https://mariststudies.org/w/index.php?action=history&feed=atom&title=APAC155APAC155 - Revision history2026-04-16T20:30:47ZRevision history for this page on the wikiMediaWiki 1.43.1https://mariststudies.org/w/index.php?title=APAC155&diff=3810&oldid=prevMerv at 03:51, 3 August 20092009-08-03T03:51:16Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:No sooner had Peter Chanel and Marie-Nizier Delorme arrived on Futuna, in November 1837<ref> Cf. [[APAC63|above, p. 65]].</ref> than Chanel started a diary. The first attempt was aborted when his copybook disappeared. He started again and the first entry we have is of Tuesday 26 December 1837. He continued nearly daily entries right up to his death on 28 April 1841. When Chanel was killed, Futunans looted his house and took the diaries but they did not lose, destroy or even damage them. On his visit to Futuna, in June 1842, Bishop Pompallier was given the first volume intact. He took it to New Zealand and it may have been taken to France in 1850 with the remains of Peter Chanel. The second volume was given to Bishop Bataillon on his first visit as a bishop, in June 1844, and sent to Lyon in 1846.<ref> Rozier, EC, p. 313.</ref> Both volumes were kept in the archives of the Society of Mary. A copy was made of the first volume, but, unfortunately, not of the second one.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:No sooner had Peter Chanel and Marie-Nizier Delorme arrived on Futuna, in November 1837<ref> Cf. [[APAC63|above, p. 65]].</ref> than Chanel started a diary. The first attempt was aborted when his copybook disappeared. He started again and the first entry we have is of Tuesday 26 December 1837. He continued nearly daily entries right up to his death on 28 April 1841. When Chanel was killed, Futunans looted his house and took the diaries but they did not lose, destroy or even damage them. On his visit to Futuna, in June 1842, Bishop Pompallier was given the first volume intact. He took it to New Zealand and it may have been taken to France in 1850 with the remains of Peter Chanel. The second volume was given to Bishop Bataillon on his first visit as a bishop, in June 1844, and sent to Lyon in 1846.<ref> Rozier, EC, p. 313.</ref> Both volumes were kept in the archives of the Society of Mary. A copy was made of the first volume, but, unfortunately, not of the second one.</div></td></tr>
</table>Mervhttps://mariststudies.org/w/index.php?title=APAC155&diff=3809&oldid=prevMerv at 03:50, 3 August 20092009-08-03T03:50:57Z<p></p>
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</table>Mervhttps://mariststudies.org/w/index.php?title=APAC155&diff=3653&oldid=prevMerv: Protected "APAC155" [edit=sysop:move=sysop]2009-06-21T07:18:12Z<p>Protected "<a href="/docs/APAC155" title="APAC155">APAC155</a>" [edit=sysop:move=sysop]</p>
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</td></tr></table>Mervhttps://mariststudies.org/w/index.php?title=APAC155&diff=3652&oldid=prevMerv at 07:18, 21 June 20092009-06-21T07:18:01Z<p></p>
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</table>Mervhttps://mariststudies.org/w/index.php?title=APAC155&diff=3513&oldid=prevMerv: /* Notes */2009-04-20T23:32:36Z<p><span class="autocomment">Notes</span></p>
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</table>Mervhttps://mariststudies.org/w/index.php?title=APAC155&diff=3376&oldid=prevJan: /* Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon */2009-01-03T18:45:32Z<p><span class="autocomment">Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon</span></p>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>:The so-called ''Analyse'' is a monument to Joseph-François Roulleaux-Dubignon, writing from his memories, more than twenty-five years after his stay on Futuna. He writes ten years after his return – his health broken - from Fiji where he had worked from 1844 to 1855 in dreadful circumstances, with little or no success. It also is a document showing how in the mid-1800’s the Society of Mary venerated Peter Chanel, always an important item in the discernment process for beatification and canonization. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>:The so-called ''Analyse'' is a monument to Joseph-François Roulleaux-Dubignon, writing from his memories, more than twenty-five years after his stay on Futuna. He writes ten years after his return – his health broken - from Fiji where he had worked from 1844 to 1855 in dreadful circumstances, with little or no success. It also is a document showing how in the mid-1800’s the Society of Mary venerated Peter Chanel <ins style="font-weight: bold; text-decoration: none;">as a martyr</ins>, always an important item in the <ins style="font-weight: bold; text-decoration: none;">Church’s </ins>discernment process for beatification and canonization. </div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>:As a <del style="font-weight: bold; text-decoration: none;">source </del>document for the <del style="font-weight: bold; text-decoration: none;">historian’s discernment </del>of what happened on Futuna in 1840 / 1841, we can use it only with care.