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Savage Songs & Wild Romances considers the various types of poetry - from short songs and laments to lengthy ethnographic epics - which nineteenth-century settlers wrote about indigenous peoples as they moved into new territories in North America, South Africa, and Australasia. Drawing on a variety of texts (some virtually unknown), the author demonstrates the range and depth of this verse, suggesting that it exhibited far more interest in, and sympathy for, indigenous peoples than has generally been acknowledged. In so doing, he challenges both the traditional view of this poetry as derivative and eccentric, and more recent postcolonial condemnations of it as racist and imperialist. Instead, he offers a new, more positive reading of this verse, whose openness towards the presence of the indigenous Other he sees as an early expression of the tolerance and cultural relativity characteristic of modern Western society. Writers treated include George Copway, Alfred Domett, Henry Wadsworth Longfellow, George McCrae, Thomas Pringle, George Rusden, Lydia Sigourney, and Alfred Street.

Stelio Cro's revealing work, arising from his more than half dozen previous books, considers the eighteenth-century Enlightenment in the context of the European experience with, and reaction to, the cultures of America's original inhabitants. Taking into account Spanish, Italian, French, and English sources, the author describes how the building materials for Rousseau's allegory of the Noble Savage came from the early Spanish chroniclers of the discovery and conquest of America, the Jesuit Relations of the Paraguay Missions (a Utopia in its own right), the Essais of Montaigne, Italian Humanism, Shakespeare's Tempest, writers of Spain's Golden Age, Defoe's Robinson Crusoe, and the European philosophes.

No detailed description available for \"The Noble Savage\".

In this important and original study, the myth of the Noble Savage is an altogether different myth from the one defended or debunked by others over the years. That the concept of the Noble Savage was first invented by Rousseau in the mid-eighteenth century in order to glorify the \"natural\" life is easily refuted. The myth that persists is that there was ever, at any time, widespread belief in the nobility of savages. The fact is, as Ter Ellingson shows, the humanist eighteenth century actually avoided the term because of its association with the feudalist-colonialist mentality that had spawned it 150 years earlier. The Noble Savage reappeared in the mid-nineteenth century, however, when the \"myth\" was deliberately used to fuel anthropology's oldest and most successful hoax. Ellingson's narrative follows the career of anthropologist John Crawfurd, whose political ambition and racist agenda were well served by his construction of what was manifestly a myth of savage nobility. Generations of anthropologists have accepted the existence of the myth as fact, and Ellingson makes clear the extent to which the misdirection implicit in this circumstance can enter into struggles over human rights and racial equality. His examination of the myth's influence in the late twentieth century, ranging from the World Wide Web to anthropological debates and political confrontations, rounds out this fascinating study.

The contrast between the temperate and the tropical is one of the most enduring themes in the history of the Western geographical imagination. Caught between the demands of experience and representation, documentation and fantasy, travelers in the tropics have often treated tropical nature as a foil to the temperate, to all that is civilized, modest, and enlightened. Tropical Visions in an Age of Empire explores images of the tropical world—maps, paintings, botanical drawings, photographs, diagrams, and texts—produced by European and American travelers over the past three centuries. Bringing together a group of distinguished contributors from disciplines across the arts and humanities, this volume contains eleven beautifully illustrated essays—arranged in three sections devoted to voyages, mappings, and sites—that consider the ways that tropical places were encountered, experienced, and represented in visual form. Covering a wide range of tropical sites in the Pacific, South Asia, West Africa, the Caribbean, and Latin America, the book will appeal to a broad readership: scholars of postcolonial studies, art history, literature, imperial history, history of science, geography, and anthropology.

In the novel, \"distinctions between the familiar and unfamiliar, domestic and alien, sane and insane, self and other are deeply unsettled; [it] deal[s] with, and [is] to some degree in the grip of, a daemonic, repetitive power from which it seems there is no escape . . .\" The natives in this instance retaliate, resulting in the estimated loss of \"seven or eight\" of his crew \"in a very strange manner, with their mouths shut, so that [he and his men] were forced to put sticks into their mouths to keep them open\" (132). In an interesting role reversal, what drives Philips and crew to the mercy of the natives is the fear that they will, in such a dire state, succumb themselves to one of the foulest habits of the legendary savage: mutual cannibalism. Stephen Greenblatt writes about what he calls \"wonder,\" the \"central figure in the initial European response to the New World, the decisive emotional and intellectual experience in the presence of radical difference\" (14).

The article compares Thomas Jefferson’s and Domingo F. Sarmiento’s treatment of the indigenous figure. Using Eugenio d’Ors’ concept of the “Baroque Wild Man,” it argues that the Baroque manifests itself in these statesmen through their search for a paternal and primitive ancestor; a prehistorical father residing at the core of their projects to enter into modernity.

In The Afterlife of Property, Jeff Nunokawa investigates the conviction passed on by the Victorian novel that a woman's love is the only fortune a man can count on to last. Taking for his example four texts, Charles Dickens's Little Dorrit and Dombey and Son, and George Eliot's Daniel Deronda and Silas Marner, Nunokawa studies the diverse ways that the Victorian novel imagines women as property removed from the uncertainties of the marketplace. Along the way, he notices how the categories of economics, gender, sexuality, race, and fiction define one another in the Victorian novel. If the novel figures women as safe property, Nunokawa argues, the novel figures safe property as a woman. And if the novel identifies the angel of the house, the desexualized subject of Victorian fantasies of ideal womanhood, as safe property, it identifies various types of fiction, illicit sexualities, and foreign races with the enemy of such property: the commodity form. Nunokawa shows how these convergences of fiction, sexuality, and race with the commodity form are part of a scapegoat scenario, in which the otherwise ubiquitous instabilities of the marketplace can be contained and expunged, clearing the way for secure possession. The Afterlife of Property addresses literary and cultural theory, gender studies, and gay and lesbian studies.

Written 150 years ago, never published, and presumed lost for nearly a century, Wilkie Collins's earliest novel now appears in print for the first time. Ioláni is a sensational romance--a tale of terror and suspense, bravery and betrayal, set against the lush backdrop of Tahiti. The book's complicated history is worthy of a writer famous for intricate plots hinging on long-kept secrets. Collins wrote the book as a young man in the early 1840s, twenty years beforeThe MoonstoneandThe Woman in Whitemade his name among Victorian novelists. He failed to find a publisher for the work, shelved the manuscript for years, and eventually gave it to an acquaintance. It disappeared into the hands of private collectors and remained there--acquiring mythical status as a lost novel--from the turn of the century until its sudden appearance on the rare book market in New York in 1991. This first edition appears with the permission of the new owners, who keep the mystery alive by remaining anonymous. The novel is set in Tahiti prior to European contact. It tells the story of the diabolical high priest, Ioláni , and the heroic young woman, Idüa, who bears his child. Determined to defy the Tahitian custom of killing firstborn children, Idüa and her friend Aimáta flee with the baby and take refuge among Ioláni's enemies. The vengeful priest pursues them, setting into motion a plot that features civil war, sorcery, sacrificial rites, wild madmen, treachery, and love. Collins explores themes that he would return to again and again in his career: oppression by sinister, patriarchal figures; the bravery of forceful, unorthodox women; the psychology of the criminal mind; the hypocrisy of moralists; and Victorian ideas of the exotic. As Ira Nadel shows in his introduction, the novel casts new light on Collins's development as a writer and on the creation of his later masterpieces. A sample page from the manuscript appears as the frontispiece to this edition. The publication of Ioláni is a major literary event: a century and half late, Wilkie Collins makes his literary debut. Originally published in 1999. ThePrinceton Legacy Libraryuses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.