath and you feel that feeling in your throat, that is only the first warning of your body telling you to take a breath. If you go through that, it’s the best feeling ever. It just gets better and better. It’s really euphoric.”

Face to face with a crayfish (Image: Rochelle Potter).

When you really push it, everything starts to turn warm and tingly and nice, and you get lost in your own thoughts. That’s where you have to be careful.

“When you’re hunting you’re still aware of what’s going on and you have to stay focused. And if you push it too hard you have a long recovery time, so you have to find that right balance so you can dive all day.”

The hunt is a stalk. A spearo will usually go out for six or seven hours, usually with a specific species in mind, and dive to different areas to target those fish. Each species is a unique challenge. Different types of fish require individual hunting techniques as they react differently to the presence of a human in the water. A lot of the hunting is done in pretty shallow water near the coast. They’re looking for areas where fish are holding, whether they are sleeping or resting, or actively feeding.

“Snapper, for example, as easy as it is to catch them on a line, it’s really hard to shoot them. They are a really spooky fish and they just scatter. You have to start down current from them so they can’t pick you up. It’s part of their electrical scent. They’re just aware that you’re there. Even a little noise will trigger them and they’re gone,” says Broadhead.

Kingfish, on the other hand, are really inquisitive and a bit dumb. They will school around a diver and can be shot without even leaving the surface.

“Kingfish is more about the fight. They are a really powerful fish. Power-to-weight ratio, they’re as powerful as a marlin or tuna.”

And then there’s the marlin. They’re an incredibly powerful fish. They’re aware of their size and often get really close to the spearo, but they’re never aggressive. With these fish it’s about the fight. When you shoot tuna they dive deep, while marlin will run and can tow a spearo and their float system two or three kilometres around the ocean, just holding on.

“If you compare it to line fishing, these guys can take four, five or six hours to land these fish. Most spear fishing you’ll land the fish within half an hour absolute max,” he says.

In the South Atlantic around Ascension Island the fish get really big – the tuna are over 100kg and the marlin even bigger. On their trip, Broadhead’s friends had both shot giant tuna. And then a beautiful yellow fin tuna appeared in his vision.

“Unfortunately, I didn’t hit the sucker.”

At peace (Image: Rochelle Potter).

During my lunch conversation with Broadhead I ordered kingfish tacos and one of Monteith’s Pointer’s Pale Ales. I wanted to appear down with the spearo crew by eating kaimoana. But this revealed something about Broadhead that was initially very perplexing. He doesn’t eat seafood. In fact, he can’t stand it.

But, this quickly provided clear insight into the mindset of a spearo. Not that they don’t eat fish, but they think holistically about how their sport impacts the environment.

“I do it for the pleasure of being out in the ocean. I’m really selective about what I want to take. If I’m out there for six hours and there’s no fish I want to shoot, I’ve got no issue with it,” he says.

“I’ll knock over a small fish to feed my family. If I shoot a big fish I’ll prep it at home, fillet it, bag it and drop it off at a mate’s house. It never goes to waste.”

The health of the ocean and its ecosystem is deeply important to the spearo community, and Broadhead is proud that spearfishing is the most sustainable way of taking fish. It’s also more humane than line fishing. A spearo is trying to hit the fish right across their lateral line, aiming at either the brain or the spine. And if you get it right, the fish is dead almost straight away.

“You can be really selective. It’s up to you if you pull the trigger or not. There’s no chance of shooting an undersized fish and there’s no throwback,” he says.

There are also certain ethical rules and understandings of what fish species you do and don’t shoot. These are rules created by the community to manage their impact on the sea.

“A lot of fish we have in New Zealand only come past occasionally, like groper, and these are certain fish you don’t want to be shooting. Red moki, for example, they mate for life and only have one partner, so if you bang off one of them then old mate’s going to be alone for the rest of their life.”

It’s that passion for the ocean that attracts a broad demographic to the community. Farmers, young adults, accountants, lots of women, and an older generation too – legends who love to talk about “back in my day” – and this creates a community that is closely engaged in supporting each other and the sport. They look after new people keen to try it out, and there’s always someone to put their hand up to take people out on the ocean, show them around the reef and have a beer at the end of the day.

“There are a few dangers involved. There are a few things that can go wrong. You’re pissing off into the ocean for hours. And you’re pushing your body to the limits as well in terms of holding your breath. That can go a bit pear shaped. You want everyone to be safe and aware,” Broadhead says.

Ant Broadhead and a whale shark (Image: Rochelle Potter).

Sharks are the famous arch rival of the spearo. Broadhead has seen “shitloads” while out hunting, and rather than fear them, he knows they represent a good sign for the ocean, the sign of a healthy ecosystem.

In New Zealand’s waters we get a lot of bronze whalers, and he’s swum with a number of mako sharks. He sees sharks most times he dives. And if they ever go after a fish he’s shot, it’s a spearo’s obligation to defend their catch.

“You dive down on the shark and give them a jab,” he says.

“I’ve had a few hairy moments, especially when you’ve got packs of sharks around you and you have to hop out. You get bumped and rammed occasionally.”

What is Broadhead’s favourite fish to shoot? It’s a hard choice. The fish that stay deeper like the boar fish are a challenge (and they’re great eating fish). But the elegance and the challenge of the snapper is still probably his favourite.

“You see them in the water with their big wings out, and they’re just so hard to catch.”

And it’s so much more than just the hunt.

“I love going out and experiencing what’s in the ocean. You’re just out there lost in your own thoughts, then an 80kg stingray swims over you. In Ascension I had a 12 metre whale shark sneak up on me. I didn’t know it was there until I felt it against my ribs. That’s so cool.”


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