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>:As a <ins style="font-weight: bold; text-decoration: none;">historical </ins>document for the <ins style="font-weight: bold; text-decoration: none;">study </ins>of what happened on Futuna in 1840 / 1841, we can use it only with care.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>=== Notes ===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>=== Notes ===</div></td></tr>
</table>Janhttps://mariststudies.org/w/index.php?title=APAC155&diff=3375&oldid=prevJan: /* Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon */2009-01-03T18:32:31Z<p><span class="autocomment">Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon</span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>:::On 19.12.39 Chanel uses an opportunity to talk about the faith to a gathering of people. Some <del style="font-weight: bold; text-decoration: none;">peopl:e </del>leave the house, King Niuliki is the first to leave. Roulleaux <del style="font-weight: bold; text-decoration: none;">com-ments</del>: ‘One can see how Niuliki’s heart begins to harden. He has decided <del style="font-weight: bold; text-decoration: none;">already </del>not to embrace the faith’. Chanel does not interpret things this way. In fact three days later he talks about the lotu to the king who ‘reacts positively’. Roulleaux leaves that out.<ref> Cf. AR, ms. p. 19. Chanel, 19.12.39: '' ‘il ne m’a fait que de bonnes réponses’. '' </ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>:::On 19.12.39 Chanel uses an opportunity to talk about the faith to a gathering of people. Some <ins style="font-weight: bold; text-decoration: none;">people </ins>leave the house, King Niuliki is the first to leave. Roulleaux <ins style="font-weight: bold; text-decoration: none;">comments</ins>: ‘One can see how Niuliki’s heart begins to harden. He has <ins style="font-weight: bold; text-decoration: none;">already </ins>decided not to embrace the faith’. Chanel does not interpret things this way. In fact three days later he talks about the lotu to the king who ‘reacts positively’. Roulleaux leaves that out.<ref> Cf. AR, ms. p. 19. Chanel, 19.12.39: '' ‘il ne m’a fait que de bonnes réponses’. '' </ref> </div></td></tr>
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</table>Janhttps://mariststudies.org/w/index.php?title=APAC155&diff=3374&oldid=prevJan: /* Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon */2009-01-03T18:30:32Z<p><span class="autocomment">Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon</span></p>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>:No sooner had Peter Chanel and Marie-Nizier Delorme arrived on Futuna, in November 1837<ref> Cf. [[APAC63|above, p. 65]].</ref> than Chanel started a diary. The first attempt was aborted when his copybook disappeared. He started again and the first entry we have is of Tuesday 26 December 1837. He continued nearly daily entries right up to his death on 28 April 1841. When Chanel was killed, Futunans looted his house and took the diaries but they did not lose, destroy or even damage them. On his visit to Futuna, in June 1842, Bishop Pompallier was given the first volume intact. He took it to New Zealand and it may have been taken to France in 1850 with the remains of Peter Chanel. The second volume was given to Bishop Bataillon on his first visit as a bishop, in June 1844, and sent to Lyon in 1846.<ref> Rozier, <del style="font-weight: bold; text-decoration: none;">op. cit. </del>EC, p. 313.</ref> Both volumes were kept in the archives of the Society of Mary. A copy was made of the first volume, but, unfortunately, not of the second one.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>:No sooner had Peter Chanel and Marie-Nizier Delorme arrived on Futuna, in November 1837<ref> Cf. [[APAC63|above, p. 65]].</ref> than Chanel started a diary. The first attempt was aborted when his copybook disappeared. He started again and the first entry we have is of Tuesday 26 December 1837. He continued nearly daily entries right up to his death on 28 April 1841. When Chanel was killed, Futunans looted his house and took the diaries but they did not lose, destroy or even damage them. On his visit to Futuna, in June 1842, Bishop Pompallier was given the first volume intact. He took it to New Zealand and it may have been taken to France in 1850 with the remains of Peter Chanel. The second volume was given to Bishop Bataillon on his first visit as a bishop, in June 1844, and sent to Lyon in 1846.<ref> Rozier, EC, p. 313.</ref> Both volumes were kept in the archives of the Society of Mary. A copy was made of the first volume, but, unfortunately, not of the second one.</div></td></tr>
