Blak cook book

Journal of Pacific History, 2019

This paper reviews the British Museum exhibition, Reimagining Captain Cook: Pacific Perspectives, 29 November 2018-4 August 2019. It situates the exhibition within a global context of exhibitions held around the 250th anniversary of Cook's first voyage, and critically considers its attempt to reframe dominant narratives surrounding Cook, his voyages and more broadly the colonization of the Pacific through a focus on Pacific Islander perspectives within a changing museum sector.

International Public History, 2018

Controversy around the celebration of Captain Cook as a founding father of the Australian nation is not new, but dates back to the nineteenth century when his first statues were raised. The latest plans made by Australia’s government to celebrate the 250th anniversary of his so-called discovery of the continent has sparked renewed controversy which is linked to global debates about the contemporary value and meaning of civic statues to heroes associated with Indigenous dispossession, colonialism and slavery.

TEXT, 2013

Aboriginal Australians have a long history of eating native animals and plants. Food preparation techniques were handed down through the generations, without any need for cookbooks. But colonisation changed the diets of Aboriginal Australians, introducing us to a processed diet high in salt, sugar and fat, and causing a wide range of diet-related health problems. Over the years, many Aboriginal Australians lost their connections to traditional food preparation practices. In this paper, the authors provide a brief overview of Aboriginal food history and describe a newly-emerging focus on reintroducing native foods. They describe the work of an Aboriginal chef, Dale Chapman, who is actively promoting native foods and creating a native-Western food fusion. Chapman has developed native food recipes and a cookbook, in an effort to make native foods accessible to all Australians. She promotes a future when native foods are part of the identity of all Australians – both Aboriginal and non-...

Indigenous-Settler Relations in Australia and the World, 2024

This chapter discusses a project to counter the colonial fantasy presented by Cooks' Cottage, a large monument to white colonial nation-building located in a central Melbourne park. In 2018, Paola Balla, Clare Land, and Kate Golding came together to respond collaboratively to an approach from the City of Melbourne to assist the City in 'incorporating Indigenous perspectives' into the historical displays at Cooks' Cottage. They renegotiated the brief from the City of Melbourne and produced an image-rich monograph, Blak Cook Book (2021), a set of provocations that platforms sharp critique of Cook and his memorialisation by First Nations and other artists, activists and scholars. Balla, Land and Golding worked from the starting point that the Cottage itself is irredeemably colonial; they also came up with several propositions that could counter the Cottage more substantively than any gestures towards incorporating Indigenous perspectives into its existing displays.

Postcolonial Studies, 2017

On 26 January 1777, on the first stage of his third voyage to the Pacific, James Cook anchored in Adventure Bay on what is now called Bruny Island, Tasmania. Cook encountered the local Nuonenne people on two occasions, the second of which was recorded in an unfinished drawing (possibly done on the spot) by the expedition's artist, John Webber. Comments in their journals from officers and sailors on board Cook's ships indicate that the European perceptions and representations of Aboriginal people were initially mediated by the explorers' stereotypical understanding of other races. However, through a close reading of a number of structural features of Webber's compositionsymmetry, resemblances in opposition, chiasmus, a figure who acts as a spectatorial stand-in, spatialisationit is argued that Webber's drawing recognises the Aboriginal people encountered by the British as individuals, attends to the dramaturgy of the encounter, and is marked in various ways by a powerful and grounded indigenous agency. It is proposed that anthropologist Marshall Sahlins' paradoxical aphorism 'structure of the conjuncture' might be used to illuminate and designate the particular quality of events, the 'indigenous countersigns', depicted by Webber in this drawing.

