American Collections blog

10 posts categorized "Pacific Islands"

16 July 2020

Atomic Holiday Snaps? Depictions of ‘normality’ in the official photography of postwar atomic bomb tests

This post by Timothy Peacock is part of a special Summer Scholars blog series highlighting the recent research Eccles Centre awards have supported across the Caribbean, Canadian and US collections. 

A group of women and men sitting together on a tropical beach, wearing beachwear, palm trees some distance behind, looking at the camera. There is also one man off to the right, standing, wearing swimming trunks.
Figure 1: Army nurses stationed at Kwajalein relax with friends [during a nuclear test series]. Joint Task Force One. Operation Crossroads: The Official Pictorial Record. New York: Wm. H. Wise & Co. 1946, p. 71. British Library shelfmark: W67/5211.

Who would ever think of a nuclear test site as a summer holiday camp?

One of the extraordinary holdings of the British Library is the 'Official Pictorial Record' of the aptly named ‘Operation Crossroads’ in 1946, containing over 200 photographs and accompanying text about the first postwar nuclear bomb test series by the United States.1  The tests, at Bikini Atoll in the Pacific, used atom bombs against a fleet of decommissioned and captured World War II ships.  These detonations set precedents for the peacetime testing of more than 1,000 nuclear weapons over the following decades, displaced populations from their Pacific Island homes, and had global diplomatic impacts.2

The tests also produced some of the most recognisable images of atomic bomb detonations which not only continue to be staples of film and television but have generated sociocultural responses from mushroom-cloud hairdos to memes and protest movements.  The now ubiquitous swimsuit, the bikini - which was unveiled to the world four days after the first detonation - was immediately equated by its creator with the atom: small but full of explosive potential.  Yet unlike the Atoll itself, the swimsuit appears to have escaped widespread association with nuclear testing and its radioactive legacies!

However, the political, military and cultural histories merge within Operation Crossroads: the Official Pictorial Record in the most unexpected ways.  Alongside images of scientific test preparations, atomic detonations and damage surveys, what is perhaps most remarkable about the Record is the number of images which capture aspects of the everyday lives of those involved in the tests, whether working or off-duty - at rest, exercise or while being entertained.

Some of the images look, at first glance, like historic holiday snapshots, the only indicators to the contrary being an ominous line in the accompanying text or occasional visual clues. Sometimes even these clues do not make it clear as to the overarching situation.

One double page in particular captures the holiday camp vibe, entitled, with unconscious irony, “IS EVERYBODY HAPPY?”.  A large group of sailors are pictured paying close attention to a shirtless speaker (Figure 2), who turns out to be a Congressman observing the tests.  The text explains this to have been part of a “Happy Hour”, including a quiz about nuclear physics.  In perhaps a classic representation of the ‘underdog’ triumphing, it proudly records the ships messboys’ victory over the scientists in their quiz knowledge.

Rows of men sitting together as a crowd, wearing white sailor uniforms, some with hats. To the right, a man wearing a white hat and swimming trunks stands at a microphone, addressing them. 
Congressman W. G. Andrews (R) from Buffalo, New York, acts as master of ceremonies at a “Happy Hour” aboard the AGC 3 “Panamint”. Joint Task Force One. Operation Crossroads: The Official Pictorial Record. New York: Wm. H. Wise & Co. 1946, p. 70. British Library shelfmark: W67/5211.

Alongside this image, the other page displays pictures which continue the seaside resort theme.  One of these (Figure 1) is a close-up photograph of women on a beach, surrounding one man, with another in the background, all wearing what appears to be beachwear, some smiling for the camera.  It is only through the caption that we learn of their affiliation as Army nurses serving with the Task Force, with the explanatory caption “relax with friends”.  The description and framing of the image are notable for reinforcing the vacation motif, and also for blurring the distinction regarding the professional identity of the subjects.

On a tropical beach, a group of men, dressed in swimwear. One sunbathing nearby, others in the distance, swimming in the sea or on a landing craft.
Figure 3: On the beach at Bikini, men of the Task Force try out the swimming facilities. Joint Task Force One. Operation Crossroads: The Official Pictorial Record. New York: Wm. H. Wise & Co. 1946, p. 71. British Library shelfmark: W67/5211.

The other image on the page (Figure 3), a large beach scene, filled with off-duty personnel enjoying themselves through such activities as swimming or sunbathing, features some on a landing craft, but the overall ethos is not dissimilar from the pictorial framing of typical holiday scenes.  The caption does, however, include a final line about banning swimming temporarily because of radiation concerns after the Test Able detonation, quickly following this up by saying it was allowed again once safety was ensured.  The attempt to normalise the tests through juxtaposing the photograph and caption is significantly portentous, given the subsequent history of the radioactive transformation of the landscapes depicted.

A group of sailors inspect the damage aboard a naval vessel, in front of a sign chalked onto the hull.
Figure 4: 'Reboarding Party'. Joint Task Force One. Operation Crossroads: The Official Pictorial Record. New York: Wm. H. Wise & Co. 1946, 2. 171. British Library shelfmark: W67/5211.

The sardonic humour of the photographs, characteristic in 1940s civil and military life, is incongruous with the overarching seriousness of the nuclear test situation. Figure 4 shows a 'reboarding party' surveying a target ship for damage after one of the nuclear detonations.  The message chalked onto the ship’s hull, “Attention visitors, No Smoking, No Souvenirs”, is a seemingly self-conscious pastiche of signs aimed at tourists in hotel resorts, juxtaposed with the military regulations in place surrounding the tests.  Such writing also echoes related traditions of chalking messages onto bombs during the War, or indeed, of naming some individual nuclear weapons after famous figures.  The Bomb dropped in Crossroads Able test, for example, was christened 'Gilda', and adorned with a stencilled name and Rita Hayworth’s photograph, after the title character she played in the 1946 film Gilda – an association which was not appreciated by the film star herself!  The message on the ship was likely written before detonation, a different message being shown in another photo being written by a sailor.  Its presence is an insight into the attitudes of the unnamed author, a working ‘tourist’ in arguably the most exclusive and, at that moment, unappealing resort.

The radioactive seawater which enveloped the target ships during the Crossroads Baker test made most of them too radioactive to be decontaminated. It has been regarded as one of the world’s first nuclear accidents.  Many of the vessels still lie sunk in Bikini Atoll, a popular location in recent years for a very different kind of enthusiast, those diving to explore the wrecks.

