From humble origins, and trained by the London Missionary Society in theology, printing and rudimentary medicine, William Ellis (1794–1872) sailed for the Society Islands in 1816. He found himself at the cusp of major cultural change as Western influences affected the indigenous Polynesians. During his time there, Ellis became a skilled linguist and able chronicler of the traditional yet rapidly shifting way of life. He succeeded in capturing vivid stories of a leisured people who, without written language, had developed a rich oral tradition, social structure and belief system. Published in 1829, this two-volume collection proved to be an important reference work, notably for its natural history; it soon accompanied Darwin aboard the Beagle. In Volume 2, Ellis moves between Huahine and Raiatea, giving further background on the existing customs and polytheistic rituals, contrasted with the introduction of Western religion, dress, schools, housing, medicine and law.
This article engages with the concept of authenticity as deployed in anthropology. The first section critiques authenticity as a simple reference to cultural purity, a traditional isomorphism or historical verisimilitude or as an 'ethnographic authenticity'. Demarcation of authenticity must take into account philosophical literature that argues that authenticity is an existential question of the 'modern' era. Thus, authenticity is offered to us as individuals as a remedy for the maladies of modernity: alienation, anomie and alterity. Authenticity is then discussed as a question of value within an economy of cultural politics that often draws on simulacra, creating cultural relics of dubious origin. The final section discusses various methodological failures and problematiques that are highlighted by the concern for, and scrutiny of, authenticity. The first is the simulacral failure. The subjects of anthropology are mostly real flesh-and-blood people-on-theground with real needs. In contrast is the simulacral subject, the brand, the tourist image, the media image or the ever-familiar hyper-real bushmen. Lastly, the article considers what Spivak calls 'withholding'-a resistance to authentic representation by the Other. Resistance suggests a need for a radically altered engagement with the Other that includes both a deepening, and an awareness, of anthropology as a process of common ontological unfolding. Prelude What are the ends of authenticity? Where does a discourse of authenticity lead? As Walter Benjamin (1969) and Theodor Adorno (1964) watched the world plunge into William Ellis World War II, they viewed the very 'modern' angst that is authenticity as pathology of power and capital. Benjamin (in Jay 2006) saw in talk of authenticity the growth of fascism (as a political arm of capital) and eventually war. Adorno (1964, 1987, 2003) saw the extermination of the inauthentic and migrants by those who perceived themselves and their kin as autochthonous. Authenticity suggests: 'All arrivals are to be excluded and if they do not move they will be made to do so.
CONTENTS. CHAP. I. Correctness of Captain Cook's Narrative-Remarks on the impressions pro¬ duced by its perusal-Actual state of the People-General account of Hawaii, Maui, Tahaurawe, Morokini, Ranai, Morokai, Oahu, Tauai, Niihau, and Taura-Climate, Population, and Natural History, of the Sandwich Islands-Importance of their local Situation-Establishment of a Christian Mission among them-Present from the British Govern¬ ment-Visit of the Deputation-Motives for removing thither-Arrival of Missionaries-Objects of the projected Tour of Hawaii-Remarks on the Orthography of native Words.-Page 1 CHAP. II. Voyage of part of the Missionaries to Kairua-Welcome from the Governor of Hawaii-A Breakfast Scene-Description of an extensive Cavern-Curious natural Phenomenon, occasioned by the Sea-Situation and Ap¬ pearance of Kairua-Excursion to the Plantations-Christian Zeal of a Chief-Ruins of a Heiau-Notice of Captain Cook-Account of Mouna Huararai-Volcanic Phenomena.-40 CHAP. III. Departure from Oahu-Occurrence off Ranai-Appearance of Lahaina-Keopuolani, Queen of the Islands-Native Dance-Missionary Labours-Buhenehene, a popular native game-Traditions respecting some of the principal Idols of Maui and the adjacent Islands-Voyage to Hawaii-Visit to an aged English resident-Description of a Heiau-Native Dance at Kairua.-59 CHAP. IV. Proposed Route-An ancient Fortress-Aid from the Governor of Hawaii-Another Native Dance-Height of Mouna Huararai-Manner of pre¬ paring Bark for Native Cloth-Cultivation of the Cloth Plant-Method of manufacturing and painting various kinds of Cloth-Conversation with the Governor-Departure from Kairua-Description of our Guide-Several Heiaus-Population of the Western Coast-Tracts of rugged Lava-Scene of the Battle which took place in consequence of the Abolition of Idolatry, in 1819-Description of the Battle-Tomb of a celebrated Priest-Account of Captain Cook's Death, and the Honours rendered to his Remains-Encouraging Missionary Labours.-87 CHAP. V. Visit to the Spot where Captain Cook was killed-Hawaiian Notions of a Future State-Account of the Battle at Mokuohai-Death of Kauikeouli-Former Prevalence of War in the Sandwich Islands-Warriors-War¬ like Games-Methods of consulting the Gods before determining on London; Pobliatued by H.Fisher. 5 P. Jackson,Dec? 13,1826. * In Cook's Voyages, Captain King, speaking of Mouna-Kaah, (Kea,) remarks, that it " may be clearly seen at fourteen leagues' distance." Describing Mouna-Roa, and estimating it according to the tropical line of snow, he observes, "This mountain must be at least 16,020 feet high, which exceeds the height of the Pico de Teyde, or Peak of Tenerifle, by 724 feet, according to Dr. Heberden's computation, or 3680 according to that of Chevalier de Borda. The peaks of Mouna-Kaah appeared to be about half a mile high; and as they are entirely covered with snow, the altitude of their summits cannot be less than 18,400
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