Transgender in Samoa

Tcherkézoff, Serge

doi:10.21313/hawaii/9780824838829.003.0006

Cited by 12 publications

(9 citation statements)

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“…Pomare ll and Mā'ohi, enraged at their interference in trade, were in a 'continual broil against us'. 79 The Nautilus returned ten days later. 80 When sailors deserted, including five Kānaka Maoli, Jefferson, Main, Broomhall and Puckey attempted to retrieve them for the captain.…”

Section: Influences Surrounding Sarah In Her Infant Yearsmentioning

confidence: 98%

“…78 See Manktelow, Missionary families, p.172, for a discussion of language and 'linguistic markers' as the entry to an understanding of, and involvement in, cultural practices. 79 Manktelow, Gender, Power and Sexual Abuse, p. 95. 80 Woollacott, Gender and Empire, p.10.…”

Section: Society Islands Historymentioning

confidence: 99%

“…78 Henry acknowledged her frailty: 'My dear partner, who is in general the subject of much bodily weakness & infirmity. 79 Henry himself had elephantiasis. Hassall noted that: 'Poor Henry and his wife and family are the worst off --as they seem to be entirely unfitt [sic] for the labours of this Colony, through Bodyly [sic] weakness and infirmity --and as they have spent the Prime of 75 Davies, Scott, Wilson and Henry (Sydney) to Marsden, 6 December 1810, Marsden Papers-Vol.5, Letters from the South Sea Missionaries, ML-A1996, ML.…”

Section: The Single Men 'Change Their Situation'mentioning

confidence: 99%

“…For Henry, a sailor's life was 'a calling so unfriendly to morality & the growth of religion & interests of the same, I feel averse to his doing so.' 79 Marsden anticipated Samuel's usefulness as captain of the missionary vessel being built at Mo'orea, to carry provisions, missionaries and trade between islands, and the colony. He set Samuel to learn navigational skills.…”

Section: Nsw In 1814mentioning

confidence: 99%

“…78 Henry to Marsden, 26 July 1816, Marsden Papers-Vol.5, Letters from the South Seas Missionaries, MLA1996, ML. 79 Henry to Thomas Hassall, 10 August 1816, HFC, Vol. 2, MLA1677-2 , CY913, ML.…”

Section: Nsw In 1814mentioning

confidence: 99%

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The Missionary's Wayward Daughter. How Sarah Henry Bland Passaged Through the Pacific: 1797-1843.

Marie¹

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This thesis explores the life of Sarah Henry Bland (1797-1843). Sarah was born in Tahiti, just two months after missionaries of the London Missionary Society landed at Matavai Bay, Tahiti. This was the first Pacific protestant mission. Sarah became the subject of scandal and censure in Tahiti when she was sexually intimate with a tāne. In New South Wales, where she lived between 1814 and 1822, she married Dr William Bland outside the non-conformist community, and shortly after, committed adultery. A court case publicly shamed her. She returned briefly to a changed Tahiti where her behaviour again caused gossip and she left for London in 1822, where she died in obscurity in 1843. The thesis asks: can we account for Sarah’s intimate racial-crossing and her denunciation of the mission project by the circumstance of this particular place where she grew up ––Te moana nui a kiwa –– and the time –– prior to the mass conversion of Mā‘ohi in 1819? What was it about Sarah’s childhood that influenced her sense of self, and her actions? Sarah’s challenges to contemporary European morality are explored through the lenses of gender and race, sexuality, masculinity and femininity, and evangelical missionary belief and practice during the early nineteenth century. Contemporaries judged Pacific mission children as different, as less than their colonial and ‘sterling’ equals. Historians have continued this discourse of ‘deviancy’, suggesting they were diminished because they were caught between cultures. I argue the mission children –– exemplified by Sarah’s story –– benefitted from two cultures in their childhoods, and developed a new way of seeing the world. As adults, their behaviour was problematized by contemporaries. Sarah passaged through the sea of islands and beyond to London, and we follow her through the various cultural milieux that she encountered at Matavai Bay, Huahine, the penal colony of New South Wales, and Rangihoua, Aotearoa New Zealand. The focus is mission households, particularly the women and children, a neglected field of research in the history of the Society Islands. The research complements and extends histories of Pacific cultural encounters, and mission history but through the experiences of mission children. This study turns on its head the narrative of what was done to the Mā‘ohi people by exploring the impact of Mā‘ohi culture on this first generation of Pacific mission children. Tracing the particulars of Sarah’s life through the fragments of evidence in the archives informs us of the extraordinary in a little-known life.

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Section: Influences Surrounding Sarah In Her Infant Yearsmentioning

confidence: 98%

Section: Society Islands Historymentioning

confidence: 99%

Section: The Single Men 'Change Their Situation'mentioning

confidence: 99%

Section: Nsw In 1814mentioning

confidence: 99%

Section: Nsw In 1814mentioning

confidence: 99%

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The Missionary's Wayward Daughter. How Sarah Henry Bland Passaged Through the Pacific: 1797-1843.

Marie¹

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La transidentité en Polynésie, histoire et évolution

Tcherkézoff

2023

Med Sci (Paris)

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Série coordonnée parPaul Czernichow et Laetitia Martinerie La transidentité en Polynésie, histoire et évolution Serge Tcherkézoff au monde extérieur et qui, évidemment, peuvent s'interroger sur les traitements hormonaux, voire, le cas échéant, d'y recourir, ou même, en allant à l'étranger, de s'engager vers la transformation chirurgicale lorsqu'ils découvrent qu'une transition physique est possible. Certains la souhaitent mais il n'y a, ni chez eux ni dans leur famille, la moindre idée de maladie. En Occident, au contraire, on commence à peine à remettre en question la vision « pathologique » qui était dominante [10] (‹), et le progrès du traitement hormonal peut enfin être proposé et non imposé, l'intention étant désormais de mieux répondre à la souffrance d'une personne précise, et non de ramener de force toute « déviation » du côté de la « norme » [11].

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