The world-changing effects of a seemingly microscopic globule today in some ways resonate remarkably with the transformation surrounding the splitting of the atom. The official photographs from Crossroads serve not only as a scientific and military record of early nuclear testing, but also as a poignant example of the final moments for those individuals involved of the ‘normality’ of the world as it was, and the end of the holiday.

Dr Timothy Peacock, Eccles Fellow 2019, is a Lecturer in Modern History at the University of Glasgow. He is on Twitter @DrTimPeacock

References: 

1. Joint Task Force One. Operation Crossroads: The Official Pictorial Record. New York: Wm. H. Wise & Co. 1946, p. 71. British Library shelfmark: W67/5211.  This item is also available digitally courtesy of the Biodiversity Heritage Library.

2. For further information about Operation Crossroads, see Jonathan M. Weisgall, Operation Crossroads: The Atomic Tests at Bikini Atoll. Annapolis, Maryland: Naval Institute Press, 1994. British Library shelfmark: Document Supply 94/14429.

NB: Readers may also be interested in a blog about Operation Crossroads by Mark Eastwood, who undertook a PhD placement with the Eccles Centre in 2016.

 

09 July 2020

The Black and Indigenous presence in the story of how Breadfruit came to the Caribbean

This post by Nadine Chambers is part of a special Summer Scholars blog series highlighting the recent research Eccles Centre awards have supported across the Caribbean, Canadian and US collections. 

'As the heirs of two oceanic histories, we are conscious of the …challenges… the Atlantic and the Pacific represented to our respective ancestors. We are committed to nurturing and supporting the techniques of survivance that have led us to find each other.' Teresia Teaiwa1

How Breadfruit came to be loved in Xamayca/Jamaica became part of my Eccles Fellowship focusing on the North American and Caribbean collections at the British Library.  In my larger project, I chose to explore the ways in which existing historiography has erased (or occluded) the interrelationships between Black Caribbean and Indigenous peoples by reading in between the silences in colonial voyage narratives.  I contemplate the spaces between Black and Indigenous people’s parallel and intersecting histories of displacement, migration and decolonial struggles.  I seek stories of our encounters that have been ignored in academic texts or situated at a distance geographically or categorically in archived records.  My focus is on the traces of contested and still largely unwritten relationships as key to current discussions about Black freedom and Indigenous sovereignty if we “were not, even in the situations of the most extreme brutality, sealed off hermetically from one another”.2

In this essay, I offer a compass with which to navigate memories, geography, sacrifice, death through the entry point of Tahitian breadfruit brought by ship into the Caribbean.  I continue to be inspired by the late Teresia Teaiwa (African American and I-Kiribati), who embodies an Atlantic-Pacific connection reflected in much of her academic scholarship and poetic works; reminding us of the imposed amnesia and the need to undo its erasures.

so it’s easy to forget
that there’s life and love and learning
between
asia and america
there’s an ocean
and in this ocean
the stepping stones
are
getting real
Teaiwa, “AmneSIA”3

The first beloved place of breadfruit is in my maternal grandmother’s backyard in Constant Spring, Jamaica – a lone tree I remember while seated in carousel 333 of the British Library’s Rare Books and Music Room.  I find myself travelling back and forth, through space and time and through archival texts, seeking Teresia’s stepping stones and finding the footprints of two Ma’ohi (Tahitian) men who touched down from the HMS Providence after months of sailing from the Pacific to land in Jamaica in 1793.  I imagine them walking through the first place of contact – Port Henderson where my mother-line’s sea faring people still live.  Their second land fall was Port Morant to travel overland to Bath...

Section of a map of St Thomas, Jamaica, with many places and towns marked, both on the coast and inland.
Map of Jamaica, prepared for The Jamaica Handbook, under the direction of Thomas Harrison, Gov't Surveyor, by Colin Liddell, 1895. Digitized copy from National Library of Jamaica, Flickr. Also held at the British Library (Cartographic items: C.F.S.178)

... definitely passing through Airy Castle where my father’s people have landed history rooted by three Oteheite (ayyah) trees that bore deep purple-skinned fruit legendary in size and sweetness.  Raised in Jamaica on breadfruit and apples made possible by their Ma’ohi traditional knowledge that crossed into the Caribbean, I listen for echoes of these two men’s footfall as I read a copy of The Log of H.M.S Providence by W. Bligh in the Manuscripts room on the 2nd floor of the British Library.4

Bound copy of log with the spine presented brown with gold writing of title and author backgrounded by maroon squares
W. Bligh, The Log of the H.M.S. Providence, 1791- 1793. (British Library, MS Facsimile 832 (1976)).

Bligh – the celebrated naval captain of Bounty and Providence fame – instructed the crew to make sure that Tahitians were not to be told about the reason for the acquisition of the breadfruit.

Against this silence, I ask – so, to what purpose?

Within the library catalogue I found the oft overlooked work of an accomplished Jamaican botanist - the late Dulcie Powell and her careful attention to the plant genealogy of Jamaican botanical gardens, and the people behind it.  Powell’s work, 'The Voyage of the Plant Nursery, H.M.S. Providence, 1791-1793', gives the reader the economic context to understand what drove British captains’ military and commercial ventures, coded as “botany research” and “exploration” – each opened with devastating military violence towards Pacific Indigenous peoples, appropriated plants then brought Tahitians and their intellectual acumen to the Atlantic and into the Caribbean.5  She includes an extract from writing by the well-known planter Bryan Edwards of 15,000 deaths of Black people trapped between the violence of enslavement and environmental catastrophes:

THIS NUMBER WE FIRMLY BELIEVE TO HAVE PERISHED OF FAMINE, OR OF THE DISEASES CONTRACTED
BY SCANTY AND UNWHOLESOME DIET BETWEEN THE LATER END OF 1780 AND THE BEGINNING OF 1787.6

This key excerpt from Edwards shows that the bedrock of the introduction of breadfruit to Jamaica was part of the British global imperial project, and that the breadfruit’s purpose was to sustain the life of Black people in Jamaica – solely for reaping profit from slavery.

But what about introductions between people?

The two men Maititi (Mydidee, Mideedee) and Paupo (Bobbo, Pappo) are first introduced to the reader through Bligh’s logs: the former styled as a Tahitian emissary, the other as a Tahitian stowaway.  I note Captain Bligh’s first awareness of Paupo was part of a critical decision as to whether he lives or dies.