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</table>Janhttps://mariststudies.org/w/index.php?title=APAC155&diff=3373&oldid=prevJan: /* Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon */2009-01-03T18:28:52Z<p><span class="autocomment">Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon</span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#Chanel was no romantic. After attending a dancing session in Singave, he noticed (14.03.38) that there was more immorality on the Singave side of the island than under the eastern part under Niuliki. He still calls it a ''dance vraiment joyeuse''. Roulleaux cites the immorality bit but leaves out the joyous nature of the event. He then generalizes by saying that from the whole of the diary it is clear that dancing was a mania all over the island, adding as his own comment that it was all far from innocent (ms. p. 7). Whatever he sometimes may have thought of it, Chanel was often present at dances and in Poi he at times joined in by playing his little organ to accompany the drumming. When three days later Chanel mentions a suicide, Roulleaux inserts a comment of his own on the frequency of suicides among women and young men (17.03.38). His work is indeed more of a commentary than of an analysis, a commentary moreover that leaves one with the impression that Roulleaux had never got over his culture shock. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#Chanel was no romantic. After attending a dancing session in Singave, he noticed (14.03.38) that there was more immorality on the Singave side of the island than under the eastern part under Niuliki. He still calls it a ''dance vraiment joyeuse''. Roulleaux cites the immorality bit but leaves out the joyous nature of the event. He then generalizes by saying that from the whole of the diary it is clear that dancing was a mania all over the island, adding as his own comment that it was all far from innocent (ms. p. 7). Whatever he sometimes may have thought of it, Chanel was often present at dances and in Poi he at times joined in by playing his little organ to accompany the drumming. When three days later Chanel mentions a suicide, Roulleaux inserts a comment of his own on the frequency of suicides among women and young men (17.03.38). His work is indeed more of a commentary than of an analysis, a commentary moreover that leaves one with the impression that Roulleaux had never got over his culture shock. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#In the diary the general picture of Niuliki is that of a wise chief of a population that is divided on the lotu. Himself, he is torn in two directions. There are things in the lotu he likes, there are other things he does not want at all. The tension between victors and vanquished, ''malo'' and ''lava'', is always just under the surface. Futuna is constantly on the edge of war, but Niuliki wants peace. He knows it would be dangerous to force the issue by pushing the issue of the lotu one way or the other. He protects the missionaries and looks well after them. This is what Chanel writes to Colin and there is no reason to put it down as pious talk.<ref> Chanel to Colin, 16.05.39: '' ‘Il promit à sa Grandeur que nous serions bien dans sa terre. Il n’a rien negligé pour tenir sa promesse. Il a pour nous une tendresse vraiment paternelle’. '' EC, doc. 45 [1].</ref> As the paramount chief of a divided people Niuliki lets things mature; he takes no sides.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#In the diary the general picture of Niuliki is that of a wise chief of a population that is divided on the lotu. Himself, he is torn in two directions. There are things in the lotu he likes, there are other things he does not want at all. The tension between victors and vanquished, ''malo'' and ''lava'', is always just under the surface. Futuna is constantly on the edge of war, but Niuliki wants peace. He knows it would be dangerous to force the issue by pushing the issue of the lotu one way or the other. He protects the missionaries and looks well after them. This is what Chanel writes to Colin and there is no reason to put it down as pious talk.<ref> Chanel to Colin, 16.05.39: '' ‘Il promit à sa Grandeur que nous serions bien dans sa terre. Il n’a rien negligé pour tenir sa promesse. Il a pour nous une tendresse vraiment paternelle’. '' EC, doc. 45 [1].</ref> As the paramount chief of a divided people Niuliki lets things mature; he takes no sides.