By James Revell Carr
Hawaiian song in movement explores the functionality, reception, transmission, and model of Hawaiian song on board ships and within the islands, revealing the methods either maritime trade and imperial disagreement facilitated the move of renowned track within the 19th century. James Revell Carr indicates how Hawaiians first and foremost used song and dance to ease tensions with, and unfold information regarding, very likely risky foreigners, after which strains the stream of Hawaiian tune and dance world wide as Hawaiians served aboard American and eu ships. Drawing on journals and ships' logs, Carr highlights the profound contrasts among Hawaiians' remedy via fellow sailors who preferred their seamanship and tune, as opposed to opposed American missionaries decided to maintain Hawaiians on neighborhood sugar plantations, and appears at how Hawaiians accomplished their very own ends through capitalizing on Americans' conflicting expectancies and fraught discourse round hula and different musical practices. He additionally examines American minstrelsy in Hawaii, together with specialist traveling minstrel troupes from the mainland, novice troupes inclusive of staff participants of vacationing ships, and native indigenous troupes of Hawaiian minstrels. within the technique he illuminates how a merging of indigenous and international components turned the recent sound of local Hawaiian tradition on the flip of the 20th century—and made loping rhythms, falsetto yodels, and using ukuleles indelible components of yankee well known song.
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Extra resources for Hawaiian Music in Motion: Mariners, Missionaries, and Minstrels
The exploits of explorers like Vancouver, Bougainville, and particularly Captain James Cook captivated the imagination of the European and American publics, just as the moon landings would captivate the public imagination in the 1960s and 1970s. The results of these Western explorations were tragic in many ways, marking the beginning of violent, irreversible changes for the people of Hawai‘i. Yet for the people of Europe and America, these explorers were symbols of Western superiority, progress, and the spreading of “enlightenment” to the farthest, “darkest” corners of the globe.
The women used the familiar expression of mele and the defensive mechanism of humor to reassure each other of their own normalcy, placing the Westerners and the Northwest Native Americans together in the category of Other. But for all their merry mirth, Menzies makes it clear that Raheina and Tymarow endured illness while at sea, and pined for their families, for their home island, and for familiar comforts like poi, the famous Hawaiian dish made of fermented taro paste. Their melancholy even reached the point where a warm rain shower brought tears to their eyes, because, as they explained to Menzies, it reminded them of Niihau (Menzies, 133).
2000, 74). Nevertheless, he often had compassion for those who were unfortunate enough to be the subjects of British exploration, and he showed an appreciation for the native cultures of the Pacific, even if that appreciation was grounded in Western aesthetic biases. Banks, a member of the Royal Society, brought scientific rigor to the field of exploration, using draftsmen and artists to record images, documenting a wide range of natural and cultural subjects (Bernard Smith 1985, 6). A strong vein of Romanticism ran through his empirical observations, but it was this successful combination of “objective” science with an artist’s eye for humanity that made his writings so popular and influential in the West.