Page of the Providence log where the quotation is located.
W. Bligh, The Log of the H.M.S. Providence, 1791- 1793. (British Library MS Facsimile 832 (1976)).

                                         To my astonishment I found a man who had always been collecting with the botanists secreted between decks… and I had not the heart to make him jump overboard… I conceived he might be useful in Jamaica...therefore directed he should be under the care of the botanists... (July 18, 1792)7

Here, his name is not revealed on a long voyage that depended on many other racialized people who remained seen but also unnamed while assisting the survival of the floating Plant Nursery in safe harbours from storms and fresh water supplies as they sailed from the Pacific to the Caribbean.  However, my central quest is Maititi and Paupo’s moment of arrival and any evidence of their encounters with people of African descent in Jamaica.  Only some details are known to us, as we have to rely on 3rd Lieutenant Tobin, who observed Feb 5th, 1793 as the day Maititi and Paupo were on deck to see those “for which the benefit the voyage was chiefly promoted” – the Black people who “were loud in their praises and were constantly paddling around her [the Providence] in their canoes.”8

What might these Ma’ohi men’s thoughts have been about the excitement from the canoes or upon meeting the eyes of the paddlers?  Did the paddlers notice the two men?

My reading of eighteenth-century ship’s log and crew diaries is informed by these questions – questions hardly considered at the time.  In order to make visible Paupo’s landfall in Jamaica, I examine a few additional moments from Bligh’s log and find details that only relate to his relationship with the project through being listed as their ‘Otaheitian friend’ and an unpaid responsibility of Gardener Wiles who had agreed to stay on in Jamaica at Bath at £200 per annum.9  These logs render invisible and silent people of African descent who were the majority of the population: the records scarcely show any detail of these enslaved workers except in ledgers where their masters were paid for allowing them to be hired out for labour in the botanical garden.

However, finally a surprise encounter.

Somewhere in the months between landing in Jamaica and sailing for England to deliver the remainder of the botanical collection to Kew, Tobin writes this undated observation of Paupo in Jamaica:

...having many quarrels with an old negroe nurse who attended him – one day when she was oversolicitous [sic] for him to eat, after making several ineffectual attempts to explain to her that he required nothing, in rather an angry tone he said Aimak mad oboo peyak peyak “I do not want to eat, my belly is full” but taking her finger put it in his ear telling her “she might perhaps find room in his head”.10

Seventeen months away from Tahiti, this singular encounter was retold by a third party as a partial exchange of words, strong feelings and touch between a young ailing Paupo and a senior Black healer.  I re-read the gesture and the translation and found myself move slowly from elation to unease.  In other fleeting moments Paupo is described as cheerful; yet here his exchange seems fraught.  The translation of his words is unreliable, the touch and exchange ascribed layered with complexity.

Nine months after Ma’ohi Paupo arrived to Xamayca –in the Caribbean Sea – Wiles reported Paupo’s death in The Royal Gazette printed 27th of October 1793 (British Library shelfmark: MFM.MC384) and that his last days he refused food, refused to speak before succumbing to ill health.  There is no known marker to signal his resting place as part of the land at Bath; far from his island which Powell described as “about as far south of the Equator as Jamaica is north…and their climates are therefore similar”.11  However, it was not similar, neither in area nor, more importantly, in social climate.

The pages of the newspaper reflect a snapshot of this climate – his obituary placed beside a report of trade business, a military report and lists of Black ancestors who are ill and enslaved or featured in runaway ads and workhouses.  This returns us to the question of what could Paupo’s relationship have been to the enslaved community, perhaps through being cared for by that nurse?  Would the cost of his keep have become associated with the ‘negro labour’ ledger lines for the garden?  Could one speculate he might have had a sense of being estranged from the system Black people surrounding him were chained within?

“I do not want to eat, my belly is full” but taking her finger put it in his ear

What more could have been recorded?

Instead, it is easiest to know more about the thoughts of the leadership of the plantocracy behind the Providence project.  The Royal Gazette stated:

…In less than twenty years, the chief article of sustenance for our Negroes will be entirely changed; - plantains, yams, cocoa, and coffee, will be cultivated only as subsidiary, and used merely for change; whilst the breadfruit, gaining firm hold in the earth by the toughness and strength of its root, will bid defiance to storms.12

Official letters stating the plants did well came from Wiles who reported regularly to his patron Joseph Banks of their progress; in October 1793 they were “thriving with astonishing vigor” on the eastern side of the island.  Wiles found “everyone exceeding anxious to get plants of it,” although some “old conceited & prejudiced [enslaved] creoles” said they preferred plantains and yams.13

In truth, Breadfruit survived but took decades to become part of everyday people’s preferred local diet.14  I continue to wonder sometimes if by chance, in those brief months whether Paupo had time to personally introduce breadfruit preparation to the healer’s community?  What would that have looked like–practical trade or tentative trust-building?  Or like breadfruit; in the healer’s mind was Paupo separate and associated with a garden of unfamiliar plants and closer to the owners in an enslaved society?

The difficult purpose of this small essay is to reframe Paupo’s story within the context of the Black population.  Yes, slavery and hunger were the terrible impetus of our forgotten introduction to Tahitians who brought uru and other botanical riches of the Pacific.  The difficult social climate that structures his introduction to the healer I overcome by thinking about a Tahitian story in a time before time as we know it.  It is said a Ma’ohi family survived a famine when the father transformed himself - with hands becoming leaves; arms and body, the trunk and branches; his head – the breadfruit in the place known now as Tua’uru – the Place of Breadfruit.15  I think of this as I consider how this plant was transported in 1793 to deal with starvation in the Caribbean.  Today, uru lives – included when Jamaicans state the word ‘food’ defined as specific reference to the circle of beloved ground provisions our Black ancestors refused to abandon even in those hard times.

Breadfruit.

First in the Valley of Tua’uru then in Bath, St. Thomas with Paupo - a Ma’ohi stone within the Jamaican landscape. Māuruuru.

Nadine Chambers, Eccles Centre Visiting Fellow, is a PhD candidate at Birkbeck, University of London.

References

1 Teaiwa, Teresia; Ojeya Banks, Joy Lehuanani Enomoto, Courtney-Savali Leiloa Andrews, Alisha Lola Jones, and April K Henderson. ‘Black and Blue in the Pacific: Afro-Diasporic Women Artists on History and Blackness.’ Amerasia Journal, vol. 43, no. 1, (2017), pp. 145-193. (British Library shelfmarks: Science, Technology & Business (P) CP 25 -E(1); Document Supply 0809.655000; )

2 Paul Gilroy, The Black Atlantic: Modernity and Double Consciousness. Cambridge, Mass: Harvard University Press, 1993, p. 2. (British Library shelfmark: YC.1994.b.3724.)

