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9 books match the query 'Polynesia'
Edgar Allan Poe - American Writers 89
University of Minnesota Pamphlets on American WritersRoger Asselineau
University of Minnesota Press, 1970
Edgar Allan Poe - American Writers 89 was first published in 1970. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
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How "Natives" Think
About Captain Cook, For ExampleMarshall Sahlins
University of Chicago Press, 1995
When Western scholars write about non-Western societies, do they inevitably perpetuate the myths of European imperialism? Can they ever articulate the meanings and logics of non-Western peoples? Who has the right to speak for whom? Questions such as these are among the most hotly debated in contemporary intellectual life. In How "Natives" Think, Marshall Sahlins addresses these issues head on, while building a powerful case for the ability of anthropologists working in the Western tradition to understand other cultures.
In recent years, these questions have arisen in debates over the death and deification of Captain James Cook on Hawai'i Island in 1779. Did the Hawaiians truly receive Cook as a manifestation of their own god Lono? Or were they too pragmatic, too worldly-wise to accept the foreigner as a god? Moreover, can a "non-native" scholar give voice to a "native" point of view? In his 1992 book The Apotheosis of Captain Cook, Gananath Obeyesekere used this very issue to attack Sahlins's decades of scholarship on Hawaii. Accusing Sahlins of elementary mistakes of fact and logic, even of intentional distortion, Obeyesekere portrayed Sahlins as accepting a naive, enthnocentric idea of superiority of the white man over "natives"—Hawaiian and otherwise. Claiming that his own Sri Lankan heritage gave him privileged access to the Polynesian native perspective, Obeyesekere contended that Hawaiians were actually pragmatists too rational and sensible to mistake Cook for a god.
Curiously then, as Sahlins shows, Obeyesekere turns eighteenth-century Hawaiians into twentieth-century modern Europeans, living up to the highest Western standards of "practical rationality." By contrast, Western scholars are turned into classic custom-bound "natives", endlessly repeating their ancestral traditions of the White man's superiority by insisting Cook was taken for a god. But this inverted ethnocentrism can only be supported, as Sahlins demonstrates, through wholesale fabrications of Hawaiian ethnography and history—not to mention Obeyesekere's sustained misrepresentations of Sahlins's own work. And in the end, although he claims to be speaking on behalf of the "natives," Obeyesekere, by substituting a home-made "rationality" for Hawaiian culture, systematically eliminates the voices of Hawaiian people from their own history.
How "Natives" Think goes far beyond specialized debates about the alleged superiority of Western traditions. The culmination of Sahlins's ethnohistorical research on Hawaii, it is a reaffirmation for understanding difference.
In recent years, these questions have arisen in debates over the death and deification of Captain James Cook on Hawai'i Island in 1779. Did the Hawaiians truly receive Cook as a manifestation of their own god Lono? Or were they too pragmatic, too worldly-wise to accept the foreigner as a god? Moreover, can a "non-native" scholar give voice to a "native" point of view? In his 1992 book The Apotheosis of Captain Cook, Gananath Obeyesekere used this very issue to attack Sahlins's decades of scholarship on Hawaii. Accusing Sahlins of elementary mistakes of fact and logic, even of intentional distortion, Obeyesekere portrayed Sahlins as accepting a naive, enthnocentric idea of superiority of the white man over "natives"—Hawaiian and otherwise. Claiming that his own Sri Lankan heritage gave him privileged access to the Polynesian native perspective, Obeyesekere contended that Hawaiians were actually pragmatists too rational and sensible to mistake Cook for a god.
Curiously then, as Sahlins shows, Obeyesekere turns eighteenth-century Hawaiians into twentieth-century modern Europeans, living up to the highest Western standards of "practical rationality." By contrast, Western scholars are turned into classic custom-bound "natives", endlessly repeating their ancestral traditions of the White man's superiority by insisting Cook was taken for a god. But this inverted ethnocentrism can only be supported, as Sahlins demonstrates, through wholesale fabrications of Hawaiian ethnography and history—not to mention Obeyesekere's sustained misrepresentations of Sahlins's own work. And in the end, although he claims to be speaking on behalf of the "natives," Obeyesekere, by substituting a home-made "rationality" for Hawaiian culture, systematically eliminates the voices of Hawaiian people from their own history.
How "Natives" Think goes far beyond specialized debates about the alleged superiority of Western traditions. The culmination of Sahlins's ethnohistorical research on Hawaii, it is a reaffirmation for understanding difference.