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:::The ''Analyse'' builds up the scene for the martyrdom of Chanel, as Rozier too points out in footnotes. On 16 October 1839 Niuliki passes the missionaries’ house without calling, on his way back he does it again: unusual enough for Chanel to write it down and wonder if he possibly is annoyed with them because of for their war against the local gods.<ref>'' ‘qu’il ne fût fâché contre nous, à cause de la guerre que nous fesons aux divinités de l’île’. ''</ref> Roulleaux writes: ‘The King begins to dislike them and is increasingly ill-disposed towards Father because of his war against their god. He goes to see them less often’. If in the diary the king takes away all apprehension the next day by receiving Nizier and Thomas warmly in his house, Roulleaux leaves it out!</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:::The ''Analyse'' builds up the scene for the martyrdom of Chanel, as Rozier too points out in footnotes. On 16 October 1839 Niuliki passes the missionaries’ house without calling, on his way back he does it again: unusual enough for Chanel to write it down and wonder if he possibly is annoyed with them because of for their war against the local gods.<ref>'' ‘qu’il ne fût fâché contre nous, à cause de la guerre que nous fesons aux divinités de l’île’. ''</ref> Roulleaux writes: ‘The King begins to dislike them and is increasingly ill-disposed towards Father because of his war against their god. He goes to see them less often’. If in the diary the king takes away all apprehension the next day by receiving Nizier and Thomas warmly in his house, Roulleaux leaves it out!</div></td></tr>
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</table>Janhttps://mariststudies.org/w/index.php?title=APAC155&diff=3372&oldid=prevJan: /* Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon */2009-01-03T18:26:25Z<p><span class="autocomment">Excursus F : The diary of Peter Chanel and the ‘Analyse’ of Joseph-François Roulleaux-Dubignon</span></p>
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</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l26">Line 26:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div></ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div></ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#When Chanel did not feel well and sometimes took a few days to get over an attack of fever or an upset stomach, Roulleaux gives it an unbalanced importance by leaving out that he was normally able to walk all over the island, enjoy the local food, work his garden, join in building work etc. With this selection he further colours the image of Chanel as a poor, suffering man. That on one occasion Chanel had to vomit straight after communion, throwing up the Sacred Species, adds a dramatic touch that Roulleaux has not missed. Admittedly, Chanel was very upset by it himself! (05.10.38). </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#When Chanel did not feel well and sometimes took a few days to get over an attack of fever or an upset stomach, Roulleaux gives it an unbalanced importance by leaving out that he was normally able to walk all over the island, enjoy the local food, work his garden, join in building work etc. With this selection he further colours the image of Chanel as a poor, suffering man. That on one occasion Chanel had to vomit straight after communion, throwing up the Sacred Species, adds a dramatic touch that Roulleaux has not missed. Admittedly, Chanel was very upset by it himself! (05.10.38). </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>:#Roulleaux evidently lacks empathy for island life. He does not understand, let alone appreciate, the meaning of the constant exchange of gifts that is the warp and woof of Polynesian society. Chanel and Nizier wholeheartedly joined in the game of the thing. Nizier did this, among other things, by sewing clothes and by using iron nails to make fishhooks that were very popular. For Roulleaux it is an indication of their abject poverty: ‘Nizier has to make fishhooks from old nails in order to buy some <del style="font-weight: bold; text-decoration: none;">food’</del>! (19.11.38) When a ship called and the captain came to see Chanel, the poor priest had nothing to offer the captain but a few coconuts (21.12.38). We can be sure the captain enjoyed the fresh coconuts immensely after the foul water on board ship! </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>:#Roulleaux evidently lacks empathy for island life. He does not understand, let alone appreciate, the meaning of the constant exchange of gifts that is the warp and woof of Polynesian society. Chanel and Nizier wholeheartedly joined in the game of the thing. Nizier did this, among other things, by sewing clothes and by using iron nails to make fishhooks that were very popular. For Roulleaux it is an indication of their abject poverty: ‘Nizier has to make fishhooks from old nails in order to buy some <ins style="font-weight: bold; text-decoration: none;">food</ins>!