3 Teresia Teaiwa, ‘We sweat and cry salt water, so we know that the ocean is really in our blood’, International Feminist Journal of Politics, 19:2 (2017), p. 133-136. (British Library shelfmark: ZC.9.a.5571)

4 William Bligh, The Log of HMS Providence, 1791-1793 (British Library, MS Facsimile 832 (1976).

5 Dulcie Powell, ‘The Voyage of the Plant Nursery, HMS Providence, 1791-1793,’ Economic Botany, vol. 31.4 (1977): 387-431. (British Library shelfmarks: Document Supply 3651.700000; Science, Technology & Business (P) CP 25 -E(10))

6 B. Edwards, The History, Civil and Commercial, of the British Colonies in the West Indies. Dublin, 1793, Vol. 2. Dublin, capitals in the original.(British Library shelfmark: Mic.F.232 [no. 44458])

7 Bligh, ibid. 

8 Journal of Lieutenant George Tobin on HMS Providence 1791 -1793, Mitchell Library, State Library of New South Wales http://acms.sl.nsw.gov.au/_transcript/2011/D04424/a1220.htm [accessed online July 2, 2020].

9 Bligh, ibid.

10 Journal of Lieutenant Tobin, ibid.

11 Dulcie Powell, ibid.

12 The Royal Gazette, Feb 9, 1792 – Misc section, unknown publisher Kingston, Jamaica. (British Library shelfmark: MFM.MC384)

13 Wiles quoted in Newell, Jennifer. Trading Nature: Tahitians, Europeans, and Ecological Exchange. University of Hawaii Press, 2010. (British Library shelfmark: Document Supply m10/21589 )

14 Higman, Barry W. Jamaican Food: History, Biology, Culture. Kingston, Jamaica: University of West Indies Press, 2008. (British Library shelfmark: YC.2009.b.918)

15 Henry, Teuira and John Muggridge Orsmond. Ancient Tahiti. Honolulu: B.P Bishop Museum, 1928. (British Library shelfmark: Ac.6245/3.(48.))

23 April 2020

Poems from the edge of extinction (part 1)

For this blog, and in collaboration with our European Studies colleagues, we have taken inspiration from last year’s timely anthology of poems, Poems from the Edge of Extinction, edited by poet and UK National Poetry Librarian, Chris McCabe. Published in 2019 (also the UN’s International Year of Indigenous Languages), the book celebrates linguistic diversity through poetic expression, gathering 50 poems in languages identified as endangered and presenting them in both the original and in English translation. It’s got us thinking about poetry written in lesser-known languages in the Americas and Oceania collections. In part 1 of this blog, we consider examples of poetry in Tongan and Yucatec Maya, while part 2 (to follow) will look at examples in Patwa/Jamaican creole and Yolngu Matha. If you've never heard of these languages, read on!


Tongan (Polynesia)

Tongan (Lea Faka-Tonga) is the national language of the Kingdom of Tonga, a Polynesian nation of 169 islands in the southern Pacific Ocean, and the only monarchy in the Pacific. Tongan is a Polynesian language of the Austronesian family and is most closely related to the Samoan language of the same family. There are around 190,000 Tongan speakers with nearly half of these living overseas in Aotearoa/New Zealand, Australia or the United States. Though not on the endangered language list, Tongan, like many Pacific languages, is in danger of an eventual language shift to English. As outlined above, the migration of many native Tongan speakers is a predictor for this, as well as the predominance of English in online environments, and with English being increasingly associated with greater educational and employment opportunities.  In an effort to counter this and preserve Tongan as the native language among young people in the country, the Minister of Education introduced a new language policy in 2012. Children are now taught solely in Tongan upon starting school, with English only gradually introduced at later stages. The policy aims for students to be fluent in both languages by completion of their education. Other efforts to preserve the language and culture among Tongans, includes the annual Tongan Language Week for Tongans living overseas in Aotearoa/New Zealand.

Traditionally a spoken language, the first written examples of Tongan were made by missionaries using the Latin script in the 19th century, with the current spellings decided by the Privy Council of Tonga in 1943. The Tongan script uses three different diacritic marks to guide pronunciation and meaning: the glottal stop, the macron, and the stress mark, which often requires careful proofreading in text. The language is notable for having multiple speech registers based on status and formality, including one specifically for use when speaking to or about the reigning monarch or deities. With its strong oral over written tradition, Tongan language poetry is not abundant in our print collections. However, I would like to take this opportunity to highlight a translated collection of the poetry of Tonga’s longest reigning monarch, Queen Sālote Tupou III, Tonga's poet on the throne from 1918 to her death in 1965. Songs & poems of Queen Sālote (2004) features 114 works by the monarch in Tongan with translations into English by the Pacific languages academic, Dr. Melenaite Taumoefolau.

Front cover of Songs & poems of Queen Sālote
Songs & poems of Queen Sālote / translated by Melenaite Taumoefolau ; edited by Elizabeth Wood-Ellem. Nukuʻalofa : Vavaʻu Press, 2004. YD.2009.b.1963.

Some of you may already be familiar with Queen Sālote as the head of state who received uproarious applause on Queen Elizabeth II’s Coronation Day in 1953, when she refused to lower the hood of her carriage in the driving rain, and instead laughed and waved joyfully at the crowds lining the procession route. Her spirit and warmth on the day prompted newspaper editor, Jack Fishman, to write a song aptly titled The Queen of Tonga (Music Collections VOC/1953/FISHMAN) which was then made popular by Edmundo Ros and his orchestra (Sound Collections 1CD0189529). 