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Mardi and a Voyage Thither
Volume ThreeHerman Melville
Northwestern University Press, 1998
Presented as narratives of his own South Sea experiences, Melville's first two books had roused incredulity in many readers. Their disbelief, he declared, had been "the main inducement" in altering his plan for his third book, Mardi: and a Voyage Thither (1849). Melville wanted to exploit the "rich poetical material" of Polynesia and also to escape feeling "irked, cramped, & fettered" by a narrative of facts. "I began to feel . . . a longing to plume my pinions for a flight," he told his English publisher.
This scholarly edition aims to present a text as close to the author's intention as surviving evidence permits. Based on collations of all editions publishing during Melville's lifetime, it incorporates author corrections and many emendations made by the present editors. This edition of Mardi is an Approved Text of the Center for Editions of American Authors (Modern Language Association of America).
This scholarly edition aims to present a text as close to the author's intention as surviving evidence permits. Based on collations of all editions publishing during Melville's lifetime, it incorporates author corrections and many emendations made by the present editors. This edition of Mardi is an Approved Text of the Center for Editions of American Authors (Modern Language Association of America).
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Mardi and a Voyage Thither
Volume Three, Scholarly EditionHerman Melville
Northwestern University Press, 1970
Presented as narratives of his own South Sea experiences, Melville's first two books had roused incredulity in many readers. Their disbelief, he declared, had been "the main inducement" in altering his plan for his third book, Mardi: and a Voyage Thither (1849). Melville wanted to exploit the "rich poetical material" of Polynesia and also to escape feeling "irked, cramped, & fettered" by a narrative of facts. "I began to feel . . . a longing to plume my pinions for a flight," he told his English publisher.
This scholarly edition aims to present a text as close to the author's intention as surviving evidence permits. Based on collations of all editions publishing during Melville's lifetime, it incorporates author corrections and many emendations made by the present editors. This edition of Mardi is an Approved Text of the Center for Editions of American Authors (Modern Language Association of America).
This scholarly edition aims to present a text as close to the author's intention as surviving evidence permits. Based on collations of all editions publishing during Melville's lifetime, it incorporates author corrections and many emendations made by the present editors. This edition of Mardi is an Approved Text of the Center for Editions of American Authors (Modern Language Association of America).
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Omoo
A Narrative of Adventures in the South Seas, Volume TwoHerman Melville
Northwestern University Press, 1999
Melville's second book, Omoo, begins where his first book, Typee, left off. As the author said, "It embraces adventures in the South Seas (of a totally different character from 'Typee') and includes an eventful cruise in an English Colonial Whaleman (a Sydney Ship) and a comical residence on the island of Tahiti." The popular success of his first novel encouraged Melville to write a sequel, hoping it would be "a fitting successor." Typee describes Polynesian life in its "primitive" state, while Omoo represents it as affected by non-native influences.
Whitman praised its "good-natured style." But many reviewers doubted Melville's veracity, and some objected to his "raciness" and "indecencies." Some also denounced his criticism of missionary endeavors, for his attacks on missionaries were more polemical than those undertaken in the earlier book. Omoo, however, influenced later visitors to Tahiti such as Pierre Loti, Henry Adams, John La Farge, and Jack London; it was the book that sent Robert Louis Stevenson to the South Seas.
Whitman praised its "good-natured style." But many reviewers doubted Melville's veracity, and some objected to his "raciness" and "indecencies." Some also denounced his criticism of missionary endeavors, for his attacks on missionaries were more polemical than those undertaken in the earlier book. Omoo, however, influenced later visitors to Tahiti such as Pierre Loti, Henry Adams, John La Farge, and Jack London; it was the book that sent Robert Louis Stevenson to the South Seas.
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Out of Time
History and Evolution in Anthropological DiscourseNicholas Thomas
University of Michigan Press, 1996
Despite the enormous amount of work that has attempted to combine historical and anthropological approaches in recent years, few books have outlined the underlying premises that make integration of the two fields difficult. In Out of Time, Nicholas Thomas argues that a "historical perspective" cannot simply be added to conventional anthropology, which systematically takes ethnography "out of time." Drawing examples from the Polynesian anthropological literature, he points to discredited social evolutionary ideas that have persisted even after apparently dramatic theoretical shifts and to the need to take seriously sources that anthropologists have previously dismissed. When it was first published in 1989, Out of Time generated much-needed discussion on the appropriate models for historical anthropology. Thomas considered that both the historical structuralism of Marshall Sahlins and neo-Marxist regional systems theory had failed to transcend crucial limitations of conventional anthropology. Yet they provided elements of a more stimulating and critical perspective, which would also take account of contemporary political developments in the Pacific region. For this second edition, Thomas has added an afterword that reflects on the book's initial reception and brings its critique up to date. He suggests a need to historicize the professionalization of anthropology as a discipline to understand shifts in practice and the need to acknowledge the historical specificity and limits of all forms of cultural knowledge, whether "Western" or indigenous. Out of Time will be a useful text for graduate courses in anthropology, history, and cultural studies. "This book displays rare integrity: Thomas' intellectual stance toward the theoretical approaches of others is fully consistent with his own discursive practices." --Contemporary Pacific Nicholas Thomas is Senior Research Fellow, Department of Archaeology and Anthropology, Australian National University.
