History Matters

Have you ever heard of breadfruit? Would you believe me if I told you that this species of fruit that grows in the Pacific was at the heart of colonialisation during the 18th century? Pitcairn is synonymous with mutiny, breadfruit, cultural reprisal, integration of culture and cultural hybridity. To tell a history of colonization, one must mention the role of breadfruit in accomplishing trade routes and networks of colonies in the South Pacific to the West Indies. The dispersal of breadfruit (a name derived from the Oceania fruits texture and described taste of being like ‘baked bread’!) is strictly correlated to human seafaring activities.
Colonization; the word itself invokes images of ships, immense cargos, rendezvous sailors, exotic islands and flourishing trade routes and networks. Colonization is racial and discriminatory in theory, and cruel in practice. The process involves the idea of settling amongst and cementing control over the lives, cultures and areas of land of indigenous peoples. The repercussions of colonialisation is far and outstanding. In history, trade and colonialisation go hand in hand. Also in this history, the silence of women is apparent.
The Royal Navy vessel HMS Bounty is the catalyst in understanding and researching the impacts of colonization on native indigenous peoples in the South Pacific, especially Pitcairn. Pitcairn is an enigma to historicity, a pivotal marker in understanding the history of slavery and empire, and a crucial case study in exploring hybrid and mixed indigenous and western cultures. Pitcairn is a community of Anglo-Tahitian descendants from the 1787 voyage of the HMS Bounty to Tahiti required to collect and transport a cargo of breadfruit plants to the West Indies. Captained by Bligh and manned by history’s and pop-cultures most infamous Fletcher Christian and his band of mutineers, the tale of the Bounty, a seemingly all man driven narrative, is veiled and empowered by the mutineer genre. This genre, can hinder one’s interpretation on the actions and roles of women, particularly the Tahitian women taken by the mutineers for resettlement at Pitcairn.
I know what you are thinking, why would women be important in telling this mutineer tale on breadfruit and colonization on Pitcairn specifically and more broadly the South Pacific? Essentially, the women are crucial in understanding the impact of colonization on mixed-cultures and in understanding the reprisal of traditional indigenous practice and customs on Pitcairn. These Tahitian women adapted their cultural practices in resettlement resulting in aesthetic innovations of tapa making (bark cloth), that are unique to the island of Pitcairn. As the telling of history can be male dominated the roles and actions of women can take a ‘back seat’ in history. This “back seat” in history ignores the role of these women in creating the foundations of settlement and new culture (I would say, ensuring survival as well); and the generations of female descendants (of these Polynesian women and Bounty mutineers) who have struggled to have an historical representation that is representative of the role of the female Polynesian community on Pitcairn and Norfolk.
To tell the early history of Pitcairn, the Bounty and breadfruit are drivers in this narrative. But to generations of female Anglo-Tahitian Bounty descendants, empowering the role of their foremothers through the language of technology and design are just as important. Thee historian can see markers of cultural movement, communication and legacy between the Polynesian Islands through the silent, yet intangibly loud archaeological record of the tapa.
Breadfruit panel: http://nla.gov.au/nla.obj-135498865/view
For more detailed history on Pitcairn: http//www.government.pn/Pitcairnshistory.php

In a stolen ship, after initiating a mutiny and returning to Tahiti, nine mutineers desperately searched for an island on which to forge an independent community, free from the repercussions of their deeds. Upon their arrival at Pitcairn, in 1790, they burned their ship. By removing their only form of transport, they completely isolated themselves on one of the world’s most remote islands, demonstrating a confidence (or perhaps sheer determination) that this venture would succeed. This is a story of treacherous betrayal, high-sea adventures and man’s quest to rule his own identity that has become part of the western popular imagination. However, as is often the case in history, there are forgotten protagonists within this story. With the mutineers, nine Polynesian men and twelve women from Tahiti sailed to Pitcairn. In particular, the story of the women, who outnumbered and outlived the men, is far more compelling.
After ten years of settlement, all but one mutineer, John Adams, and ten women survived. With them was a large collection of children whose were raised on the cusp on Polynesian and European traditions and values. Even before the number of men dwindled due to murder, alcohol and suicide, these women had agency. Through material culture and oral history, stories have emerged that paint these women as innovators, strategists and highly capable of seafaring adventures.
Like the men, not all the women were of single mind. Teehuteatuaonoa (‘Jenny’) was determined to return home to Tahiti. She finally managed to bargain her way back on a whaling ship in 1817 where she recounts stories of numerous murder plots that were thwarted and even concocted by the women themselves.
Another of the founding women, Mauatua (‘Isobella’), was highly skilled at tapa making, the practice of making cloth from bark. She could make a cloth as soft as muslin, a skill that reflected her high status. Her genealogy can be traced through the descendants as she passed on her skills. Due to the influences of missionaries, the cultural practice of tapa began to decline in Tahiti during this period and eventually disappeared. However, in Pitcairn, tapa making continued till the 1940s and is part of a current restoration of cultural heritage. Surviving artefacts show us that these women turned to their own cultural practices to help consolidate their new identities and social order.
This project is inspired by a small piece of tapa that is held in the Macleay Museum. This small piece of tapa has travelled nearly 8000kms from Pitcairn to its current resting place. Even now, physically getting to and from Pitcairn, takes a Herculean effort, yet the story of the Bounty and the settlement on Pitcairn has crossed the globe, becoming a part of the western popular imagination as well as the basis of identity for the descendants. This project is just a small effort to ensure that the forgotten and important story of the women travels just as far, if not further.