Cover of the music score The Queen Of Tonga by Jack Fishman
The Queen of Tonga’ by Jack Fishman 1953 (Music Collections VOC/1953/FISHMAN)

However, you may not know that she is also celebrated as poet and song writer whose work, comprising of over 100 compositions, has played a major role in the preservation of the Tongan language and Tonga’s rich cultural heritage. Historian and biographer of Queen Sālote, Elizabeth Wood-Ellem, wrote in Songs & poems of Queen Sālote that: 

The Queen was… acclaimed as an extremely gifted poet. Queen Sālote spent many hours perfecting the words of her poems, and she invited groups of musicians to come to the Palace in the evenings to work with her. They often stayed until the early hours of the morning. Poetry that was set to music consisted of love songs (both happy and sad), laments for deaths of chiefs and those close to her, lullabies for her grandchildren, and songs written especially for the accompaniment of dance, such as lakalaka and mā‘ulu‘ulu. Love songs (hiva kakala) were often used as accompaniment to the solo dance for a woman, the tau‘olunga. (pp.279-281) 

Tongan language poetry makes great use of heliaki (metaphoric language) to make culture specific references to the knowledge shared by Tongan speakers. This can make literal translations difficult without using annotations, as the meanings and connotations of kinship connections in the heliaki often require explanation to non-Tongan speakers. We can see an example of this in Queen Sālote’s poem, The Queen’s Tears at the Passing of Tangata o’ Ha’amea, which employs the technique to bemoan that Ha’amea (a prominent Tongan chief) left no heir: 


Dear home of Niukasa 
Standing at the base of Sia 
With the stream called Fotu ‘afinema 
Once trickling but now empty 
Not a drop is left 

Diplomatic use of heliaki can be seen in her poem, ‘Uno 'o Sangone. Composed during World War 2, the poem is ostensibly about the Polynesian myth of the turtle Sangone, but draws heavily on the shared knowledge of the long history and connections between Tonga and its neighbour, Samoa. Through this use of heliaki, the Queen aimed to reassure Tongans and remind them of the importance of allies and unity during wartime:  

Ne‘ine‘i hako mei he tonga 
Tapa ē‘uhila mei lulunga 
He na‘e mana ē Feingakotone 
Fakahake ē‘uno ‘o Sangone. 
 
No wonder the gales blew from the south 
Lightening flashed from the west. 
The Feingakotone* thundered 
For Sangone’s shell was brought forth. 

Black and white photo of Queen Sālote with her husband Viliami Tungī Mailefihi
Salote Tupou III, Queen of Tonga and her consort Prince Uiliami Tungi. Ref: 1/2-005251-F. Alexander Turnbull Library, Wellington, New Zealand. /records/22839741

However, to really appreciate the Tongan language and Queen Sālote’s work, you should enjoy it in the manner through which it was intended, such as this contemporary performance of Loka Siliva (Silver Lock or Locket), a love song (hiva kakala) she wrote for her husband, sung by the Tonga Creative Collective, and with translations from Tongan to English. 

For examples of more recent poetry from the Kingdom of Tonga in the British Library collections, see also Hingano : selected poems, 1966-1986 / by Konai Helu Thaman (BL shelfmark YA.1996.a.3558), and Mauri ola : contemporary Polynesian poems in English / edited by Albert Wendt, Reina Whaitiri & Robert Sullivan (BL shelfmark DRT ELD.DS.322430).

*Feingakotone is a place in the Kingdom of Tonga 

Lucy Rowland (Curator, Oceania Published Collections post-1850)

 

Yucatec Maya (Mexico) 

 

Image of the poet Briceida Cuevas Cob speaking at a book event in 2018
Mexican poet, Briceida Cuevas Cob. Photograph by Benjamín Anaya / Secretaría de Cultura CDMX. 2018. Creative Commons https://creativecommons.org/licenses/by/2.0/

Briceida Cuevas Cob is a well-published poet and cultural promoter in her native Yucatan, South-Mexico. The poem below is from the verse collection U yok’ol auat pek’ ti kuxtal pek’ / El quejido del perro en su existencia [The growl of the dog in its existence]. In her collection, she captures the violence and harshness of Mayan existence through the violence suffered by these abandoned stray dogs.  
 
Four poems from this collection were published in Latin American Literature Today, May 2018: Translated by Arthur Dixon. Here is one of them: 
 

VI 

¿Máax ku tich’ik chuchul uaj yétel u xdzik k’ab, 
u dzókole, 
ku jósik u xnoj k’ab u tial u jadz? 

Pek ta p’atik a yúmil, 
Pek ta chíik a yúmil, 
Pek’ a yama a yúmil: 
majant a uak’ti uínik, 
tiólal u choj xan u k’a u chí, 
ka u ch’ul luum, 
ka u pak’, je bix teché, u náatil kuxtal. 
Majant a uich ti uínik, 

tiólal u pákat yétel a k’om ólal. 
Majant a nej ti uínik 
tiólal u bik’ibik’tik, yétel a kímak ólal. 
kun alak ti: KS, KS, KS; 
tiólal u tákik ichil u yok yétel a sútal, 
kun alak ti: B’J, B’J, B’J. 
Majant a ti uínik, 
tiólal u yusnítik utz yan chen tu k’ab chichán pal. 
Jálibe, 
majant a dzaay uínik, 
tiólal u chíik u túkul. 

 

VI 

Who is he who holds out the stale tortilla with his left hand 
and then 
raises his right hand to strike? 

Dog, don’t you abandon your owner, 
dog, don’t you bite your lord, 
dog, you love your master: 
lend your tongue to the man, 
so the drool drips down him too, 
so it wets the earth, 
and sows, like you, the understanding of existence. 
Lend your eyes to the man, 
so he sees with your sadness. 
Lend your tail to the man, 
so he wags it with joy 
when they call him: KS, KS, KS; 
so he tucks it between his legs with your shame 
when they tell him: B’J, B’J, B’J; 
lend him your nose 
so he sniffs the goodness that only exists in the hands of a child. 
Lastly, 
lend him your teeth 
so he bites his own conscience. 

I have chosen this poem, because I remember stray dogs as a striking feature during my first visit to Mexico as an intern at UNFPA (United Nations Population Fund) after finishing my MA. An older Austrian colleague with a proper job adopted a stray dog, when a group of us came home from a weekend trip. Looking back, this must have seemed a foolish act to many local people. Yet, we were a group of young and idealistic Mexicans and foreigners and this act of kindness towards the stray dog is stuck in my mind. 

When I read Briceida Cuevas Cob’s dog poems, I think back to the many mangy dogs on dusty roads I saw in Mexico and our friend’s little act of defiance in taking one of them in. I like how Cueva Cob in her poem binds together mundane experiences of ubiquitous violence with deep philosophical questions about life. And I like the rhythm of the poem in the English translation by Arthur Dixon. In the Maya original, which I cannot read, I enjoy looking at the distribution of letters on the page, strange and beautiful to me, unlike the spelling of any other language I can read. There are so many ‘k’ and ‘u’. It looks mysterious to me and makes me want to hear the poem recited in Yucatec Maya. 