1979

Banks in 1962: a rich lode which other scholars immediately began to mine. He started drafting the life of Cook in 1967, the year in which he retired from Victoria University of Wellington, and, at this point, one can sympathize with his regret at any interruption. J.C. Beaglehole died on 26 March 1971, and his masterly and almost universally acclaimed Life of Captain James Cook appeared in 1974.4 Beaglehole's Cook offers as complete a study as one could expect a single scholar to produce. It is to be admired not just for its thorough ness but also for its erudition, style, and scholarly integrity. Having read Beaglehole, one might ask if there is anything else to say. The answer, as these papers show, is that Beaglehole's editions of the journals make possible a reassessment not only of Cook but, to some extent, of Beagle hole. He has paved the way, not closed it off. It is a measure of the power of his contribution that in the past few years much valuable scholarship has come to maturity. Like any biographer, Beaglehole focussed on his subject. The lens of his scholarship threw an intense light on Cook, but sometimes cast a shadow on those who surrounded him. In his paper on "Cook's Post humous Reputation," Bernard Smith has pointed out how the eulogists of the late eighteenth century excluded other individuals from their orations lest mention of their achievements diminish those of the hero. To some extent, perhaps, Beaglehole shared this tendency. Cook was his hero, and other men were sometimes judged harshly. David Mackay, Howard T. Fry, and to some extent Michael E. Hoare all assert the im portance of men who were Cook's contemporaries. Joseph Banks, Alex ander Dalrymple, and the two Forsters5 made fundamental contribu tions to Cook's voyages. Clearly their careers were profoundly influ enced by their association with Cook. But it is also true that Cook's stature was enhanced, not diminished, by the men that surrounded him. As the old Maori saying, which Beaglehole uses to sum up Cook, has it, "a veritable man is not hid among many."6 Perhaps surprisingly, given Beaglehole's exhaustive work, there are even some new perspectives emerging on Cook the man. Research prompted by bicentennial celebrations is producing new insights into Cook's early life in Yorkshire and the extent to which local connections explain his otherwise curious decision to join the Royal Navy in 1755. The last few years of Cook's life also bear re-examination, and Sir James Watt provides intriguing new evidence on the state of Cook's health on ROBIN FISHER & HUGH JOHNSTON Williams shows how he contributed to the emergence of a definite coast line out of the clouds and fogs of cartographers' imaginings. As in the south, Cook's influence did not end with his departure, and Christon I. Archer explains how the appearance of his account of the third voyage taught the Spanish the importance of publicizing their own efforts to ex plore the northwest coast of America. By then, however, it was too late, for Cook's presence on the coast resulted in the development of the seaotter trade and the influx of British and American traders. Another aspect of Cook's explorations that demands attention, in both the north and south Pacific, is their consequences for the indigenous people. Here, in the tradition of Beaglehole's "Note on Polynesian History," 10 the methods of historians and anthropologists need to be brought together in an effort to achieve some understanding of both sides of the relationship that developed between Cook's men and the people of the Pacific. Hitherto, European writing has been dominated to a considerable extent by the "fatal impact" view, 11 which tends to obscure any reciprocity that may have existed in the contact situation. The extension of this line of thought, sometimes expressed at the con ference, is the notion that there are two points of view on Cook's pres ence in the Pacific-that of the European and that of the Pacific people-and that these views are necessarily distinct and different. In his paper, Robin Fisher tries to show that a reciprocal relationship, which neither group dominated and both benefitted from, developed between Cook's men and the Indians of Nootka Sound. If nothing else, both cul tures also have in common the subsequent manipulation of Cook's memory to suit current social and political concerns. As the prefaces and footnotes of his volumes indicate, J.C. Beaglehole, like all scholars, drew on the knowledge of others. Yet he dominated the field of Cook studies in a way that no individual now can or, perhaps, ought to do. To carry the task further, to better understand the full scope of Cook's explorations and their impact, it is necessary to bring together people from many disciplines, individuals with different ex pertise but with a common interest. Those who participated in Simon Fraser's Cook conference demonstrated that, like the voyages them selves, Cook studies are now very much a cooperative enterprise.

Asian Perspectives, 2006

Journal18, 2020

It is the intention of this study to provide a critical analysis of the material memory at Ka‘awaloa, Kealakekua, where monuments continue to mold how Cook is remembered in Hawai‘i. Kealakekua Bay is a temporal cocktail of past, present, and undoubtedly colonial futurities perpetuated by the American occupation of Hawai‘i. While most of the material culture surrounding Cook’s encounter (namely Kalaniʻōpuʻu’s ‘ahu‘ula) has been well-studied, no critical scholarship exists on the monuments that have altered Kealakekua Bay and continue to inform the tens of thousands of visitors that hike and swim to Cook’s “shrine” each year. Undoubtedly, Kealakekua Bay has emerged as one of the most visited places on Hawai’i Island, with pristine coral reefs, hiking trails, and marine life. Yet, it has also been a site of nostalgia and mourning for European visitors hoping to pay homage to one of Europe’s most famed travelers. The bay allows tourists to “look back” at the events of 1778 and stand in the “spot” Cook perished. Thus, a critical remembering of Cook through these monuments and memorials is necessary to shed light on the traces of colonization they leave at Kealakekua Bay and problematize the ways in which Cook’s legacy endures.

2020

This paper explores how stratigraphic reconstruction of the archaeological record, experimental archaeology and community engagement came together to successfully revitalise the traditional way of cooking one of the most symbolic and nutritionally important Aboriginal tubers. It is highlighted the significance of cooperatively practising earth-oven cooking and experiencing the familial taste of Murnong in reconnecting people to Country. Moreover, it is described how the re-empowered feeling of identity fostered the creation of an annual festival event celebrating traditional earth-oven cooking and the continuity of its knowledge.