South Pacific

Response #1

Social Perspectives in King’s Account

 

            For the lover of literature, King’s account of the death of Captain Cook and the return of his bodily remains is a titillating macabre drama.  We have the chance to visualize the “savage” division of prized human remains, to consider the possibility of cannibalism, and to contemplate the violation of our most sacred Western taboos. But a more careful reader is quickly impressed with the social complexities of the ritual and politics involved in the account. Taking on the subject of cannibalism, which Cook had encountered on other Pacific islands, King relates the evidence that led to English concerns, but also fully notes the response of the Hawaiians, who “showed as much horror at the idea, as any European, and asked, naturally, if that was the custom amongst us.” Left with no firm evidence either way, he refrains from assuming the worst of the Hawaiians, not an easy course to take after losing one’s friend and leader.

            Later anthropological accounts on this subject are similar – Dennis Kawaharada comes to the conclusion that while burning and human sacrifice were common among Hawaiians, occasionally with a ritual cannibalistic component, actual eating of others was considered taboo under normal circumstances, though they did know of other Islanders who ate human flesh.

            The Hawaiians are also shown to be rational. When Eappo decides it is time to comply with the English requests for Cook’s remains rather than face continued retaliation, he still attempts to maintain some power by incorporating a hostage exchange into negotiations for the return of the bones. He fails in this attempt, but appears to earn respect among both the English and the islanders.

            The highly social nature of the Hawaiians comes to the forefront, as it does throughout King’s account, in the organized ritual nature of the actual return of the bones. This includes sacrifices in the plantains and sugar-cane and planned ceremony in the drumming and solemn procession. King notes that Eappo wears his ceremonial coat, and that the bones are wrapped in new cloth and feathers, in other accounts noted to be a principal sign of mana, or spiritual power.  King also records the specific details of the remains themselves, the cut hair and ears still attached to the scalp, and the attempt at preservation of the hands. Eappo’s explanation that the bones were shared among the chiefs doesn’t faze King, or bring on accusations of lying. The information proves important, and is a clue to the spiritual mana system, where one’s remains pass on their former occupant’s powers.

            On first glance, the details of the Cook’s postmortem situation give it drama, but the same details, seen from an anthropologist’s eye, present the opportunity for comparison with our own society. Procession and sacrifice, musical accompaniment and sacred garments: All these things are shared with our own Western churches. Few relics are more shocking than a well drawn crucifix, and western churchgoers regularly share in the metaphorical blood of Christ. Films and literature may sensationalize the trappings of culture, but like King, we are likely to get the best understanding of a culture when we realize that most actions fall into an organized social system, even if that system is different from our own.