If you feel the same, you can hear another poem by Cuevas Cob set to music by contemporary Mexican composer Hilda Paredes, who lives in London. Our library has the music score of two pieces composed to Cuevas Cob’s work.  One is called Codex of Enigmas/ Códice de Adivinancas [Scores at BL Music Collections g.1465.v.(2.)] and is a piece for solo viola and a speaker reciting the poem written in Maya language . You can find a video of a performance in France on the composer’s webpage.

Or if you prefer a different tune, check out the video from Tihorappers Crew, from Tihosuco, Quintana Roo (also in the Yucatec peninsula). It starts in Maya language and then switches between Spanish and Maya. Even if you don’t know Spanish or Maya, I think you’ll be able to hear the difference between the two languages and can enjoy the beat.  

Iris Bachmann, Curator of Latin American Published Collections (post 1850) 

 

Further reading:

General

Chris McCabe (ed.), Poems from the Edge of Extinction (London, 2019), [BL shelfmark: ELD.DS.463137] 

Read more about the Endangered Poetry Project here

Tongan

Helu, 'I. F. (2006). Ko e heilala tangitangi ʿo Sālote Pilolevu : Ko e tohi vete ʿo e fatu ʿa e kau Punake Tonga ʿo tuku he tumuʿakiʹ ʿe he ngaahi maaʿimoa ʿa e Taʿahine Kuini Sālote Tupou III : ʿoku fokotuʿu mo fakatoputapuʿi atu ʿa e kiʿi tohi ni (dedicate) kia Pilinisesi Sālote. Nukualofa, Tonga: ʿAtenisi Press. Shelfmark YF.2010.a.28034 


Helu, 'I. F., P., & Janman, P. (2012). On Tongan poetry. Warkworth, Auckland, N.Z.: Atuanui Press. Shelfmark YD.2019.a.4936 


Otsuka, Y. (2007). Making a Case for Tongan as an Endangered Language. The Contemporary Pacific, vol. 19, no. 2, 2007, pp. 446–473. JSTOR, www.jstor.org/stable/23724904.  


Smith, K. and 'Otunuku, M. (2015). Heliaki: transforming literacy in Tonga through metaphor. The SoJo Journal: Educational Foundations and Social Justice Education 1 (1), pp. 99-112.Cardiff University, http://orca.cf.ac.uk/id/eprint/86002  


Wood-Ellem, E. (2004). Songs & poems of Queen Sālote / translated by Melenaite Taumoefolau ; edited by Elizabeth Wood-Ellem ; with essays by HRH Princess Nanasipauʻu Tukuʻaho ... [et al.]. Nukuʻalofa: Vavaʻu Press. Shelfmark YD.2009.b.1963 

 

Yucatec Maya

Briceida Cuevas Cob, Poetry by Briceida Cuevas Cob, Poetry without Borders, 2005, Nov issue, Accessed 22 April 2020:


Briceida Cuevas Cob, ‘Two poems by Briceida Cuevas Cob’, World Literature Today., 2010, 84(1), 16-17. [BL shelfmark: 9356.558600]  


Paul Worley, ‘On translating indigenous languages’, Asymptote, June 7, 2018. Accessed on 22 April 2020:
 

09 May 2018

Spring news from the Eccles Centre

North America (John Rocque)

Above: John Rocque's, 'A General Map of North America' [Maps K.Top.118.32]

Our colleagues from the Americas Collections have kindly allowed us a slot on the blog, so we thought we would let you know about some changes that are coming to the Eccles Centre. Spring is a particularly exciting time of year for the Eccles Centre as we welcome our new Visiting Fellows. Our Fellows are drawn from across the UK, Europe and North America and the Centre provides them with a financial award to support research using the North American collections of the British Library, plus a one-year membership of the Library.

Our Visiting Fellowships announcement marks the end of our 2018 awards and so our attention is now turning to calls for applications for our 2019 cohort. An invitation to apply for the Centre’s Fulbright Scholarship is now available on the Fulbright website and we will soon be advertising the next round of our Writer’s Award. Those of you who read The Bookseller will have seen Catherine Eccles’s recent piece about the award and noted that the scope of works eligible will stretch across the whole Americas during 2019. Watch this space for more details.

Further changes to our awards will be obvious when our call for 2019 Fellows comes out this summer. We are keen to help applicants see the potential of the Library’s collections more clearly and so from 2019 there will be a series of research priorities championed by the Centre. These are not meant to be exclusive, we still want to hear about all research the Library’s North American collections can support, and instead provide a window into areas where the collections are particularly strong. The priorities will also shape the Centre’s events schedule for the coming year and, hopefully, create a cohort of fellows working in similar areas. With this in mind the priorities for April 2018 – April 2019 will be:

  • North American and Caribbean Indigenous Studies
  • Literary, theatrical and artistic connections in Canada, the Caribbean and the US
  • Book history and arts in North America
  • Pacific politics and geopolitics
  • Migration in/from/through Canada, the Caribbean and the US
  • LGBTQ histories and culture in Canada, the Caribbean and the US

Should anyone wish to discuss possible research projects, collaborations or events that tie in with these priority areas please get in touch with us at eccles-centre@bl.uk.

Evidence of our research priorities can be seen in the Centre’s upcoming events for the spring and summer, with ‘Buffalo Bill Goes to China’ and ‘The Death of Captain Cook’ speaking directly to our new priorities. So too does the Centre’s support of the British Library’s, ‘Windrush: Songs in a Strange Land’ and the season of events that accompanies the exhibition. We are also excited to be supporting an, 'In Conversation' with The Last Poets; Sarah Churchwell’s critical history of ‘America First’; and our two Black Lives Matter events, ‘From Black Lives Matter to White Power Presidency’ and ‘Black Lives Matter in the US and UK Today’, amongst our packed schedule

We hope the changes to the Centre excite you as much as they do us and we look forward to seeing you at one of our events soon.

Phil Hatfield, Head of the Eccles Centre for American Studies

27 July 2016

Operation Crossroads: 70 Years on from the Bombs at Bikini

Mark Eastwood is a PhD candidate at the University of Nottingham. He is currently undertaking a PhD placement with the Eccles Centre at the British Library. Mark will be producing a series of blogs which will explore aspects of the Cold War through the American Collections at the British Library.