Historically, the women of the Bounty have been relegated to a footnote. They are added on to the ends of sentences, where the active players are the mutineers and the story is one of treason on the high seas. The main focus of these stories is the almost mythological mutiny on the Bounty itself, where in 1789, twenty five crew members, led by Fisher Christian, rose up against Captain Bligh. The captain, along with his loyalist men, were set adrift by the treacherous Christian, who then turned the Bounty to Tahiti, then vanishing off into the vastness of the pacific.
For the women of the Bounty, however, this was just the beginning of the story.
In 1790, the Bounty arrived at Pitcairn. Aboard were twelve Polynesian women from Tahiti, Huahine and Tubuai, six Polynesian men and nine mutineers. Some of these women had come by choice, some had been taken by force, however they were now all forced to make a life together. Though the island was uninhabited at the time of the Bounty’s arrival, previous settlements had left breadfruit trees behind, a gift from the past that allowed the new community to survive.
The women held an active role in both the politics and the survival of this new Pitcairn society. As they came together to make tapa cloth, they exchanged information as well as keeping their culture alive through song and dance. Far from passive bystanders on Pitcairn, this information exchange allowed the women to manipulate the fates of the men on the island. Through working together, the women were able to move against the men, as well as making each other aware of plots against men who they might be loyal to, therefore allowing them to decide whether to act or not.
Just ten years later, in 1800, the population of Pitcairn had changed dramatically. There were now ten women and only one of the original mutineers remaining, John Adams. Whether through murder or illness, every other person from the original arrivals on Pitcairn had perished. However, despite women outnumbering now men, ten to one, the written history of Pitcairn is one focused on the men. John Adams became the mouthpiece of Pitcairn as ships eventually reached its far-flung shores, leading visitors away from the women, suggesting that they did not speak English. Once again though, the tapa cloth became a conduit for communication, even if those receiving it weren’t aware of it. These visitors to the island often left with gifts of tapa, each piece telling a story of the forgotten women of Pitcairn.
The cultural heritage of the women of Pitcairn has not been a topic of focus for historians. Instead, these women seem to get lost in the mythology of the Bounty story, the Pitcairn Project is working to change that.
Further information about the mutiny of the Bounty can be found below:
http://www.government.pn/Pitcairnshistory.php – The Government of the Pitcairn Islands History
http://norfolkislandmuseum.blogspot.com.au/2013/11/pitcairn-tapa.html – Further information on Pitcairn tapa
https://youtu.be/Ur25pXcI52o – The trailer for the 1962 Mutiny on the Bounty, contributing to the mythology of the event