<ins style="font-weight: bold; text-decoration: none;">’ </ins>(19.11.38) When a ship called and the captain came to see Chanel, the poor priest had nothing to offer the captain but a few coconuts (21.12.38). We can be sure the captain enjoyed the fresh coconuts immensely after the foul water on board ship! </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#Chanel was no romantic. After attending a dancing session in Singave, he noticed (14.03.38) that there was more immorality on the Singave side of the island than under the eastern part under Niuliki. He still calls it a ''dance vraiment joyeuse''. Roulleaux cites the immorality bit but leaves out the joyous nature of the event. He then generalizes by saying that from the whole of the diary it is clear that dancing was a mania all over the island, adding as his own comment that it was all far from innocent (ms. p. 7). Whatever he sometimes may have thought of it, Chanel was often present at dances and in Poi he at times joined in by playing his little organ to accompany the drumming. When three days later Chanel mentions a suicide, Roulleaux inserts a comment of his own on the frequency of suicides among women and young men (17.03.38). His work is indeed more of a commentary than of an analysis, a commentary moreover that leaves one with the impression that Roulleaux had never got over his culture shock. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#Chanel was no romantic. After attending a dancing session in Singave, he noticed (14.03.38) that there was more immorality on the Singave side of the island than under the eastern part under Niuliki. He still calls it a ''dance vraiment joyeuse''. Roulleaux cites the immorality bit but leaves out the joyous nature of the event. He then generalizes by saying that from the whole of the diary it is clear that dancing was a mania all over the island, adding as his own comment that it was all far from innocent (ms. p. 7). Whatever he sometimes may have thought of it, Chanel was often present at dances and in Poi he at times joined in by playing his little organ to accompany the drumming. When three days later Chanel mentions a suicide, Roulleaux inserts a comment of his own on the frequency of suicides among women and young men (17.03.38). His work is indeed more of a commentary than of an analysis, a commentary moreover that leaves one with the impression that Roulleaux had never got over his culture shock. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#In the diary the general picture of Niuliki is that of a wise chief of a population that is divided on the lotu. Himself, he is torn in two directions. There are things in the lotu he likes, there are other things he does not want at all. The tension between victors and vanquished, ''malo'' and ''lava'', is always just under the surface. Futuna is constantly on the edge of war, but Niuliki wants peace. He knows it would be dangerous to force the issue by pushing the issue of the lotu one way or the other. He protects the missionaries and looks well after them. This is what Chanel writes to Colin and there is no reason to put it down as pious talk.<ref> Chanel to Colin, 16.05.39: '' ‘Il promit à sa Grandeur que nous serions bien dans sa terre. Il n’a rien negligé pour tenir sa promesse. Il a pour nous une tendresse vraiment paternelle’. '' EC, doc. 45 [1].</ref> As the paramount chief of a divided people Niuliki lets things mature; he takes no sides.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:#In the diary the general picture of Niuliki is that of a wise chief of a population that is divided on the lotu. Himself, he is torn in two directions. There are things in the lotu he likes, there are other things he does not want at all. The tension between victors and vanquished, ''malo'' and ''lava'', is always just under the surface. Futuna is constantly on the edge of war, but Niuliki wants peace. He knows it would be dangerous to force the issue by pushing the issue of the lotu one way or the other. He protects the missionaries and looks well after them. This is what Chanel writes to Colin and there is no reason to put it down as pious talk.<ref> Chanel to Colin, 16.05.39: '' ‘Il promit à sa Grandeur que nous serions bien dans sa terre. Il n’a rien negligé pour tenir sa promesse. Il a pour nous une tendresse vraiment paternelle’. '' EC, doc. 45 [1].</ref> As the paramount chief of a divided people Niuliki lets things mature; he takes no sides.</div></td></tr>
</table>Jan