July 2016 marks the 70th anniversary of the United States’ first atomic tests outside of World War Two. In July 1946, a joint U.S Army-Navy task force staged two atomic weapons tests at Bikini Atoll in the Marshall Islands. The operation was designed to test the effects of an atomic bomb on naval vessels at sea. Consisting of tests Able and Baker, Operation Crossroads marked the first of over 1900 nuclear tests staged since the end of World War Two.

Seventy years on, what can we learn from Operation Crossroads?

 

Cold war1

Figure 1: "A Tree Grows in Bikini" Image of the Baker Bomb Test

Joint Task Force One. Operation Crossroads: The Official Pictorial Record. New York: Wm. H. Wise & Co. 1946, p.199 (Shelf mark: W67/5211)

Cold war cover

Operation Crossroads, front cover

 

The US collections at the British Library house one of the UK’s only copies of the official photographic record of the operation. Official Pictorial Record of Operation Crossroads, published in 1946, contains a collection of more than 200 photographs documenting all stages of the operation. Not only does the collection offers a unique insight into the operation, but it demonstrates the emergence of the nuclear political culture which dominated the Cold War and can be felt even today.

The first lesson to draw from Operation Crossroads is to understand the sheer scale of the nuclear-industrial complex. The tests involved more than 200 ships, 42000 men and women and 150 aircraft gathered from both the Navy and Army Air Force. A significant number of civilian scientists from fifteen universities and many more individuals from private business and NGO’s also took part. The tests would mark pioneering breakthroughs in the use of remotely piloted boats and aircraft.

Coldwar2

Figure 2: "Radio Controlled Flying Fortress"

Operation Crossroads p.50

To ensure the operation was reported around the world, a huge legion of domestic and international press representatives were invited as observers. Many of the journalists were offered passage aboard the U.S. Navy vessel ‘Appalachian,’ dubbed, ‘the press ship.’ Technological innovation and cross-sector involvement, relayed globally by the press, underlined the significance of the nuclear-industrial complex which would come to dominate the Cold War years and beyond.

Coldwar3

Figure 3: "Gentlemen of the Press"

Operation Crossroads from top to bottom: p.41

The mass of cameras used at Bikini solidified the iconic imagery at the centre of today’s nuclear imaginary. More than 50000 still images and 1.5 million feet of film roll were taken during Operation Crossroads. For the global public, the images from Bikini offered their first engagement with the reality of the bomb. The photographs from Operation Crossroads demonstrated the awesome power of the atom which they could only read about previously. The image of the mushroom cloud rising high above the Bikini Lagoon became fixed in the public imaginary and in turn secured its status as the most potent and evocative image of the nuclear age.

ColdWar4

Figure 4: "Test Able Panorama"

Operation Crossroads: pp. 138-139

Operation Crossroads also marked the beginning of what we might call nuclear colonialism. Part of the preparation for Operation Crossroads involved the removal, or ‘evacuation’ as the U.S. government termed it, of 167 islanders from their ancestral home. They were relocated first to Rongerik Atoll and then some 250 miles away to the island of Kwajalein.

The islanders believed the relocation to be temporary but, seventy years later, the Bikini Atoll remains far too radioactive for their descendants to return to. The environmental conditions on Kwajalein were not the same as at Bikini and the islanders suffered from a lack of resources and fishing grounds once their U.S. supplied provisions ran out. The islanders are largely written out of the official pictorial record. Whilst reference is made to the beauty of Bikini itself, the inhabitants are largely an afterthought. Less than 1% of the photographs in the collection document the presence of indigenous inhabitants. Those which do exist focus on the ‘happy native,’ thankful to the kind and benevolent American colonialist. The treatment of the islanders and their almost complete erasure form the official record highlights the colonial trend in nuclear testing. From the islands of the Pacific to the Aboriginal lands of Australia, nuclear tests have ravaged indigenous lands around the globe.

Cold War 5

Figure 5: "At Home Abroad" King Juda (far left), of the Bikini islanders, pictured at Kwajalein enjoying the radio given to him as a gift by the U.S. Navy. One of the few photographs of the islanders contained in the record.

Operation Crossroads p.17

Finally, one may argue that Operation Crossroads picked up where Hiroshima and Nagasaki left off in fuelling the arms race which came to dominate the Cold War. The original idea for the operation grew out of a militarised mind-set and fear over the vulnerability of the naval fleet to a nuclear attack. The tests were designed to study the effects of the atom bomb and also to provide studies in how to defend against it.

 

Cold war 6

Figure 6: "General Damage on Stern Deck, Nevada"

Operation Crossroads p.167

Opposition to the tests did manifest, largely from the Manhattan Project scientific community who warned that the local Pacific waters were likely to become a ‘witch's brew’ of radioactivity. Ignoring such warnings, which turned out to be extremely accurate, the government pressed ahead. In demonstrating their commitment to continued atomic testing in the post-war era, it could be argued that the United States threw down the atomic gauntlet to the rest of the world. Furthermore, alongside U.S. vessels, Operation Crossroads included Japanese and German ships which had been surrendered after the War. The symbolic destruction of these ‘prizes’ did little to undermine the perception of U.S. imperialistic power.

Cold war 7

Figure 7: "Bomb vs Metropolis" A composite comparing the size of the explosion of the Baker test with the Manhattan skyline

Operation Crossroads p.215

Seventy years and nearly 2000 tests on from Operation Crossroads, whilst the Bikini Atoll still feels the ecological impact of nuclear testing, the cultural and political ramifications of the first post-war tests remain rather potent.

P.S. Did you know that the tests at the Bikini Atoll were responsible for the introduction of the word ‘bikini’ into the common lexicon? It was adopted to describe the invention of the new two-piece bathing suit and was derived “from the comparison of the effects wrought by a scantily clad woman to the effects of an atomic bomb.”[1]

 

[1] Jonathan M. Weisgall, Operation Crossroads: The Atomic Tests at Bikini Atoll. Annapolis, Maryland: Naval Institute Press, 1994, p. 4

21 May 2015

Stories Weaved in Cloth

Cloth Catalogue (inner)

Above: cloth sample with text description [BL: C.112.e.1, restricted item]

If you have been through the Entrance Hall Gallery recently you will note that our own Lines in the Ice has given way to a wonderful new work by Cornelia Parker. Designed to capture the process of collective memory (and history) making that underpins our ideas about the Magna Carta and its legacy the work is a multi-authored depiction of Wikipedia's entry on the Magna Carta. At first glance, the idea of craft, needlework and textiles in the national library might seem a little odd, but this isn't the only place you'll find such materials in the Library. 