Right, if you want a story about how Fletcher Christian was the misunderstood, brooding hero, against the dastardly William Bligh, please go watch one of the many, MANY terrible movies and TV shows that have been made about it. It’s time for you to find out about what happened after.
Let’s start in the middle, it is 1789, the mutiny has occurred, and Bligh is no longer on board, having been forced into the ship’s launch. The mutineers return to Tahiti, seeking a safe haven from English justice. They have become increasingly desperate as they already have been driven away from Tubai, leaving behind many native men and women dead. While some mutineers decided to stay at Tahiti, others led by Christian began to formulate a plan to seek their own refuge on a remote island, eventually choosing to settle on Pitcairn. It is this decision that leads to the next deaths. To make living on a remote island more comfortable they decided to lure aboard a group of Tahitians. Once they were on board the mutineers set sail, and those Tahitians who were too old or young were thrown overboard. The healthy young men were to act as servants for the Europeans and the women to be the mutineers’ wives. These women were given English names by the mutineers, in remembrance of loved ones far away. It begins a slow process eroding the women’s cultural identity and another death of sorts.
Desolate Pitcairn, scarred with signs of previous Polynesian settlement hundreds of years ago, now had a population of nine mutineers, six Polynesian men, and twelve Polynesian women. By 1808 only one man would be left alive. Of the original women two would have died of natural causes, and all except one would live out their days on Pitcairn, making tapa and caring for their twenty three children.
The violent deaths which reduced the population weren’t as simple as Polynesian against European or man versus man. Instead the first two deaths of Polynesian men by mutineers appears to have been supported by the other Polynesian men and women. The subsequent deaths of five mutineers, including Fletcher Christian was an act of revenge by the Polynesians because of floggings and mistreatment, not for the first murders. This in turn led to the four remaining Polynesian men being murdered by the mutineers, however this act was aided by the Polynesian women. Of the remaining mutineers, Quintal was killed by the mutineers for his extreme drunken violence towards the women. The rampaging violence shows the Polynesian men and women did not see themselves as a united cultural or political group. They often acted as individuals and not because of racial ties. The women had themselves conspired to murder the men, and attempted to escape the island. These unsuccessful attempts reiterates how divided the women themselves were.
We can only speak of these events with a degree of certainty because of one of these women, John Adams’ fear of the noose led him to rework the events of suit the audience when Pitcairn was rediscovered in 1808, if it wasn’t for Teehuteatuanoa (Jenny) there wouldn’t be another account to compare it with, and perhaps we would not what exactly happened in the early years of Pitcairn. Teehuteatuanoa, was the only woman to leave the island. She doesn’t have her gravestone in National Maritime Museum (http://collections.rmg.co.uk/collections/objects/63109.html) , or had a lock of hair displayed alongside Lord Nelsons’ (http://collections.rmg.co.uk/collections/objects/63110.html) . She is barely remembered at all, drowned out by the destructive force of the Bounty.

A story that must be told; The Women of Pitcairn
Deep in the South Pacific, lies 47 square kilometres of remote and secluded island. This island inspires an air of mystery and adventure, with a total of 50 inhabitants today. Its rocky coastline has bared witness to a great betrayal and its foundations are built on the guilt of its original nine mutineers. It is of course, Pitcairn Island.
The story of how this infamous island came to be inhabited does not start with the island, it starts with a mutiny. Cast yourself back to England, 1787, Captain William Bligh and his crew set off to Tahiti on a mission to collect and transport breadfruit from the Polynesian Island to the East Indies. Upon their return from Tahiti, Fletcher Christian the acting Lieutenant aboard the Bounty cried mutiny, instigating the event that would shape Pitcairn Islands future on the morning of 28th April, 1789. Now the captain of the Bounty, Christian returned to Tahiti where he took Tahitian locals, mostly women, on his ship and went in search of a safe place to hide.
On 15 January 1790, Christian found his haven, a rugged, island to hide their guilt, known as Pitcairn. The land was fertile and uninhabited providing the perfect hidden location. After being stripped for living necessities the witness vessel, Bounty was burned along with the evidence of the mutineer’s treacherous act. Initially the co-existence of the Tahitians and Europeans was relatively peaceful. Families were established between the two cultures and Christian, as the leader, bore a son with a Tahitian woman.
The peace on the island was short lived and it appears the familial exchanges were not always consensual with the women being passed from man to man like property. A rebellion began to rise and in September 1793, five of the mutineers were murdered in violent attacks at the hands of the Tahitians. By 1794, many of the Tahitian men had been killed by the widows of the fallen mutineers and Young and Adams took their place as the leaders on the island.
However, this story has key characters that have often had their story stripped of them. The women of Pitcairn were strong and influential in the running of the island. They were actively involved in their culture, even after having been removed from their home. They were fiercely loyal to their role in society, as seen by their rebellion and the negotiations made between the two cultures. The male European story the world has presented for so long needs to be taken apart and re-examined with a different hierarchy in mind. A hierarchy that demonstrates that the women were not the weakest member of the society. They were the impervious link on the island to Polynesian culture, not to be dominated by the male presence. The enormity of the knowledge and culture these women possessed and passed down through their daughters displays another version of the history of Pitcairn that is in desperate need to be told.