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Pacific Possessions
The Pursuit of Authenticity in Nineteenth-Century Oceanian Travel AccountsChris J. Thomas
University of Alabama Press, 2021
Reimagining Oceania through the travel narratives that shaped the meaning of authenticity.
In Pacific Possessions: The Pursuit of Authenticity in Nineteenth-Century Oceanian Travel Accounts, Chris J. Thomas expands the literary canon on Polynesia and Melanesia beyond the giants, such as Herman Melville and Jack London, to include travel narratives by British and American visitors. These accounts were widely read and reviewed when they first appeared but have largely been ignored by scholars. For the first time, Thomas defines these writings as a significant literary genre.
Recovering these works allows us to reconceive of nineteenth-century Oceania as a vibrant hub of cultural interchange. Pacific Possessions recaptures the polyphony of voices that enlivened this space through the writing of these travelers, while also paying attention to their Oceanian interlocutors. Each chapter centers on a Pacific cultural marker, what Thomas refers to as each writer’s “possession”: the Tongan tattoo, the Hawaiian hula, the Fijian cannibal fork, and Robert Louis Stevenson’s cache of South Seas photographs.
Thomas analyzes how westerners formed narratives around these objects and what those objects meant within nineteenth-century Oceanian cultures. He argues that the accounts served to shape a version of Oceanian authenticity that persists today. The profiled traveler-writers had complex experiences, at times promoting exoticized exaggerations of so-called authentic Polynesian and Melanesian cultures and at other times genuinely engaging in cultural exchange. However, their views were ultimately compromised by a western lens. In Thomas’s words, “the authenticity is at once celebrated and written over.”
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Possessing Polynesians
The Science of Settler Colonial Whiteness in Hawai`i and OceaniaMaile Arvin
Duke University Press, 2019
From their earliest encounters with Indigenous Pacific Islanders, white Europeans and Americans asserted an identification with the racial origins of Polynesians, declaring them to be racially almost white and speculating that they were of Mediterranean or Aryan descent. In Possessing Polynesians Maile Arvin analyzes this racializing history within the context of settler colonialism across Polynesia, especially in Hawai‘i. Arvin argues that a logic of possession through whiteness animates settler colonialism, by which both Polynesia (the place) and Polynesians (the people) become exotic, feminized belongings of whiteness. Seeing whiteness as indigenous to Polynesia provided white settlers with the justification needed to claim Polynesian lands and resources. Understood as possessions, Polynesians were and continue to be denied the privileges of whiteness. Yet Polynesians have long contested these classifications, claims, and cultural representations, and Arvin shows how their resistance to and refusal of white settler logic have regenerated Indigenous forms of recognition.
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The Wet and the Dry
Irrigation and Agricultural Intensification in PolynesiaPatrick Vinton Kirch
University of Chicago Press, 1994
Scholars and researchers have long believed that the ability to irrigate is crucial to the development of civilizations. In this book, archaeologist Patrick Kirch challenges this "hydraulic hypothesis" and provides a more accurate and detailed account of the role of "wet" and "dry" cultivation systems in the development of complex sociopolitical structures.
Examining research on cultural adaptation and ecology in Western Polynesia and utilizing extensive data from a variety of important South Pacific sites, Kirch not only reveals how particular systems of production developed within the constraints imposed by environmental conditions, but also explores the tension that arises between contrasting productive systems with differential abilities to produce surplus. He shows that the near total neglect of short-fallow dryland cultivation, as well as arboriculture, or tree-cropping, has seriously distorted the picture that archaeologists and anthropologists have of agricultural intensification and its relation to complex social structure.
This work, likely to become a classic, will be central to all future discussions of the ecology and politics of agricultural intensification.
Examining research on cultural adaptation and ecology in Western Polynesia and utilizing extensive data from a variety of important South Pacific sites, Kirch not only reveals how particular systems of production developed within the constraints imposed by environmental conditions, but also explores the tension that arises between contrasting productive systems with differential abilities to produce surplus. He shows that the near total neglect of short-fallow dryland cultivation, as well as arboriculture, or tree-cropping, has seriously distorted the picture that archaeologists and anthropologists have of agricultural intensification and its relation to complex social structure.
This work, likely to become a classic, will be central to all future discussions of the ecology and politics of agricultural intensification.
[more]