1215-magna-carta-detail-an-embroidery-cornelia-parker-british-library

Above: one part of the Magna Carta embroidery. From the Library's press release.

As Lines in the Ice showed, the Library holds a number of unusual items and accounts relating to the efforts of explorers from the 18th and 19th centuries, not least those accumulated as a result of the voyages of Captain Cook. Amongst the materials relating to Australasia is a book snappily titled, 'A Catalogue of the Different Specimens of Cloth collected in the Three Voyages of Captain Cook, to the Southern Hemisphere; with a particular account of the manner of the manufacturing the same in the various islands of the South Seas; partly extracted from Mr. Anderson and Reinhold Forster's observations, and the verbal account of some of the most knowing of the navigators: with some anecdotes that happened to them among the natives. [With 39 specimens of cloth, restricted item held at C.112.e.1]' - lest we forget it was published in 1787.

Cloth Catalogue (sample 1)  Cloth Catalogue (sample 2)
Above: two samples of cloth from the catalogue [BL: C.112.e.1, restricted item]

There's a lot to say about this book and it has recently been the focus of research at the University of Otago (you can read the outputs here) but what struck me today was, like Cornelia Parker's piece in the Entrance Hall gallery, this is fundamentally a collaborative effort with a large number of individual stories bound into it. As the title alludes, the collection and publication of these samples of textile are endeavours awash with stories, as are the textiles themselves; and today we are much more aware that the stories of the cloth makers, not just the collectors, need recording too. They communicate, history, heritage and culture in their weave. As a result, the book represents a fascinating and complex historical object, as does the embroidery on display in the Entrance Hall Gallery.

Speaking of complex and contested artistic histories, Team Americas and Australasia are heading over to the British Museum's new exhibition, 'Indigenous Australia, Enduring Civilisation' later this week - so a bonus exhibition / collection items cross over for this post.

[PJH]

15 November 2012

From the Collections: Captain Cook and the Nuu-Chah-Nulth

 View of Habitations in Nootka Sound

‘A View of the Habitations in Nootka Sound’ plate held at BL: 456.h.24

Public Domain Mark 
This work (A Voyage to the Pacific Ocean...,London: W & A Strahan, etc., 1784), identified by British Library, is free of known copyright restrictions.

 Once again I’ve been calling up some of the many works of Captain James Cook from the Library's storage areas, this time to look at his notes and illustrations relating to his searches for the fabled 'great southern land' and the North-West Passage. While my reason for calling the items up was more concerned with the frozen seas of the Arctic and the Antarctic, as usual I was waylaid by some other writings and illustrations that I came across.

In October I was able to take something off my long ‘to-do’ list when I visited UBC's Museum of Anthropology. The collections held there, together with the various economic and political issues affecting today’s inhabitants of British Columbia made me think of the dramatic changes that have happened subsequent to Cook’s contact with the area. With this in mind I let myself wander to a series of plates dedicated to the people and material culture of the Nuu-Chah-Nulth.

Various Articles at Nootka Sound
‘Various Articles at Nootka Sound’ plate held at BL: 456.h.24

The illustrations of the area (I think done around Yuquot), its people and material culture, are both interesting and useful records. But, as with many travel accounts of the period, they (together with the notes and images which document all of Cook’s three voyages), are indicative of an imperial way of seeing the various peoples encountered, an emphasis being placed on their 'Otherness' to European eyes.

Indie of a Hippah
‘The Indie of a Hippah in New Zeeland’ plate held at BL: 456.h.24

The materials relating to Cook’s voyages have been published in many forms, including the exhaustive ‘A Voyage to the Pacific Ocean…’ [BL Shelfmark: 454.h.9 -11], with which these plates are associated [but stored separately at BL Shelfmark: 456.h.24]. The Library also holds various accounts of Nuu-Chah-Nulth culture and post-contact history, although many of these need to be searched for using the term Nootka (as used in the works’ titles).

[PJH]

20 August 2012

Breadfruit, Rum and Mutinies: the career of William Bligh


Breadfruit [store]

 Plant accommodation on HMS Bounty [BL Shelfmark: RB.31.c.503(1)].

I’ve been doing further reading on Australian history this week and you can’t cover early nineteenth- century Australia without coming across William Bligh. Bligh became Governor of New South Wales in 1806 but prior to this he had already undertaken a number of missions for the British Government in European, Caribbean, Atlantic and Pacific waters. One of these missions provides Team Americas with another blog on the links between Australasia and the Americas.

While in Tahiti as part of Cook’s first Pacific voyage, Joseph Banks noted that the local Uru, or breadfruit, had potential as a source of cheap, high energy food that could be cultivated in British colonies. Banks successfully promoted his idea after returning to London, and Bligh was dispatched with HMS Bounty to acquire plants for use in the Caribbean. After one mutiny, a trip back to London (via Koupang) and two trips to Tahiti for specimens, Bligh finally delivered the breadfruit plants to Jamaica.

Breadfruit [illus]
Illustration of breadfruit in Bligh’s A Voyage to the South Sea [BL Shelfmark: : RB.31.c.503(1)]

Following success as a Naval captain in Europe, and having earned Nelson’s favour at the Battle of Copenhagen, Bligh was appointed Governor of New South Wales. Arriving in 1806 Bligh immediately had to deal with the New South Wales Corps, the standing regiment for the colony which had set up a decent sideline in profiteering illegal trade items – namely, rum. Eventually this led to the 'Rum Rebellion' of 1808 and Bligh was forced to take another ignominious trip on the sea (this time to Hobart).

Breadfruit [map]
Map of Bligh’s journey, in A Voyage to the South Sea [BL Shelfmark: : RB.31.c.503(1)].

While mutinies grab popular attention, Bligh's career offers a good example of the way in which many individuals in the British Navy helped to developed global networks of exchange and control which underpinned the British Empire. He’s also a case study of what binds Team Americas and Australasia together.

I’ve noted in an earlier blog the Library’s collections on Cook and his expedition, and there is also a significant collection on the expeditions of Bligh; for starters see, A Voyage to the South Sea, 1792 [BL Shelfmark: RB.31.c.503(1)] and A Narrative of the Mutiny on Board His Majesty’s Ship Bounty, 1790 [BL Shelfmark: G.3066].

[PJH]

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