In the Macleay Museum collection, there is a piece of tapa cloth from Pitcairn Island. It is only small, cut into a roughly rectangular shape. This particular piece of tapa was made by beating down the bark of a paper mulberry tree until it became thin and pliable. Though humble in its appearance, tapa has the ability to talk. When it talks, it betrays the story that is most often told about Pitcairn Island: the story of the Bounty Mutiny, of men and individual power.
Instead, tapa tells us about the lives of Pitcairn women, who are often neglected in the prevailing narrative. They arrived alongside the English mutineers in 1789 from the islands of Tahiti, Huahine, and Tubai. In early settlement, while men were occupied in land disputes, it was the women who fostered the island community. These women possessed a different kind of power to their male counterparts. It was not pent up in individual prestige but instead, could be shared over geographical boundaries and across generations. The story of these women is inscribed in the tapa they produced.
When Pitcairn Island was re-discovered in 1808, the women gave their visitors tapa as a reminder of their stay. Guests were encouraged to divide the cloth and share it with family and friends. Fragments of tapa, found all over the world, tell us that the women were not isolated. Tapa enabled them to forge international bonds, like the friendship between Mauatau and Frances Heywood. Visitors who were touched by their gift, reciprocated with economic goods that were shared with the whole community.
Pitcairn tapa is a genealogical map. The founding mothers made different varieties of tapa. Some made their cloth in vibrant red and orange, like the kind in the Macleay collection. Others adorned their material with plant prints. The foremothers passed their particular methods of tapa-making onto their daughters who, in turn, learnt to make cloths of the same kind.
In the 20th Century, scientists became fascinated with Pitcairn Island. It was seen as secluded site for racial mixing. They wanted to see what characteristics Pitcairn islanders had inherited from their paternal ancestry. In contrast to the clear matrilineal lines, embedded in tapa, these scientists could not reach any conclusions on the impact of miscegenation on inheritance. They merely discovered that ‘Englishness’ was not transmitted in the way they imagined.
The story of the Pitcairn women is harder to tell because requires acute observation and a broad base of knowledge. It contests the written archive, dominated by the voices of literate, European men. In order to understand the story, our class needed to develop an understanding of textiles, Polynesian custom and history. We have grappled with philosophical issues, such as the shifting value of artifacts. Most importantly, we needed to ask what tapa means to contemporary Pitcairn Islanders. For people like Pauline Reynolds, the fibrous strands of tapa link her to her family’s past. She has revived the practice of tapa-making with her sisters, to demonstrate that the legacy of her foremothers outlives the archaic beliefs of colonists and scientists. We are indebted to Pauline because her insight has allowed us to see tapa with a fresh perspective. If you are willing to look in uncommon places, if you ask different questions, then tapa will talk and it will tell you something new.
See the Macleay tapa here: http://sydney.edu.au/museums/collections_search/#search-results&view=details&modules=ecatalogue%3Benarratives%3Beevents%3Beparties&keywords=tapa&id=ef53&offset=4

The Bounty destined to safely deliver breadfruit trees from Tahiti to the English West Indian Plantations ended up at the bottom of an inhabited island we now call Pitcairn Island. This led to the development of many famous movies such as Mutiny on the Bounty. It all started on 28 April 1789, with the rebellion of 25 crewmen led by Fletcher Christian, against Bligh, Captain of the Bounty, due to his inhuman treatments against them. They took hold of the ship, setting Bligh and his loyal crew afloat in a small boat landing on Timor. The Bounty landed on Tahiti with 16 of its crewmen deciding to stay while the other 8 mutineers followed Christian in their quest to find a safe haven, taking with them 12 Tahitian women, 6 Tahitian men and a child. In 1790, after months of searching the seas, they finally found the perfect island. Pitcairn Island was uninhabited; hard to find geographically and possess a tiny and dangerous landing location to minimise any encounter from the outside. They set The Bounty ablaze removing any traces of their presence. The ship wreckage can be seen under the waters of Pitcairn Island till this day.
Life on the island became tensed as conflict and violence started to brew between the mutineers, Tahitian men and women due to racism and the stealing of women. To survive, the women intervened by establishing for themselves the power to voice their opinion and make relevant choices that will best suit their self-interest. The women played their cards carefully in plotting the killings or being an informant for the mutineers. A Tahitian woman continually disobeyed the orders of Young, a mutineer, to bury the skulls of the dead, which was traditionally seen to hold the title deeds of the land. She readily made a choice to defy and express her belief openly to a European male and authoritative figure of the island so as to retain her own cultural traditions and position as the founding figures of Pitcairn Island.
Beyond the treacherous violence outside the female dominated huts, an activity brought over by the Tahitian women bonded them together and reminding them of their Polynesian culture and tradition. The knowledge of Tapa cloth making that the Tahitian women learnt as young girls were being transferred onto their children. Meralda Warren, the 7th generation descendant of The Bounty mutineers, who still practices tapa cloth making today is a good example that demonstrates tapa knowledge transference between the generations. More information: http://norfolkislandmuseum.blogspot.com.au/2013/11/pitcairn-tapa.html
Tapa making carried with it a form of socialising, forming relationships or even a place to hatch murderous plans without the men knowing. The gifting of tapa was used to establish and strengthen social relationships and by gifting cloth to visitors (after Pitcairn was discovered), it made the women visible to others but also to uphold their traditions. Thus, the tapa cloth became an active agent in connecting and presenting to the women a voice rarely heard and recorded by the outside world.

The history of the Pitcairn Islands is a hidden tale waiting to be told. Its history tells of a great intertwining clash between Pacific and Colonial cultures. The famous movie ‘The Mutiny on the Bounty’ dramatizes the 1790 colonisation of the Pitcairn Islands by nine British mutineers, including Fletcher Christian, Ned Young, John Adams, Matthew Quintal and William McCoy, with nineteen kidnapped pacific islanders including one young female child. The Pitcairn Islands had been inhabited briefly prior to 1790 as a trading port but when the Bounty arrived there were no inhabitants and seemed to have ceased to be a working trading port.
The unique colony soon came upon many issues including division of the land, violence and disease. Various accounts detail that the land was divided up by only the mutineers resulting in the islander men being forced into the role of servants. This produced many tensions between the colonial and islander men. This combined with the low number of women resulted in violence and an attempted massacre in 1793. This attempted massacre resulted in the population of Pitcairn being made up of Young, Adams, Quintal and McCoy and ten islander women with their descendants. By 1800, the Pitcairn Islands were made up of one colonial (John Adams) and ten pacific islander women as well as many children.
Despite the women outnumbering the men on Pitcairn much of Pitcairn’s history is written from a male colonial perspective. Even the names of the women were very much unknown. For the first ten to twenty years the Pitcairn Islands had little to no contact with the outside world. When the Pitcairn Island colony finally came in contact with various European and American ships, the crew only interacted with the lone colonial remaining. Much of the writings praise the lone colonial and his deceased crew. Many of the writings also, both fiction and not, focused on Fletcher Christian’s forbidden love with an islander woman as well as the mutiny and overthrowing of the Bounty.
This massive silencing of the female voice is only recently being discussed. Their voices are now being heard through the various pieces of tapa cloth scattered across the globe. The tapa cloth was given by the women to various visiting ships and crew. Hidden within them was the secret of their history. The tapa cloth represents a combination of continuing traditional islander culture and an adaption to a new environment. This representation can also be said to reflect the society of the Pitcairn Islands. Its inhabitants and surviving culture is a hybrid of islander and colonial cultures with unique adaption to the environment of the Pitcairn Islands.

Imagine this. You’ve woken, as if from a dream, on an island. You’re one of twelve women of your race now facing a future on a strange place in the midst of a vast ocean. And it’s not that you are unfamiliar with the sea or island life, but with you are fifteen men, most of whom are a motley crew of white men you first met last year, and who have now brought you with them on their ship. But now that ship, so much bigger than the canoes with which you’re familiar, has been destroyed. The nervous realisation dawns on you that this is the beginning of a very new and different life far from the routines of your upbringing. Yet somehow, the Pareu you’re wearing brings back memories of days spent with your mother learning the skills of gathering the mulberry tree bark, preparing it and beating it into a piece of tapa cloth. You feel stronger and perceive a small glimmer of hope for the future.
This is precisely the situation faced by the Tahitian women who went with the Bounty mutineers in 1790 to found the remote settlement on Pitcairn Island in the middle of the Pacific Ocean. It had been a calculated move by the leader of the British sailors, Fletcher Christian, to find somewhere they were unlikely to be discovered and brought to justice. Of course, to have any chance of creating a society he needed the women and the children they would bear.
Within ten years, 23 children would be born and all but one of the men would be dead – yet most of the women survived. Not that they were necessarily happy. There had been attempts at escape, and killings, as suspicion and jealousies arose. And yet survive they did. The women had formed a tight-knit community who had reared children and kept alive many of their customs. Due to their knowledge of the physical environment they were able to keep themselves fed and clothed. But why is it that we know so little about these women?
The men of the Bounty have been mythologised and made the stuff of both popular fiction and academic writings. Their story and names are relatively well known because they were accorded a voice through documentary records. And yet the women have been silent – until recently. It is only with the advent of a new approach to history where objects are seen for their role in making history real that their feminine agency has begun to gain credence amongst scholars.
The bark cloth (tapa) that these women made reveals much to those who know how to look. It had not just utilitarian or even ceremonial value: it was gifted and became a form of interaction with outsiders while also revealing their social origins. Methods of manufacture were adapted to local conditions and they innovated with dyes and patterns.
These Polynesian women were assertive custodians of their own culture. They not only provided the social glue for the fledgling society but took their destiny into their own hands. They deserve to be heard.